Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb.
2. 'Tis not no Matter of Condemnation, onely no Condemnation de Facto: (this enlarg'd upon against the Romanists: ) 3. 'Tis Gods Condemnation onely which is here excluded, not the Condemnation of Man, o• of Conscience, or of Satan: 4. Of the •mpo•t and signific•ncy of the P•r•i•le [ Now ] in his place•:
2. It's not no Matter of Condemnation, only no Condemnation de Facto: (this enlarged upon against the Romanists:) 3. It's God's Condemnation only which is Here excluded, not the Condemnation of Man, o• of Conscience, or of Satan: 4. Of the •mpo•t and signific•ncy of the P•r•i•le [ Now ] in his place•:
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5. No Condemnation may be rendred Not one Condemnation: 6. Of the Indefiniteness of the Proposition with respect to the Subject: 7. That the Positive is included in the Negative. — The Observation it self more closely handled.
5. No Condemnation may be rendered Not one Condemnation: 6. Of the Indefiniteness of the Proposition with respect to the Subject: 7. That the Positive is included in the Negative. — The Observation it self more closely handled.
Condemnation opened is to the Quid Nom•n•• and the Quid Rei. It relates to Guilt, and Punishment; to the Sentence and State. 'Tis either Virtual or Actual. The Point confirmed by Parallel Scriptures;
Condemnation opened is to the Quid Nom•n•• and the Quid Rei. It relates to Gilded, and Punishment; to the Sentence and State. It's either Virtual or Actual. The Point confirmed by Parallel Scriptures;
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by a double Argument in the Text. The First is couch'd in the Illative [ Therefore ], which points to Justification and Sanctification (both of which prove no Condemnation).
by a double Argument in the Text. The First is couched in the Illative [ Therefore ], which points to Justification and Sanctification (both of which prove no Condemnation).
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I Purpose (with Gods leave and gracious assistance) in the revolution of my Ministerial Labours, to go over this whole Chapter. 'Tis a very great undertaking!
I Purpose (with God's leave and gracious assistance) in the revolution of my Ministerial Labours, to go over this Whole Chapter. It's a very great undertaking!
I have only this encouragement I serve a good Master, one who both can and (I trust) will help me in it and carry me through it, (for he uses to give strength where he calls to work ).
I have only this encouragement I serve a good Master, one who both can and (I trust) will help me in it and carry me through it, (for he uses to give strength where he calls to work).
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Therefore in all humble (yet steddy) relyance upon him whose Grace alone is sufficient for me, I shall now enter upon this work (though it be vast and difficult).
Therefore in all humble (yet steady) reliance upon him whose Grace alone is sufficient for me, I shall now enter upon this work (though it be vast and difficult).
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yet I find my self under a strong inclination to engage in it, when I consider the transcendent excellency, preciousness, usefulness of that matter which the Spirit of God lays before us in this Chapter.
yet I find my self under a strong inclination to engage in it, when I Consider the transcendent excellency, preciousness, usefulness of that matter which the Spirit of God lays before us in this Chapter.
Who would not be willing to take pains in a Mine that hath such treasures hid in it? where the breast is so full who would not be drawing from it? I think I should not hyperbolize should I say of it, Search all the Scriptures (I'le except none), turn over the whole Word of God from the beginning of Genesis to the end of the Revelation, you will not find any one Chapter into which more excellent, sublime, Evangelical Truths are crowded,
Who would not be willing to take pains in a Mine that hath such treasures hid in it? where the breast is so full who would not be drawing from it? I think I should not hyperbolize should I say of it, Search all the Scriptures (I'll except none), turn over the Whole Word of God from the beginning of Genesis to the end of the Revelation, you will not find any one Chapter into which more excellent, sublime, Evangelical Truths Are crowded,
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The Holy Bible is the Book of Books, in some (though not in equal) respects this Chapter may be stiled the Chapter of Chapters. From first to last 'tis high Gospel, 'tis all Gospel (its Matter being entirely Evangelical),
The Holy bible is the Book of Books, in Some (though not in equal) respects this Chapter may be styled the Chapter of Chapters. From First to last it's high Gospel, it's all Gospel (its Matter being entirely Evangelical),
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'Tis indeed the Epitome, Abridgement, Storehouse of all the Saints Priviledges and Duties: You have in it the Love of God and of Christ displaid to the utmost,
It's indeed the Epitome, Abridgement, Storehouse of all the Saints Privileges and Duties: You have in it the Love of God and of christ displayed to the utmost,
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and (in special) blessed be God for this Eighth Chapter to the Romans! O 'tis pitty that it is not better understood through the dimness of our light, nor better improv'd through the weakness of our Faith. May I in my poor endeavours be instrumental (but in the least) to further these two in any, I hope I shall own it as an abundant recompence for all my pains.
and (in special) blessed be God for this Eighth Chapter to the Romans! Oh it's pity that it is not better understood through the dimness of our Light, nor better improved through the weakness of our Faith. May I in my poor endeavours be instrumental (but in the least) to further these two in any, I hope I shall own it as an abundant recompense for all my pains.
and all the intermediate parts do exactly correspond with these extreams. The truth is, the sincere Christian here treads upon nothing but Roses and Violets, there's nothing but Hony to be found in this Hive, here's Balm in every Line for the healing of the wounded Spirit.
and all the intermediate parts do exactly correspond with these extremes. The truth is, the sincere Christian Here treads upon nothing but Roses and Violets, there's nothing but Honey to be found in this Hive, here's Balm in every Line for the healing of the wounded Spirit.
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The Second contains in it further supports and comforts in reference to the Sufferings, Afflictions which here are incident to the Godly; (this reaches from the 17 v. to the 31).
The Second contains in it further supports and comforts in Referente to the Sufferings, Afflictions which Here Are incident to the Godly; (this reaches from the 17 v. to the 31).
The Third contains in it those high and holy Triumphs which the Apostle (in his own person and in the person of all Believers) makes over both Sin and Suffering; (which reaches from the 31 v. to the end ).
The Third contains in it those high and holy Triumphos which the Apostle (in his own person and in the person of all Believers) makes over both since and Suffering; (which reaches from the 31 v. to the end).
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All Pauls afflictions without, (though they were very many and very sharp, see his Catalogue of them 2 Cor. 11.23. &c. ), were nothing to his Corruptions within: the former never made him cry out O wretched man that I am as the latter did!
All Paul's afflictions without, (though they were very many and very sharp, see his Catalogue of them 2 Cor. 11.23. etc.), were nothing to his Corruptions within: the former never made him cry out Oh wretched man that I am as the latter did!
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For this reason therefore, when the Apostle would comfort himself and others, he first applies his Discourse to that which might give ease as to what was and is most burdensome.
For this reason Therefore, when the Apostle would Comfort himself and Others, he First Applies his Discourse to that which might give ease as to what was and is most burdensome.
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The Proposition it self is this, There is therefore now no Condemnation to them which are in Christ Jesus, &c. In which the Illative [ Therefore ] shows, that the Words are an Inference (or Conclusion) drawn from what went before.
The Proposition it self is this, There is Therefore now no Condemnation to them which Are in christ jesus, etc. In which the Illative [ Therefore ] shows, that the Words Are an Inference (or Conclusion) drawn from what went before.
and they fall into a Formal Thesis or Categorical Proposition, There is no Condemnation, &c. I will by and by give you the force and strength of the Illation and show what 'tis grounded upon:
and they fallen into a Formal Thesis or Categorical Proposition, There is no Condemnation, etc. I will by and by give you the force and strength of the Illation and show what it's grounded upon:
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then to assure it that (though there may be much Corruption yet) there is no Condemnation? No Condemnation to them which are in Christ? what a magnificent Conclusion, what a Faith-strengthening and heart-chearing consideration is this!
then to assure it that (though there may be much Corruption yet) there is no Condemnation? No Condemnation to them which Are in christ? what a magnificent Conclusion, what a Faith-strengthening and Heart-cheering consideration is this!
View him in the foregoing Chapter, there you find him pensive, sad, cast down under the sense of sin, making sad complaints that he carnal sold under sin, that in him (viz. in his Flesh) there dwelt no good thing;
View him in the foregoing Chapter, there you find him pensive, sad, cast down under the sense of since, making sad complaints that he carnal sold under since, that in him (viz. in his Flesh) there dwelled no good thing;
after Conviction comes Consolation; a deep sense of sin attended with brokenness of heart for it doth (commonly) usher in the highest peace and comfort to the Soul. After the dark night the day dawns;
After Conviction comes Consolation; a deep sense of since attended with brokenness of heart for it does (commonly) usher in the highest peace and Comfort to the Soul. After the dark night the day dawns;
when the true Poenitent hath been most abased and cast down then comes exalting and lifting up: (see Job 22.29.) There is (in this respect) — post nubila Phoebus, a bright Sun after the thick Cloud,
when the true Penitent hath been most abased and cast down then comes exalting and lifting up: (see Job 22.29.) There is (in this respect) — post nubila Phoebus, a bright Sun After the thick Cloud,
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or a reaping in joy after a sowing in Tears. Penitential sorrow is NONLATINALPHABET (as Chrysost. expresses it) the Mother (the Precursor) of inward joy. God will heal where he thus wound, he healeth the broken in heart );
or a reaping in joy After a sowing in Tears. Penitential sorrow is (as Chrysostom Expresses it) the Mother (the Precursor) of inward joy. God will heal where he thus wound, he heals the broken in heart);
such as thus mourn shall be comforted; these waters Christ will turn into wine: As joy in sin will end in sorrow so sorrow for sin will end in joy.
such as thus mourn shall be comforted; these waters christ will turn into wine: As joy in since will end in sorrow so sorrow for since will end in joy.
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He had (as to his outward state ) his abasements and his advancements too, (and he knew how to carry himself under both, I know how to be abased and I know how to abound ):
He had (as to his outward state) his abasements and his advancements too, (and he knew how to carry himself under both, I know how to be abased and I know how to abound):
then presently 'tis There is no Condemnation, &c. (there 'twas advancement. ) And let me add, that Pauls comfort in this Chapter had never been so high,
then presently it's There is no Condemnation, etc. (there 'twas advancement.) And let me add, that Paul's Comfort in this Chapter had never been so high,
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so full (as to himself ), so encouraging (as to others ), if he had not in the former Chapter first smarted under the cutting and piercing Conviction of Sin. O to have one (who but even now was almost pressed down under Soul-burdens),
so full (as to himself), so encouraging (as to Others), if he had not in the former Chapter First smarted under the cutting and piercing Conviction of Sin. O to have one (who but even now was almost pressed down under Soul-burdens),
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The General Proposition (being taken in pieces) will afford us these two Observations: 1. That there is no Condemnation to them who are in Christ Jesus.
The General Proposition (being taken in Pieces) will afford us these two Observations: 1. That there is no Condemnation to them who Are in christ jesus.
2. That such who are in Christ Jesus (and so secured from Condemnation), this is their Property or Course, they walk not after the Flesh but after the Spirit.
2. That such who Are in christ jesus (and so secured from Condemnation), this is their Property or Course, they walk not After the Flesh but After the Spirit.
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I begin with the First; in the handling of which I will 1. chiefly speak to the Priviledge, and only in a general way joyn the description of the Subject with it. 2. I will then more particularly speak to that and show what it is to be in Christ Jesus, or how persons may be said to be in Christ Jesus.
I begin with the First; in the handling of which I will 1. chiefly speak to the Privilege, and only in a general Way join the description of the Subject with it. 2. I will then more particularly speak to that and show what it is to be in christ jesus, or how Persons may be said to be in christ jesus.
1. First the Apostle doth not say, There is now no Affliction or no Correction to them who are in Christ, but there is no Condemnation to them who are in Christ.
1. First the Apostle does not say, There is now no Affliction or no Correction to them who Are in christ, but there is no Condemnation to them who Are in christ.
it may be much affliction yet 'tis no Condemnation. Indeed God afflicts here that he may not condemn hereafter: 1 Cor. 31.32. When we are judged we are chastened of the Lord, that we should not be condemned with the World.
it may be much affliction yet it's no Condemnation. Indeed God afflicts Here that he may not condemn hereafter: 1 Cor. 31.32. When we Are judged we Are chastened of the Lord, that we should not be condemned with the World.
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God is so gracious that he will not condemn, yet withall so wise, so just, so holy that he will afflict. Grace in the Heart secures from eternal not from temporal Evils.
God is so gracious that he will not condemn, yet withal so wise, so just, so holy that he will afflict. Grace in the Heart secures from Eternal not from temporal Evils.
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And it may be (even to them who are in Christ) not only bare Affliction, but there may be something of the nature of Punnishment in that affliction, (though not in a vindictive way,
And it may be (even to them who Are in christ) not only bore Affliction, but there may be something of the nature of Punishment in that affliction, (though not in a vindictive Way,
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Tou only have I know of all the Families of the Earth, therefore I will punish you for your iniquities, Amos 3.2. God may pardon and yet punish; temporal punishment is very consistent with pardoning Mercy. Psal. 99.8. Thou answeredst them O Lord our God;
Tou only have I know of all the Families of the Earth, Therefore I will Punish you for your iniquities, Amos 3.2. God may pardon and yet Punish; temporal punishment is very consistent with pardoning Mercy. Psalm 99.8. Thou answeredst them O Lord our God;
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his own Soul shall live but his Child shall dye as a punishment for his sin: (See 2 Sam. 12.13, 14.) The Malefactor may not be condemn'd to dye, (as to his Life he may be acquitted),
his own Soul shall live but his Child shall die as a punishment for his since: (See 2 Sam. 12.13, 14.) The Malefactor may not be condemned to die, (as to his Life he may be acquitted),
You must distinguish therefore betwixt no Condemnation and no Affliction or no Correction; Saints are exempted from the former but not from the latter.
You must distinguish Therefore betwixt no Condemnation and no Affliction or no Correction; Saints Are exempted from the former but not from the latter.
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2. Secondly, The Apostle doth not say there is no Matter of Condemnation in them who are in Christ, only (as to Fact) he saith, there is no (actual) Condemnation to such.
2. Secondly, The Apostle does not say there is no Matter of Condemnation in them who Are in christ, only (as to Fact) he Says, there is not (actual) Condemnation to such.
There is a vast difference betwixt what is deserved and what is actually inflicted; betwixt what is de Jure and ex Merito and what is de Facto. Take the very best of Saints there is enough and enough in them which deserves eternal Condemnation;
There is a vast difference betwixt what is deserved and what is actually inflicted; betwixt what is de Jure and ex Merito and what is de Facto. Take the very best of Saints there is enough and enough in them which deserves Eternal Condemnation;
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Besides those actual sins which break forth in external acts, which are committed upon deliberation and with consent (of which all are more or less guilty), I say (besides these) there is in all a corrupt, wicked, depraved Nature, which Nature puts forth it self in evil motions, sinful propensions, strong inclinations to what is evil.
Beside those actual Sins which break forth in external acts, which Are committed upon deliberation and with consent (of which all Are more or less guilty), I say (beside these) there is in all a corrupt, wicked, depraved Nature, which Nature puts forth it self in evil motions, sinful propensions, strong inclinations to what is evil.
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O that Fomes Peccati, those Motus Primo-primi (as the Schoolmen call them), those inward ebullitions of indwelling sin in impure and filthy desires (set forth in Scripture by Concupiscence )!
O that Fomes Peccati, those Motus Primo primi (as the Schoolmen call them), those inward ebullitions of indwelling since in impure and filthy Desires (Set forth in Scripture by Concupiscence)!
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what shall we say to these? are not they sinful? is there not in them matter of Condemnation (if God should enter into judgment and proceed according to the rigour of his Justice and the purity of his Law)? surely yes!
what shall we say to these? Are not they sinful? is there not in them matter of Condemnation (if God should enter into judgement and proceed according to the rigour of his justice and the purity of his Law)? surely yes!
Concupiscence, the first risings and stirrings of Corrupt Nature even in renewed and regenerate persons are properly and formally sinful, (whether they consent or not,
Concupiscence, the First risings and stirrings of Corrupt Nature even in renewed and regenerate Persons Are properly and formally sinful, (whither they consent or not,
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Those evil thoughts and motions in the Heart (with which the best are so much pestred), are not meer infirmities (attending the present state of imperfection),
Those evil thoughts and motions in the Heart (with which the best Are so much pestered), Are not mere infirmities (attending the present state of imperfection),
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but they are plain iniquities; there is sin in them. The Apostle speaking of them sets the black brand of sin upon them Rom. 7.7. What shall we say then? is the Law sin? God forbid!
but they Are plain iniquities; there is since in them. The Apostle speaking of them sets the black brand of since upon them Rom. 7.7. What shall we say then? is the Law since? God forbid!
They flow from sin, they tend to sin, and yet are they not sin? when Lust hath conceiv'd it bringeth forth sin, Jam. 1.13. This is the Doctrine of our Church, of the ancient Fathers, of the Body of Protestants; (and they make it good by several Arguments of great strength).
They flow from since, they tend to since, and yet Are they not since? when Lust hath conceived it brings forth since, Jam. 1.13. This is the Doctrine of our Church, of the ancient Father's, of the Body of Protestants; (and they make it good by several Arguments of great strength).
And whereas 'tis said here in the Text [ There is no Condemnation, &c. ], they carry it so high as to affirm that (in reference to Original Sin, the depravation of Nature, Concupiscence, the inward motions and inclinations of the Heart to sin,
And whereas it's said Here in the Text [ There is no Condemnation, etc. ], they carry it so high as to affirm that (in Referente to Original since, the depravation of Nature, Concupiscence, the inward motions and inclinations of the Heart to sin,
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He that will please to cast his eye upon the Citations here set down (which are taken especially out of their Expositors upon the Text), may see that this is the Interpretation which they put upon it.
He that will please to cast his eye upon the Citations Here Set down (which Are taken especially out of their Expositors upon the Text), may see that this is the Interpretation which they put upon it.
Our Adversaries (I suppose) though they deny any merit of Condemnation upon the forementioned things, yet surely they will not deny but that sin in its full Act merits Condemnation;
Our Adversaries (I suppose) though they deny any merit of Condemnation upon the forementioned things, yet surely they will not deny but that since in its full Act merits Condemnation;
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and thus our Protestant Expositors open them, wherein their Opinions are so far from being ex Orco excitatae fetch'd from Hell, (as Pererius with virulency and malice truly ex Orco excitata is pleased to say), that they are from Heaven, from the God of truth,
and thus our Protestant Expositors open them, wherein their Opinions Are so Far from being ex Orco excitatae fetched from Hell, (as Pererius with virulency and malice truly ex Orco excitata is pleased to say), that they Are from Heaven, from the God of truth,
O they are Hypocrites, factious, seditious, turbulent, troublers of Kingdoms, unnecessarily scrupulous, proud, selfish, false, covetous, and indeed what not!
O they Are Hypocrites, factious, seditious, turbulent, troublers of Kingdoms, unnecessarily scrupulous, proud, selfish, false, covetous, and indeed what not!
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Sometimes the Condemnation is only Verbal going no further than bitter words, wherein their names are aspersed, the innocency of their persons sullied, the goodness of their Cause blackened:
Sometime the Condemnation is only Verbal going no further than bitter words, wherein their names Are aspersed, the innocency of their Persons sullied, the Goodness of their Cause blackened:
Sometimes it rises higher, men condemn Gods people even to the taking away of their Lives, (as Jam. 5.6. You have condemned and killed the just &c. this is the condemning of the soul of the poor, Psal. 109. ult. ):
Sometime it rises higher, men condemn God's people even to the taking away of their Lives, (as Jam. 5.6. You have condemned and killed the just etc. this is the condemning of the soul of the poor, Psalm 109. ult.):
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for such is the inveterate malice of the wicked against the godly, that they will be condemning of them even as to their final and everlasting state; they condemn the Soul of the poor even to Hell it self:
for such is the inveterate malice of the wicked against the godly, that they will be condemning of them even as to their final and everlasting state; they condemn the Soul of the poor even to Hell it self:
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but Lord do thou thy self pass sentence upon me, that I am sure will be as just and righteous as the sentence of my enemies is false and malicious; and do not keep thy Sentence about me to thy self, but let it come forth from thy presence that the world may see and know what I am,
but Lord do thou thy self pass sentence upon me, that I am sure will be as just and righteous as the sentence of my enemies is false and malicious; and do not keep thy Sentence about me to thy self, but let it come forth from thy presence that the world may see and know what I am,
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Yet the people of God have this to comfort them, though Conscience condemns below yet God doth not condemn above: To the wicked, 'tis a condemning Conscience and a condemning God too, (O there's the very height of misery)!
Yet the people of God have this to Comfort them, though Conscience condemns below yet God does not condemn above: To the wicked, it's a condemning Conscience and a condemning God too, (Oh there's the very height of misery)!
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he that is but Gods Executioner he'le take upon him to be a Judge. And as his Pride puts him upon judging, so his malice puts him upon condemning: there's not an upright person in the world, upon whom he either doth not or would not pronounce a black Sentence of Condemnation.
he that is but God's Executioner he'll take upon him to be a Judge. And as his Pride puts him upon judging, so his malice puts him upon condemning: there's not an upright person in the world, upon whom he either does not or would not pronounce a black Sentence of Condemnation.
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the Devil is a great accuser, he accused Job to God; he is stiled the Accuser of the Brethren, Rev. 12.10. but this will not satisfie him, he must condemn too (in the higher and stricter notion of the word), he is for absolute, decisive, irrepealable judgment upon and against the repenting sinner, (but God will not let him proceed so far, this is his own Prerogative and he will keep it to himself). Well! condemn he doth;
the devil is a great accuser, he accused Job to God; he is styled the Accuser of the Brothers, Rev. 12.10. but this will not satisfy him, he must condemn too (in the higher and Stricter notion of the word), he is for absolute, decisive, irrepealable judgement upon and against the repenting sinner, (but God will not let him proceed so Far, this is his own Prerogative and he will keep it to himself). Well! condemn he does;
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and very busie he is (in special) to condemn those who belong to Christ, where God condemns least there Satan condemns most; but his condemnation signifies nothing for God condemns not.
and very busy he is (in special) to condemn those who belong to christ, where God condemns least there Satan condemns most; but his condemnation signifies nothing for God condemns not.
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what then is the import and significancy of it in this place? Answ. I suppose the Apostle doth not intend by it to point to any Circumstance of Time, as namely the present time of Life, or the present time of the Gospel.
what then is the import and significancy of it in this place? Answer I suppose the Apostle does not intend by it to point to any Circumstance of Time, as namely the present time of Life, or the present time of the Gospel.
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Then the meaning must be this, that the Saints are secure against Condemnation not only when they shall actually be instated in the Heavenly Blessedness,
Then the meaning must be this, that the Saints Are secure against Condemnation not only when they shall actually be instated in the Heavenly Blessedness,
or only upon the account of that blessed estate, but even here whilst they are but in the way and with respect to the present state of Grace, now there is no Condemnation to them.
or only upon the account of that blessed estate, but even Here while they Are but in the Way and with respect to the present state of Grace, now there is no Condemnation to them.
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Now (that is) when Christ is come, Now when the Gospel-Dispensation takes place, and the Gospel-Grace is advanced, Now there is no Condemnation. A great truth!
Now (that is) when christ is come, Now when the Gospel-dispensation Takes place, and the Gospel-grace is advanced, Now there is no Condemnation. A great truth!
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And again, was there no exemption from this till the time of the Gospel? doth the Apostle by this Particle confine and limit this Priviledge to those only who now live under the Gospel? God forbid!
And again, was there no exemption from this till the time of the Gospel? does the Apostle by this Particle confine and limit this Privilege to those only who now live under the Gospel? God forbid!
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he brings in Paul a•set•ing the times of the Gospel against the times of the Law, under which (he saith) all speaking of them in common were lyable to damnation;
he brings in Paul a•set•ing the times of the Gospel against the times of the Law, under which (he Says) all speaking of them in Common were liable to damnation;
In short, with Pareus I make this [ Now ] to be only particula NONLATINALPHABET a Causal Particle; 'tis as much as cùm haec ita sint, since things are so (as the Apostle had made out in his preceding Discourse), there is now (or upon all this) no Condemnation, &c. 'Tis the very basis or foundation upon which all is bottomed;
In short, with Pareus I make this [ Now ] to be only Particula a Causal Particle; it's as much as cùm haec ita sint, since things Are so (as the Apostle had made out in his preceding Discourse), there is now (or upon all this) no Condemnation, etc. It's the very basis or Foundation upon which all is bottomed;
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There is [ Now ] no Condemnation, &c. 5. Fifthly, we read it [ No Condemnation ], the Original will bear it if we read it [ Not one Condemnation ]: NONLATINALPHABET is as much as NONLATINALPHABET;
There is [ Now ] no Condemnation, etc. 5. Fifthly, we read it [ No Condemnation ], the Original will bear it if we read it [ Not one Condemnation ]: is as much as;
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such is the Grace of God to Believers and such is their safety in their justified estate, that there is no Condemnation, no not so much as one Condemnation to be passed upon them.
such is the Grace of God to Believers and such is their safety in their justified estate, that there is no Condemnation, no not so much as one Condemnation to be passed upon them.
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yet the Pardon being plenary and full, every way adequate to the sinners guilt, the exemption of the pardoned person from condemnation must be plenary and full too;
yet the Pardon being plenary and full, every Way adequate to the Sinners guilt, the exemption of the pardoned person from condemnation must be plenary and full too;
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so that if there be not one sin unpardoned there is not one condemnation to be feared. Jer. 50.20. In those days the iniquity of Israel shall be sought for, and there shall be none.
so that if there be not one since unpardoned there is not one condemnation to be feared. Jer. 50.20. In those days the iniquity of Israel shall be sought for, and there shall be none.
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'Tis an allusion to one that turns over all his Bonds, searches into all his Debt-books, to see if he can find any debt due to him from such or such a person;
It's an allusion to one that turns over all his Bonds, Searches into all his Debt-books, to see if he can find any debt due to him from such or such a person;
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'Tis the same righteousness to all and upon all that believe, Rom. 3.22. 'tis the same faith (for substance) in the highest and in the lowest, to them that have obtained like precious faith with us, 2 Pet. 1.1. 'tis the same head, and the same union with this head in all;
It's the same righteousness to all and upon all that believe, Rom. 3.22. it's the same faith (for substance) in the highest and in the lowest, to them that have obtained like precious faith with us, 2 Pet. 1.1. it's the same head, and the same Union with this head in all;
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take him in the former Chapter where he is bewailing sin, there he speaks altogether in the First person Singular, and goes no further than himself; (read from the 7 verse to the end and you'll find I and me in every verse ):
take him in the former Chapter where he is bewailing since, there he speaks altogether in the First person Singular, and Goes no further than himself; (read from the 7 verse to the end and You'll find I and me in every verse):
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But now in this Eighth Chapter where he's treating of Priviledges, there he speaks altogether in the Plural number (as taking in the whole body of Believers).
But now in this Eighth Chapter where he's treating of Privileges, there he speaks altogether in the Plural number (as taking in the Whole body of Believers).
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Run over it all and except but one Verse (in which 'tis true he particularizes himself, The Law of the spirit of Life in Christ Jesus, hath made [ me ] free from the Law of sin and death ), I say do but except this one Verse,
Run over it all and except but one Verse (in which it's true he particularizes himself, The Law of the Spirit of Life in christ jesus, hath made [ me ] free from the Law of since and death), I say do but except this one Verse,
Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day, (thus far he himself is concerned,
Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me At that day, (thus Far he himself is concerned,
In the great blessings of the Gospel (Justification, Adoption, eternal Life), all the Saints shall fare alike; they are all Gods Children and therefore all shall have their portion, and the same portion too:
In the great blessings of the Gospel (Justification, Adoption, Eternal Life), all the Saints shall fare alike; they Are all God's Children and Therefore all shall have their portion, and the same portion too:
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and the same may be said of all other Blessings, 'tis common Justification, common Adoption, &c. 7. Seventhly, The Positive is included in the Negative:
and the same may be said of all other Blessings, it's Common Justification, Common Adoption, etc. 7. Seventhly, The Positive is included in the Negative:
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There's no Condemnation, &c. is this all that the Apostle drives at or hath in his eye? (viz.) to hold forth that such who are in Christ shall not be condemned? no! he aims at something more,
There's no Condemnation, etc. is this all that the Apostle drives At or hath in his eye? (viz.) to hold forth that such who Are in christ shall not be condemned? no! he aims At something more,
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namely at this that such are fully justified and shall be most certainly saved: they shall not only (upon their being in Christ) be looked upon as not guilty,
namely At this that such Are Fully justified and shall be most Certainly saved: they shall not only (upon their being in christ) be looked upon as not guilty,
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No Condemnation more affects than positive Justification or Salvation. It may be further added, the Apostle thus expresses it because Negatives usually intend and highten the thing spoken of:
No Condemnation more affects than positive Justification or Salvation. It may be further added, the Apostle thus Expresses it Because Negatives usually intend and heighten the thing spoken of:
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as in the Commandements, such as are Negative carry an higher obligation in them than those which are Positive, (for they oblige both semper and ad semper too):
as in the commandments, such as Are Negative carry an higher obligation in them than those which Are Positive, (for they oblige both semper and and semper too):
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So here as to Propositions, when they are laid down in the Negative, this form of expression doth add both greatness and certainty (at least wise as to us ) to the matter of them.
So Here as to Propositions, when they Are laid down in the Negative, this from of expression does add both greatness and certainty (At least wise as to us) to the matter of them.
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And therefore Paul designing here to set forth the safety and happiness of Believers with the greatest advantage, he chuses to express it in the Negative rather than in the Positive.
And Therefore Paul designing Here to Set forth the safety and happiness of Believers with the greatest advantage, he chooses to express it in the Negative rather than in the Positive.
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Here I'll shew 1. What this Condemnation is (which the persons spoken of are secured from): 2. I'll make out the truth of the Assertion and give you the Grounds of it.
Here I'll show 1. What this Condemnation is (which the Persons spoken of Are secured from): 2. I'll make out the truth of the Assertion and give you the Grounds of it.
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and the Participle ( v. 34.) who is he that condemneth (NONLATINALPHABET)? Sometimes 'tis set forth by NONLATINALPHABET (as Math. 23.14. 1 Tim. 3.6. 2 Pet. 2.3. Rom. 3.8):
and the Participle (v. 34.) who is he that Condemneth ()? Sometime it's Set forth by (as Math. 23.14. 1 Tim. 3.6. 2 Pet. 2.3. Rom. 3.8):
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I do not deny, but that sometimes 'tis used to set forth temporal evils and punnishments (as condemnation to a temporal death, so Math. 20.18. Math. 27.3);
I do not deny, but that sometime it's used to Set forth temporal evils and punishments (as condemnation to a temporal death, so Math. 20.18. Math. 27.3);
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but usually it (as the Verb in this Composition ) is expressive of spiritual and eternal evils, of everlasting death: (so Rom. 5.16.18. Mark 16.16. 1 Cor. 11.32).
but usually it (as the Verb in this Composition) is expressive of spiritual and Eternal evils, of everlasting death: (so Rom. 5.16.18. Mark 16.16. 1 Cor. 11.32).
Amongst men (for the parallel will illustrate that which I am upon) the Malefactor or guilty person is indicted, arraigned before the Judge, judicial process is form'd against him, his offence is proved, upon this the Judge passes sentence upon him, that he is guilty of that which is charg'd upon him,
among men (for the parallel will illustrate that which I am upon) the Malefactor or guilty person is indicted, arraigned before the Judge, judicial process is formed against him, his offence is proved, upon this the Judge passes sentence upon him, that he is guilty of that which is charged upon him,
and then that he must undergo the penalty or penalties which are answerable to the nature and quality of his crime, (if that be Capital he must dye for it):
and then that he must undergo the penalty or penalties which Are answerable to the nature and quality of his crime, (if that be Capital he must die for it):
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So here, the impenitent, unbelieving sinner is indicted, arraigned at Gods Bar, process is made against him, he is found guilty of the violation of the holy Law,
So Here, the impenitent, unbelieving sinner is indicted, arraigned At God's Bar, process is made against him, he is found guilty of the violation of the holy Law,
whereupon God judges him to be guilty, and upon that guilt adjudges him to everlasting death: this is Gods condemning or condemnation in allusion to that condemnation which is amongst men.
whereupon God judges him to be guilty, and upon that guilt adjudges him to everlasting death: this is God's condemning or condemnation in allusion to that condemnation which is among men.
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thus and thus thou hast offended, such Duties have been omitted, such sins have been committed, such Sabbaths have been profaned, such mercies have been abused, such tenders of grace have been slighted, (here the Gospel Law comes in as an accuser too) &c. Well now (saith God) Sinner!
thus and thus thou hast offended, such Duties have been omitted, such Sins have been committed, such Sabbaths have been profaned, such Mercies have been abused, such tenders of grace have been slighted, (Here the Gospel Law comes in as an accuser too) etc. Well now (Says God) Sinner!
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And is this all? no, upon this guilt the Law pleads for a further Sentence, for the decreeing and inflicting of the penalty (threatned by God himself,
And is this all? no, upon this guilt the Law pleads for a further Sentence, for the decreeing and inflicting of the penalty (threatened by God himself,
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if you consider it with respect to Guilt, so 'tis opposed to justification; if you consider it with respect to Punishment, so 'tis opposed to Salvation. In the former notion you have it Rom. 5.16, 18. And not as it was by one that sinned,
if you Consider it with respect to Gilded, so it's opposed to justification; if you Consider it with respect to Punishment, so it's opposed to Salvation. In the former notion you have it Rom. 5.16, 18. And not as it was by one that sinned,
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In the second notion you have it Mark 16.16. He that believeth, and is baptized, shall be [ saved ], but he that believeth not (NONLATINALPHABET) shall be [ condemned ].
In the second notion you have it Mark 16.16. He that Believeth, and is baptised, shall be [ saved ], but he that Believeth not () shall be [ condemned ].
the State of Condemnation is the Sinners undergoing of the utmost of Vindictive Justice, in his eternal separation from God and enduring of everlasting torments in Hell;
the State of Condemnation is the Sinners undergoing of the utmost of Vindictive justice, in his Eternal separation from God and enduring of everlasting torments in Hell;
the Apostle (I conceive) had this chiefly in his eye when he here said There is now no Condemnation, &c. Justification and no Condemnation with respect to the Sentence are all one, onely the one notes what is Positive, the other what is Negative: now the Apostle in the words inferring No Condemnation from Justification (as you will see he doth by and by), it appears that his eye was upon something distinct from and consequential upon Justification;
the Apostle (I conceive) had this chiefly in his eye when he Here said There is now no Condemnation, etc. Justification and no Condemnation with respect to the Sentence Are all one, only the one notes what is Positive, the other what is Negative: now the Apostle in the words inferring No Condemnation from Justification (as you will see he does by and by), it appears that his eye was upon something distinct from and consequential upon Justification;
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and this shall be at the Last and Great Judment. You read of the First, Joh. 3.18. He that believeth on him is not condemned, he that believeth not (NONLATINALPHABET) is condemned already: so v. 26. of that Chapt. Of the Second Mark 16.16. (and in divers other places).
and this shall be At the Last and Great Judgement. You read of the First, John 3.18. He that Believeth on him is not condemned, he that Believeth not () is condemned already: so v. 26. of that Chapter Of the Second Mark 16.16. (and in diverse other places).
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You have it asserted not only in this single Scripture, but in divers others also: Joh. 3.18. He that believeth on him is not condemned, (neither is nor ever shall be ). Joh. 5.24.
You have it asserted not only in this single Scripture, but in diverse Others also: John 3.18. He that Believeth on him is not condemned, (neither is nor ever shall be). John 5.24.
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and therefore he premises asseveration upon asseveration; and gives you his own Authority for it), he that heareth my word and believeth on him that sent me, hath everlasting life and shall not come into condemnation,
and Therefore he premises asseveration upon asseveration; and gives you his own authority for it), he that hears my word and Believeth on him that sent me, hath everlasting life and shall not come into condemnation,
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1. The First lies couch'd in the Illative Particle, There is [ therefore ] now no Condemnation, &c. What doth this [ therefore ] point to? when that is found out we must then enquire, what there is of strength in it to prove and bottom Non condemnation upon.
1. The First lies couched in the Illative Particle, There is [ Therefore ] now no Condemnation, etc. What does this [ Therefore ] point to? when that is found out we must then inquire, what there is of strength in it to prove and bottom Non condemnation upon.
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Some make it to refer to all that goes before from the 16 v. of the 1 Chapt. Est conclusio totius superioris disputationis à v. 16. primi Capitis, (Beza): 'Tis a Conclusion;
some make it to refer to all that Goes before from the 16 v. of the 1 Chapter Est Conclusion totius superioris disputationis à v. 16. Primi Capitis, (Beza): It's a Conclusion;
And so some apply it to what he had laid down in the 3, 4, 5 Chapt. (where he insists upon Justification and proves at large that Believers are justified,
And so Some apply it to what he had laid down in the 3, 4, 5 Chapter (where he insists upon Justification and Proves At large that Believers Are justified,
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which being so, from this their blessed state and this gracious act of God upon them, he here infers There is therefore now no Condemnation, &c. Others again make the Spring-head of the Inference to lie in the 7 Chapt. (especially in the close of it):
which being so, from this their blessed state and this gracious act of God upon them, he Here infers There is Therefore now no Condemnation, etc. Others again make the Springhead of the Inference to lie in the 7 Chapter (especially in the close of it):
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he says with his mind (his renewed and sanctified part) he served the Law of God, though with the flesh (the carnal and unregenerate part) he served the law of sin.
he Says with his mind (his renewed and sanctified part) he served the Law of God, though with the Flesh (the carnal and unregenerate part) he served the law of since.
Now from this he draws the Conclusion, There is therefore now no Condemnation, &c. I (for my part) will not limit the Inference to the One or to the Other, but I'le take in All; (yet I'le consider the whole in its main Parts, viz. Justification and Sanctification ).
Now from this he draws the Conclusion, There is Therefore now no Condemnation, etc. I (for my part) will not limit the Inference to the One or to the Other, but I'll take in All; (yet I'll Consider the Whole in its main Parts, viz. Justification and Sanctification).
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1. Their Justification: He that is a justified man cannot be a condemned man, for these two are contrary and incompatible: If it be justifying it cannot be condemning,
1. Their Justification: He that is a justified man cannot be a condemned man, for these two Are contrary and incompatible: If it be justifying it cannot be condemning,
or because guilty? this would be a plain contradiction, oppositum in apposito. 'Tis with Law-contraries as 'tis with Physicalcontraries, upon the position of the one there needs must be the exclusion or negation of the other;
or Because guilty? this would be a plain contradiction, oppositum in apposito. It's with Law-contraries as it's with Physicalcontraries, upon the position of the one there needs must be the exclusion or negation of the other;
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now Justification and Condemnation are Law-contraries, ergo, &c. The Apostle argues upon this ( v. 33.) Who shall lay any thing to the charge of Gods Elect? (and surely there must be charging before there can be condemning; but there can be none of that,
now Justification and Condemnation Are Law-contraries, ergo, etc. The Apostle argues upon this (v. 33.) Who shall lay any thing to the charge of God's Elect? (and surely there must be charging before there can be condemning; but there can be none of that,
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Now the justified person is a righteous person (for else what doth his justification signifie)? and will the righteous Judge condemn a righteous person?
Now the justified person is a righteous person (for Else what does his justification signify)? and will the righteous Judge condemn a righteous person?
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'Pray (that you may the better perceive how the deduction in the Text is grounded ) look back a little into the Epistle, and see what the Apostle there lays down concerning Justification. He says (and this is the main Position upon which he doth but enlarge in all his following discourse), Therein is the righteousness of God revealed from faith to faith ( ch. 1.16);
Pray (that you may the better perceive how the deduction in the Text is grounded) look back a little into the Epistle, and see what the Apostle there lays down Concerning Justification. He Says (and this is the main Position upon which he does but enlarge in all his following discourse), Therein is the righteousness of God revealed from faith to faith (changed. 1.16);
Abraham believed God, and it was counted to him for righteousness ( ch. 4.3): Now it was not written for his sake alone that it was imputed to him;
Abraham believed God, and it was counted to him for righteousness (changed. 4.3): Now it was not written for his sake alone that it was imputed to him;
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and then tell me whether the Apostle might not well thus infer, There is therefore, &c. and whether there be not strength enough in these premises to bear the weight of the Conclusion There is therefore now no Condemnation, &c. (for unquestionably the Illative [ therefore ] upon which the Proposition is bottom'd,
and then tell me whither the Apostle might not well thus infer, There is Therefore, etc. and whither there be not strength enough in these premises to bear the weight of the Conclusion There is Therefore now no Condemnation, etc. (for unquestionably the Illative [ Therefore ] upon which the Proposition is bottomed,
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2. The Priviledge is farther sure upon Sanctification: Such as are in Christ are always sanctified, wherever the Union is with the Son there is Sanctification by the Spirit:
2. The Privilege is farther sure upon Sanctification: Such as Are in christ Are always sanctified, wherever the union is with the Son there is Sanctification by the Spirit:
Blessed and holy is he that hath part in the first Resurrection, on such the second death (or Condemnation) hath no power. Sanctification doth not carry in it such a direct and intrinsick opposition to Condemnation as Justification doth,
Blessed and holy is he that hath part in the First Resurrection, on such the second death (or Condemnation) hath no power. Sanctification does not carry in it such a Direct and intrinsic opposition to Condemnation as Justification does,
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for upon this, the power and dominion of sin is taken away, vigorous resistance is made against it, the bent of the heart is for God, there's the participation of the Divine Nature;
for upon this, the power and dominion of since is taken away, vigorous resistance is made against it, the bent of the heart is for God, there's the participation of the Divine Nature;
the Image of God is renewed in the Soul, the Creature (in part) is restored to that original rectitude which was before the Fall, (with many such like considerations);
the Image of God is renewed in the Soul, the Creature (in part) is restored to that original rectitude which was before the Fallen, (with many such like considerations);
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and to gracious persons (they in sanctification being made after himself, as 'tis exprest Eph. 4.24.) that he will never suffer such to perish eternally.
and to gracious Persons (they in sanctification being made After himself, as it's expressed Ephesians 4.24.) that he will never suffer such to perish eternally.
Grace merits nothing, yet it secures from the greatest evils and entitles to the greatest good. Nothing shall save where Grace is not, nothing shall damn where Grace is, The Sinner shall not live, the Saint shall not dye. O this Sanctification though it be imperfect yet how great good doth result from it!
Grace merits nothing, yet it secures from the greatest evils and entitles to the greatest good. Nothing shall save where Grace is not, nothing shall damn where Grace is, The Sinner shall not live, the Saint shall not die. Oh this Sanctification though it be imperfect yet how great good does result from it!
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he had his double self, (as the Moralist expresses it NONLATINALPHABET), his renewed self and his unrenewed self: the Law was spiritual, but he was carnal, sold under sin, what he would not that he did, what he would that he did not; he was led captive by the Law of sin and death; (here was his unrenewed self).
he had his double self, (as the Moralist Expresses it), his renewed self and his unrenewed self: the Law was spiritual, but he was carnal, sold under since, what he would not that he did, what he would that he did not; he was led captive by the Law of since and death; (Here was his unrenewed self).
he had a sinning Nature but he allow'd not himself in sin, he consented to the Law that it was good, it was not he that did so and so but sin that dwelt in him, to will was present with him though how to perform he did not find, he delighted in the Law of God in the inward man, with his mind he served the Law of God, &c. (here was his renewed self).
he had a sinning Nature but he allowed not himself in since, he consented to the Law that it was good, it was not he that did so and so but sin that dwelled in him, to will was present with him though how to perform he did not find, he delighted in the Law of God in the inward man, with his mind he served the Law of God, etc. (Here was his renewed self).
Do not these things evidence Grace? was all this spoken in personâ irregeniti (as some tell us)? No, doubtless the Apostle here speaks as a gracious man,
Do not these things evidence Grace? was all this spoken in personâ irregeniti (as Some tell us)? No, doubtless the Apostle Here speaks as a gracious man,
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the corrupt Nature is very strong in me, but yet it hath not its full strength, its entire, unbroken power and dominion over me, that (through Grace) I am freed from:
the corrupt Nature is very strong in me, but yet it hath not its full strength, its entire, unbroken power and dominion over me, that (through Grace) I am freed from:
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I desire it may be observed, that he doth not only infer Non-condemnation from the work of Grace in him (spoken of in the closure of the former Chapter);
I desire it may be observed, that he does not only infer Noncondemnation from the work of Grace in him (spoken of in the closure of the former Chapter);
but as soon as he had laid down in common this great happiness of persons in Christ, he presently confirms it (as to himself ) from his sanctification,
but as soon as he had laid down in Common this great happiness of Persons in christ, he presently confirms it (as to himself) from his sanctification,
Now shall there be Condemnation where there is such an Ʋnion? what? in Christ and yet under Condemnation? those that are so near to Christ here, shall they be set at an eternal distance from him hereafter? will the head be so severed from his members? when Christ is in Heaven shall a part of him lie in Hell? O no! a limb of Christ shall not perish.
Now shall there be Condemnation where there is such an Ʋnion? what? in christ and yet under Condemnation? those that Are so near to christ Here, shall they be Set At an Eternal distance from him hereafter? will the head be so severed from his members? when christ is in Heaven shall a part of him lie in Hell? Oh no! a limb of christ shall not perish.
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the Obedience, Righteousness, Merits, Satisfaction, the Life, Death, Resurrection, Intercession of Christ, all are his who is in Christ: It being so how can this person miscarry? The Apostle upon this triumphs over Condemnation ( v. 34);
the obedience, Righteousness, Merits, Satisfaction, the Life, Death, Resurrection, Intercession of christ, all Are his who is in christ: It being so how can this person miscarry? The Apostle upon this Triumphos over Condemnation (v. 34);
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Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us:
Who is he that Condemneth? it is christ that died, yea rather that is risen again, who is even At the right hand of God, who also makes Intercession for us:
What there is in each of these Heads (the Death, Resurrection, Exaltation, Intercession of Christ) to secure those who are in him from Condemnation, shall in due time (if God please) be fully made out;
What there is in each of these Heads (the Death, Resurrection, Exaltation, Intercession of christ) to secure those who Are in him from Condemnation, shall in due time (if God please) be Fully made out;
Only (for the further confirming of the Truth in hand) let me a little descant upon the Question which the Apostle here doth so triumphantly propound, Who is he that condemneth? He seems to challenge all inferiour Accusers, and bid them do their worst;
Only (for the further confirming of the Truth in hand) let me a little descant upon the Question which the Apostle Here does so triumphantly propound, Who is he that Condemneth? He seems to challenge all inferior Accusers, and bid them do their worst;
who (saith he) will attempt, or (in case they should attempt) would be able to carry on such a thing as the condemning of those who are in Christ? For God himself (who must be spoken of with all reverence) he will not, for he justifies,
who (Says he) will attempt, or (in case they should attempt) would be able to carry on such a thing as the condemning of those who Are in christ? For God himself (who must be spoken of with all Reverence) he will not, for he Justifies,
that is condemned it self ( Rom. 8.3), and a condemned thing shall never be a condemning thing. The Law cannot, for that is fulfilled by the Surety, and that is appealed from as not a proper judge, and Believers are not under it ( i. e. as to its vis damnatrix ) but under Grace. Rom. 6.14. The Gospel too will not;
that is condemned it self (Rom. 8.3), and a condemned thing shall never be a condemning thing. The Law cannot, for that is fulfilled by the Surety, and that is appealed from as not a proper judge, and Believers Are not under it (i. e. as to its vis damnatrix) but under Grace. Rom. 6.14. The Gospel too will not;
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The Cloud is not so bright towards Israel but 'tis as dark towards the Aegyptians; the Point is not so full of Comfort to Believers but 'tis as full of Terrour to Unbelievers.
The Cloud is not so bright towards Israel but it's as dark towards the egyptians; the Point is not so full of Comfort to Believers but it's as full of Terror to Unbelievers.
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There's no Condemnation to them who are in Christ, what more sweet? but there's nothing but Condemnation to them who are out of Christ, what more dreadful? Art thou a Christless, graceless, unbelieving, impenitent person? do not deceive thy self, this exemption from Condemnation belongs not to thee.
There's no Condemnation to them who Are in christ, what more sweet? but there's nothing but Condemnation to them who Are out of christ, what more dreadful? Art thou a Christless, graceless, unbelieving, impenitent person? do not deceive thy self, this exemption from Condemnation belongs not to thee.
but (that none may flatter themselves, and presumptuously apply that to themselves which belongs not to them) he puts down the Subject which onely is concerned in the Priviledge.
but (that none may flatter themselves, and presumptuously apply that to themselves which belongs not to them) he puts down the Subject which only is concerned in the Privilege.
All the evils of the present life are a meer nothing, meer trifles to this; put all afflictions, calamities, miseries together, one Condemnation out-weighs them all:
All the evils of the present life Are a mere nothing, mere trifles to this; put all afflictions, calamities, misery's together, one Condemnation outweighs them all:
the Condemnation of God hangs over them, wherever they are or go they are no better than condemned men; and yet how merry, jovial, unconcerned are they!
the Condemnation of God hangs over them, wherever they Are or go they Are no better than condemned men; and yet how merry, jovial, unconcerned Are they!
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Amongst us, what a sad spectacle is it to see a poor Malefactor that is condemned by man and to be executed within a few days, altogether unaffected with his condition? he spends that span of time which he hath to live in feasting, drinking, trimming and dressing of himself,
among us, what a sad spectacle is it to see a poor Malefactor that is condemned by man and to be executed within a few days, altogether unaffected with his condition? he spends that span of time which he hath to live in feasting, drinking, trimming and dressing of himself,
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And yet how do you carry it? you please the flesh, take your fill of sensual pleasures, you chant to the sound of the Viol, drink wine in bowls, live a merry life, nothing troubles you;
And yet how do you carry it? you please the Flesh, take your fill of sensual pleasures, you chant to the found of the Violent, drink wine in bowls, live a merry life, nothing Troubles you;
thou art at ease, sporting thy self in thy worldly delights, look but into the Word there's a dreadful hand-writing against thee, there's Condemnation written over and over in broad and legible characters as thy portion, wilt not thou fear? Surely 'tis sad dancing over the mouth of Hell;
thou art At ease, sporting thy self in thy worldly delights, look but into the Word there's a dreadful handwriting against thee, there's Condemnation written over and over in broad and legible characters as thy portion, wilt not thou Fear? Surely it's sad dancing over the Mouth of Hell;
there's but a breath betwixt thee and everlasting flames, and yet art thou secure? is eternal misery a thing to be dallied with or slighted? If men were not down-right Atheists, this Condemnation would affright and startle them.
there's but a breath betwixt thee and everlasting flames, and yet art thou secure? is Eternal misery a thing to be dallied with or slighted? If men were not downright Atheists, this Condemnation would affright and startle them.
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Now do I speak to any here of you as being under this woful security? if it be possible to reach your Consciences and to stir up fear in you, I would desire you to consider these four or five things.
Now do I speak to any Here of you as being under this woeful security? if it be possible to reach your Consciences and to stir up Fear in you, I would desire you to Consider these four or five things.
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'Tis somewhat terrible to be arraign'd and condemn'd at the Bar of man, but how much more terrible will it be to be arraign'd and condemn'd at the Bar of God? what a vast disproportion is here betwixt the Crimes, the Judge, the Sentence, the Execution, &c. O Sinners when you must stand before such a Judge, in order to the receiving of such a Sentence, for Crimes so high and hainous, will you not tremble? Methinks the Majesty, Omnisciency, Omnipotency, Righteousness of this Judge should strike us all with fear and dread.
It's somewhat terrible to be arraigned and condemned At the Bar of man, but how much more terrible will it be to be arraigned and condemned At the Bar of God? what a vast disproportion is Here betwixt the Crimes, the Judge, the Sentence, the Execution, etc. Oh Sinners when you must stand before such a Judge, in order to the receiving of such a Sentence, for Crimes so high and heinous, will you not tremble? Methinks the Majesty, Omnisciency, Omnipotency, Righteousness of this Judge should strike us all with Fear and dread.
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There's no standing before him such is his Majesty, no hiding of any thing from him such is his Omnisciency, no resisting of him such is his Omnipotency, no corrupting of him such is his infinite Righteousness. What then will become of you who are in your sins,
There's no standing before him such is his Majesty, no hiding of any thing from him such is his Omnisciency, no resisting of him such is his Omnipotency, no corrupting of him such is his infinite Righteousness. What then will become of you who Are in your Sins,
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We must all appear before the judgment of Christ, that every one, &c. And may not the consideration of this very much heighten your fear? you not being in Christ how will you be able to stand before Christ? where he is not a gracious Head will he not be a severe Judge? You must be judged by him whom you so often, so scornfully have rejected;
We must all appear before the judgement of christ, that every one, etc. And may not the consideration of this very much heighten your Fear? you not being in christ how will you be able to stand before christ? where he is not a gracious Head will he not be a severe Judge? You must be judged by him whom you so often, so scornfully have rejected;
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he will be your Judge whom you would not have to be your King and Saviour; what favour can you expect from him whom you have so basely used? In what glory will this Judge appear when you shall stand before him? now you know the glory and solemnity of the Bench adds to the terrour of the Malefactour at the Bar. Matth. 25.31.
he will be your Judge whom you would not have to be your King and Saviour; what favour can you expect from him whom you have so basely used? In what glory will this Judge appear when you shall stand before him? now you know the glory and solemnity of the Bench adds to the terror of the Malefactor At the Bar. Matthew 25.31.
O to be tryed, cast, and sentenced by so glorious a Judge, in so solemn a manner, this must needs be terrible to Sinners when they see it and hear it,
Oh to be tried, cast, and sentenced by so glorious a Judge, in so solemn a manner, this must needs be terrible to Sinners when they see it and hear it,
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Men are fearless because they are thoughtless; did they but weigh and ponder what the things of another world are, what it is to be everlastingly condemn'd, they would not be so secure as they are.
Men Are fearless Because they Are thoughtless; did they but weigh and ponder what the things of Another world Are, what it is to be everlastingly condemned, they would not be so secure as they Are.
but God (being an higher Judge, and greater offences being committed against him than what are committed by man against man), he inflicts a greater penalty, and his Sentence is to dye eternally: he doth not condemn to a Prison, to an Axe or Gallows, (just to dye and then there's an end of all), O no! he sentences to Death and eternal Death too.
but God (being an higher Judge, and greater offences being committed against him than what Are committed by man against man), he inflicts a greater penalty, and his Sentence is to die eternally: he does not condemn to a Prison, to an Axe or Gallows, (just to die and then there's an end of all), Oh no! he sentences to Death and Eternal Death too.
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Would you know what this Condemnation is? you have a sad draught or description of it Matth. 25.41. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels:
Would you know what this Condemnation is? you have a sad draught or description of it Matthew 25.41. Depart from me you cursed into everlasting fire, prepared for the devil and his Angels:
to be thrust from Christ, and thrown into sire, into everlasting fire, into that very fire which is prepared for the Devil and his Angels; O here is misery indeed!
to be thrust from christ, and thrown into sire, into everlasting fire, into that very fire which is prepared for the devil and his Angels; Oh Here is misery indeed!
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and this is not all, for you shall also feel those torments in comparison of which Stone, Gout, Strangury, Racking by men, the most exquisite pains here, are in a manner perfect ease,
and this is not all, for you shall also feel those torments in comparison of which Stone, Gout, Strangury, Racking by men, the most exquisite pains Here, Are in a manner perfect ease,
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in Heaven 'tis eternity of joy, in Hell 'tis eternity of woe. To be miserable as long as god shall be blessed, to be always dying and yet always to live, to be always drinking and yet the cup still to continue full, to launch out into a boundless Ocean of eternal wrath, to lye under evils and to see no end of them, that when millions of millions of years are over all is (as it were) to begin again,
in Heaven it's eternity of joy, in Hell it's eternity of woe. To be miserable as long as god shall be blessed, to be always dying and yet always to live, to be always drinking and yet the cup still to continue full, to launch out into a boundless Ocean of Eternal wrath, to lie under evils and to see no end of them, that when millions of millions of Years Are over all is (as it were) to begin again,
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and the poor creature is but after the efflux of so much time just where he was at the first, to pass from dying comforts to never dying sorrows; what tongue can express, what heart can conceive the greatness of this misery!
and the poor creature is but After the efflux of so much time just where he was At the First, to pass from dying comforts to never dying sorrows; what tongue can express, what heart can conceive the greatness of this misery!
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'Tis everlasting destruction from the presence of the Lord 2 Thess. 1.9. 'tis everlasting punishment Math. 25.46. 'tis everlasting fire Matth. 25.41. 'tis the worm that never dyes Mark 9.44. 'tis everlasting chains Jude 6. the blackness of darkness forever Jude 13. Now (Sirs) what do you think of this? are you able to bear it? Alas!
It's everlasting destruction from the presence of the Lord 2 Thess 1.9. it's everlasting punishment Math. 25.46. it's everlasting fire Matthew 25.41. it's the worm that never dies Mark 9.44. it's everlasting chains U^de 6. the blackness of darkness forever U^de 13. Now (Sirs) what do you think of this? Are you able to bear it? Alas!
who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings? this made the Sinners in Zion afraid and filled Hypocrites with fearfulness,
who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings? this made the Sinners in Zion afraid and filled Hypocrites with fearfulness,
and will it not (sooner or later) have the same effect upon you who are out of Christ? If this Condemnation or eternal Death was total abolition or annihilation (as some Socinians make it to be) it would not be so bad;
and will it not (sooner or later) have the same Effect upon you who Are out of christ? If this Condemnation or Eternal Death was total abolition or annihilation (as Some socinians make it to be) it would not be so bad;
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this would be a great allay to it, for surely (whatever some learned men may say to the contrary) no being would be more desirable than such a being; but 'tis not so.
this would be a great allay to it, for surely (whatever Some learned men may say to the contrary) no being would be more desirable than such a being; but it's not so.
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3. The Condemnatory Sentence being once past it will be irreversible and irresistible. When 'tis once out of the Judges mouth there's no reversing of it;
3. The Condemnatory Sentence being once passed it will be irreversible and irresistible. When it's once out of the Judges Mouth there's no reversing of it;
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as the Penalty is intolerable so the Sentence is irreversible. The poor condemned Sinner will presently fall upon his knees and most earnestly beg mercy, but all in vain;
as the Penalty is intolerable so the Sentence is irreversible. The poor condemned Sinner will presently fallen upon his knees and most earnestly beg mercy, but all in vain;
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all his intreaties, beseechings, tears, wringing of hands, will avail nothing; time was when he would not hear Christ, and now Christ will not hear him.
all his entreaties, beseechings, tears, wringing of hands, will avail nothing; time was when he would not hear christ, and now christ will not hear him.
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there's neither appealing from the Judge nor repealing of the Sentence. And then too (I say) 'tis irresistible; as soon as 'tis past, Christ will have his Officers by him who shall see it put into execution: his Guard and retinue of Angels shall be ready for this service, these Reapers shall gather the tares and bind them in bundles to burn them, and who shall be able to resist? The Judge amongst the Jews was to see the Offender punished before his face, Deut. 25.2. Christ will not only pass sentence but he himself will see execution done: Luke 19.27. Those mine enemies which would not that I should reign over them, bring them hither and slay them [ before me ].
there's neither appealing from the Judge nor repealing of the Sentence. And then too (I say) it's irresistible; as soon as it's past, christ will have his Officers by him who shall see it put into execution: his Guard and retinue of Angels shall be ready for this service, these Reapers shall gather the tares and bind them in bundles to burn them, and who shall be able to resist? The Judge among the jews was to see the Offender punished before his face, Deuteronomy 25.2. christ will not only pass sentence but he himself will see execution done: Luke 19.27. Those mine enemies which would not that I should Reign over them, bring them hither and slay them [ before me ].
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but when the Unbeliever is thrown into Hell-fire, or to be thrown into Hell-fire, who then can either hinder or deliver? O come to Christ and get into Christ betimes!
but when the Unbeliever is thrown into Hell-fire, or to be thrown into Hell-fire, who then can either hinder or deliver? Oh come to christ and get into christ betimes!
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if you defer till the Sentence be past, you must suffer it and there is no remedy. As God says I will work, and who shall lett? So when he condemns and will have his Sentence executed, who shall lett? what can man do to defend himself,
if you defer till the Sentence be past, you must suffer it and there is no remedy. As God Says I will work, and who shall let? So when he condemns and will have his Sentence executed, who shall let? what can man do to defend himself,
Next to being condemned by God, nothing so sad as to be (NONLATINALPHABET) condemned by ones self. When the poor Sinner shall be upon his Trial, Conscience will accuse as well as the Law,
Next to being condemned by God, nothing so sad as to be () condemned by ones self. When the poor Sinner shall be upon his Trial, Conscience will accuse as well as the Law,
and condemn as well as the Judge. And as soon as ever the Judge shall have passed Sentence, Conscience will fall upon the guilty condemned person and say, is not this just and righteous? hast not thou procured this to thy self? must not such a course have such an end? is not this the fruit of thy sin? This will highly justifie God (for the more the Sinner condemns himself the more he acquits God),
and condemn as well as the Judge. And as soon as ever the Judge shall have passed Sentence, Conscience will fallen upon the guilty condemned person and say, is not this just and righteous? hast not thou procured this to thy self? must not such a course have such an end? is not this the fruit of thy since? This will highly justify God (for the more the Sinner condemns himself the more he acquits God),
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And what a sad time will it then be, when as God condemns without and above, so Conscience shall condemn below and within? Such as are out of Christ will feel all this to be true, to their inexpressible grief and torment,
And what a sad time will it then be, when as God condemns without and above, so Conscience shall condemn below and within? Such as Are out of christ will feel all this to be true, to their inexpressible grief and torment,
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5. I might add (which indeed will be but a more particular explication of the former Head), this condemnation will be the sadder, (especially to such who live under the Gospel),
5. I might add (which indeed will be but a more particular explication of the former Head), this condemnation will be the sadder, (especially to such who live under the Gospel),
when his Prince offered him a pardon and he scorned to accept of it)? they might have been saved as well as others, would they but have hearkened to the free, gracious, hearty, often repeated invitations which in the Gospel were made to them;
when his Prince offered him a pardon and he scorned to accept of it)? they might have been saved as well as Others, would they but have harkened to the free, gracious, hearty, often repeated invitations which in the Gospel were made to them;
Thus Christ when he shall have pass'd the dreadful Sentence of eternal Death upon the impenitent and unbelieving, he'll say Your blood be upon your own heads.
Thus christ when he shall have passed the dreadful Sentence of Eternal Death upon the impenitent and unbelieving, he'll say Your blood be upon your own Heads.
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Now is not here enough (if the Lord would please to set it home upon the Conscience), to awaken and terrifie secure Christless Sinners? You who are out of Christ pray believe me, as sure as God is, and is a just and righteous God, as sure as his Word is true, so sure are you (if you go out of the world before you have got into Christ) to be condemned forever.
Now is not Here enough (if the Lord would please to Set it home upon the Conscience), to awaken and terrify secure Christless Sinners? You who Are out of christ pray believe me, as sure as God is, and is a just and righteous God, as sure as his Word is true, so sure Are you (if you go out of the world before you have god into christ) to be condemned forever.
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And will you not lay this to heart before it be too late? is it not high time for you to think of these things? will nothing awaken you but only the feeling of everlasting flames? will you not mind the damned state till you be in it? I tremble to think of that distress that you will be in at the Great day,
And will you not lay this to heart before it be too late? is it not high time for you to think of these things? will nothing awaken you but only the feeling of everlasting flames? will you not mind the damned state till you be in it? I tremble to think of that distress that you will be in At the Great day,
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Secondly, I would exhort you to make sure of this exemption from Condemnation, to labour to be in the number of those to whom there is no Condemnation:
Secondly, I would exhort you to make sure of this exemption from Condemnation, to labour to be in the number of those to whom there is no Condemnation:
surely he must be strangely besotted and utterly void of all sense of eternity, who doth not with the greatest care and diligence put in for a share in this happiness.
surely he must be strangely besotted and utterly void of all sense of eternity, who does not with the greatest care and diligence put in for a share in this happiness.
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what are these to the eternal Evils which have been set before you? you are set upon the worlds good, and what is that to an endless blessedness in the Vision and Fruition of God in Heaven? think of Hell and nothing here will be very evil, and of Heaven and nothing here will be very good. Should you come to a condemned man,
what Are these to the Eternal Evils which have been Set before you? you Are Set upon the world's good, and what is that to an endless blessedness in the Vision and Fruition of God in Heaven? think of Hell and nothing Here will be very evil, and of Heaven and nothing Here will be very good. Should you come to a condemned man,
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and talk to him of the riches honours, crowns and scepters of this world, Ah! (saith he) what's this to me? I am a poor condemned man; can you tell me how I may get out of the condemnation that I lye under? then you'l say something which will suit my condition:
and talk to him of the riches honours, crowns and sceptres of this world, Ah! (Says he) what's this to me? I am a poor condemned man; can you tell me how I may get out of the condemnation that I lie under? then You'll say something which will suit my condition:
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but you do not consider you are condemned men: such you were as you came into the world, By the offenos of one, judgment came upon all to Condemnation;
but you do not Consider you Are condemned men: such you were as you Come into the world, By the offenos of one, judgement Come upon all to Condemnation;
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Now therefore what are you? or what do you do? that you may be exempted from the general misery. Certainly if you lye in the common State and live in the common Course, you must perish in the common Condemnation; think of it and make some timely provision against it.
Now Therefore what Are you? or what do you do? that you may be exempted from the general misery. Certainly if you lie in the Common State and live in the Common Course, you must perish in the Common Condemnation; think of it and make Some timely provision against it.
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Your Judge deals very graciously with you, he warns you before hand, tells you how his terrible Sentence may be prevented, nay, he offers Life and Pardon to you if you will but accept of it;
Your Judge deals very graciously with you, he warns you before hand, tells you how his terrible Sentence may be prevented, nay, he offers Life and Pardon to you if you will but accept of it;
if you be not wise and serious in securing the main, this will not only make your Condemnation more unavoidable, How shall we escape if we neglect so great Salvation? ) but also more intolerable: 'twill be Condemnation with an Accent or Emphasis to you, This is the Condemnation, that light is come into the world, &c. The Scripture speaks of greater damnation; 'twill be great damnation to Pagans and Infidels, but greater damnation to Christians. According to the different measures of that Gospel-light and Gospel-grace which men live under,
if you be not wise and serious in securing the main, this will not only make your Condemnation more unavoidable, How shall we escape if we neglect so great Salvation?) but also more intolerable: it'll be Condemnation with an Accent or Emphasis to you, This is the Condemnation, that Light is come into the world, etc. The Scripture speaks of greater damnation; it'll be great damnation to Pagans and Infidels, but greater damnation to Christians. According to the different measures of that Gospel light and Gospel-grace which men live under,
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Thou Capernaum, which art exalted unto heaven, &c. but I say unto you, that it shall be more tolerable for the land of Sodom, in the day of judgment, than for you.
Thou Capernaum, which art exalted unto heaven, etc. but I say unto you, that it shall be more tolerable for the land of Sodom, in the day of judgement, than for you.
a condemnatory Sentence must pass either upon the Sin or upon the Sinner: and is it not better, it should pass upon the Sin rather than upon the Sinner? that it should dye rather than you should dye? O let not Sin live in you, nor do you live in it! for if it be so, it will be Condemnation.
a condemnatory Sentence must pass either upon the since or upon the Sinner: and is it not better, it should pass upon the since rather than upon the Sinner? that it should die rather than you should die? O let not since live in you, nor do you live in it! for if it be so, it will be Condemnation.
We violate Gods Law, upon that violation there is guilt, upon that guilt there is obnoxiousness to punishment and to a Sentence of Death. O take heed of sin!
We violate God's Law, upon that violation there is guilt, upon that guilt there is obnoxiousness to punishment and to a Sentence of Death. Oh take heed of since!
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here lies the evil of it, it exposes to, and ends in eternal Condemnation; it pleases the Sinner for a season, and then entails everlasting wrath upon him.
Here lies the evil of it, it exposes to, and ends in Eternal Condemnation; it Pleases the Sinner for a season, and then entails everlasting wrath upon him.
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Who would not fear and shun Sin? a Child of God dreads it for the Hell that is in it; me thinks all should dread it for the Hell that is procured by it. Now therefore what's your Course? every mans Sentence shall be according to his Course; where 'tis an holy course, it shall be the Sentence of Life;
Who would not Fear and shun since? a Child of God dreads it for the Hell that is in it; me thinks all should dread it for the Hell that is procured by it. Now Therefore what's your Course? every men Sentence shall be according to his Course; where it's an holy course, it shall be the Sentence of Life;
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Bring it down to your selves, do not you live in sin? may be you are not Drunkards, Swearers, &c. but is there not some other, some secret way of wickedness in which you walk? some bosom Lust hid and cherished? do you endeavour after Ʋniversal Holiness? these things must be enquired into,
Bring it down to your selves, do not you live in since? may be you Are not Drunkards, Swearers, etc. but is there not Some other, Some secret Way of wickedness in which you walk? Some bosom Lust hid and cherished? do you endeavour After Ʋniversal Holiness? these things must be inquired into,
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but this I say, no allowed sin, no reigning sin, no presumptuous sin, no course in sin; and then 'tis No-Condemnation. That God who is just to punish for known and presumptuous sins, is gracious also to pardon sins of infirmity. So that upon the whole,
but this I say, no allowed since, no reigning since, no presumptuous since, no course in since; and then it's No-condemnation. That God who is just to Punish for known and presumptuous Sins, is gracious also to pardon Sins of infirmity. So that upon the Whole,
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as ever you desire to see the Face of God with comfort, to lift up your heads before your Judge at the Great day with joy, to be freed from the Sentence of Condemnation;
as ever you desire to see the Face of God with Comfort, to lift up your Heads before your Judge At the Great day with joy, to be freed from the Sentence of Condemnation;
but rather condemn it that it may not condemn you. If any think that the present good of sin preponderates the future evil of Condemnation, or that they may live in sin and yet relye upon Gods mercy, (as if he would not condemn them for it), I heartily beg of God that he will convince them of these soul-destroying mistakes, that they may not persist in them till Condemnation it self will be a sad confutation to them.
but rather condemn it that it may not condemn you. If any think that the present good of sin preponderates the future evil of Condemnation, or that they may live in since and yet rely upon God's mercy, (as if he would not condemn them for it), I heartily beg of God that he will convince them of these soul-destroying mistakes, that they may not persist in them till Condemnation it self will be a sad confutation to them.
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Self-condemnation prevents Gods Condemnation: There is a Self-condemnation which is judicial and penal, which pains and torments but yet doth no good, (such was that of Cain and Judas );
Self-condemnation prevents God's Condemnation: There is a Self-condemnation which is judicial and penal, which pains and torments but yet does not good, (such was that of Cain and Judas);
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but this always carries it in the Court of God. O (saith God) there's a Sinner, but he is a penitent Sinner; he hath sinned but he is angry with himself for it, he arraigns and condemns himself for it,
but this always carries it in the Court of God. Oh (Says God) there's a Sinner, but he is a penitent Sinner; he hath sinned but he is angry with himself for it, he arraigns and condemns himself for it,
well, upon this I'le acquit him; he condemns below, and therefore I'le absolve above. Thirdly, As you desire No-Condemnation, speedily get your peace made with God through Christ Jesus.
well, upon this I'll acquit him; he condemns below, and Therefore I'll absolve above. Thirdly, As you desire No-condemnation, speedily get your peace made with God through christ jesus.
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but have you sued out your pardon? is the breach (which sin hath made) healed and made up betwixt God and you? O (as Christ speaks) Agree with thine adversary quickly whilst thou art in the way with him,
but have you sued out your pardon? is the breach (which since hath made) healed and made up betwixt God and you? O (as christ speaks) Agree with thine adversary quickly while thou art in the Way with him,
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and earnest with God about this matter? Of all evils deprecate this as the greatest evil; tell God, you are willing he should do any thing with you, burn, cut, lance, modò in aeternum parcat, if he will but save you from eternal misery.
and earnest with God about this matter? Of all evils deprecate this as the greatest evil; tell God, you Are willing he should do any thing with you, burn, Cut, lance, modò in aeternum parcat, if he will but save you from Eternal misery.
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You are to pray daily that you may not enter into temptation, surely much more that you may not enter into condemnation. O be often upon your knees pleading with God, and saying, Lord!
You Are to pray daily that you may not enter into temptation, surely much more that you may not enter into condemnation. Oh be often upon your knees pleading with God, and saying, Lord!
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Is it not much to be lamented, that there are so few who go to God to plead with him about the everlasting concerns of their immortal souls? many go from day to day, from week to week,
Is it not much to be lamented, that there Are so few who go to God to plead with him about the everlasting concerns of their immortal Souls? many go from day to day, from Week to Week,
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How seldom are the most of men at the throne of Grace, beseeching the Lord for Christ Jesus his sake to deliver them from wrath will be very sad? the end of the prayerless cannot be good.
How seldom Are the most of men At the throne of Grace, beseeching the Lord for christ jesus his sake to deliver them from wrath will be very sad? the end of the prayerless cannot be good.
there is a sort of persons amongst us, who (instead of humble, serious calling upon God to free them from condemnation) in their hellish imprecations they dare to call God to damn them: O prodigious, amazing, astonishing profaneness!
there is a sort of Persons among us, who (instead of humble, serious calling upon God to free them from condemnation) in their hellish imprecations they Dare to call God to damn them: Oh prodigious, amazing, astonishing profaneness!
What? do men defie God, and even bid him do his worst? is damnation a thing to be desired or wished for? do they know what they say? what if God should take them at their word,
What? doe men defy God, and even bid him do his worst? is damnation a thing to be desired or wished for? do they know what they say? what if God should take them At their word,
and do that in his greatest wrath which they seem to wish for with the greatest wickedness? O let such take heed lest God hear them in a dreadful manner!
and do that in his greatest wrath which they seem to wish for with the greatest wickedness? Oh let such take heed lest God hear them in a dreadful manner!
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It secures from this, both as 'tis the Grace which unites to Christ, and also as 'tis the great condition of the Gospel upon which it promises life and salvation.
It secures from this, both as it's the Grace which unites to christ, and also as it's the great condition of the Gospel upon which it promises life and salvation.
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Unbelief is the damning Sin, and Faith is the saving Grace. If thou be'st a sincere Believer, 'tis not only, thou shalt not be condemned, but thou shalt most certainly be saved: both are sure from the frequent, often repeated declarations, attestations, promises of the word:
Unbelief is the damning since, and Faith is the Saving Grace. If thou Best a sincere Believer, it's not only, thou shalt not be condemned, but thou shalt most Certainly be saved: both Are sure from the frequent, often repeated declarations, attestations, promises of the word:
When 'tis a Christ 'tis no Condemnation, when 'tis no Christ 'tis nothing but Condemnation. When the guilty pursued Malefactor had got into the City of Refuge, then he was secure:
When it's a christ it's no Condemnation, when it's no christ it's nothing but Condemnation. When the guilty pursued Malefactor had god into the city of Refuge, then he was secure:
So the second Adam frees us from this and makes over righteousness to us, how? in the same way and upon the same ground (viz) we being united to him:
So the second Adam frees us from this and makes over righteousness to us, how? in the same Way and upon the same ground (videlicet) we being united to him:
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What? No condemnation? not one condemnation? O the riches, the heighths, bredths, depths, lengths of the love of God! How should such be even astonished because of this inexpressible mercy!
What? No condemnation? not one condemnation? Oh the riches, the heights, breadths, depths, lengths of the love of God! How should such be even astonished Because of this inexpressible mercy!
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how should they be filled with God-admiring thoughts! O you that are in Christ, what will you think of this happiness when you shall see it accomplished? the truth is,
how should they be filled with God-admiring thoughts! Oh you that Are in christ, what will you think of this happiness when you shall see it accomplished? the truth is,
so the Saints will never know, or be suitably affected with their happiness, till that day shall come wherein they shall be put into the possession of it in Heaven.
so the Saints will never know, or be suitably affected with their happiness, till that day shall come wherein they shall be put into the possession of it in Heaven.
When God shall pick and single you out of the common crowd, and shall say I here acquit you before all the world from all your guilt, I here pronounce you to be righteous persons,
When God shall pick and single you out of the Common crowd, and shall say I Here acquit you before all the world from all your guilt, I Here pronounce you to be righteous Persons,
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how would they all be drawn out), in the adoring and magnifying of the Grace of God! But something should be done now whilst you are here, (though but in the hopes and expectation of this felicity).
how would they all be drawn out), in the adoring and magnifying of the Grace of God! But something should be done now while you Are Here, (though but in the hope's and expectation of this felicity).
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Where there is no condemnation there should be much thankfulness: How doth the Traitor admire the grace and clemency of his Prince, who sends him a pardon when he expected his tryal and sentence to dye?
Where there is no condemnation there should be much thankfulness: How does the Traitor admire the grace and clemency of his Prince, who sends him a pardon when he expected his trial and sentence to die?
what though it be sickness, pain, loss of Relations, a low estate, so long as the soul is safe and the main state secured? there may be fiery tryals here,
what though it be sickness, pain, loss of Relations, a low estate, so long as the soul is safe and the main state secured? there may be fiery trials Here,
yet he here says there's no condemnation: Condemn your selves for sin you do, (and so you should do, provided this self-condemnation flow from Repentance, not from Ʋnbelief ),
yet he Here Says there's no condemnation: Condemn your selves for since you do, (and so you should do, provided this self-condemnation flow from Repentance, not from Ʋnbelief),
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You must dye and be judged; but welcome death, welcome judgment so long as there is no condemnation; why should you be afraid of these which will only let you see the accomplishment of what is here affirmed? This is the happiness of you who are in Christ, will you act faith upon it and take the comfort of it? I would have you live and dye with this Cordial always by you, there is therefore now no condemnation, &c. And let me add, 'tis not only your priviledge but your duty to rejoyce because of this;
You must die and be judged; but welcome death, welcome judgement so long as there is no condemnation; why should you be afraid of these which will only let you see the accomplishment of what is Here affirmed? This is the happiness of you who Are in christ, will you act faith upon it and take the Comfort of it? I would have you live and die with this Cordial always by you, there is Therefore now no condemnation, etc. And let me add, it's not only your privilege but your duty to rejoice Because of this;
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The Sinner is secure as though there was no Hell, and the Saint is sad and cast down as though there was no Heaven: the good Lord convince the one, and comfort the other.
The Sinner is secure as though there was no Hell, and the Saint is sad and cast down as though there was no Heaven: the good Lord convince the one, and Comfort the other.
Were you but clear in your evidences about this Priviledge, you could not but rejoyce. Now in order to this, do but make sure of your Ʋnion with Christ,
Were you but clear in your evidences about this Privilege, you could not but rejoice. Now in order to this, do but make sure of your Ʋnion with christ,
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How should you differ from others here, who shall so differ from others hereafter! Though Sin shall not condemn you, yet do you condemn it. I'le end with an allusion to that of our Saviour to the Woman taken in Adultery, Woman (saith Christ) where are those thine accusers? hath none condemned thee? she said. No man, Lord.
How should you differ from Others Here, who shall so differ from Others hereafter! Though since shall not condemn you, yet do you condemn it. I'll end with an allusion to that of our Saviour to the Woman taken in Adultery, Woman (Says christ) where Are those thine accusers? hath none condemned thee? she said. No man, Lord.
The Subject of the Proposition next opened. What it is to be in Christ Jesus. The difference betwixt Christs being in Believers, and their being in Christ.
The Subject of the Proposition next opened. What it is to be in christ jesus. The difference betwixt Christ being in Believers, and their being in christ.
Its Properties: 'Tis a Sublime, Real, Spiritual, Intimous, Total, Immediate, Indissoluble Ʋnion. Use 1. For Tryal whether we be in Christ. A double distinction concerning this.
Its Properties: It's a Sublime, Real, Spiritual, Intimous, Total, Immediate, Indissoluble Ʋnion. Use 1. For Trial whither we be in christ. A double distinction Concerning this.
Ʋnion with Christ is either Material and Natural, or Spiritual and Supernatural: Either External and Visible, or Internal and Invisible. How it may be known whether we be really and savingly in Christ.
Ʋnion with christ is either Material and Natural, or Spiritual and Supernatural: Either External and Visible, or Internal and Invisible. How it may be known whither we be really and savingly in christ.
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TWo things have been observed in these Words, the Priviledge, and the Subjects of that Priviledge: I have done with the First, and go on now to the Second. Here is no Condemnation, (a very high and glorious Priviledge);
TWo things have been observed in these Words, the Privilege, and the Subject's of that Privilege: I have done with the First, and go on now to the Second. Here is no Condemnation, (a very high and glorious Privilege);
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Here are the two great Names or Titles of our blessed Lord, Christ with respect to God, Jesus with respect to us; he is Gods Christ and our Jesus, Gods Anointed and our Saviour. But I do not intend in the least to stay upon these Titles; I'le only speak to that one thing which here lies before me, (viz.) being in Christ Jesus.
Here Are the two great Names or Titles of our blessed Lord, christ with respect to God, jesus with respect to us; he is God's christ and our jesus, God's Anointed and our Saviour. But I do not intend in the least to stay upon these Titles; I'll only speak to that one thing which Here lies before me, (viz.) being in christ jesus.
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The Words are descriptive; the Apostle doth not design in them, to set down the Meritorious Cause of Non-condemnation, (no, not with respect to Christ himself );
The Words Are descriptive; the Apostle does not Design in them, to Set down the Meritorious Cause of Noncondemnation, (no, not with respect to christ himself);
This Ʋnion in Scripture is set forth, sometimes by the Saints being in Christ, sometimes by Christs being in them: Sometimes (I say) by their being in Christ; So here in the Text, and so in several other places. 1 Joh. 5.20. We are in him that is true, even in his Son Jesus Christ. 2 Cor. 5.17. If any man be in Christ he is a new creature. 1 Cor. 1.30. But of him are ye in Christ Jesus, &c. Then 'tis also set forth by Christs being in them; 2 Cor. 13.5. Know ye not that Christ is in you except you be Reprobates? Col. 1.27. Christ in you, the hope of glory. Rom. 8.10.
This Ʋnion in Scripture is Set forth, sometime by the Saints being in christ, sometime by Christ being in them: Sometime (I say) by their being in christ; So Here in the Text, and so in several other places. 1 John 5.20. We Are in him that is true, even in his Son jesus christ. 2 Cor. 5.17. If any man be in christ he is a new creature. 1 Cor. 1.30. But of him Are you in christ jesus, etc. Then it's also Set forth by Christ being in them; 2 Cor. 13.5. Know you not that christ is in you except you be Reprobates? Col. 1.27. christ in you, the hope of glory. Rom. 8.10.
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And if Christ be in you, the body is dead because of sin, &c. Now I conceive these two Expressions do both point to one and the same thing, ( viz. to the Spiritual and Mystical Ʋnion betwixt Christ and Believers):
And if christ be in you, the body is dead Because of since, etc. Now I conceive these two Expressions do both point to one and the same thing, (viz. to the Spiritual and Mystical Ʋnion betwixt christ and Believers):
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Which a Reverend Person in a late Treatise thus sets forth: Christ is in the Believer, by his Spirit, 1 Joh. 4.13. 1 Cor. 12.13. the Believer is in Christ, by Faith, Joh. 1.12. Christ is in the Believer, by Inhabitation, Eph. 3.17. the Believer is in Christ, by Implantation, Joh. 15.2. Rom. 6 3. Christ is in the Believer, as the head is in the body, Col. 1.18. as the root is in the branches, Joh. 15.5. Believers are in Christ, as the members are in the head, Eph. 1.23. as the branches are in the root, Joh. 15.7. Christ in the Believer, implyeth Life and Influence from Christ, Col. 3.4. 1 Pet. 2.5. the Believer in Christ, implieth communion and fellowship with Christ, 1 Cor. 1.30.
Which a Reverend Person in a late Treatise thus sets forth: christ is in the Believer, by his Spirit, 1 John 4.13. 1 Cor. 12.13. the Believer is in christ, by Faith, John 1.12. christ is in the Believer, by Inhabitation, Ephesians 3.17. the Believer is in christ, by Implantation, John 15.2. Rom. 6 3. christ is in the Believer, as the head is in the body, Col. 1.18. as the root is in the branches, John 15.5. Believers Are in christ, as the members Are in the head, Ephesians 1.23. as the branches Are in the root, John 15.7. christ in the Believer, Implies Life and Influence from christ, Col. 3.4. 1 Pet. 2.5. the Believer in christ, Implies communion and fellowship with christ, 1 Cor. 1.30.
When Christ is said to be in the Believer, we are to understand it in reference to Sanctification; when the Believer is said to be in Christ, it is in Order to Justification.
When christ is said to be in the Believer, we Are to understand it in Referente to Sanctification; when the Believer is said to be in christ, it is in Order to Justification.
Further, this Ʋnion in Scripture is set forth, sometimes by the Saints abiding in Christ, and Christs abiding in them: Joh. 15.4. Abide in me, and I in you. 1 Joh. 3.24. Hereby we know, that he abideth in us, &c. Sometimes, by their dwelling in Christ, and Christs dwelling in them: 1 Joh. 4.13. Hereby know we, that we dwell in him, and he in us, because he hath given us of his Spirit. Joh. 6.56. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. Eph. 3.17. That Christ may dwell in your hearts by Faith.
Further, this Ʋnion in Scripture is Set forth, sometime by the Saints abiding in christ, and Christ abiding in them: John 15.4. Abide in me, and I in you. 1 John 3.24. Hereby we know, that he Abideth in us, etc. Sometime, by their Dwelling in christ, and Christ Dwelling in them: 1 John 4.13. Hereby know we, that we dwell in him, and he in us, Because he hath given us of his Spirit. John 6.56. He that Eateth my Flesh and Drinketh my blood, dwells in me, and I in him. Ephesians 3.17. That christ may dwell in your hearts by Faith.
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Sometimes by that Oneness that is betwixt Christ and them, Joh. 17.21, 22. And some make that NONLATINALPHABET, that gathering together in one all things in Christ Eph. 1.10.
Sometime by that Oneness that is betwixt christ and them, John 17.21, 22. And Some make that, that gathering together in one all things in christ Ephesians 1.10.
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It being so, my business then will be (as God shall assist), to discourse of that admirable and glorious Ʋnion which is betwixt Christ and Believers. 'Tis a very high, and noble, and excellent Argument;
It being so, my business then will be (as God shall assist), to discourse of that admirable and glorious Ʋnion which is betwixt christ and Believers. It's a very high, and noble, and excellent Argument;
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I will not at all insist upon the proving of the Thing, viz. that some persons are in Christ, or that there is this blessed Ʋnion 'twixt Christ and Saints;
I will not At all insist upon the proving of the Thing, viz. that Some Persons Are in christ, or that there is this blessed Ʋnion betwixt christ and Saints;
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The Apostle speaking of it calls it a great mystery, Eph. 5.32. and Col. 1.27. he sets it forth by the riches of the glory of this mystery (what's that? why) Christ in you the hope of glory.
The Apostle speaking of it calls it a great mystery, Ephesians 5.32. and Col. 1.27. he sets it forth by the riches of the glory of this mystery (what's that? why) christ in you the hope of glory.
In the opening of it (so far as the present state and the height of the mystery will admit of), I must look into the Word, and keep to that, and fetch all from that;
In the opening of it (so Far as the present state and the height of the mystery will admit of), I must look into the Word, and keep to that, and fetch all from that;
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The Word having reveal'd it, Reason may be useful (as an Handmaid ) to shadow it out by such and such Resemblances, (thereby to help us the better to conceive of it);
The Word having revealed it, Reason may be useful (as an Handmaid) to shadow it out by such and such Resemblances, (thereby to help us the better to conceive of it);
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This is in the Trin-Ʋnity, where you have three Persons united in the Godhead, the Trinity in Ʋnity and the Ʋnity in Trinity; One in Three (in respect of Nature and Essence ),
This is in the Trin-Ʋnity, where you have three Persons united in the Godhead, the Trinity in Ʋnity and the Ʋnity in Trinity; One in Three (in respect of Nature and Essence),
This is that ineffable, incomprehensible Union, which is between the Father, Son, and Holy Ghost, in the same common Nature of the Godhead. Of which the Apostle speaks 1 Joh. 5.7.
This is that ineffable, incomprehensible union, which is between the Father, Son, and Holy Ghost, in the same Common Nature of the Godhead. Of which the Apostle speaks 1 John 5.7.
Here are Three, and yet One; Three as to their distinct Personal Subsistences, and yet One as to their common Nature. This a Mystery to be adored, not to be fathomed; a Mystery much too deep for the Plummet of Reason to reach;
Here Are Three, and yet One; Three as to their distinct Personal Subsistences, and yet One as to their Common Nature. This a Mystery to be adored, not to be fathomed; a Mystery much too deep for the Plummet of Reason to reach;
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This is that which we commonly call the Hypostatical Ʋnion, or the Union of the two Natures in Christ (his Godhead and his Manhood ), both making up but one Person. You may thus conceive of it;
This is that which we commonly call the Hypostatical Ʋnion, or the union of the two Nature's in christ (his Godhead and his Manhood), both making up but one Person. You may thus conceive of it;
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and yet so, as that the being and properties of both Natures are preserved intire. As to this twofold Ʋnion, I am not at present concern'd to speak to them;
and yet so, as that the being and properties of both Nature's Are preserved entire. As to this twofold Ʋnion, I am not At present concerned to speak to them;
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Concerning which (that you may not mistake the Nature of it), you must know, here is Ʋnion but no transmutation, confusion, or commixtion; here is the union of persons but not personal union.
Concerning which (that you may not mistake the Nature of it), you must know, Here is Ʋnion but no transmutation, confusion, or commixtion; Here is the Union of Persons but not personal Union.
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Believers are united to Christ, but yet not so as that they are changed or transformed into the very essence or being of Christ, (so as to be Christed with Christ, as some too boldly speak);
Believers Are united to christ, but yet not so as that they Are changed or transformed into the very essence or being of christ, (so as to be Christed with christ, as Some too boldly speak);
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yet they have their personal Properties and distinct Subsistences: And as it is in the two Natures of Christ, they are under a near Ʋnion, (they make but one Person ),
yet they have their personal Properties and distinct Subsistences: And as it is in the two Nature's of christ, they Are under a near Ʋnion, (they make but one Person),
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yet for all this they are distinct; the Godhead is not turned into the Manhood, nor the Manhood into the Godhead; they are united but not confounded or converted, for both of them (even after this Union) do still retain their essential properties without confusion or conversion:
yet for all this they Are distinct; the Godhead is not turned into the Manhood, nor the Manhood into the Godhead; they Are united but not confounded or converted, for both of them (even After this union) do still retain their essential properties without confusion or conversion:
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So 'tis in the Union of Believers with Christ, (for thus far we may make use of the two former Ʋnions to open the Mystical Union by, they all agree in This, though in other things they differ).
So it's in the union of Believers with christ, (for thus Far we may make use of the two former Ʋnions to open the Mystical union by, they all agree in This, though in other things they differ).
they are not confounded though united, they yet retain their essence and properties distinct; the Soul is the Soul still, and the Body is the Body still:
they Are not confounded though united, they yet retain their essence and properties distinct; the Soul is the Soul still, and the Body is the Body still:
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And here lies the difference between the Mystical Ʋnion and the Hypostatical Ʋnion: The Hypostatical Ʋnion is Personal, but not of Persons; the reason is,
And Here lies the difference between the Mystical Ʋnion and the Hypostatical Ʋnion: The Hypostatical Ʋnion is Personal, but not of Persons; the reason is,
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For Faith being the uniting grace, and this faith receiving the Person of Christ, To as many as received [ him ], &c it must also unite to the Person of Christ.
For Faith being the uniting grace, and this faith receiving the Person of christ, To as many as received [ him ], etc. it must also unite to the Person of christ.
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or oneness of disposition, &c. ) but it lies in the Oneness of Persons. And therefore Cyprian 's explication of this Ʋnion with Christ is not full enough;
or oneness of disposition, etc.) but it lies in the Oneness of Persons. And Therefore Cyprian is explication of this Ʋnion with christ is not full enough;
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there is more in it than so, for there is besides this uniting of the Affections and Will, the uniting (though not the mingling ) of Persons. The Father, Son, and Spirit are one, not only in respect of Consent (as some most falsely tell us);
there is more in it than so, for there is beside this uniting of the Affections and Will, the uniting (though not the mingling) of Persons. The Father, Son, and Spirit Are one, not only in respect of Consent (as Some most falsely tell us);
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But (that you may not go too high) I add, this Ʋnion is not Personal; 'tis but Mystical not Personal. For then, Christ and the Believer would properly and physically make but one person; and then, it would be so many Believers, so many Christs; and then, the Believer would have no subsistence but in Christ, (as the Humane Nature of Christ hath no subsistence but what it hath in the Godhead);
But (that you may not go too high) I add, this Ʋnion is not Personal; it's but Mystical not Personal. For then, christ and the Believer would properly and physically make but one person; and then, it would be so many Believers, so many Christ; and then, the Believer would have no subsistence but in christ, (as the Humane Nature of christ hath no subsistence but what it hath in the Godhead);
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For the further Explication of this Great Mystery, there are Three Things which I'le speak to: 1. I'le endeavour to open the several Kinds or Branches of that Ʋnion, which is betwixt Christ and Believers.
For the further Explication of this Great Mystery, there Are Three Things which I'll speak to: 1. I'll endeavour to open the several Kinds or Branches of that Ʋnion, which is betwixt christ and Believers.
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Which may be thus describ'd, 'Tis that supernatural, spiritual, intimous Oneness and Conjunction, which is betwixt the Person of Christ and the Persons of Believers, through the Bond of the Spirit and Faith;
Which may be thus described, It's that supernatural, spiritual, intimous Oneness and Conjunction, which is betwixt the Person of christ and the Persons of Believers, through the Bound of the Spirit and Faith;
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If this Description be taken in pieces, it contains in it the most considerable things to be known about the Mystical Ʋnion. For 1. Here is the proper General Nature of it, (viz.) Oneness and Conjunction: Christ and Saints are united, how? why, in respect of that Oneness and Conjunction that is betwixt them.
If this Description be taken in Pieces, it contains in it the most considerable things to be known about the Mystical Ʋnion. For 1. Here is the proper General Nature of it, (viz.) Oneness and Conjunction: christ and Saints Are united, how? why, in respect of that Oneness and Conjunction that is betwixt them.
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They are said to be in Christ, and Christ in them; they are said to dwell in Christ, and Christ in them; to abide in Christ, and Christ in them; to be one with Christ, as he is one with the Father; (the several Scriptures which speak to these things have been already cited):
They Are said to be in christ, and christ in them; they Are said to dwell in christ, and christ in them; to abide in christ, and christ in them; to be one with christ, as he is one with the Father; (the several Scriptures which speak to these things have been already cited):
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They are further said, to be joyned to the Lord, and to be one Spirit; to be one flesh; Christ lives in them; he is the Head, they the Members; he the Root, they the Branches; he the Foundation, they the Building; he the Husband, they the Wife. All these expressions (I say), point to that Oneness and Conjunction which is betwixt Christ and Believers, in which the General Nature of the Mystical Ʋnion doth consist. 2. Here's the Qualities or Properties of this Ʋnion: 'tis a supernatural, spiritual, intimous Ʋnion;
They Are further said, to be joined to the Lord, and to be one Spirit; to be one Flesh; christ lives in them; he is the Head, they the Members; he the Root, they the Branches; he the Foundation, they the Building; he the Husband, they the Wife. All these expressions (I say), point to that Oneness and Conjunction which is betwixt christ and Believers, in which the General Nature of the Mystical Ʋnion does consist. 2. Here's the Qualities or Properties of this Ʋnion: it's a supernatural, spiritual, intimous Ʋnion;
(to which I shall speak by and by). 3. Here's the Subjects of this Ʋnion, Christ and Believers: And that too is set down with this modification, the Oneness and Conjunction is betwixt the Person of Christ,
(to which I shall speak by and by). 3. Here's the Subject's of this Ʋnion, christ and Believers: And that too is Set down with this modification, the Oneness and Conjunction is betwixt the Person of christ,
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and the Persons of Believers: (of which before). 4. Here's the Media or Vincula Ʋnionis, the Means or Bonds of this Union, the Spirit and Faith. 5. Here is also the Effect or Consequent upon this Union;
and the Persons of Believers: (of which before). 4. Here's the Media or Vincula Ʋnionis, the Means or Bonds of this union, the Spirit and Faith. 5. Here is also the Effect or Consequent upon this union;
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what is it then which binds, knits, conjoyns Christ to Believers and Believers to Christ? I answer, 'tis the Spirit and Faith: The Spirit unites Christ to us, and Faith unites us to Christ. First, the Spirit is the bond of this Union on Christs part; for by this he takes possession of Believers, dwells in them, lays hold of them, apprehends them (as the word is Phil. 3.12):
what is it then which binds, knits, conjoins christ to Believers and Believers to christ? I answer, it's the Spirit and Faith: The Spirit unites christ to us, and Faith unites us to christ. First, the Spirit is the bound of this union on Christ part; for by this he Takes possession of Believers, dwells in them, lays hold of them, apprehends them (as the word is Philip 3.12):
And then Faith is the bond or ligament on our part; Eph. 3.17. That Christ may dwell in your hearts (how)? by Faith. Christ lays hold on us by the Spirit, and we lay hold on him by Faith; he comes to us by the Spirit, and we go to him by Faith. The Spirit of God does not only discover and make out the Union of the Soul with Christ, ( Hereby we know, that he abides in us, by the Spirit which he hath given us, 1 Joh. 3.24);
And then Faith is the bound or ligament on our part; Ephesians 3.17. That christ may dwell in your hearts (how)? by Faith. christ lays hold on us by the Spirit, and we lay hold on him by Faith; he comes to us by the Spirit, and we go to him by Faith. The Spirit of God does not only discover and make out the union of the Soul with christ, (Hereby we know, that he abides in us, by the Spirit which he hath given us, 1 John 3.24);
he means, he hath neither interest in him, nor union with him. And then there is Faith which unites on our part; for that is the uniting Grace, the Sinew or Ligament which knits and binds the Soul to Christ;
he means, he hath neither Interest in him, nor Union with him. And then there is Faith which unites on our part; for that is the uniting Grace, the Sinew or Ligament which knits and binds the Soul to christ;
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The ground of this Union is Christs Suretyship; he as the Saints NONLATINALPHABET, Surety, struck hands with God (as the word imports), put himself into their stead, took their debt upon himself, and bound himself (upon their account) to make satisfaction to God:
The ground of this union is Christ Suretyship; he as the Saints, Surety, struck hands with God (as the word imports), put himself into their stead, took their debt upon himself, and bound himself (upon their account) to make satisfaction to God:
as they are partakers of his Spirit, as he hath assumed their Nature, and as he hath engaged for them as there Sponsor or Surety. You know in Law the Debtor and the Surety are but one Person; the Law looks upon them as One and makes no difference betwixt them:
as they Are partakers of his Spirit, as he hath assumed their Nature, and as he hath engaged for them as there Sponsor or Surety. You know in Law the Debtor and the Surety Are but one Person; the Law looks upon them as One and makes no difference betwixt them:
he is our Surety, for he took our debt upon himself, engaged to pay whatever we owed (as Paul once did to Philemon for his Onesimus ), entred into bond (though not with us, yet) for us: Upon this, Christ and we are but One Person before God;
he is our Surety, for he took our debt upon himself, engaged to pay whatever we owed (as Paul once did to Philemon for his Onesimus), entered into bound (though not with us, yet) for us: Upon this, christ and we Are but One Person before God;
For he makes over our Sins to Christ, and also Christs righteousness and satisfaction to us, he now (in a legal notion) looking upon both but as One person. And this Consideration is of great use (and so accordingly 'tis improved by the Orthodox against Socinians ), to clear up and confirm those great Truths which concern Christs Sufferings, and the Believers benefit thereby. For if it be ask'd, How could Christ, he being a Person perfectly innocent, suffer (in a penal manner) as he did? he being altogether guiltless in himself,
For he makes over our Sins to christ, and also Christ righteousness and satisfaction to us, he now (in a Legal notion) looking upon both but as One person. And this Consideration is of great use (and so accordingly it's improved by the Orthodox against socinians), to clear up and confirm those great Truths which concern Christ Sufferings, and the Believers benefit thereby. For if it be asked, How could christ, he being a Person perfectly innocent, suffer (in a penal manner) as he did? he being altogether guiltless in himself,
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yet how can any good by his suffering redound to others? I say, if any shall raise such Questions the Answer is ready, That Christ and Believers in Law are but one Person; he having submitted to be their Surety, in a voluntary substitution of himself in their stead and susception of their Guilt: whereupon it came to pass that their Guilt was imputed to him, (upon which the Father might without the least impeachment of his justice severely fall upon him);
yet how can any good by his suffering redound to Others? I say, if any shall raise such Questions the Answer is ready, That christ and Believers in Law Are but one Person; he having submitted to be their Surety, in a voluntary substitution of himself in their stead and susception of their Gilded: whereupon it Come to pass that their Gilded was imputed to him, (upon which the Father might without the least impeachment of his Justice severely fallen upon him);
and his righteousness, merit, satisfaction was imputed to them, (for that being performed by their Surety, 'tis theirs to all intents and purposes as if they had perform'd it in their own persons).
and his righteousness, merit, satisfaction was imputed to them, (for that being performed by their Surety, it's theirs to all intents and Purposes as if they had performed it in their own Persons).
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Briefly, upon this Law-Ʋnion resulting from Christs Suretiship, our Sins were very well imputable to him and his merits to us. This doth so exactly fall in with the common notion and case of Suretyship amongst Men, that I need not any further insist upon the illustration of it.
Briefly, upon this Law-Ʋnion resulting from Christ Suretyship, our Sins were very well imputable to him and his merits to us. This does so exactly fallen in with the Common notion and case of Suretyship among Men, that I need not any further insist upon the illustration of it.
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or that there is any imputation of his Merit to Believers), are so pinched with this, his being a Surety, that they oppose it to their utmost, wholly deny that too,
or that there is any imputation of his Merit to Believers), Are so pinched with this, his being a Surety, that they oppose it to their utmost, wholly deny that too,
Two things I shall add upon this Head, and then dismiss it. 1. That the Oneness of Person 'twixt Christ and the Saints (which hath been affirmed of them more than once or twice, in the opening of the matter in hand), is not to be carried further than that particular Sense and respect in which 'tis affirmed.
Two things I shall add upon this Head, and then dismiss it. 1. That the Oneness of Person betwixt christ and the Saints (which hath been affirmed of them more than once or twice, in the opening of the matter in hand), is not to be carried further than that particular Sense and respect in which it's affirmed.
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I mean this, They are not one Person in respect of Nature, Essence, or any personal Ʋnion; onely they are so in respect of that Mystical and Legal Oneness of Person that is betwixt them.
I mean this, They Are not one Person in respect of Nature, Essence, or any personal Ʋnion; only they Are so in respect of that Mystical and Legal Oneness of Person that is betwixt them.
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And this latter Oneness is very well consistent with the different Natures of the Subjects united, though the former is not so. 2. That this Law-Ʋnion is only proper to Christ the Second Person.
And this latter Oneness is very well consistent with the different Nature's of the Subject's united, though the former is not so. 2. That this Law-Ʋnion is only proper to christ the Second Person.
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The mystical and the moral Union (in some sense) doth reach to the other Persons; for though the Saints proximately and immediately are united to Christ; yet the Union is not so terminated in him,
The mystical and the moral union (in Some sense) does reach to the other Persons; for though the Saints proximately and immediately Are united to christ; yet the union is not so terminated in him,
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So that Believers (in some respects) are in both, and united both to Father and Son: But as to the Law-union (arising from Suretyship and Vadimony ), that is only proper to Christ, he of all the Persons being the alone Surety for Believers.
So that Believers (in Some respects) Are in both, and united both to Father and Son: But as to the Law union (arising from Suretyship and Vadimony), that is only proper to christ, he of all the Persons being the alone Surety for Believers.
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'Tis called Moral from the Bond or Ground of it, which is Love; and the word [ Moral ] is us'd, not as it stands in contradistinction to Spiritual but to Natural and Physical ▪ I say, the Bond of this Union is Love, for Faith unites mystically and Love unites morally. Love is an uniting grace as well as Faith though it doth not unite in the same way:
It's called Moral from the Bound or Ground of it, which is Love; and the word [ Moral ] is used, not as it Stands in contradistinction to Spiritual but to Natural and Physical ▪ I say, the Bound of this union is Love, for Faith unites mystically and Love unites morally. Love is an uniting grace as well as Faith though it does not unite in the same Way:
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The Philosopher very well defined Friendship by One Soul in two Bodies, (NONLATINALPHABET): A Friend is but NONLATINALPHABET, alteridem, another Self. Thus 'tis in that which is before us;
The Philosopher very well defined Friendship by One Soul in two Bodies, (): A Friend is but, alteridem, Another Self. Thus it's in that which is before us;
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The Husband and Wife are One, not meerly upon the Marriage Covenant and external Relation, but also (and chiefly) upon that Love and Affection that is betwixt them:
The Husband and Wife Are One, not merely upon the Marriage Covenant and external Relation, but also (and chiefly) upon that Love and Affection that is betwixt them:
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how the Spirit of God summons in all Ʋnions (Natural, Relative, Artisicial), that he might by all of them more clearly and distinctly shadow out the grand Ʋnion betwixt Christ and Saints.
how the Spirit of God summons in all Ʋnions (Natural, Relative, Artisicial), that he might by all of them more clearly and distinctly shadow out the grand Ʋnion betwixt christ and Saints.
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The First is that of Husband and Wife: A very fit and full Resemblance (a Type say some) of the Mystical Ʋnion. Upon the conjugal relation there is a very near and close conjunction: If you please to look to, its first institution, you will find a deep foundation of Oneness laid therein:
The First is that of Husband and Wife: A very fit and full Resemblance (a Type say Some) of the Mystical Ʋnion. Upon the conjugal Relation there is a very near and close conjunction: If you please to look to, its First Institution, you will find a deep Foundation of Oneness laid therein:
he is their Husband, they his Spouse; they are espoused to Christ their Husband 2 Cor. 11.2. married to Christ Rom. 7.4. betrothed to God and Christ Hos. 2.19. their name is Hephzibah and Beulah Isa 62.4. The Marriage-Ʋnion (in the very height of it) the Apostle brings down to Christ and Believers Eph. 5.28, 29, &c. So ought men to love their wives as their own bodies:
he is their Husband, they his Spouse; they Are espoused to christ their Husband 2 Cor. 11.2. married to christ Rom. 7.4. betrothed to God and christ Hos. 2.19. their name is Hephzibah and Beulah Isaiah 62.4. The Marriage-Ʋnion (in the very height of it) the Apostle brings down to christ and Believers Ephesians 5.28, 29, etc. So ought men to love their wives as their own bodies:
As if the Apostle had said, do not misapprehend me, though I speak so much of the Ʋnion that is betwixt Husband and Wife, according to the primitive Institution, yet that is not the main thing which I drive at;
As if the Apostle had said, do not misapprehend me, though I speak so much of the Ʋnion that is betwixt Husband and Wife, according to the primitive Institution, yet that is not the main thing which I drive At;
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I aim at an higher Ʋnion than that, namely at that Spiritual Ʋnion which is between Christ and the Church. The Husband and the Wife are one, Christ and Believers are so much more.
I aim At an higher Ʋnion than that, namely At that Spiritual Ʋnion which is between christ and the Church. The Husband and the Wife Are one, christ and Believers Are so much more.
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Another Resemblance is that of the Head and Members: In the Body Natural there is a near and close Ʋnion between these two; being fastened and joyned each to the other they make up one and the same body.
another Resemblance is that of the Head and Members: In the Body Natural there is a near and close Ʋnion between these two; being fastened and joined each to the other they make up one and the same body.
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Thus 'tis with Christ and Believers in the Body Mystical; he is the Head, they are the several Members belonging to that head; Col. 1.18. He is the Head of the body the Church: Eph. 1.22. God gave him to be the head over all things to the Church, which is his body: 1 Cor. 12.27. Now ye are the body of Christ, and members in particular: (So Rom. 12.5).
Thus it's with christ and Believers in the Body Mystical; he is the Head, they Are the several Members belonging to that head; Col. 1.18. He is the Head of the body the Church: Ephesians 1.22. God gave him to be the head over all things to the Church, which is his body: 1 Cor. 12.27. Now you Are the body of christ, and members in particular: (So Rom. 12.5).
'tis a Metaphor which the Spirit of God much delights in, in the setting forth of that which I am upon: See Rom 6.5. and chap. 11.17. &c. Also you read of being rooted in Christ, Col. 2.7. There is a blessed Analogy or resemblance between Christ and Believers and the Root and the Branches, in point of Ʋnion, in point of Influence: The root is united to the branches and th•y to it; so is Christ to Believers and they to him:
it's a Metaphor which the Spirit of God much delights in, in the setting forth of that which I am upon: See Rom 6.5. and chap. 11.17. etc. Also you read of being rooted in christ, Col. 2.7. There is a blessed Analogy or resemblance between christ and Believers and the Root and the Branches, in point of Ʋnion, in point of Influence: The root is united to the branches and th•y to it; so is christ to Believers and they to him:
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Believers are Gods building, and Christ is the foundation in that building; Ye are Gods building 1 Cor. 3.9. Other foundation can no man lay then that which is laid, which is Christ Jesus, 1 Cor. 3.11.
Believers Are God's building, and christ is the Foundation in that building; You Are God's building 1 Cor. 3.9. Other Foundation can no man lay then that which is laid, which is christ jesus, 1 Cor. 3.11.
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Therefore they are said to be built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief corner stone, Eph. 2.20.
Therefore they Are said to be built upon the Foundation of the prophets and Apostles, jesus christ himself being the chief corner stone, Ephesians 2.20.
so take the true Christian he builds upon Christ, all his Faith, Hope, Confidence is built upon this sure foundation, (as Christ is stiled Isa 28.16. Behold I lay in Zion a sure foundation ):
so take the true Christian he builds upon christ, all his Faith, Hope, Confidence is built upon this sure Foundation, (as christ is styled Isaiah 28.16. Behold I lay in Zion a sure Foundation):
In some of the preceding Heads I was in the great deeps; but in this, I have been in the shallows: there the Elephant might swim, here the Lamb may wade; there things were not so dark but here they are as clear: therefore I shall not need to make any further stay upon them.
In Some of the preceding Heads I was in the great deeps; but in this, I have been in the shallows: there the Elephant might swim, Here the Lamb may wade; there things were not so dark but Here they Are as clear: Therefore I shall not need to make any further stay upon them.
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Next to the Ʋnion of the Three Persons in the Sacred Trinity, and the Hypostatical Ʋnion of the two Natures in Christ, the Mystical Ʋnion is the highest. Except but those which I have named,
Next to the Ʋnion of the Three Persons in the Sacred Trinity, and the Hypostatical Ʋnion of the two Nature's in christ, the Mystical Ʋnion is the highest. Except but those which I have nam,
now this Union is purely supernatural. What can Nature be imagin'd to do for the bringing about of such a thing as this? O surely 'tis all of the meer Grace of God! As 'tis not Natural for the Matter of it,
now this union is purely supernatural. What can Nature be imagined to do for the bringing about of such a thing as this? O surely it's all of the mere Grace of God! As it's not Natural for the Matter of it,
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'Tis supernatural as to the Thing, and also as to the Person to whom it belongs. 3. 'Tis sublime in respect of the high and glorious Priviledges, Effects, and Consequents of it.
It's supernatural as to the Thing, and also as to the Person to whom it belongs. 3. It's sublime in respect of the high and glorious Privileges, Effects, and Consequents of it.
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You have very many Scriptures which speak to it, under great variety of Expressions, all of which with the greatest evidence and clearness do point to it, and cannot be otherwise understood;
You have very many Scriptures which speak to it, under great variety of Expressions, all of which with the greatest evidence and clearness do point to it, and cannot be otherwise understood;
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and yet will you doubt of it and look upon it as a meer phancy? As really as the members ••e united to the head and the head to them; the Wife to the Husband and the Husband to the Wife, the branches to the root and the root to the branches; so really are the Saints united to Christ and Christ to them: (for these several Ʋnions do confirm as well as represent and open the Mystical Ʋnion ).
and yet will you doubt of it and look upon it as a mere fancy? As really as the members ••e united to the head and the head to them; the Wife to the Husband and the Husband to the Wife, the branches to the root and the root to the branches; so really Are the Saints united to christ and christ to them: (for these several Ʋnions do confirm as well as represent and open the Mystical Ʋnion).
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but how? not as to any equality but only as to verity; not as to the modus or qualitas. unionis but only as to the veritas unionis. This [ as ] is often but a note of likeness not of sameness, (so Matth. 5.48. Be ye perfect, even as your Father which is in heaven is perfect:
but how? not as to any equality but only as to verity; not as to the modus or qualitas. unionis but only as to the veritas unionis. This [ as ] is often but a note of likeness not of sameness, (so Matthew 5.48. Be you perfect, even as your Father which is in heaven is perfect:
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The Husband and the Wife are one flesh, but he that is joyned to the Lord is one Spirit. I have set before you several external and material Resemblances of it;
The Husband and the Wife Are one Flesh, but he that is joined to the Lord is one Spirit. I have Set before you several external and material Resemblances of it;
When Christ had been speaking so much of it under the resemblance of eating and drinking, he adds (to prevent mistakes) It is the Spirit that quickneth, the Flesh profiteth nothing:
When christ had been speaking so much of it under the resemblance of eating and drinking, he adds (to prevent mistakes) It is the Spirit that Quickeneth, the Flesh profiteth nothing:
Neither (saith he) would I be thought to speak of any Union that is carnal and earthly, 'tis the heavenly and the spiritual Union onely which I design in all that I have spoken.
Neither (Says he) would I be Thought to speak of any union that is carnal and earthly, it's the heavenly and the spiritual union only which I Design in all that I have spoken.
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and though this be out of the due course, yet he carries it up to the Marriage-Ʋnion, for two (saith he) shall be one flesh. But he heightens the Mystical Ʋnion with Christ, he that is joyned to the Lord, is one Spirit.
and though this be out of the due course, yet he carries it up to the Marriage-Ʋnion, for two (Says he) shall be one Flesh. But he heightens the Mystical Ʋnion with christ, he that is joined to the Lord, is one Spirit.
This is the highest Scripture which I know, for the describing of the intimousness of the spiritual Ʋnion: First the Apostle says he that is joyned to the Lord:
This is the highest Scripture which I know, for the describing of the intimousness of the spiritual Ʋnion: First the Apostle Says he that is joined to the Lord:
In the Greek 'tis NONLATINALPHABET, he that is glewed to the Lord; 'tis the same word which is used Eph. 5.31. he shall be joyned (or glewed, NONLATINALPHABET) to his wife: It speaks the Firmness and the Nearness of the Union.
In the Greek it's, he that is glued to the Lord; it's the same word which is used Ephesians 5.31. he shall be joined (or glued,) to his wife: It speaks the Firmness and the Nearness of the union.
And then he says, he that is thus joyned to the Lord is one Spirit: what an Expression is this? what could be spoken higher? to be one Spirit is much more than to be one Flesh, inasmuch as the Union of Spirits is the nearest Ʋnion that is imaginable.
And then he Says, he that is thus joined to the Lord is one Spirit: what an Expression is this? what could be spoken higher? to be one Spirit is much more than to be one Flesh, inasmuch as the union of Spirits is the nearest Ʋnion that is imaginable.
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but the Apostle says (the better to set off the intimousness of the Ʋnion ), Christ and they are one Spirit, wch is as high as any thing that could be spoken.
but the Apostle Says (the better to Set off the intimousness of the Ʋnion), christ and they Are one Spirit, which is as high as any thing that could be spoken.
Christs own Name and Title is given to them. 1 Cor. 12.12. So also is Christ: the Apostle means Christ Mystical, not Christ Personal. Compare Jer. 23.6. This is the name wherewith [ he ] shall be called, the Lord our righteousness; with Jer. 33.16. This is the name wherewith [ she ] shall be called, the Lord our righteousness:
Christ own Name and Title is given to them. 1 Cor. 12.12. So also is christ: the Apostle means christ Mystical, not christ Personal. Compare Jer. 23.6. This is the name wherewith [ he ] shall be called, the Lord our righteousness; with Jer. 33.16. This is the name wherewith [ she ] shall be called, the Lord our righteousness:
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He (that is Christ) shall be called the Lord our righteousness, and She (that is the Church ) shall be called too the Lord our righteousness: here is communication of names (which speaks the nearness of the Ʋnion ).
He (that is christ) shall be called the Lord our righteousness, and She (that is the Church) shall be called too the Lord our righteousness: Here is communication of names (which speaks the nearness of the Ʋnion).
so 'tis in the Mystical Union, the whole man is knit to whole Christ. And (which puts marvailous sweetness into it) the totality of this Ʋnion (on Christs part) reaches to every individual Believer in the world;
so it's in the Mystical union, the Whole man is knit to Whole christ. And (which puts marvelous sweetness into it) the totality of this Ʋnion (on Christ part) reaches to every Individu Believer in the world;
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there is apposition but no contiguity: But now the Union which I am upon is so immediate, that every Believer touches Christ (as it were) and lies close and near to him.
there is apposition but no contiguity: But now the union which I am upon is so immediate, that every Believer touches christ (as it were) and lies close and near to him.
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Which yet is not to be taken of any Physical or Local Contact but only of that which is Moral and Spiritual; not of any immodietas suppositi but only of that immedietas virtutis or unionis which is through the Spirit and Faith.
Which yet is not to be taken of any Physical or Local Contact but only of that which is Moral and Spiritual; not of any immodietas suppositi but only of that immedietas virtue or unionis which is through the Spirit and Faith.
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the members may be separated from the head and the head from the members; the tender Husband may (and shall) be parted from the affectionate Wife; the building may be broken off from the foundation; the Soul may be divided from the Body: But the Mystical Union stands fast forever, Christ and a gracious Soul can never be separated: God hath joyned them,
the members may be separated from the head and the head from the members; the tender Husband may (and shall) be parted from the affectionate Wife; the building may be broken off from the Foundation; the Soul may be divided from the Body: But the Mystical union Stands fast forever, christ and a gracious Soul can never be separated: God hath joined them,
and what he hath joyned together no man shall ever put asunder. There are two abiding things in the Saints, their Ʋnction and their Ʋnion: Their Ʋnction abides, But the anointing which ye have received of him, abideth in you: 1 Joh. 2.27. and their Ʋnion abides, for it follows, and ye shall abide in him.
and what he hath joined together no man shall ever put asunder. There Are two abiding things in the Saints, their Ʋnction and their Ʋnion: Their Ʋnction abides, But the anointing which you have received of him, Abideth in you: 1 John 2.27. and their Ʋnion abides, for it follows, and you shall abide in him.
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Our Apostle makes his Challenge in the close of this Chapter, who shall separate us from the Love of Christ? he tells you none should ever be able to do it, ( v. 38, 39):
Our Apostle makes his Challenge in the close of this Chapter, who shall separate us from the Love of christ? he tells you none should ever be able to do it, (v. 38, 39):
so who shall separate us as to our Union with Christ? none shall, none can. Possibly the influences of it for some time may be suspended, but yet the Union it self is not,
so who shall separate us as to our union with christ? none shall, none can. Possibly the influences of it for Some time may be suspended, but yet the union it self is not,
nay cannot be dissolved. As it was in the Hypostatical Union, for a time there was a suspending of the comforting influences of the Divine Nature to the Humane, insomuch that our Saviour cried out, * My God, My God, why hast thou forsaken me? yet for all this, the Union between the two Natures was not in the least abolished: So here in the Mystical Ʋnion; the sensible effects, comforts, benefits of which may sometimes be kept in and not appear;
nay cannot be dissolved. As it was in the Hypostatical union, for a time there was a suspending of the comforting influences of the Divine Nature to the Humane, insomuch that our Saviour cried out, * My God, My God, why hast thou forsaken me? yet for all this, the union between the two Nature's was not in the least abolished: So Here in the Mystical Ʋnion; the sensible effects, comforts, benefits of which may sometime be kept in and not appear;
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'Tis an inseparable, an insuperable Ʋnion: Yea, Death it self, though that be the bane of all other Unions, shall never reach this so as to put an end or period to it.
It's an inseparable, an insuperable Ʋnion: Yea, Death it self, though that be the bane of all other Unions, shall never reach this so as to put an end or Period to it.
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And thus I have finished the Heads necessary to be spoken to for the opening of this admirable and blessed Ʋnion: In the clearing of which, I have given you the Explication of the Subject of the Proposition, There is no Condemnation to them [ who are in Christ Jesus ].
And thus I have finished the Heads necessary to be spoken to for the opening of this admirable and blessed Ʋnion: In the clearing of which, I have given you the Explication of the Subject of the Proposition, There is no Condemnation to them [ who Are in christ jesus ].
And first, are they and they only the persons to whom there is No Condemnation, such as are in Christ Jesus? I would then put all of you upon the most serious Examination whether you be thus in Christ Jesus. Pray bring it down to your selves,
And First, Are they and they only the Persons to whom there is No Condemnation, such as Are in christ jesus? I would then put all of you upon the most serious Examination whither you be thus in christ jesus. Pray bring it down to your selves,
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and ask your selves one by one this question, Am I in Christ? some are so in him, am I one of them? what is this Mystical Ʋnion to me? It concerns you to be very inquisitive about this,
and ask your selves one by one this question, Am I in christ? Some Are so in him, am I one of them? what is this Mystical Ʋnion to me? It concerns you to be very inquisitive about this,
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You cannot safely apply No Condemnation if it be No Ʋnion. If you desire a solid foundation to build upon for exemption from Condemnation, you must make sure of this Ʋnion; the happiness and safety of your future state wholly depends upon your present being in Christ. O that you would be perswaded, with the greatest diligence, faithfulness, impartiality, to search and examine your selves about this!
You cannot safely apply No Condemnation if it be No Ʋnion. If you desire a solid Foundation to built upon for exemption from Condemnation, you must make sure of this Ʋnion; the happiness and safety of your future state wholly depends upon your present being in christ. Oh that you would be persuaded, with the greatest diligence, faithfulness, impartiality, to search and examine your selves about this!
know you not your own selves, how that Jesus Christ is in you (and you in him ) except you be reprobates? (and say I, except you be liable to eternal condemnation )?
know you not your own selves, how that jesus christ is in you (and you in him) except you be Reprobates? (and say I, except you be liable to Eternal condemnation)?
Now ▪ that I may help you in this great Enquiry (viz) whether your have that very Ʋnion with Christ which will effectually secure you from this most dreadful Condemnation? I must first distinguish about it.
Now ▪ that I may help you in this great Enquiry (videlicet) whither your have that very Ʋnion with christ which will effectually secure you from this most dreadful Condemnation? I must First distinguish about it.
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For he having assumed the nature of man and hypostatically united it to the Godhead, upon this wherever the nature of man is there is Union or conjunction with him, (so far as the participation of one and the same Nature with him will go).
For he having assumed the nature of man and hypostatically united it to the Godhead, upon this wherever the nature of man is there is union or conjunction with him, (so Far as the participation of one and the same Nature with him will go).
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upon which the Creature is not one with Christ meerly in respect of his Manhood, but he is one with him in an higher manner, as being also (according to his measure) made a partaker of his Divine Nature;
upon which the Creature is not one with christ merely in respect of his Manhood, but he is one with him in an higher manner, as being also (according to his measure) made a partaker of his Divine Nature;
Now to apply this Distinction! The first of these Ʋnions is not sufficient to secure from Condemnation or to entitle to Salvation; for then (that being common and general ) all men living should be saved and none should be condemned; Even the graceless and unregenerate are men and have that very nature which Christ assumed;
Now to apply this Distinction! The First of these Ʋnions is not sufficient to secure from Condemnation or to entitle to Salvation; for then (that being Common and general) all men living should be saved and none should be condemned; Even the graceless and unregenerate Are men and have that very nature which christ assumed;
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I conceive this is the best, Christ and the Saints are all of one (that is) all of one nature, of one and the same flesh and blood; for it follows ( v. 14.) Forasmuch as the children are partakers of flesh and blood, he also himself took part of the same, &c. and ( v. 16.) For verily he took not on him the nature of Angels,
I conceive this is the best, christ and the Saints Are all of one (that is) all of one nature, of one and the same Flesh and blood; for it follows (v. 14.) Forasmuch as the children Are partakers of Flesh and blood, he also himself took part of the same, etc. and (v. 16.) For verily he took not on him the nature of Angels,
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and is as they are and they as he, what will this avail them? What is Christs taking our flesh if he doth not give us his spirit? what is it for him to be made like to us in our nature if we be not made like to him in his nature? Christ with the humane Nature is in Heaven, and yet thousands with the humane Nature are in Hell. O rest not in meer manhood though Christ be man!
and is as they Are and they as he, what will this avail them? What is Christ taking our Flesh if he does not give us his Spirit? what is it for him to be made like to us in our nature if we be not made like to him in his nature? christ with the humane Nature is in Heaven, and yet thousands with the humane Nature Are in Hell. Oh rest not in mere manhood though christ be man!
2. I distinguish Secondly, Union with Christ is either External and Visible, or Internal and Invisible. The First is common and general, yet not so common as the Material and Nartural Ʋnion spoken of before;
2. I distinguish Secondly, union with christ is either External and Visible, or Internal and Invisible. The First is Common and general, yet not so Common as the Material and Nartural Ʋnion spoken of before;
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for all are Men, but all are not Christians: This lies in Church-membership, the participation of Church-priviledges, living under the Word and Sacraments, passing under the Baptismal Seal, making of some external profession of Religion, &c. The Second includes and supposes all this,
for all Are Men, but all Are not Christians: This lies in Church membership, the participation of Church privileges, living under the Word and Sacraments, passing under the Baptismal Seal, making of Some external profession of Religion, etc. The Second includes and supposes all this,
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This Distinction is evidently grounded upon that of our Saviour Joh. 15.2. where he saith, Every branch [ in me ] that beareth not fruit, he taketh away:
This Distinction is evidently grounded upon that of our Saviour John 15.2. where he Says, Every branch [ in me ] that bears not fruit, he Takes away:
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(here is the external Ʋnion, for here is a branch which bears no fruit, and yet it is in Christ, how? it must be understood in respect of Church membership, external profession, &c. ) And every branch that beareth fruit, he purgeth it, that it may bring forth more fruit:
(Here is the external Ʋnion, for Here is a branch which bears no fruit, and yet it is in christ, how? it must be understood in respect of Church membership, external profession, etc.) And every branch that bears fruit, he Purgeth it, that it may bring forth more fruit:
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Now the enquiry lies here, whether you be so in Christ as to be ingrafted and implanted into him? the Former without this will signifie but very little.
Now the enquiry lies Here, whither you be so in christ as to be ingrafted and implanted into him? the Former without this will signify but very little.
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'Tis indeed a great mercy to be a member of the Visible Church, but this (without a close and special membership with Christ ) will not secure a mans everlasting state:
It's indeed a great mercy to be a member of the Visible Church, but this (without a close and special membership with christ) will not secure a men everlasting state:
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What is it for the Branch to be ty'd or fast'ned to the Stock, if it doth not coalesce and incorporate with the Stock? what is it for a man to be in Christs mystical Body, only as the wooden leg or eye of glass is in the natural body? (where there is apposition but no coalition or union ).
What is it for the Branch to be tied or fastened to the Stock, if it does not coalesce and incorporate with the Stock? what is it for a man to be in Christ mystical Body, only as the wooden leg or eye of glass is in the natural body? (where there is apposition but no coalition or Union).
there must be something more than the external badge and livery of Christianity, or else that will come short both of Ʋnion here and No-Condemnation hereafter.
there must be something more than the external badge and livery of Christianity, or Else that will come short both of Ʋnion Here and No-condemnation hereafter.
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O how many are there who are baptiz'd, live in the Church, are visible members thereof, who yet are far from being inwardly knit to Christ, and therefore shall perish eternally!
O how many Are there who Are baptized, live in the Church, Are visible members thereof, who yet Are Far from being inwardly knit to christ, and Therefore shall perish eternally!
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whether you be in Christ so as to receive life, growth, spiritual influences from him, as the branch doth from the root: (Other Unions might be alluded to).
whither you be in christ so as to receive life, growth, spiritual influences from him, as the branch does from the root: (Other Unions might be alluded to).
'Tis very true, that Baptism is an ingrafting Ordinance into Christ; therefore 'tis set forth by being baptized into Jesus Christ Rom. 6.3. and Gal. 3.27. you read As many of you as have been baptized, have put on Christ: and again 1 Cor. 12.13. By one spirit we are all baptized into one body:
It's very true, that Baptism is an engrafting Ordinance into christ; Therefore it's Set forth by being baptised into jesus christ Rom. 6.3. and Gal. 3.27. you read As many of you as have been baptised, have put on christ: and again 1 Cor. 12.13. By one Spirit we Are all baptised into one body:
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But then it must be limited to such and such subjects, and as the spirit accompanies it, working therein Faith and Regeneration. So that the matter comes to this, upon Baptism alone in the external reception of it you cannot be confident;
But then it must be limited to such and such subject's, and as the Spirit Accompanies it, working therein Faith and Regeneration. So that the matter comes to this, upon Baptism alone in the external reception of it you cannot be confident;
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This twofold Distinction being premised and opened in the General, the main Question now lies thus before us, How may a person know whether the Ʋnion in which he stands to Christ, be internal, special and saving, or whether it be only external, material and common? 'Tis a Question of very high import;
This twofold Distinction being premised and opened in the General, the main Question now lies thus before us, How may a person know whither the Ʋnion in which he Stands to christ, be internal, special and Saving, or whither it be only external, material and Common? It's a Question of very high import;
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I told you, the Spirit is the bond of the Union on Christs part; which yet you are to understand, not of the Spirit meerly as it resides in Christ himself, but as 'tis given and communicated to us; he by his own Spirit (as poured out upon Believers and dwelling in them ) takes hold of them and joyns them to himself.
I told you, the Spirit is the bound of the union on Christ part; which yet you Are to understand, not of the Spirit merely as it resides in christ himself, but as it's given and communicated to us; he by his own Spirit (as poured out upon Believers and Dwelling in them) Takes hold of them and joins them to himself.
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but in order of Nature, the reception of the one is antecedent to the Ʋnion with the other. 1 Joh. 3.24. Hereby we know that he abideth in us by the Spirit which he hath given us: and chap. 4.13. Hereby know we that we dwell in him and he in us, by the Spirit which he hath given us:
but in order of Nature, the reception of the one is antecedent to the Ʋnion with the other. 1 John 3.24. Hereby we know that he Abideth in us by the Spirit which he hath given us: and chap. 4.13. Hereby know we that we dwell in him and he in us, by the Spirit which he hath given us:
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O therefore let the serious, inquisitive Christian put such interrogatories as these to himself, Have I the Spirit? is he given to me? doth he dwell in me? for accordingly as he can answer these queries, so will he be able to conclude whether he be in Christ or not.
O Therefore let the serious, inquisitive Christian put such interrogatories as these to himself, Have I the Spirit? is he given to me? does he dwell in me? for accordingly as he can answer these queries, so will he be able to conclude whither he be in christ or not.
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there's Illumination; whence he's called The Spirit of wisdom and revelation, Eph. 1.17. Quickening; whence he's called the Spirit of Life Rom. 8.2. Conviction; the promise is he shall convince the world of sin Joh. 16.8. he's the Spirit of Grace and Supplication Zech. 12.10. the sanctifying Spirit 1 Pet. 1.2. the Spirit enabling to mortifie sin Rom. 8.13. working a person up to all holy obedience Ezek. 36.27.
there's Illumination; whence he's called The Spirit of Wisdom and Revelation, Ephesians 1.17. Quickening; whence he's called the Spirit of Life Rom. 8.2. Conviction; the promise is he shall convince the world of since John 16.8. he's the Spirit of Grace and Supplication Zechariah 12.10. the sanctifying Spirit 1 Pet. 1.2. the Spirit enabling to mortify since Rom. 8.13. working a person up to all holy Obedience Ezekiel 36.27.
is he so in you? doth he teach, enlighten, convince, humble, draw to Christ, raise up the heart to heavenly things, excite to duty, assist in duty? &c. if so,
is he so in you? does he teach, enlighten, convince, humble, draw to christ, raise up the heart to heavenly things, excite to duty, assist in duty? etc. if so,
say, O is this precious grace wrought in us? are we sincere and sound Believers? have we heartily clos'd with Christ according to the Gospel-offer? have we received Christ and whole Christ? is our trust, relyance, confidence,
say, Oh is this precious grace wrought in us? Are we sincere and found Believers? have we heartily closed with christ according to the Gospel offer? have we received christ and Whole christ? is our trust, reliance, confidence,
for pardon, life, salvation, grounded upon him and upon him only? do we cast our selves upon his alone Merits, renouncing every thing in our selves? have we that Faith which is wrought by the Almighty power of God? which purifies the heart, overcomes the world, works by love, is attended with good works? is it more than a meer dogmatical or historical Faith? than such an easie, common, presumptuous, false Faith, as that which is in the generality of men? O that you would herein deal faithfully with your own Souls!
for pardon, life, salvation, grounded upon him and upon him only? do we cast our selves upon his alone Merits, renouncing every thing in our selves? have we that Faith which is wrought by the Almighty power of God? which Purifies the heart, overcomes the world, works by love, is attended with good works? is it more than a mere dogmatical or historical Faith? than such an easy, Common, presumptuous, false Faith, as that which is in the generality of men? O that you would herein deal faithfully with your own Souls!
Thus the Examination must be made from the Bonds of the Ʋnion. To clear up the thing yet further (in order to your passing true judgement upon your selves), I would direct you to a few trying Scriptures.
Thus the Examination must be made from the Bonds of the Ʋnion. To clear up the thing yet further (in order to your passing true judgement upon your selves), I would Direct you to a few trying Scriptures.
The thing to be known is our being in Christ; and how may that be known? thus, by our being New Creatures. The Apostle sets it down indefinitely that he may reach every person, if [ any ] man be in Christ, &c. This New Creature is one of the greatest riddles of Christianity to men that have it not:
The thing to be known is our being in christ; and how may that be known? thus, by our being New Creatures. The Apostle sets it down indefinitely that he may reach every person, if [ any ] man be in christ, etc. This New Creature is one of the greatest riddles of Christianity to men that have it not:
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Upon Conversion, understanding, judgment, thoughts, will, affections, Conscience, heart, tongue, life, all is new: when the Sinner is turned from Sin to God, he hath new Principles from which he acts, new Ends for which he acts, new Guides and Rules by which he acts;
Upon Conversion, understanding, judgement, thoughts, will, affections, Conscience, heart, tongue, life, all is new: when the Sinner is turned from since to God, he hath new Principles from which he acts, new Ends for which he acts, new Guides and Rules by which he acts;
is not here a wonderful change? Now are you acquainted with this New Creature? what do you find of it in your selves? it converns you to make sure of it,
is not Here a wondered change? Now Are you acquainted with this New Creature? what do you find of it in your selves? it converns you to make sure of it,
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hath any thorough change been wrought in you? are you not the same you ever were? just such as you came into the world? Can any that hears me say, O (blessed be God!) 'tis not with me as it hath been:
hath any through change been wrought in you? Are you not the same you ever were? just such as you Come into the world? Can any that hears me say, Oh (blessed be God!) it's not with me as it hath been:
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an heir of Grace; he, that before the Union, was in a state of Condemnation, is now after the Union in a state of Salvation. 2. The Nature is changed: there's a new Nature, a new Soul (not physically yet morally ) infus'd into the regenerate person;
an heir of Grace; he, that before the union, was in a state of Condemnation, is now After the union in a state of Salvation. 2. The Nature is changed: there's a new Nature, a new Soul (not physically yet morally) infused into the regenerate person;
There cannot be a passage - from one Head to another, but there must be some not able alteration: Christ will not break off a branch from the first root and ingraft it into himself, but he will first alter the very nature and property of it.
There cannot be a passage - from one Head to Another, but there must be Some not able alteration: christ will not break off a branch from the First root and ingraft it into himself, but he will First altar the very nature and property of it.
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As Bernard saith of Moses; Aethiopissam-duxit, sed non potuit Aethiopissae mutare colorem; he married an Aethiopian, but he could not alter her Aethiopian complexion;
As Bernard Says of Moses; Aethiopissam-duxit, sed non Potuit Aethiopissae mutare colorem; he married an aethiopian, but he could not altar her aethiopian complexion;
if he joyns the black, swarthy Soul to himself, he puts a new complexion upon it, he makes it comely with his own comeliness (as God promises Ezek. 16.14).
if he joins the black, swarthy Soul to himself, he puts a new complexion upon it, he makes it comely with his own comeliness (as God promises Ezekiel 16.14).
So then by this you may know, whether you be truly, really, savingly in Christ, (viz) if you be new Creatures; without the new Creation there's no Mystical Ʋnion.
So then by this you may know, whither you be truly, really, savingly in christ, (videlicet) if you be new Creatures; without the new Creation there's no Mystical Ʋnion.
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2. Another trying Scripture is that Gal. 5.24. They that are Christ's (who are in him ) have crucified the Flesh with the Affections and Lusts. This also is a very close Word, and it speaks this, No Crucifixion, no Ʋnion.
2. another trying Scripture is that Gal. 5.24. They that Are Christ's (who Are in him) have Crucified the Flesh with the Affections and Lusts. This also is a very close Word, and it speaks this, No Crucifixion, no Ʋnion.
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O is Sin crucified in you? did you ever set that upon the Cross, which brought the Son of God to the Cross? is there in you that death to sin which carries some analogy to Christs death for sin? is the Flesh (with all its cursed retinue, the affections and lusts thereof) mortified in you? is the corrupt Nature dead as to its former power and soveraignty in the Soul? (for that's the crucifixion here spoken of.) Assure your Selves, Christ will not have a member in him to be under a foreign power; the Flesh shall not be the Ruler where He is the Head; where he brings about the Ʋnion he will have the Dominion.
Oh is since Crucified in you? did you ever Set that upon the Cross, which brought the Son of God to the Cross? is there in you that death to sin which carries Some analogy to Christ death for since? is the Flesh (with all its cursed retinue, the affections and Lustiest thereof) mortified in you? is the corrupt Nature dead as to its former power and sovereignty in the Soul? (for that's the crucifixion Here spoken of.) Assure your Selves, christ will not have a member in him to be under a foreign power; the Flesh shall not be the Ruler where He is the Head; where he brings about the Ʋnion he will have the Dominion.
Paul here seems to rise and to go on step by step: would you know who are exempted from Condemnation? he tells you, such who are in Christ; would you further know who are in Christ? he tells you, such who walk not, &c. Here then is the Characteristical Note of all who are in Christ, they live not the fleshly, carnal, sensual Life,
Paul Here seems to rise and to go on step by step: would you know who Are exempted from Condemnation? he tells you, such who Are in christ; would you further know who Are in christ? he tells you, such who walk not, etc. Here then is the Characteristical Note of all who Are in christ, they live not the fleshly, carnal, sensual Life,
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what is your walking? 'tis the Conversation that must discover the Ʋnion: do but reflect upon your course of Life, and that will plainly tell you to what Head you belong. 1 Joh. 2.6. He that saith he abideth in him, ought himself also so to walk even as he walked:
what is your walking? it's the Conversation that must discover the Ʋnion: do but reflect upon your course of Life, and that will plainly tell you to what Head you belong. 1 John 2.6. He that Says he Abideth in him, ought himself also so to walk even as he walked:
I, but do they walk as he walked? do they live the Life of Jesus? do they conform to his example? He that doth not thus do, he may say he abides in Christ, but he doth but say so, 'tis not so in truth and reality.
I, but do they walk as he walked? do they live the Life of jesus? do they conform to his Exampl? He that does not thus do, he may say he abides in christ, but he does but say so, it's not so in truth and reality.
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I am only now to consider it as it may be improv'd for tryal. Some are in Christ, but 'tis not by real insition, but only by external profession and Church-membership: which will avail them but little,
I am only now to Consider it as it may be improved for trial. some Are in christ, but it's not by real insition, but only by external profession and Church membership: which will avail them but little,
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He will have no dead, barren branches in him, for that would reflect dishonour upon the Root: All who are united to him shall bring forth fruit; much fruit, good fruit;
He will have no dead, barren branches in him, for that would reflect dishonour upon the Root: All who Are united to him shall bring forth fruit; much fruit, good fruit;
Thus I have shown, both from the double bond of the Ʋnion, and also from some notable trying Scriptures, how you may know whether you be really, internally, specially in Christ Jesus;
Thus I have shown, both from the double bound of the Ʋnion, and also from Some notable trying Scriptures, how you may know whither you be really, internally, specially in christ jesus;
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so inseperably knit to him, what a great thing is this? It was exceeding high in Paul 's eye, who counted all things but loss for Christ, &c. wherein? why, that he might be found in Christ, (i.
so inseparably knit to him, what a great thing is this? It was exceeding high in Paul is eye, who counted all things but loss for christ, etc. wherein? why, that he might be found in christ, (i.
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Now did he thus highly esteem and value this being in Christ, and shall we slight and make little of it? Surely (my Brethren) 'tis better not to be at all, then to be, and yet not to be in Christ:
Now did he thus highly esteem and valve this being in christ, and shall we slight and make little of it? Surely (my Brothers) it's better not to be At all, then to be, and yet not to be in christ:
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better no Union 'twixt Soul and Body, then to have that and yet no Union of the Soul with Christ. Here's No Condemnation, but for whom? only for them who are in Christ; to such there's no condemnation, to others there's nothing but condemnation (as hath been often said):
better no union betwixt Soul and Body, then to have that and yet no union of the Soul with christ. Here's No Condemnation, but for whom? only for them who Are in christ; to such there's no condemnation, to Others there's nothing but condemnation (as hath been often said):
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there can be no application of what Christ hath purchased without antecedent Ʋnion with his Person: 'tis the very basis upon which all is built, the leading blessing, the inlet to all the grace of the Gospel, the ground of all communion and communication. Ah Sinner!
there can be no application of what christ hath purchased without antecedent Ʋnion with his Person: it's the very basis upon which all is built, the leading blessing, the inlet to all the grace of the Gospel, the ground of all communion and communication. Ah Sinner!
thou canst hope for nothing from Christ unless thou beest in Christ; without Christ, and without hope, go together Eph. 2.12. I say Ʋnion is the foundation of all Communion.
thou Canst hope for nothing from christ unless thou Best in christ; without christ, and without hope, go together Ephesians 2.12. I say Ʋnion is the Foundation of all Communion.
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mark it, 'tis first in Christ Jesus, and then he is wisdom, righteousness, &c. As it was with Christ in his Manhood, first that did participate of the Gratia Ʋnionis, in its being united to the Godhead; and then after this, all other grace was poured out upon it:
mark it, it's First in christ jesus, and then he is Wisdom, righteousness, etc. As it was with christ in his Manhood, First that did participate of the Gratia Ʋnionis, in its being united to the Godhead; and then After this, all other grace was poured out upon it:
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so 'tis with the branches in reference to the root; and so here, without union with Christ there's no justification, no pardon no reconciliation, no adoption, no salvation by him:
so it's with the branches in Referente to the root; and so Here, without Union with christ there's no justification, no pardon no reconciliation, no adoption, no salvation by him:
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Here's a vast propriety and possession, but 'tis all founded upon Ʋnion; we being Christ's, so God is ours, the promises are ours, heaven is ours, life, death, &c. all is ours. As the Wife upon the conjugal Ʋnion hath a right and title to all that her Husband hath;
Here's a vast propriety and possession, but it's all founded upon Ʋnion; we being Christ's, so God is ours, the promises Are ours, heaven is ours, life, death, etc. all is ours. As the Wife upon the conjugal Ʋnion hath a right and title to all that her Husband hath;
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and he (by vertue of union also) communicates pardon of sin, peace with God, justification, eternal life, &c. Both of these Adams and publick Heads proceed by the Law,
and he (by virtue of Union also) communicates pardon of since, peace with God, justification, Eternal life, etc. Both of these Adams and public Heads proceed by the Law,
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forSicut per peccatum Adami non potuissemus peccatores fieri, nisi fuissemus in ejus lu •bis, ita per justitiam Christi non-poss•mus justificari, nisi ci inseramur, uniamur,
forSicut per peccatum Adam non potuissemus Peccatores fieri, nisi fuissemus in His lu •bis, ita per justitiam Christ non-poss•mus justificari, nisi ci inseramur, uniamur,
And who would not now desire to be in Christ? who would not purchase this priviledge with a world? nay who would not give ten thousand worlds for it? O that you would all make sure of it!
And who would not now desire to be in christ? who would not purchase this privilege with a world? nay who would not give ten thousand world's for it? O that you would all make sure of it!
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But I must direct as well as perswade! Methinks I hear some saying, How may this blessed Ʋnion be attained? what shall we do that we may be in the number of those who are in Christ Jesus? For answer to this, I must again refer you to its double bond and ligament, the Spirit and Faith: and advise you to get both of them.
But I must Direct as well as persuade! Methinks I hear Some saying, How may this blessed Ʋnion be attained? what shall we do that we may be in the number of those who Are in christ jesus? For answer to this, I must again refer you to its double bound and ligament, the Spirit and Faith: and Advice you to get both of them.
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1. First get the Spirit: which may be done by attendance upon the Word and by Prayer. Gal. 3.2. Received ye the Spirit by the works of the Law, or by the Hearing of Faith? (the Apostle means the Hearing of the Gospel or the Evangelical Doctrine ).
1. First get the Spirit: which may be done by attendance upon the Word and by Prayer. Gal. 3.2. Received you the Spirit by the works of the Law, or by the Hearing of Faith? (the Apostle means the Hearing of the Gospel or the Evangelical Doctrine).
and (through the Grace of God attending that Dispensation) they shall have it. Let me also recommend Prayer as an excellent means for the procuring of the Spirit. O Sirs!
and (through the Grace of God attending that Dispensation) they shall have it. Let me also recommend Prayer as an excellent means for the procuring of the Spirit. O Sirs!
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what will bring you into Christ but the Spirit? and what will bring the Spirit into you but Prayer? you should be praying for the Spirit, though you cannot as yet pray with the Spirit. O that you would often go to God and plead with him for the giving of it to you!
what will bring you into christ but the Spirit? and what will bring the Spirit into you but Prayer? you should be praying for the Spirit, though you cannot as yet pray with the Spirit. Oh that you would often go to God and plead with him for the giving of it to you!
For whom did Christ ask of his Father that they may be one even as we are one? 'twas for them that should believe on him Joh. 17.20. &c. Therefore let it be your great endeavour to be Believers;
For whom did christ ask of his Father that they may be one even as we Are one? 'twas for them that should believe on him John 17.20. etc. Therefore let it be your great endeavour to be Believers;
And first is it thus with any of you? that you are indeed taken into this near Ʋnion with Christ? how should you admire the love of God! I here consider God personally, and so I would excite you to admire the Love of the Father, of the Son, and of the Holy Ghost; for indeed all the Persons have a great hand in this Ʋnion, and the love of each of them in it is very admirable.
And First is it thus with any of you? that you Are indeed taken into this near Ʋnion with christ? how should you admire the love of God! I Here Consider God personally, and so I would excite you to admire the Love of the Father, of the Son, and of the Holy Ghost; for indeed all the Persons have a great hand in this Ʋnion, and the love of each of them in it is very admirable.
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therefore 'tis said 1 Cor. 1.30. Of him ( i.e. of God the Father) are ye in Christ Jesus, &c. and he also is said to call unto the fellowship of his Son Jesus Christ, 1 Cor. 1.9. The Son is willing to be One with you, what a condescension is that? and he is the person in whom the Ʋnion is primarily terminated: Then the Holy Ghost brings it about as one great Agent therein:
Therefore it's said 1 Cor. 1.30. Of him (i.e. of God the Father) Are you in christ jesus, etc. and he also is said to call unto the fellowship of his Son jesus christ, 1 Cor. 1.9. The Son is willing to be One with you, what a condescension is that? and he is the person in whom the Ʋnion is primarily terminated: Then the Holy Ghost brings it about as one great Agent therein:
There are in the Ʋnion many things of a very mysterious Nature, but the greatest mystery of all is that there should be such a mystery, (I mean, that there should be such a thing for such poor creatures).
There Are in the Ʋnion many things of a very mysterious Nature, but the greatest mystery of all is that there should be such a mystery, (I mean, that there should be such a thing for such poor creatures).
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O consider, you who sometimes were a far off, even you are made nigh, not only by Christ but to Christ: you who were so far from being in Christ, that you were even in the wicked one; and in him you did lie (even as the carnal world doth);
O Consider, you who sometime were a Far off, even you Are made High, not only by christ but to christ: you who were so Far from being in christ, that you were even in the wicked one; and in him you did lie (even as the carnal world does);
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You who by nature were grafted into the wild Olive, are now grafted into and made partakers of the root and fatness of the Olive tree; O incomparable, transcendent mercy!
You who by nature were grafted into the wild Olive, Are now grafted into and made partakers of the root and fatness of the Olive tree; O incomparable, transcendent mercy!
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That so great a person as Christ (the only begotten Son of God, God blessed forever, the brightness of his Fathers glory ), should stoop so low as to be made one with dust and ashes: that you who are no better than worms which crawl on the earth, should be joyned to so glorious an Head:
That so great a person as christ (the only begotten Son of God, God blessed forever, the brightness of his Father's glory), should stoop so low as to be made one with dust and Ashes: that you who Are no better than worms which crawl on the earth, should be joined to so glorious an Head:
This being in Christ as a limb and part of him here on earth, will certainly bear a great share in your highest thanksgivings and Hallelujahs, when you shall be with him in Heaven.
This being in christ as a limb and part of him Here on earth, will Certainly bear a great share in your highest thanksgivings and Hallelujahs, when you shall be with him in Heaven.
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but 'tis now made manifest to the Saints, to whom God hath made known the riches of the glory of this mystery, which is Christ in you the Hope of Glory;
but it's now made manifest to the Saints, to whom God hath made known the riches of the glory of this mystery, which is christ in you the Hope of Glory;
and shall we not labour after a clearer light about it? It being a priviledge that is common to all Believers, there being also such a revelation of it;
and shall we not labour After a clearer Light about it? It being a privilege that is Common to all Believers, there being also such a Revelation of it;
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Paul speaks of the love of Christ as passing knowledge, and yet he prayed for the Ephesians that they might know it; ( i.e. that they might know as much of it as was possible,
Paul speaks of the love of christ as passing knowledge, and yet he prayed for the Ephesians that they might know it; (i.e. that they might know as much of it as was possible,
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Are not many of God's people very much in the dark about this? often questioning with themselves whether they be in Christ or not? Is it better with you? have you assurance of your spiritual conjunction with Christ? As you value your comfort, your inward settledness and establishment, take pains after this assurance;
are not many of God's people very much in the dark about this? often questioning with themselves whither they be in christ or not? Is it better with you? have you assurance of your spiritual conjunction with christ? As you valve your Comfort, your inward settledness and establishment, take pains After this assurance;
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I have told you, 'tis a sad thing for a man to get no higher than a peradventure, with respect to Noncondemnation; now the assurance of that depends upon the assurance of Ʋnion. The Apostle would have Christians know distinctly how the case stands with them, in reference to their being in Christ and Christ's being in them: Prove your own selves: know ye not your own selves,
I have told you, it's a sad thing for a man to get no higher than a Peradventure, with respect to Noncondemnation; now the assurance of that depends upon the assurance of Ʋnion. The Apostle would have Christians know distinctly how the case Stands with them, in Referente to their being in christ and Christ's being in them: Prove your own selves: know you not your own selves,
In order to this assurance, you must pray much for the Spirit's witness: for that Spirit which promotes it, doth also discover and give the evidence of it.
In order to this assurance, you must pray much for the Spirit's witness: for that Spirit which promotes it, does also discover and give the evidence of it.
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3. Are you in Christ? O maintain and keep up your Ʋnion with him! this is the abiding in him which he himself speaks so much of; Joh. 15.4. Abide in me, and I in you:
3. are you in christ? Oh maintain and keep up your Ʋnion with him! this is the abiding in him which he himself speaks so much of; John 15.4. Abide in me, and I in you:
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'tis not enough to be in Christ unless you abide in him. You'le say, is not the Union indissoluble? that which shall never cease? I answer, yes it is so;
it's not enough to be in christ unless you abide in him. You'll say, is not the union indissoluble? that which shall never cease? I answer, yes it is so;
Wherein? why, do not sin willingly and knowingly against God, and do not abate in your constant and fervent performance of duty; for these things strike at the Union, at the untying of that knot which God hath tyed so fast.
Wherein? why, do not since willingly and knowingly against God, and do not abate in your constant and fervent performance of duty; for these things strike At the union, At the untying of that knot which God hath tied so fast.
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And if it should once come to that, what would become of you? No sooner is the branch broken off from the root, but it immediately withers and dyes: could you imagine a Believer to be broken off from Christ but for one moment, what a withering, dying person would he be! O Sirs!
And if it should once come to that, what would become of you? No sooner is the branch broken off from the root, but it immediately withers and dies: could you imagine a Believer to be broken off from christ but for one moment, what a withering, dying person would he be! O Sirs!
if that should fail, all would fail: do nothing therefore to endanger it. Joh. 15.4. As the branch cannot bear fruit of it self, except it abide in the vine;
if that should fail, all would fail: do nothing Therefore to endanger it. John 15.4. As the branch cannot bear fruit of it self, except it abide in the vine;
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for without me (NONLATINALPHABET, seorsim à me, separated from me, so Beza renders the word) ye can do nothing. So long as you preserve your Union you'l be strong; strong to do, and strong to suffer: but if you once make a breach upon that, you'l be no better than Sampson when his strength was departed from him:
for without me (, Seorsim à me, separated from me, so Beza renders the word) you can do nothing. So long as you preserve your union You'll be strong; strong to do, and strong to suffer: but if you once make a breach upon that, You'll be no better than Sampson when his strength was departed from him:
So the member doth from the head; and Christ being your head, why do you not live under more constant, more free and full derivations from him? Why is not this Union improved,
So the member does from the head; and christ being your head, why do you not live under more constant, more free and full derivations from him? Why is not this union improved,
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as a standing cordial in and against those faintings and despondencies of Spirit, which sometimes you lye under? why is not this more pleaded with God in the midst of sad thoughts and misgivings of heart? (many other things might be instanc'd in).
as a standing cordial in and against those faintings and Despondencies of Spirit, which sometime you lie under? why is not this more pleaded with God in the midst of sad thoughts and misgivings of heart? (many other things might be instanced in).
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the branch makes the best of the root, and draws from it as though it would exhaust all its life and vertue; O that we could carry it so to Jesus Christ!
the branch makes the best of the root, and draws from it as though it would exhaust all its life and virtue; Oh that we could carry it so to jesus christ!
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We say in Philosophy, the nearer any thing comes to the first Cause, the more abundantly it doth receive from it, (as the nearer a thing is to the Sun, the more it doth participate of its light and heat ):
We say in Philosophy, the nearer any thing comes to the First Cause, the more abundantly it does receive from it, (as the nearer a thing is to the Sun, the more it does participate of its Light and heat):
now you Believers are very nigh to Christ in whom all fulness dwells ), you are even in him; O what full supplies of Grace should you be fetching from him upon all occasions!
now you Believers Are very High to christ in whom all fullness dwells), you Are even in him; O what full supplies of Grace should you be fetching from him upon all occasions!
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you are highly allied indeed, Christ is your Head, your Husband, your Brother, he and you are all of one; yet be not proud. When the Apostle was speaking of the ingrafting of the Gentile-believers into Christ, he adds, Others by unbelief are broken off, you stand by Faith, be not high minded but fear; Rom. 11.20. the same I say to you.
you Are highly allied indeed, christ is your Head, your Husband, your Brother, he and you Are all of one; yet be not proud. When the Apostle was speaking of the engrafting of the Gentile believers into christ, he adds, Others by unbelief Are broken off, you stand by Faith, be not high minded but Fear; Rom. 11.20. the same I say to you.
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do not entertain or give way to any self-exalting thoughts, never think you can subsist by your selves, live under a constant sense of your dependance upon Christ;
do not entertain or give Way to any Self-exalting thoughts, never think you can subsist by your selves, live under a constant sense of your dependence upon christ;
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and our Divines give a good reason against it, because the Ʋnion betwixt Christ and Believers is only mystical, and not personal; now 'tis the personal Ʋnion only that is the ground of merit. O when you have done all, say you are unprofitable!
and our Divines give a good reason against it, Because the Ʋnion betwixt christ and Believers is only mystical, and not personal; now it's the personal Ʋnion only that is the ground of merit. O when you have done all, say you Are unprofitable!
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6. Be very holy. They who are joyned to such an head, how should they live? what holiness can be high enough for such an Ʋnion? Will you pretend to be in Christ, and yet live in Sin? will you dishonour Christ your head by a loose, vain unholy, unsuitable conversation? How should they shew forth the vertues of Christ who are the members of Christ! Methinks, this Union with him should greatly sharpen the Soul against Sin,
6. Be very holy. They who Are joined to such an head, how should they live? what holiness can be high enough for such an Ʋnion? Will you pretend to be in christ, and yet live in since? will you dishonour christ your head by a lose, vain unholy, unsuitable Conversation? How should they show forth the Virtues of christ who Are the members of christ! Methinks, this union with him should greatly sharpen the Soul against since,
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and sin against God? what I? a member of Christ? one with Christ? shall I do so and so? As for Others, who belong to a degenerate root, they will bring forth degenerate fruit; but I who am ingrafted into so noble,
and since against God? what I? a member of christ? one with christ? shall I do so and so? As for Others, who belong to a degenerate root, they will bring forth degenerate fruit; but I who am ingrafted into so noble,
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Surely such who are one with Christ, should in all things be like to Christ; where there is union and communion there should be conformity. Christians!
Surely such who Are one with christ, should in all things be like to christ; where there is Union and communion there should be conformity. Christians!
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or at least to think but meanly of it: O therefore as you have received Christ, so walk ye in him: Col. 2.7. 'Tis Obedience and holy walking which must evidence your union, to others, to your selves: 1 Joh. 3.4. He that keepeth his commandements, dwelleth in him, and he in him:
or At least to think but meanly of it: Oh Therefore as you have received christ, so walk you in him: Col. 2.7. It's obedience and holy walking which must evidence your Union, to Others, to your selves: 1 John 3.4. He that Keepeth his Commandments, dwells in him, and he in him:
our head is there, and our treasure is there, should not our hearts be there also? what a contradiction is an earthly conversation to the heavenly union? how sad a thing is it, that a Believer who is so near to Christ, should yet live at so great a distance from him? and carry it as though he was rather in the world, than in Christ Jesus. If thou beest glewed to Christ, do not live as one who is glewed to the world.
our head is there, and our treasure is there, should not our hearts be there also? what a contradiction is an earthly Conversation to the heavenly Union? how sad a thing is it, that a Believer who is so near to christ, should yet live At so great a distance from him? and carry it as though he was rather in the world, than in christ jesus. If thou Best glued to christ, do not live as one who is glued to the world.
8. Be fruitful, and very fruitful: he that abideth in me bringeth forth much fruit, Joh. 15.4. Christ saith it is so, sure I am it should be so. If you be branches ingrafted into Christ, there's a special obligation lying upon you to be very fruitful;
8. Be fruitful, and very fruitful: he that Abideth in me brings forth much fruit, John 15.4. christ Says it is so, sure I am it should be so. If you be branches ingrafted into christ, there's a special obligation lying upon you to be very fruitful;
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The promise is Psal. 92.13, 14. Those that be planted in the House of the Lord, shall flourish, &c. they shall bring forth fruit, &c. O how fruitful should they be, who are planted in the Lord himself?
The promise is Psalm 92.13, 14. Those that be planted in the House of the Lord, shall flourish, etc. they shall bring forth fruit, etc. Oh how fruitful should they be, who Are planted in the Lord himself?
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Saints are under a double Ʋnion; One with Christ, and One amongst themselves; and the Latter is as real as the Former, and purchased by Christ as well as the former; (for the proof of which, read and weigh Eph. 2.14. &c. ) The members in the body natural as they are united to the head; so they are also united each to the other: and so 'tis here.
Saints Are under a double Ʋnion; One with christ, and One among themselves; and the Latter is as real as the Former, and purchased by christ as well as the former; (for the proof of which, read and weigh Ephesians 2.14. etc.) The members in the body natural as they Are united to the head; so they Are also united each to the other: and so it's Here.
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what schismes, rents, divisions, are there to be found even amongst them? is not this spoken of in Gath? are not the great Enemies of Christianity too well acquainted with it? Now what a sad thing is this, that when they are all one in Christ Jesus (as 'tis Gal. 3.28.) there should yet be such divisions, fractions, and distances amongst themselves? Some Divines make this to be the matter of Christ's prayer Joh. 17. where he pray'd, that all Believers might be one, as the Father and he were one: (i. e.) that they might be One in Ʋnity and Concord amongst themselves.
what schisms, rends, divisions, Are there to be found even among them? is not this spoken of in Gaza? Are not the great Enemies of Christianity too well acquainted with it? Now what a sad thing is this, that when they Are all one in christ jesus (as it's Gal. 3.28.) there should yet be such divisions, fractions, and distances among themselves? some Divines make this to be the matter of Christ's prayer John 17. where he prayed, that all Believers might be one, as the Father and he were one: (i. e.) that they might be One in Ʋnity and Concord among themselves.
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Which interpretation (though the higher Ʋnion must by no means be excluded ) is very probable, from the Argument with which Christ twice backs his prayer;
Which Interpretation (though the higher Ʋnion must by no means be excluded) is very probable, from the Argument with which christ twice backs his prayer;
that upon this very prayer of Christ, there was a little after great unity and concord amongst the primitive Christians: Act. 2.46. And they continuing daily with one accord, &c. Act. 4.32. The multitude of them that believed were of one heart, and of one soul, &c. (just as Christ had prayed).
that upon this very prayer of christ, there was a little After great unity and concord among the primitive Christians: Act. 2.46. And they Continuing daily with one accord, etc. Act. 4.32. The multitude of them that believed were of one heart, and of one soul, etc. (just as christ had prayed).
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they who are so joyn'd to Christ, should not be disjoyn'd amongst themselves: as they have but one head, and are all members of the same body, so they should have but one heart and one way.
they who Are so joined to christ, should not be disjoined among themselves: as they have but one head, and Are all members of the same body, so they should have but one heart and one Way.
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He told his Disciples, that he would pray the Father, and he would give them the Comforter, &c. Even the spirit of truth, whom the world cannot receive,
He told his Disciples, that he would pray the Father, and he would give them the Comforter, etc. Even the Spirit of truth, whom the world cannot receive,
but Believers know him, how doth that come to pass? why from this, for he dwells in them, and is in them, and they in him. O how should the consideration of this Union, excite you to labour after a clearer knowledge of the Lord Jesus!
but Believers know him, how does that come to pass? why from this, for he dwells in them, and is in them, and they in him. Oh how should the consideration of this union, excite you to labour After a clearer knowledge of the Lord jesus!
Christ lives in you and you in him, what a shame will it be, if you do not (so far as your capacity will admit of) know him distinctly? Surely (saith Jacob ) the Lord was in this place, and I knew it not:
christ lives in you and you in him, what a shame will it be, if you do not (so Far as your capacity will admit of) know him distinctly? Surely (Says Jacob) the Lord was in this place, and I knew it not:
whoever thou art if thou beest a gracious person, surely the Lord is in thee and thou in him; and yet thou neither knowest thy Ʋnion, nor the Person to whom thou art united.
whoever thou art if thou Best a gracious person, surely the Lord is in thee and thou in him; and yet thou neither Knowest thy Ʋnion, nor the Person to whom thou art united.
Hitherto I have been speaking to such who are in Christ, by way of Exhortation; I shall now further speak to them by way of Consolation: And you that are such, O rejoyce,
Hitherto I have been speaking to such who Are in christ, by Way of Exhortation; I shall now further speak to them by Way of Consolation: And you that Are such, Oh rejoice,
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How great and honourable must they needs be, who are thus nearly united to so glorious a Person as Christ, the Mediator, the eternal Son of God! this honour have all the Saints.
How great and honourable must they needs be, who Are thus nearly united to so glorious a Person as christ, the Mediator, the Eternal Son of God! this honour have all the Saints.
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I say, these are things not much to be regarded, so long as you are the members of Christ; you being so, what a glory and greatness must this needs reflect upon you? Mark that expression Joh. 17.22. The glory which thou hast given me I have given them, (what glory doth Christ speak of? it follows), that they may be one even as we are one: this is glory indeed.
I say, these Are things not much to be regarded, so long as you Are the members of christ; you being so, what a glory and greatness must this needs reflect upon you? Mark that expression John 17.22. The glory which thou hast given me I have given them, (what glory does christ speak of? it follows), that they may be one even as we Are one: this is glory indeed.
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'Tis a great honour to be a member of the Church, (so the good Emperour Theodosius judged of it, who preferr'd his being a member of the Church before his being Emperour of the World );
It's a great honour to be a member of the Church, (so the good Emperor Theodosius judged of it, who preferred his being a member of the Church before his being Emperor of the World);
you are one with the Father, and one with the Son; you must needs upon this be excellent and glorious. The excellency of persons and things, is to be measured by their appropinquation or approximation to that which is most excellent:
you Are one with the Father, and one with the Son; you must needs upon this be excellent and glorious. The excellency of Persons and things, is to be measured by their appropinquation or approximation to that which is most excellent:
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How was the humane Nature advanc'd and dignifi'd, even above the Angelical Nature, when it was so nearly united to the Godhead? (as the woman of mean descent is,
How was the humane Nature advanced and dignified, even above the Angelical Nature, when it was so nearly united to the Godhead? (as the woman of mean descent is,
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so intimate an union with himself? 'Twas accounted, honour for Esther to be taken into Ahasuerus 's Royal Bed, 'twas a far greater honour to her to become his wife: but this is nothing to the honour which Christ hath put upon you, in his joyning and marrying of you to himself. O let him first be adored, who hath thus e•a•••d poor worms;
so intimate an Union with himself? 'Twas accounted, honour for Esther to be taken into Ahasuerus is Royal Bed, 'twas a Far greater honour to her to become his wife: but this is nothing to the honour which christ hath put upon you, in his joining and marrying of you to himself. Oh let him First be adored, who hath thus e•a•••d poor worms;
The Evils you dread are either temporal and external, or spiritual, internal, and eternal; you are secure against all. That special providence which is over you, secures against the first; and that special Grace which is in you and towards you, secures against the last. Ʋpon all the glory shall be a defence:
The Evils you dread Are either temporal and external, or spiritual, internal, and Eternal; you Are secure against all. That special providence which is over you, secures against the First; and that special Grace which is in you and towards you, secures against the last. Ʋpon all the glory shall be a defence:
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You are not meerly a part of Christ through your conjunction with him, but you are (in regard of his special and tender affection ) as the apple of his cye:
You Are not merely a part of christ through your conjunction with him, but you Are (in regard of his special and tender affection) as the apple of his cye:
and will he not guard the apple of his eye? He that is in this Ark must needs be safe in the greatest deluge. The Evil of Evils is eternal condemnation: but what saith the Text? There is no Condemnation to them who are in Christ Jesus.
and will he not guard the apple of his eye? He that is in this Ark must needs be safe in the greatest deluge. The Evil of Evils is Eternal condemnation: but what Says the Text? There is no Condemnation to them who Are in christ jesus.
How can they perish who are one with Christ? will he suffer persons so united to him, to be miserable? so long as 'tis well with the Head, shall it not be well with the Members also? In the Body Natural, the Head may be safe and yet some of the Members may perish; but in the Body Mystical, 'tis otherwise:
How can they perish who Are one with christ? will he suffer Persons so united to him, to be miserable? so long as it's well with the Head, shall it not be well with the Members also? In the Body Natural, the Head may be safe and yet Some of the Members may perish; but in the Body Mystical, it's otherwise:
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as knowing, that none of them shall ever reach you, much to hurt you, because you are so strongly engarrison'd in Christ. (But more of this in the last branch of Comfort ).
as knowing, that none of them shall ever reach you, much to hurt you, Because you Are so strongly engarrisoned in christ. (But more of this in the last branch of Comfort).
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I say, Christ sympathizes with you in all your afflictions; for he's a sympathizing, compassionate, tender-hearted Saviour, (as you read Heb. 4.15. Heb. 5.2).
I say, christ sympathizes with you in all your afflictions; for he's a sympathizing, compassionate, tender-hearted Saviour, (as you read Hebrew 4.15. Hebrew 5.2).
As there is, by virtue of the Ʋnion, a mutual sympathy betwixt the Head and the Members, the Husband and the Wife; so 'tis here 'twixt Christ and you: in all your afflictions he is afflicted.
As there is, by virtue of the Ʋnion, a mutual Sympathy betwixt the Head and the Members, the Husband and the Wife; so it's Here betwixt christ and you: in all your afflictions he is afflicted.
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As if any kindness or love be shown to Believers, Christ looks upon it as done to himself; Matth. 25.40. Inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it to me:
As if any kindness or love be shown to Believers, christ looks upon it as done to himself; Matthew 25.40. Inasmuch as you have done it unto one of the least of these my Brothers, you have done it to me:
In temporal wants, fear not Christ will provide: will he suffer that body to starve which he hath united to himself? You are full of anxious thoughts what ye shall eat and drink, what ye shall put on; Christ would have you take no thought about these things:
In temporal Wants, Fear not christ will provide: will he suffer that body to starve which he hath united to himself? You Are full of anxious thoughts what you shall eat and drink, what you shall put on; christ would have you take no Thought about these things:
hath Christ thus admirably joyn'd thee to himself, and will he deny thee a little meat, and drink, and cloathing? And then as to spiritual wants, in those Christ will supply too:
hath christ thus admirably joined thee to himself, and will he deny thee a little meat, and drink, and clothing? And then as to spiritual Wants, in those christ will supply too:
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and this is part of that NONLATINALPHABET, that supply of the Spirit, which you read of Phil. 1.19. This union is operative and communicative: if thou beest in Christ, thou shalt most surely have from him that measure of Grace and Comfort, which he sees best for thee.
and this is part of that, that supply of the Spirit, which you read of Philip 1.19. This Union is operative and communicative: if thou Best in christ, thou shalt most surely have from him that measure of Grace and Comfort, which he sees best for thee.
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Every Lamp in the Golden-candlestick was supplied from the two Olives Zec. 4.12. and so every particular member of Christ, is and shall (as need requires) be supplied from him.
Every Lamp in the Golden candlestick was supplied from the two Olive Zechariah 4.12. and so every particular member of christ, is and shall (as need requires) be supplied from him.
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why? because it can never dissolve the union that is betwixt Christ and you; and so long as that abides, death can never do you much hurt. Hear me thou sincere Christian!
why? Because it can never dissolve the Union that is betwixt christ and you; and so long as that abides, death can never do you much hurt. Hear me thou sincere Christian!
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Nay, 'tis so far from that, that death it self shall be thy advantage; To me to live is Christ, and to dye is gain, Phil 1.21. You read of dying in the Lord Rev. 14.13. of sleeping in Jesus 1 Thes. 4.14.
Nay, it's so Far from that, that death it self shall be thy advantage; To me to live is christ, and to die is gain, Philip 1.21. You read of dying in the Lord Rev. 14.13. of sleeping in jesus 1 Thebes 4.14.
it dissolves the union 'twixt soul and body, 'twixt husband and wife, &c. but it shall never dissolve the union betwixt Christ and the believing Soul. When the body of a Child of God shall be no better than a rotten carkass, Christ will say, O yet this very carkass is precious to me, for 'tis in union with me!
it dissolves the Union betwixt soul and body, betwixt husband and wife, etc. but it shall never dissolve the Union betwixt christ and the believing Soul. When the body of a Child of God shall be no better than a rotten carcase, christ will say, Oh yet this very carcase is precious to me, for it's in Union with me!
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Your bodies may be lock'd up in the grave for a time, but Christ (who hath the key of the grave ) they being united to him, will certainly open it and take them out: he will raise them up again,
Your bodies may be locked up in the grave for a time, but christ (who hath the key of the grave) they being united to him, will Certainly open it and take them out: he will raise them up again,
Quod praecessit in capite, sequetur in corpore (as Austine speaks). 1 Cor. 15.20. Now is Christ risen from the dead, and become the first fruits of them that sleep: Rom. 8.11. If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. So Joh. 6.54. Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day.
Quod Praecessit in capite, sequetur in corpore (as Augustine speaks). 1 Cor. 15.20. Now is christ risen from the dead, and become the First fruits of them that sleep: Rom. 8.11. If the Spirit of him that raised up jesus from the dead dwell in you, he that raised up christ from the dead, shall also quicken your Mortal bodies, by his Spirit that dwells in you. So John 6.54. Whoso Eateth my Flesh, and Drinketh my blood, hath Eternal life, and I will raise him up At the last day.
because they are so near to his own Son. Therefore (upon this union) God loves them with the same love, wherewith he loves Jesus Christ himself: Joh. 17.23. I in them, and thou in me, &c. that the world may know that thou hast sent me;
Because they Are so near to his own Son. Therefore (upon this Union) God loves them with the same love, wherewith he loves jesus christ himself: John 17.23. I in them, and thou in me, etc. that the world may know that thou hast sent me;
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Indeed the Saints stand firm upon several great foundations, (as the Fathers election, the immutability of his council, the tenour of the Covenant, &c. ) but this also must be taken in, their inseperable union with Christ.
Indeed the Saints stand firm upon several great foundations, (as the Father's election, the immutability of his council, the tenor of the Covenant, etc.) but this also must be taken in, their inseparable Union with christ.
You are not only in Christ's hands (out of which none shall pluck you Joh. 10.28.) but you are in Christ as your head, and who shall be able to sever the members from this head? If Christ should lose a member, he would be imperfect as an head: you are his fulness (as hath been said),
You Are not only in Christ's hands (out of which none shall pluck you John 10.28.) but you Are in christ as your head, and who shall be able to sever the members from this head? If christ should loose a member, he would be imperfect as an head: you Are his fullness (as hath been said),
If he might lose one, he might then lose another and another, and so he would be sure of none. O your life is hid with Christ in God Col. 3.3. therefore 'tis sure and safe.
If he might loose one, he might then loose Another and Another, and so he would be sure of none. Oh your life is hid with christ in God Col. 3.3. Therefore it's sure and safe.
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Take the Saints apart from Christ, the strongest could not stand; take them as joyned and united to him, the weakest shall not fall. When the first Adam was our head our condition was mutable, in him we stood upon very slippery ground;
Take the Saints apart from christ, the Strongest could not stand; take them as joined and united to him, the Weakest shall not fallen. When the First Adam was our head our condition was mutable, in him we stood upon very slippery ground;
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God will grant your requests for the love he bears you upon other accounts; but (to be sure) he will do this for you, you being under such a near conjunction to the Son of his Love.
God will grant your requests for the love he bears you upon other accounts; but (to be sure) he will do this for you, you being under such a near conjunction to the Son of his Love.
and the closer is the union, the fuller is the communion. Union with Christ is a very enriching thing; it interests a person in all that Christ is or hath; this is that fellowship of the Son to which the Saints are called 1 Cor. 1.9. You being in Christ, his Person is yours:
and the closer is the Union, the fuller is the communion. union with christ is a very enriching thing; it interests a person in all that christ is or hath; this is that fellowship of the Son to which the Saints Are called 1 Cor. 1.9. You being in christ, his Person is yours:
you are his, and he is yours. My beloved is mine, and I am his, Cant. 2.16. Upon the Covenant relation God is yours, upon the Mystical Ʋnion Christ is yours. You being in Christ, all his Attributes are yours: his wisdome yours to guide you, his power yours to protect you, his mercy yours to pity you, his All sufficiency yours to supply you, (and so in the rest).
you Are his, and he is yours. My Beloved is mine, and I am his, Cant 2.16. Upon the Covenant Relation God is yours, upon the Mystical Ʋnion christ is yours. You being in christ, all his Attributes Are yours: his Wisdom yours to guide you, his power yours to Pact you, his mercy yours to pity you, his All sufficiency yours to supply you, (and so in the rest).
so saith Christ to the believing Soul, thou art ever in me, all that I am or have is thine. Being in Christ, you share with him in all his Offices; hence you are Kings and Priests as he is (in a spiritual and mystical notion): Rev. 1.6. And hath made us Kings and Priests unto God. &c. 1 Pet. 2.5.
so Says christ to the believing Soul, thou art ever in me, all that I am or have is thine. Being in christ, you share with him in all his Offices; hence you Are Kings and Priests as he is (in a spiritual and mystical notion): Rev. 1.6. And hath made us Kings and Priests unto God. etc. 1 Pet. 2.5.
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as justification, atonement, adoption, access to God, &c. You being in Christ, that very glory which he hath, is yours: (see Rev. 3. 2•. Joh. 17.24. Luk. 22.29).
as justification, atonement, adoption, access to God, etc. You being in christ, that very glory which he hath, is yours: (see Rev. 3. 2•. John 17.24. Luk. 22.29).
You being in Christ, all the promises in him are Yea, and Amen to you, 2 Cor. 1.20. Gal. 3.29. You being in Christ, all his victories and triumphs over enemies are yours:
You being in christ, all the promises in him Are Yea, and Amen to you, 2 Cor. 1.20. Gal. 3.29. You being in christ, all his victories and Triumphos over enemies Are yours:
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and what can be said further? Is not all this enough for your comfort? Here's blessed communion flowing from a blessed union; here's partaking indeed of the fatness of the Olive, upon your being ingrafted into it, (as 'tis Rom. 11.17.)
and what can be said further? Is not all this enough for your Comfort? Here's blessed communion flowing from a blessed Union; here's partaking indeed of the fatness of the Olive, upon your being ingrafted into it, (as it's Rom. 11.17.)
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Christ's payment and satisfaction is yours, and God will not fall upon him and you too for payment. The Wife under covert is not liable to an arrest or action at Law,
Christ's payment and satisfaction is yours, and God will not fallen upon him and you too for payment. The Wife under covert is not liable to an arrest or actium At Law,
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And (to shut up all) upon this Ʋnion 'tis not onely No condemnation, but 'tis also certain salvation; 1 Joh. 5.12. He that hath the Son, hath life. Joh. 14.19. Because I live, ye shall live also Christ the Head is in Heaven, and where he is, there he will have his Members also;
And (to shut up all) upon this Ʋnion it's not only No condemnation, but it's also certain salvation; 1 John 5.12. He that hath the Son, hath life. John 14.19. Because I live, you shall live also christ the Head is in Heaven, and where he is, there he will have his Members also;
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as if they were not proper for them, because of the weakness of their graces, the imperfections of their duties, the meaness of their persons, (or upon any other discouragement of this nature).
as if they were not proper for them, Because of the weakness of their graces, the imperfections of their duties, the meaness of their Persons, (or upon any other discouragement of this nature).
the poor are in Christ as well as the rich, the ignoble as well as the noble: He doth not choose his members by any external considerations. If Grace be in thy heart,
the poor Are in christ as well as the rich, the ignoble as well as the noble: He does not choose his members by any external considerations. If Grace be in thy heart,
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though thou art very mean in thy outward state, hast scarce bread to put into thy belly or rags upon thy body, Christ is not ashamed to own thee as one of his Members and Brethren.
though thou art very mean in thy outward state, hast scarce bred to put into thy belly or rags upon thy body, christ is not ashamed to own thee as one of his Members and Brothers.
Let this suffice for the opening of the Subjects of the Priviledge, (so far forth as they are described by their Ʋnion); There is no Condemnation [ to them which are in Christ Jesus ].
Let this suffice for the opening of the Subject's of the Privilege, (so Far forth as they Are described by their Ʋnion); There is no Condemnation [ to them which Are in christ jesus ].
They are descriptive both with respest to the Non-condemnation, and also to the Being in Christ Jesus. Why the Apostle singles out this Character. What Walking imports. The Observation rais'd.
They Are descriptive both with respect to the Noncondemnation, and also to the Being in christ jesus. Why the Apostle singles out this Character. What Walking imports. The Observation raised.
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1. The Apostle doth not say, There's no Condemnation to them in whom there is no Flesh, but to them who walk not after the Flesh: 2. He doth not lay his Evidence upon particular acts, but upon the general Course: 3. Here is not redditio Causae, but only descriptio Personae: 4. The description is not laid down in the Negative only,
1. The Apostle does not say, There's no Condemnation to them in whom there is no Flesh, but to them who walk not After the Flesh: 2. He does not lay his Evidence upon particular acts, but upon the general Course: 3. Here is not redditio Causae, but only Description Personae: 4. The description is not laid down in the Negative only,
but also in the Affirmative: 5. The two Walkings are supposed to be contrary: 6. First 'tis being in Christ Jesus, and then 'tis walking not after the Flesh.
but also in the Affirmative: 5. The two Walkings Are supposed to be contrary: 6. First it's being in christ jesus, and then it's walking not After the Flesh.
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Flesh considered 1. More Generally: what it is to walk after it in that respect: why the Corrupt Nature is set forth by Flesh: a fivefold account given of that.
Flesh considered 1. More Generally: what it is to walk After it in that respect: why the Corrupt Nature is Set forth by Flesh: a fivefold account given of that.
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That opened in Five Particulars. The Doctrine confirmed. Applied: 1. by way of Information, in three things: 1. That Scripture Marks or Signs grounded upon Sanctification and Holiness, are not under the Gospel to be rejected by Believers.
That opened in Five Particulars. The Doctrine confirmed. Applied: 1. by Way of Information, in three things: 1. That Scripture Marks or Signs grounded upon Sanctification and Holiness, Are not under the Gospel to be rejected by Believers.
2. That the Popish Calumnies against Protestants and the Protestant Doctrine, are causeless and groundless. 3. That there are but few who are in Christ Jesus.
2. That the Popish Calumnies against Protestants and the Protestant Doctrine, Are causeless and groundless. 3. That there Are but few who Are in christ jesus.
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THere is in the whole Verse (as you have heard), the Priviledge and the Description of the persons who have a share in that Priviledge: They are described 1. By their Ʋnion with Christ:
THere is in the Whole Verse (as you have herd), the Privilege and the Description of the Persons who have a share in that Privilege: They Are described 1. By their Ʋnion with christ:
Our Translators put in, — to them which are in Christ Jesus, who walk not after &c. And they part the [ being in Christ, and the not walking, &c. ] and read them as distinct: but Others put them together and make all but one sentence. Thus the Syriack Version (cited before);
Our Translators put in, — to them which Are in christ jesus, who walk not After etc. And they part the [ being in christ, and the not walking, etc. ] and read them as distinct: but Others put them together and make all but one sentence. Thus the Syriac Version (cited before);
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thus Grotius: There is (saith he) no condemnation to them, who by Jesus Christ (or by the Gospel) are brought to this, not to go whether carnal affections do carry them,
thus Grotius: There is (Says he) no condemnation to them, who by jesus christ (or by the Gospel) Are brought to this, not to go whither carnal affections do carry them,
The Apostle recites these words ( v. 4.) with a double variation: 1. There he brings in the Relative and joyns it with the Participle, which here he doth not:
The Apostle recites these words (v. 4.) with a double variation: 1. There he brings in the Relative and joins it with the Participle, which Here he does not:
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for there 'tis NONLATINALPHABET, whereas the Relative here is joyned with NONLATINALPHABET. 2. Here 'tis express'd in the Third person, there in the First person; that the righteousness of the Law might be fulfilled [ in us ], who walk not after the Flesh but after the Spirit.
for there it's, whereas the Relative Here is joined with. 2. Here it's expressed in the Third person, there in the First person; that the righteousness of the Law might be fulfilled [ in us ], who walk not After the Flesh but After the Spirit.
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and so 'tis an evidence or description either with respect to the No-condemnation, or to the being in Christ. There is therefore now no condemnation, to whom? why, to them who walk not after the Flesh, but after the Spirit.
and so it's an evidence or description either with respect to the No-condemnation, or to the being in christ. There is Therefore now no condemnation, to whom? why, to them who walk not After the Flesh, but After the Spirit.
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[ to them that are in Christ Jesus ], who are they? or how may they be known? the Apostle thus characterizeth them, they are such who walk not after the Flesh, but after the Spirit.
[ to them that Are in christ jesus ], who Are they? or how may they be known? the Apostle thus characterizeth them, they Are such who walk not After the Flesh, but After the Spirit.
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An holy, spiritual course is an infallible evidence and inseparable concomitant of Ʋnion with Christ: These two may reciprocally be predicated each of the other:
an holy, spiritual course is an infallible evidence and inseparable concomitant of Ʋnion with christ: These two may reciprocally be predicated each of the other:
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but their immediate conjunction seems to carry it for the latter, (they being link'd and coupled with the NONLATINALPHABET, them that are in Christ Jesus ):
but their immediate conjunction seems to carry it for the latter, (they being linked and coupled with the, them that Are in christ jesus):
the Non-condemnation and the Ʋnion belong onely to those who walk not after the Flesh, &c. Yea, they are conditional (as to the priviledge) even to them who are in Christ Jesus:
the Noncondemnation and the Ʋnion belong only to those who walk not After the Flesh, etc. Yea, they Are conditional (as to the privilege) even to them who Are in christ jesus:
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there is no condemnation to such, provided or upon this condition that they walk not after the Flesh but after the Spirit: (and so the Arabick Version paraphraseth upon them).
there is no condemnation to such, provided or upon this condition that they walk not After the Flesh but After the Spirit: (and so the Arabic Version Paraphraseth upon them).
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The Apostle designing to describe such who are freed from condemnation, or such who are in Christ, he pitches upon that evidence and character which is plain and obvious,
The Apostle designing to describe such who Are freed from condemnation, or such who Are in christ, he pitches upon that evidence and character which is plain and obvious,
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He grounds it upon the course of a man's life and conversation; and what may better be known than that? He does not lay it upon Election or the secret Decree of God;
He grounds it upon the course of a Man's life and Conversation; and what may better be known than that? He does not lay it upon Election or the secret decree of God;
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and say, there is no condemnation to them whom God hath chosen before the foundation of the world, to them whom God hath ordained to eternal life, whose names are written in the book of life, (though that be a very great truth):
and say, there is no condemnation to them whom God hath chosen before the Foundation of the world, to them whom God hath ordained to Eternal life, whose names Are written in the book of life, (though that be a very great truth):
as I can my Conversation; which (in a great measure) is expos'd to the view of others, much more to my own. And whereas the Apostle had been speaking of Ʋnion with Christ, that being a great mystery, and men might not so well know how to judge of themselves concerning it;
as I can my Conversation; which (in a great measure) is exposed to the view of Others, much more to my own. And whereas the Apostle had been speaking of Ʋnion with christ, that being a great mystery, and men might not so well know how to judge of themselves Concerning it;
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They that can find (which upon faithful searching may easily be found), that they do not live the carnal and sensual life, but the holy and spiritual life, though this being in Christ be a great mystery in it self,
They that can find (which upon faithful searching may Easily be found), that they do not live the carnal and sensual life, but the holy and spiritual life, though this being in christ be a great mystery in it self,
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'Tis a very usual Metaphor in Scripture, to set forth the course of life by walking: Enoch walked with God, &c. ( i. e. the course of his life was holy):
It's a very usual Metaphor in Scripture, to Set forth the course of life by walking: Enoch walked with God, etc. (i. e. the course of his life was holy):
I am God Allfufficient, walk before me and be perfect: Zachary and Elizabeth were righteous, walking in all the commandements and ordinances of God blameless:
I am God Allfufficient, walk before me and be perfect: Zachary and Elizabeth were righteous, walking in all the Commandments and ordinances of God blameless:
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That which in this Verse is called walking after the flesh, in the 12 and 13 Verses 'tis called living after the flesh. I might in several particulars shew you the aptness of this Metaphor, how proper it is to set forth the course of life: but I will not stay upon that.
That which in this Verse is called walking After the Flesh, in the 12 and 13 Verses it's called living After the Flesh. I might in several particulars show you the aptness of this Metaphor, how proper it is to Set forth the course of life: but I will not stay upon that.
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namely That such who are in Christ (and thereby freed from Condemnation), this is their property or course, they walk not after the Flesh but after the Spirit.
namely That such who Are in christ (and thereby freed from Condemnation), this is their property or course, they walk not After the Flesh but After the Spirit.
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for there's not a man upon the earth, I except not one, in whom there is not more or less of this Flesh. The very best of Saints in their lower state are not wholly freed from it:
for there's not a man upon the earth, I except not one, in whom there is not more or less of this Flesh. The very best of Saints in their lower state Are not wholly freed from it:
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'Tis most truly said by One upon the words, Perfect sanctification is the rule that is to be laid to the Saints in heaven, not to those that are upon the face of the earth:
It's most truly said by One upon the words, Perfect sanctification is the Rule that is to be laid to the Saints in heaven, not to those that Are upon the face of the earth:
He doth not say, There is no condemnation to them which are in Christ Jesus, because they walk not after the Flesh, &c. but to them who walk not after the Flesh, &c. so that this is meerly descriptive of the person.
He does not say, There is no condemnation to them which Are in christ jesus, Because they walk not After the Flesh, etc. but to them who walk not After the Flesh, etc. so that this is merely descriptive of the person.
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Men before conversion are entirely Flesh, but they are not after conversion entirely Spirit. The Apostle here saith, There is now no condemnation; but he doth not say, there is now no corrupion, no flesh, no concupiscence in the Children of God:
Men before conversion Are entirely Flesh, but they Are not After conversion entirely Spirit. The Apostle Here Says, There is now no condemnation; but he does not say, there is now no Corruption, no Flesh, no concupiscence in the Children of God:
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But who ( Christ only excepted ) did ever arrive at this pitch and measure of holiness and spiritualness here on earth? There is not only Flesh in the best,
But who (christ only excepted) did ever arrive At this pitch and measure of holiness and spiritualness Here on earth? There is not only Flesh in the best,
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It hath not only a bare being or existence in them, but a great activity and strength; the Flesh lusteth against the Spirit Gal. 5.17. These two opposite principles (like Rebecca's twins in the womb) are daily contending in the gracious Soul, each against the other;
It hath not only a bore being or existence in them, but a great activity and strength; the Flesh Lusteth against the Spirit Gal. 5.17. These two opposite principles (like Rebecca's twins in the womb) Are daily contending in the gracious Soul, each against the other;
and this combat will continue till the Saint be in heaven 'Tis well therefore, that the Apostle grounds his description, not upon the not having of flesh, but upon the not walking after the flesh, (which are two very different things).
and this combat will continue till the Saint be in heaven It's well Therefore, that the Apostle grounds his description, not upon the not having of Flesh, but upon the not walking After the Flesh, (which Are two very different things).
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2. He doth not lay his Evidence upon particular Acts, but upon the general Course: not upon particular Steps but upon Walking, which notes the continued, uniform course of life.
2. He does not lay his Evidence upon particular Acts, but upon the general Course: not upon particular Steps but upon Walking, which notes the continued, uniform course of life.
because the State (whether present or future ) may infallibly be known by the latter, but it cannot be so by the former: for as to some single acts, the bad may be very good, and the good may be very bad. The best sometimes tread awry,
Because the State (whither present or future) may infallibly be known by the latter, but it cannot be so by the former: for as to Some single acts, the bad may be very good, and the good may be very bad. The best sometime tread awry,
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and take some steps (too many God knows) in the way of the Flesh; of which, Noah 's drunkenness, Lot 's incest, David 's adultery, &c. are too sad proofs:
and take Some steps (too many God knows) in the Way of the Flesh; of which, Noah is Drunkenness, Lot is Incest, David is adultery, etc. Are too sad proofs:
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The Gospel doth not only teach us, to deny ungodliness and worldly lusts, but also to live soberly, righteously, godly in this present world: Tit 2.12.
The Gospel does not only teach us, to deny ungodliness and worldly Lustiest, but also to live soberly, righteously, godly in this present world: Tit 2.12.
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but yet they do not walk, after the Flesh, because this is not their general course. And on the other hand, the worst may seem to take a step or two now and then in the way of duty, to come up to some particular good acts; Cain sacrificed, Ahab humbled himself, Judas preached Christ, &c. but yet they do not walk after the Spirit; both because they are not thorough and sincere in the good they do,
but yet they do not walk, After the Flesh, Because this is not their general course. And on the other hand, the worst may seem to take a step or two now and then in the Way of duty, to come up to Some particular good acts; Cain sacrificed, Ahab humbled himself, Judas preached christ, etc. but yet they do not walk After the Spirit; both Because they Are not through and sincere in the good they do,
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The coursest web here and there may have some finer threads in it, but they are nothing to the whole piece: Even the blackest Moors have their white teeth; yet the whole body being black, from that they receive their denomination: the application is obvious.
The Coursest web Here and there may have Some finer threads in it, but they Are nothing to the Whole piece: Even the Blackest Moors have their white teeth; yet the Whole body being black, from that they receive their denomination: the application is obvious.
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and this is that which must evidence his being in Christ. Every fleshly act doth not constitute fleshly walking, (though even they must be avoided as much as may be,
and this is that which must evidence his being in christ. Every fleshly act does not constitute fleshly walking, (though even they must be avoided as much as may be,
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but when the conversation is filled up with them, and the heart too delights in them, O that is to walk after the Flesh. And so it is è contrà, as to walking after the Spirit.
but when the Conversation is filled up with them, and the heart too delights in them, Oh that is to walk After the Flesh. And so it is è contrà, as to walking After the Spirit.
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Here is walking not after the Flesh, but after the Spirit, how doth this come in? I answer, the Apostle doth not assign this as the cause of the Non-condemnation (as the Popish Doctors teach),
Here is walking not After the Flesh, but After the Spirit, how does this come in? I answer, the Apostle does not assign this as the cause of the Noncondemnation (as the Popish Doctors teach),
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The heavenly and spiritual life is not the Cause of Justification, only 'tis the note or evidence of justified persons. And as to the union with Christ; the fruits of the Spirit and the effects of grace and sanctification begun in us, these do not unite us unto Christ, onely they declare us to be so united:
The heavenly and spiritual life is not the Cause of Justification, only it's the note or evidence of justified Persons. And as to the Union with christ; the fruits of the Spirit and the effects of grace and sanctification begun in us, these do not unite us unto christ, only they declare us to be so united:
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yet the latter is not the ground of the former; (as wherever life is there is sense and motion; yet these are not the cause, but onely the sign, evidence, and consequent of life ).
yet the latter is not the ground of the former; (as wherever life is there is sense and motion; yet these Are not the cause, but only the Signen, evidence, and consequent of life).
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No, this causal influence upon justification is wholly founded upon the merits of Christ applied by Faith. This is the Protestant-Doctrine; to which, I shall have occasion from these two first Verses to speak more than once.
No, this causal influence upon justification is wholly founded upon the merits of christ applied by Faith. This is the Protestant-Doctrine; to which, I shall have occasion from these two First Verses to speak more than once.
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In order to the participation and evidence of the grace of the Gospel, 'tis not enough not to be evil or not to do evil; but there must be being good and doing good. Meer Negatives will never justifie or save:
In order to the participation and evidence of the grace of the Gospel, it's not enough not to be evil or not to do evil; but there must be being good and doing good. Mere Negatives will never justify or save:
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As when the repentance is right, there is not only a ceasing to do evil, but there is also a learning to do well, Isa. 1.16. Psal. 34.14. Depart from evil, and do good:
As when the Repentance is right, there is not only a ceasing to do evil, but there is also a learning to do well, Isaiah 1.16. Psalm 34.14. Depart from evil, and do good:
So when the walking is right and evidential of Gospel-mercy, there is in it both the absence of Sin and also the presence of Vertue and Grace. A Religion made up of Nots is but an half-religion: To be magis extra vitia quam cum virtutibus (as the Historian describes Galba ), rather free from vice than vertuous, in the positive fruits and effects of vertue, this is not sufficient:
So when the walking is right and evidential of Gospel mercy, there is in it both the absence of since and also the presence of Virtue and Grace. A Religion made up of Nots is but an half-religion: To be magis extra Vices quam cum virtutibus (as the Historian describes Galba), rather free from vice than virtuous, in the positive fruits and effects of virtue, this is not sufficient:
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'tis to be as a cake that is bak'd but on one side, (as the Metaphor is Hos. 7.8.) The first is well but the last is better (as the Philosopher tells us.).
it's to be as a cake that is baked but on one side, (as the Metaphor is Hos. 7.8.) The First is well but the last is better (as the Philosopher tells us.).
'Tis an expression of Theophylact upon the Words, Meer abstinence from Vice doth not crown, but there must be also the participation of Virtue, and of that which is Spiritual:
It's an expression of Theophylact upon the Words, Mere abstinence from Vice does not crown, but there must be also the participation of Virtue, and of that which is Spiritual:
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for holiness is made up of both: 1 Pet. 1.14, 15. As obedient children, not fashioning your selves according to the former lusts, in your ignorance (there's the negative part): But as he which hath called you is holy,
for holiness is made up of both: 1 Pet. 1.14, 15. As obedient children, not fashioning your selves according to the former Lustiest, in your ignorance (there's the negative part): But as he which hath called you is holy,
and the Syriack too brings it in v. 4; and why not here as well as there? 'Tis not put in onely as a true interpretation, but 'tis a part of the Text it self.
and the Syriac too brings it in v. 4; and why not Here as well as there? It's not put in only as a true Interpretation, but it's a part of the Text it self.
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there may be Flesh and Spirit in the same person, but there cannot be walking after both in the same person. Therefore saith the Apostle Gal. 5.16. Walk in the spirit, and ye shall not fulfil the lusts of the flesh;
there may be Flesh and Spirit in the same person, but there cannot be walking After both in the same person. Therefore Says the Apostle Gal. 5.16. Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh;
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Contrary as to their Natures, their Originals, and (which suits best with the scope of the Apostle in these words) contrary as to their propensions, tendencies, workings, lustings in the Subject.
Contrary as to their Nature's, their Originals, and (which suits best with the scope of the Apostle in these words) contrary as to their propensions, tendencies, workings, lustings in the Subject.
so that it is impossible in sensu composito to follow both. These are the two opposite Masters which none can serve together, Matth 6.24. Friendship with the Flesh is enmity to the Spirit; whoever therefore will be a friend of the Flesh he must be an enemy to the Spirit:
so that it is impossible in sensu composito to follow both. These Are the two opposite Masters which none can serve together, Matthew 6.24. Friendship with the Flesh is enmity to the Spirit; whoever Therefore will be a friend of the Flesh he must be an enemy to the Spirit:
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6. The Order of the things here spoken of, is to be observed First 'tis being in Christ Jesus, and then 'tis walking not after the Flesh but after the Spirit; (this I may briefly take notice of though it be not the thing here directly intended) There must be union with Christ before there can be spiritual walking: for walking is an act or operation of life, dead things do not move;
6. The Order of the things Here spoken of, is to be observed First it's being in christ jesus, and then it's walking not After the Flesh but After the Spirit; (this I may briefly take notice of though it be not the thing Here directly intended) There must be Union with christ before there can be spiritual walking: for walking is an act or operation of life, dead things do not move;
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there can be no motion where there is no life: Especially spiritual and holy walking depends upon life: but now there is no such life in the soul, till being united to Christ it be quickened by him.
there can be no motion where there is no life: Especially spiritual and holy walking depends upon life: but now there is no such life in the soul, till being united to christ it be quickened by him.
He who is out of Christ cannot live the holy life, for 'tis union with him that lays the foundation of all holiness in us. The branch must first be ingrafted into the stock, and then it bears fruit; so here.
He who is out of christ cannot live the holy life, for it's Union with him that lays the Foundation of all holiness in us. The branch must First be ingrafted into the stock, and then it bears fruit; so Here.
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some will walk after the Spirit, and some after the Flesh. As 'twas said with respect to persecution, As then he that was born after the Flesh, persecuted him that was born after the Spirit, even so it is now:
Some will walk After the Spirit, and Some After the Flesh. As 'twas said with respect to persecution, As then he that was born After the Flesh, persecuted him that was born After the Spirit, even so it is now:
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So long as the world stands some will be carnal as well as some spiritual: the distinction of Saints and Sinners, of godly and ungodly, of good and bad, will abide whilst this world shall abide.
So long as the world Stands Some will be carnal as well as Some spiritual: the distinction of Saints and Sinners, of godly and ungodly, of good and bad, will abide while this world shall abide.
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He doth not instance in those particulars which are proper either to the one or to the other, (as he doth Gal. 5.17. &c. ) onely he speaks in the gross. But all the several Particulars are included in the General, and run into that as all waters do into the Sea. Be it pride, coveteousness, uncleanness, &c. all center in the Flesh; so be it humility, heavenly-mindedness, holy love, &c. all center in the Spirit, and derive their being, operation, efficacy from the Spirit.
He does not instance in those particulars which Are proper either to the one or to the other, (as he does Gal. 5.17. etc.) only he speaks in the gross. But all the several Particulars Are included in the General, and run into that as all waters do into the Sea. Be it pride, covetousness, uncleanness, etc. all centre in the Flesh; so be it humility, Heavenly-mindedness, holy love, etc. all centre in the Spirit, and derive their being, operation, efficacy from the Spirit.
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Therefore the Apostle sets it down thus generally, under the Flesh comprehending all Evil and under the Spirit all Good; he sums up all the several Sins under the former, and all the several Graces under the latter.
Therefore the Apostle sets it down thus generally, under the Flesh comprehending all Evil and under the Spirit all Good; he sums up all the several Sins under the former, and all the several Graces under the latter.
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These things being premis'd, I come now to the main Point: Such as are in Christ Jesus, this is their property or course, they walk not after the Flesh but after the Spirit.
These things being premised, I come now to the main Point: Such as Are in christ jesus, this is their property or course, they walk not After the Flesh but After the Spirit.
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For Explication, I must speak to the parts of the Description severally; and show 1. What is meant by Flesh, and by walking or not walking after it. 2. What is meant by Spirit, and by walking after it. And as I go along I will take in the Doctrine, and particularly bring down to it the several explications of the Description, Negative and Affirmative.
For Explication, I must speak to the parts of the Description severally; and show 1. What is meant by Flesh, and by walking or not walking After it. 2. What is meant by Spirit, and by walking After it. And as I go along I will take in the Doctrine, and particularly bring down to it the several explications of the Description, Negative and Affirmative.
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which two though they be never parted yet they are distinct: the First refers to a man's State, the Second to his Course. There is a being in the Flesh, of which you read Rom. 7.5. For when we [ were in the Flesh ], the motions of sin which were by the Law, did work in our members to bring forth fruit unto death:
which two though they be never parted yet they Are distinct: the First refers to a Man's State, the Second to his Course. There is a being in the Flesh, of which you read Rom. 7.5. For when we [ were in the Flesh ], the motions of since which were by the Law, did work in our members to bring forth fruit unto death:
this inevitably follows upon and suits with the former. They who are in the Flesh will certainly walk after the Flesh, for the Conversation always agrees with the State. Now 'tis this walking which the Text speaks of:
this inevitably follows upon and suits with the former. They who Are in the Flesh will Certainly walk After the Flesh, for the Conversation always agrees with the State. Now it's this walking which the Text speaks of:
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If you turn to one Scripture, you'l find the phrase there used in a quite other sense than that in which 'tis here used. 'Tis 2 Cor. 10.3. Though we walk in the Flesh, we do not war after the Flesh:
If you turn to one Scripture, You'll find the phrase there used in a quite other sense than that in which it's Here used. It's 2 Cor. 10.3. Though we walk in the Flesh, we do not war After the Flesh:
We walk in the Flesh, 'tis as if he had said, we are poor, frail, mortal men as well as others, made with them of the same flesh, living in the same flesh,
We walk in the Flesh, it's as if he had said, we Are poor, frail, Mortal men as well as Others, made with them of the same Flesh, living in the same Flesh,
e.) we do not carry on our work and business (as we are the Apostles and Ministers of Christ) by the flesh; it is not humane power or any fleshly advantage which we go upon;
e.) we do not carry on our work and business (as we Are the Apostles and Ministers of christ) by the Flesh; it is not humane power or any fleshly advantage which we go upon;
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only I find some few a little varying in their Explications of it They by Flesh here understanding (at least wise taking in that sense as well as that which is usual and common ) the Jewish Ceremonial Law, with the several rites, ceremonies, appurtenances thereof:
only I find Some few a little varying in their Explications of it They by Flesh Here understanding (At least wise taking in that sense as well as that which is usual and Common) the Jewish Ceremonial Law, with the several Rites, ceremonies, appurtenances thereof:
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and so they make the Words to run thus, Such are exempted from condemnation, who serve the Lord Jesus Christ not according to the fleshly observation of the Ceremonies of the Law,
and so they make the Words to run thus, Such Are exempted from condemnation, who serve the Lord jesus christ not according to the fleshly observation of the Ceremonies of the Law,
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Now 'tis true, those may come under this title of Flesh, for they are called carnal ordinances Heb. 9.10. and Paul ( in part speaking of them) calls them - Flesh over and over, Phil. 3.3, 4. Yet I conceive, they do not fall within the great intendment of our Apostle in these words.
Now it's true, those may come under this title of Flesh, for they Are called carnal ordinances Hebrew 9.10. and Paul (in part speaking of them) calls them - Flesh over and over, Philip 3.3, 4. Yet I conceive, they do not fallen within the great intendment of our Apostle in these words.
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though for the main he opens it as Others do, yet he makes it more specially to refer to the Jews as under the Law, and to Christians as under the Gospel. What there may be of that notion in the Words, I shall not meddle with:
though for the main he Opens it as Others do, yet he makes it more specially to refer to the jews as under the Law, and to Christians as under the Gospel. What there may be of that notion in the Words, I shall not meddle with:
This Nature is variously set forth: Sometimes, by the old man; so Eph. 4.22. That ye put off concerning the former conversation the Old man, &c. Sometimes, by the Law in the members warring against the Law of the mind; so Rom. 7.23. Sometimes, by Sin in the general; so Rom. 7.8. Sin ( i e. the corrupt Nature) taking occasion by the commandment, wrought in me all manner of concupiscence.
This Nature is variously Set forth: Sometime, by the old man; so Ephesians 4.22. That you put off Concerning the former Conversation the Old man, etc. Sometime, by the Law in the members warring against the Law of the mind; so Rom. 7.23. Sometime, by since in the general; so Rom. 7.8. since (i e. the corrupt Nature) taking occasion by the Commandment, wrought in me all manner of concupiscence.
Born again not of the will of the flesh, nor of the will of man, but of God: Rom. 7.18. I know that in me, (that is, in my flesh), dwelleth no good thing:
Born again not of the will of the Flesh, nor of the will of man, but of God: Rom. 7.18. I know that in me, (that is, in my Flesh), dwells no good thing:
but with the Flesh (he means the corrupt Nature) the Law of Sin: Gal. 5.17. The Flesh lusteth against the Spirit, &c. Once indeed in Scripture this corrupt Nature is set forth by Spirit: Jam. 4.5. The Spirit that is in us lusteth to Envy:
but with the Flesh (he means the corrupt Nature) the Law of since: Gal. 5.17. The Flesh Lusteth against the Spirit, etc. Once indeed in Scripture this corrupt Nature is Set forth by Spirit: Jam. 4.5. The Spirit that is in us Lusteth to Envy:
but usually 'tis set forth by Flesh. And several Reasons might be given of that appellation: I'le name some few but will not in the least enlarge upon them.
but usually it's Set forth by Flesh. And several Reasons might be given of that appellation: I'll name Some few but will not in the least enlarge upon them.
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And by the most of these things, the corrupt Nature in Man is distinguished from the corrupt Nature of the Apostate Angels. Their's is set forth by spiritual wickedness, because it vents it self in spiritual not in carnal acts;
And by the most of these things, the corrupt Nature in Man is distinguished from the corrupt Nature of the Apostate Angels. Their's is Set forth by spiritual wickedness, Because it vents it self in spiritual not in carnal acts;
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such as are envy, hatred, pride, blasphemy, fretting at God himself and at his dispensations, &c But Ours is set forth by the Flesh, because 'tis conveyed through the Flesh, and acted in the Flesh, and drawn forth by the Flesh.
such as Are envy, hatred, pride, blasphemy, fretting At God himself and At his dispensations, etc. But Ours is Set forth by the Flesh, Because it's conveyed through the Flesh, and acted in the Flesh, and drawn forth by the Flesh.
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and therefore they who make Flesh their principle and guide, they walk after the Flesh; as they who make the Spirit their principle and guide, they walk after the Spirit. Take men our of Christ and such as are unregenerate they walk after the Flesh, how? why Flesh is their principle and Flesh is their guide;
and Therefore they who make Flesh their principle and guide, they walk After the Flesh; as they who make the Spirit their principle and guide, they walk After the Spirit. Take men our of christ and such as Are unregenerate they walk After the Flesh, how? why Flesh is their principle and Flesh is their guide;
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That which is the spring of action, that's the principle; that which puts upon and orders in action, that's the guide: Now take Christless men (the persons of whom I am speaking), Flesh is the spring and Flesh is the guide of their actings:
That which is the spring of actium, that's the principle; that which puts upon and order in actium, that's the guide: Now take Christless men (the Persons of whom I am speaking), Flesh is the spring and Flesh is the guide of their actings:
And this is that guide too by which they steer, order, direct their whole course. And it being so, their conversation must needs be a fleshly conversation, or a walking after the Flesh: for that is always denominated from and answerable to its principle and guide; if it be a fleshly principle and a fleshly guide, it must needs be a fleshly walking. And thus it is with persons out of Christ: they act from the flesh and by the flesh, and so they are said to walk after the flesh. But such who are in Christ they do not thus walk; corrupt Nature is neither their principle nor their guide; there is another Nature in them by which they are acted and guided (viz.) the Spirit, (as I shall shew you by and by,
And this is that guide too by which they steer, order, Direct their Whole course. And it being so, their Conversation must needs be a fleshly Conversation, or a walking After the Flesh: for that is always denominated from and answerable to its principle and guide; if it be a fleshly principle and a fleshly guide, it must needs be a fleshly walking. And thus it is with Persons out of christ: they act from the Flesh and by the Flesh, and so they Are said to walk After the Flesh. But such who Are in christ they do not thus walk; corrupt Nature is neither their principle nor their guide; there is Another Nature in them by which they Are acted and guided (viz.) the Spirit, (as I shall show you by and by,
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and that is Lust or lusting: This Lust is the great act, the most genuine issue of the Flesh; the stream which does most immediately and directly flow from that fountain: the most proper notion of the Flesh is to conceive of it as a lusting thing. The Apostle therefore when he was speaking of it, presently he puts down this as its most proper and essential act;
and that is Lust or lusting: This Lust is the great act, the most genuine issue of the Flesh; the stream which does most immediately and directly flow from that fountain: the most proper notion of the Flesh is to conceive of it as a lusting thing. The Apostle Therefore when he was speaking of it, presently he puts down this as its most proper and essential act;
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The Flesh [ lusteth ] against the Spirit: and Rom. 6.12. Let not sin reign in your mortal bodies, that ye should obey it in the [ Lusts ] thereof:
The Flesh [ Lusteth ] against the Spirit: and Rom. 6.12. Let not since Reign in your Mortal bodies, that you should obey it in the [ Lustiest ] thereof:
( Sin here is the Flesh and you see how it works ). You read of the Lust of the Flesh Gal. 5.16. and of the Lusts of the Flesh Eph. 2.3. Rom. 13.14. Gal. 5.24. These Lusts (I say) are the most proper issue and the most genuine effects of the corrupt Nature in man: Rom. 7.8. Sin taking occasion by the commandment, wrought in me all manner of Concupiscence (or Lust). Eph. 4.22. That ye put off concerning your former conversation, the old man, which is corrupt according to the deceitful Lusts Observe how the Flesh, the old man, the corrupt Nature, and Lust or Lusts are usually link'd and coupled together.
(since Here is the Flesh and you see how it works). You read of the Lust of the Flesh Gal. 5.16. and of the Lustiest of the Flesh Ephesians 2.3. Rom. 13.14. Gal. 5.24. These Lustiest (I say) Are the most proper issue and the most genuine effects of the corrupt Nature in man: Rom. 7.8. since taking occasion by the Commandment, wrought in me all manner of Concupiscence (or Lust). Ephesians 4.22. That you put off Concerning your former Conversation, the old man, which is corrupt according to the deceitful Lustiest Observe how the Flesh, the old man, the corrupt Nature, and Lust or Lustiest Are usually linked and coupled together.
'tis to indulge, gratifie, obey, and comply with the Flesh as a lusting thing, or as it puts forth it self in sinful lustings. The Apostle 2 Pet. 2.10. having spoken of walking after the Flesh, immediately he instances in the gratifying of a particular Lust, thereby shewing what that walking after the Flesh is:
it's to indulge, gratify, obey, and comply with the Flesh as a lusting thing, or as it puts forth it self in sinful lustings. The Apostle 2 Pet. 2.10. having spoken of walking After the Flesh, immediately he instances in the gratifying of a particular Lust, thereby showing what that walking After the Flesh is:
But chiefly them that walk after the Flesh [ in the Lust of uncleanness ] &c. On the other hand, Not to walk after the Flesh, 'tis to keep Lust under, to beat it down, to resist it, not to give way to it (in whatever form or shape it may assault the Soul), to live in the daily mortification of it, not to suffer such hellish fire to smother and burn in the Soul, to let it have no harbour or entertainment in the heart,
But chiefly them that walk After the Flesh [ in the Lust of uncleanness ] etc. On the other hand, Not to walk After the Flesh, it's to keep Lust under, to beatrice it down, to resist it, not to give Way to it (in whatever from or shape it may assault the Soul), to live in the daily mortification of it, not to suffer such hellish fire to smother and burn in the Soul, to let it have no harbour or entertainment in the heart,
But this Lust being so near to the Flesh, so connatural with it, that which issues from it even as heat and burning doth from the fire; and the walking or not walking after the Flesh being so much to be measur'd by it;
But this Lust being so near to the Flesh, so connatural with it, that which issues from it even as heat and burning does from the fire; and the walking or not walking After the Flesh being so much to be measured by it;
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Lust in Scripture (as 'tis taken in a bad sense, for the Spirit hath its lustings as well as the Flesh ), sometimes notes the habit, the root it self (viz.) the depraved Nature; sometimes the Act, that cursed fruit which grows upon the forenamed cursed root.
Lust in Scripture (as it's taken in a bad sense, for the Spirit hath its lustings as well as the Flesh), sometime notes the habit, the root it self (viz.) the depraved Nature; sometime the Act, that cursed fruit which grows upon the forenamed cursed root.
The Apostle James speaks of it as the Mother sin (if I may so express it); Jam. 1.4. Every man is tempted, when he is drawn away of his own Lust, and enticed:
The Apostle James speaks of it as the Mother since (if I may so express it); Jam. 1.4. Every man is tempted, when he is drawn away of his own Lust, and enticed:
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then when Lust hath conceived, it bringeth forth sin, &c. Paul speaks of it as the Daughter-sin; Rom. 7.8. Sin taking occasion by the commandment, wrought in me all manner of concupiscence (or Lust):
then when Lust hath conceived, it brings forth since, etc. Paul speaks of it as the Daughter-sin; Rom. 7.8. since taking occasion by the Commandment, wrought in me all manner of concupiscence (or Lust):
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and so 'tis the bent and propension, the eager, sierce, vehement desire of the Soul after fleshly Objects or sensual things. For Lust (in its strict and primary sense) mainly lies in the [ NONLATINALPHABET ] the desiring or concupiscible faculty: therefore NONLATINALPHABET is the word by which it is set forth.
and so it's the bent and propension, the eager, fierce, vehement desire of the Soul After fleshly Objects or sensual things. For Lust (in its strict and primary sense) mainly lies in the [ ] the desiring or concupiscible faculty: Therefore is the word by which it is Set forth.
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The Soul of man is a desiring, craving, thirsting thing, 'tis a very mass of desires: and there's no faculty more natural to it or wherein it puts forth it self more vigorously, than the desiring faculty. Now here's the principal seat of Lust, and that which gives it its very being: when the Soul is earnestly, vehemently, impetuously carried out after some sensual good, something that will please the fleshly part (if it will but do that let it be what it will);
The Soul of man is a desiring, craving, thirsting thing, it's a very mass of Desires: and there's no faculty more natural to it or wherein it puts forth it self more vigorously, than the desiring faculty. Now here's the principal seat of Lust, and that which gives it its very being: when the Soul is earnestly, vehemently, impetuously carried out After Some sensual good, something that will please the fleshly part (if it will but do that let it be what it will);
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And the other Apostle speaking of the inordinate desire of worldly pleasure and profit, he expresseth it by the Lust of the flesh, and the Lust of the eyes; 1 Joh. 2.16. I know, if you consider Lust habitually and radically, there is more in it than this:
And the other Apostle speaking of the inordinate desire of worldly pleasure and profit, he Expresses it by the Lust of the Flesh, and the Lust of the eyes; 1 John 2.16. I know, if you Consider Lust habitually and radically, there is more in it than this:
Others are more resin'd and secret, such as lie in the upper part of the Soul, the Reason, Mind, and Will. You read 2 Cor. 7.1. of the filthiness of the Flesh, and of the Spirit:
Others Are more resigned and secret, such as lie in the upper part of the Soul, the Reason, Mind, and Will. You read 2 Cor. 7.1. of the filthiness of the Flesh, and of the Spirit:
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and of the mind: So that all Lusts do not he in the desires of the flesh, but there are some which lie in the mind and in the highest faculties of the Soul.
and of the mind: So that all Lustiest do not he in the Desires of the Flesh, but there Are Some which lie in the mind and in the highest faculties of the Soul.
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where (God willing) we shall shew against the Papists, that the Flesh and the Lusts thereof are not to be confined to the lower and sensitive part in man,
where (God willing) we shall show against the Papists, that the Flesh and the Lustiest thereof Are not to be confined to the lower and sensitive part in man,
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but that they do also extend to the nobler and higher part in him. And (to instance but in one place more) you read Col. 2.18. of a fleshly mind. These are the Lusts that are situated in the upper region of the Soul:
but that they do also extend to the Nobler and higher part in him. And (to instance but in one place more) you read Col. 2.18. of a fleshly mind. These Are the Lustiest that Are situated in the upper region of the Soul:
but then there are Others which reside in that region which is lower. They are called fleshly Lusts 1 Pet. 2.11. I beseech you as strangers and pilgrims abstain from fleshly Lusts, &c. They are also called worldly Lusts; Tit. 2.12. The grace of God which hath brought salvation, teacheth us to deny ungodliness, and worldly Lusts:
but then there Are Others which reside in that region which is lower. They Are called fleshly Lustiest 1 Pet. 2.11. I beseech you as Strangers and pilgrim's abstain from fleshly Lustiest, etc. They Are also called worldly Lustiest; Tit. 2.12. The grace of God which hath brought salvation, Teaches us to deny ungodliness, and worldly Lustiest:
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or because they reach no further than the fleshly part: and they are stiled wordly Lusts, because they are drawn forth by wordly Objects, or because they draw out a man in eager propensions after worldly things.
or Because they reach no further than the fleshly part: and they Are styled wordly Lustiest, Because they Are drawn forth by wordly Objects, or Because they draw out a man in eager propensions After worldly things.
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'Tis to be under the unbroken strength of sensual propensions, and to follow them in the course of life. More closely, 'tis to be carried out with vehemency of desire after some fleshly good,
It's to be under the unbroken strength of sensual propensions, and to follow them in the course of life. More closely, it's to be carried out with vehemency of desire After Some fleshly good,
so as wholly to be swallowed up in pursuits after it and delights in it, even to the slighting, undervaluing, total neglect of what is truly and spiritually good:
so as wholly to be swallowed up in pursuits After it and delights in it, even to the slighting, undervaluing, total neglect of what is truly and spiritually good:
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For wherever Lust commands and is obeyed (in one respect or another), there 'tis walking after the Flesh. Oh doth it bear sway in any of you, that you obey and act by it in heart and life? the dark side of the Character is towards you;
For wherever Lust commands and is obeyed (in one respect or Another), there it's walking After the Flesh. O does it bear sway in any of you, that you obey and act by it in heart and life? the dark side of the Character is towards you;
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In general, they do not, they dare not obey sin in the lusts thereof, or fall in with the cursed suggestions and follicitations of the Flesh to that which is evil:
In general, they do not, they Dare not obey since in the Lustiest thereof, or fallen in with the cursed suggestions and follicitations of the Flesh to that which is evil:
For the better answering of which Question, we must first enquire, what we are to understand by the Spirit? for that being cleared, the walking after it will be the more evident.
For the better answering of which Question, we must First inquire, what we Are to understand by the Spirit? for that being cleared, the walking After it will be the more evident.
Here also not to insist upon the several significations and senses of the word Spirit, in this place it must be taken either Personally, for the Spirit of God, the third Person in the Sacred Trinity; or Habitually, for Grace in us, the Divine Nature implanted in the Soul in the work of regeneration;
Here also not to insist upon the several significations and Senses of the word Spirit, in this place it must be taken either Personally, for the Spirit of God, the third Person in the Sacred Trinity; or Habitually, for Grace in us, the Divine Nature implanted in the Soul in the work of regeneration;
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yet it takes in the Grace of the Spirit too. So Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh; (i. e.) the corrupt Nature and the renewed and sanctified Nature, do reciprocally oppose and contend each against the other.
yet it Takes in the Grace of the Spirit too. So Gal. 5.17. The Flesh Lusteth against the Spirit, and the Spirit against the Flesh; (i. e.) the corrupt Nature and the renewed and sanctified Nature, do reciprocally oppose and contend each against the other.
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And as the sinful Nature may very well be set forth by Flesh, so Grace or the sanctified Nature may as well be set forth by this appellation of Spirit: And that for these reasons; 1. because 'tis of the Spirit of God;
And as the sinful Nature may very well be Set forth by Flesh, so Grace or the sanctified Nature may as well be Set forth by this appellation of Spirit: And that for these Reasons; 1. Because it's of the Spirit of God;
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Now you'l ask, in which of these senses is Spirit here to be taken? I answer, 'tis best to take in both; namely both the Spirit of Grace, and also the Grace of the Spirit or the renewed Spirit in the Creature:
Now You'll ask, in which of these Senses is Spirit Here to be taken? I answer, it's best to take in both; namely both the Spirit of Grace, and also the Grace of the Spirit or the renewed Spirit in the Creature:
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and no sooner had the Apostle mentioned [ Spirit ] in this verse, but presently in the second verse he speaks of the Spirit as consider'd personally: the Law of the Spirit of Life, &c. (he means the living and quickening Spirit of God):
and no sooner had the Apostle mentioned [ Spirit ] in this verse, but presently in the second verse he speaks of the Spirit as considered personally: the Law of the Spirit of Life, etc. (he means the living and quickening Spirit of God):
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for Spirit being set in opposition to the Flesh which is the depraved Nature, it must have some reference to that other Nature which is opposite to this. And Interpreters generally so open it:
for Spirit being Set in opposition to the Flesh which is the depraved Nature, it must have Some Referente to that other Nature which is opposite to this. And Interpreters generally so open it:
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The natural and philosophical notion of Flesh and Spirit, is Body and Soul: (though yet some Philosophers sometimes speak of them in a somewhat different and more restrained sense).
The natural and philosophical notion of Flesh and Spirit, is Body and Soul: (though yet Some Philosophers sometime speak of them in a somewhat different and more restrained sense).
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For Spirit they make to be, as the whole Soul in general so sometimes only the highest part of the Soul, viz. the intellectual and discursive Faculty: in compliance with whom (or rather with the Jewish. Writers in their Nephesh, Ruach, and Nesama ) Paul seems so to use the word, I pray God your whole Spirit and Soul and Body be preserved blameless, &c. And as to Flesh, that they make to be not onely the Body it self but also the sensitive Soul; that part which is void of and sets it self against Reason, and refuses to be subject to the Laws and Dictates of the rational faculty. Thus the Platonists and Stoicks do frequently make use of the word NONLATINALPHABET, Flesh; (onely they differ about the diversity of the Faculty where 'tis seated, from the reasonable faculty).
For Spirit they make to be, as the Whole Soul in general so sometime only the highest part of the Soul, viz. the intellectual and discursive Faculty: in compliance with whom (or rather with the Jewish. Writers in their nephesh, Ruach, and Nesama) Paul seems so to use the word, I pray God your Whole Spirit and Soul and Body be preserved blameless, etc. And as to Flesh, that they make to be not only the Body it self but also the sensitive Soul; that part which is void of and sets it self against Reason, and refuses to be Subject to the Laws and Dictates of the rational faculty. Thus the Platonists and Stoics do frequently make use of the word, Flesh; (only they differ about the diversity of the Faculty where it's seated, from the reasonable faculty).
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Now though Flesh and Spirit in the Text contain in them something higher than what this philosophical notion of them reaches, yet 'tis not altogether to be rejected;
Now though Flesh and Spirit in the Text contain in them something higher than what this philosophical notion of them reaches, yet it's not altogether to be rejected;
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The Flesh hath its way, and the Spirit hath its way; the way of the Flesh is sin, wickedness, rebellion against God, &c. the way of the Spirit is holiness, obedience, righteousness &c. He then that walks in the way of Sin, he walks after the Flesh; and he that walks in the way of Holiness, he walks after the Spirit; (for the walking is according to the way that men go in). So again;
The Flesh hath its Way, and the Spirit hath its Way; the Way of the Flesh is since, wickedness, rebellion against God, etc. the Way of the Spirit is holiness, Obedience, righteousness etc. He then that walks in the Way of since, he walks After the Flesh; and he that walks in the Way of Holiness, he walks After the Spirit; (for the walking is according to the Way that men go in). So again;
To walk after the Spirit, 'tis to bring forth the fruits of the Spirit: the Spirit hath its fruits, such as Love, Joy, &c. Gal. 5.22. and the Flesh hath its fruits (several of which are recited Gal. 5.19);
To walk After the Spirit, it's to bring forth the fruits of the Spirit: the Spirit hath its fruits, such as Love, Joy, etc. Gal. 5.22. and the Flesh hath its fruits (several of which Are recited Gal. 5.19);
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where the fruits of the Spirit fill up the life there 'tis walking after the Spirit, and so ( è contra ) as to the Flesh. In short (as to the general opening of it), To walk after the Spirit 'tis to live the holy and the spiritual life;
where the fruits of the Spirit fill up the life there it's walking After the Spirit, and so (è contra) as to the Flesh. In short (as to the general opening of it), To walk After the Spirit it's to live the holy and the spiritual life;
Here I instance in more particulars than I did in the opening of the Walking after the flesh, but they are as applicable to that as to this; and they being contraries the One will illustrate the Other.
Here I instance in more particulars than I did in the opening of the Walking After the Flesh, but they Are as applicable to that as to this; and they being contraries thee One will illustrate the Other.
I. To walk after the Spirit, 'tis for a person to be acted by the Spirit (or to act from the Spirit ) as his principle. That is the principle (as hath been said) which acts a man or from which he acts:
I. To walk After the Spirit, it's for a person to be acted by the Spirit (or to act from the Spirit) as his principle. That is the principle (as hath been said) which acts a man or from which he acts:
then he may be said to walk after (or according to) the Spirit. You heard before, a man walks after the flesh when the flesh is his principle, and so he walks after the spirit when the spirit is his principle.
then he may be said to walk After (or according to) the Spirit. You herd before, a man walks After the Flesh when the Flesh is his principle, and so he walks After the Spirit when the Spirit is his principle.
As 1. take it personally; the Holy Spirit is in Believers as the spring and principle of their obedience and holy actings. In a sober sense (all others I dread and detest), that which acts and animates the Saints in their course it is Gods own Spirit:
As 1. take it personally; the Holy Spirit is in Believers as the spring and principle of their Obedience and holy actings. In a Sobrium sense (all Others I dread and detest), that which acts and animates the Saints in their course it is God's own Spirit:
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he is not barely in them but he is in them as a lively and active principle, to actuate their Graces, to quicken and excite them to all holy and spiritual acts. This is a part of that walking in the spirit which you read of Gal. 5.25.
he is not barely in them but he is in them as a lively and active principle, to actuate their Graces, to quicken and excite them to all holy and spiritual acts. This is a part of that walking in the Spirit which you read of Gal. 5.25.
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then let us walk in the Spirit; that is, let us all along live and act by this Spirit as our great principle. Such as are in Christ they pray, mortifie sin, are heavenly minded, love God, deny themselves, &c. now in all these acti agunt, they act as they are acted from above;
then let us walk in the Spirit; that is, let us all along live and act by this Spirit as our great principle. Such as Are in christ they pray, mortify since, Are heavenly minded, love God, deny themselves, etc. now in all these acti Agunt, they act as they Are acted from above;
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Faith and Love (those two great branches of that general root which I am upon) make all the several wheels in a gracious heart to move; that which is done in the life comes from these in the heart: the spiritual walker doth all from these two Graces as his abiding principles; he lives by the Faith of the Son of God, and the Love of Christ constrains him.
Faith and Love (those two great branches of that general root which I am upon) make all the several wheels in a gracious heart to move; that which is done in the life comes from these in the heart: the spiritual walker does all from these two Graces as his abiding principles; he lives by the Faith of the Son of God, and the Love of christ constrains him.
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as there are two publick Heads to which all men in the world do belong, the first and the second Adam; and as there are two Common States under which all are and shall be comprehended;
as there Are two public Heads to which all men in the world do belong, the First and the second Adam; and as there Are two Common States under which all Are and shall be comprehended;
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at present it is the state of Nature or the state of Grace, and hereafter it is the state of blessedness or the state of mistery: So there are also two Common Principles by which all men in the world are acted, (viz) the Flesh and the Spirit. They that have Flesh for their principle, they walk after the Flesh; they that have the Spirit for their principle, they walk after the Spirit. So far forth as our principle is divine and spiritual, so far forth is our walking divine and spiritual; for that is always answerable to its principle.
At present it is the state of Nature or the state of Grace, and hereafter it is the state of blessedness or the state of mystery: So there Are also two Common Principles by which all men in the world Are acted, (videlicet) the Flesh and the Spirit. They that have Flesh for their principle, they walk After the Flesh; they that have the Spirit for their principle, they walk After the Spirit. So Far forth as our principle is divine and spiritual, so Far forth is our walking divine and spiritual; for that is always answerable to its principle.
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O are you acted in your course by an inward principle? is that the Spirit of God and Grace in the heart? is all done by and from this Spirit? this is to walk after the Spirit.
O Are you acted in your course by an inward principle? is that the Spirit of God and Grace in the heart? is all done by and from this Spirit? this is to walk After the Spirit.
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they stood, &c. Thus 'tis with the spiritual walker; he is one who fetches his guidance from the unerring spirit, and who regulates all his motions according to the spirits direction: what the Spirit bids him do that he doth, what the Spirit forbids him to do that he doth not:
they stood, etc. Thus it's with the spiritual walker; he is one who Fetches his guidance from the unerring Spirit, and who regulates all his motions according to the spirits direction: what the Spirit bids him do that he does, what the Spirit forbids him to do that he does not:
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Where there is a fleshly guide there 'tis fleshly walking; where there is a spiritual guide there 'tis spiritual walking; for the Course is denominated as from the principle so from the guide or rule. And indeed the latter is (in part) included in the former, for whatever is the principle that carries in it too the nature and use of a guide; inasmuch as the action is always steered and ordered by and according to the principle: but yet I consider them here as distinct. I say,
Where there is a fleshly guide there it's fleshly walking; where there is a spiritual guide there it's spiritual walking; for the Course is denominated as from the principle so from the guide or Rule. And indeed the latter is (in part) included in the former, for whatever is the principle that carries in it too the nature and use of a guide; inasmuch as the actium is always steered and ordered by and according to the principle: but yet I Consider them Here as distinct. I say,
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when the Spirit is the guide and followed as the guide, this is to walk after the Spirit. As I may be said to walk after one when he goes before me, shews me my way,
when the Spirit is the guide and followed as the guide, this is to walk After the Spirit. As I may be said to walk After one when he Goes before me, shows me my Way,
So 'tis in reference to this walking after the Spirit. Thus 'tis very commonly opened: Ambulare secundum spiritum, quid? est sequi in omnibus nostris actionibus ductum Spiritus Sancti:
So it's in Referente to this walking After the Spirit. Thus it's very commonly opened: Ambulare secundum spiritum, quid? est sequi in omnibus nostris actionibus ductum Spiritus Sancti:
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He leads, directs the Soul to and in the way of holiness; (I say in the way of holiness, for this pure and holy spirit always leads to that which is pure and holy, never to that which is sinful; his excitations and guidance being evermore agreeable to his Nature ). Psa. 143.10. Teach me to do thy will, for thou art my God:
He leads, directs the Soul to and in the Way of holiness; (I say in the Way of holiness, for this pure and holy Spirit always leads to that which is pure and holy, never to that which is sinful; his excitations and guidance being evermore agreeable to his Nature). Psa. 143.10. Teach me to do thy will, for thou art my God:
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how doth God teach or guide a man to this? it follows thy spirit is good ▪ (good in it self and good as a guide to us ), lead me unto the land of uprightness.
how does God teach or guide a man to this? it follows thy Spirit is good ▪ (good in it self and good as a guide to us), led me unto the land of uprightness.
'Tis set forth Ver. 14. of this Chapt. by being led by the spirit; As many as are led by the Spirit of God, are the sons of God. You read Ezek. 1.20. of the living Creatures, whithersoever the Spirit was to go, they went, thither was their spirit to go:
It's Set forth Ver. 14. of this Chapter by being led by the Spirit; As many as Are led by the Spirit of God, Are the Sons of God. You read Ezekiel 1.20. of the living Creatures, whithersoever the Spirit was to go, they went, thither was their Spirit to go:
as though I did in this assert or advance any Enthusiasms, immediate inspirations or directions from the spirit, without or besides (much less against ) the written word: No, (God willing) I shall shew the danger and vanity of such pretences when I come to the 14 v. I am for the Spirit and the Word conjunctly;
as though I did in this assert or advance any Enthusiasms, immediate inspirations or directions from the Spirit, without or beside (much less against) the written word: No, (God willing) I shall show the danger and vanity of such pretences when I come to the 14 v. I am for the Spirit and the Word conjunctly;
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he guides, but 'tis by and in the Word, and the guidance of the Word is the guidance of the Spirit. He that squares his Life by the Counsels, Commands, Prohibitions of the Word, he truly walks after the Spirit.
he guides, but it's by and in the Word, and the guidance of the Word is the guidance of the Spirit. He that squares his Life by the Counsels, Commands, Prohibitions of the Word, he truly walks After the Spirit.
The New Creature (or Grace) is a rule; 'tis not onely regula regulata but (in some sense) also regula regulans. For (in subordination to the Word ) it shows a man what is good, and directs him to and in the doing of it;
The New Creature (or Grace) is a Rule; it's not only regula Regulata but (in Some sense) also regula Regulans. For (in subordination to the Word) it shows a man what is good, and directs him to and in the doing of it;
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it leads him to those things which are suitable to its self, as to love God, to hate sin, &c. He that lives in compliance with this guide, he walks not after the flesh but after the spirit. III. To walk after the spirit, 'tis to have spiritual and heavenly Affections;
it leads him to those things which Are suitable to its self, as to love God, to hate since, etc. He that lives in compliance with this guide, he walks not After the Flesh but After the Spirit. III. To walk After the Spirit, it's to have spiritual and heavenly Affections;
The Spirit himself wherever he dwells, and the spiritual life wherever it is wrought in the Soul, are always attended with spiritual affections: and indeed much of the influence and efficacy of both is exerted in the spiritualizing of the affections.
The Spirit himself wherever he dwells, and the spiritual life wherever it is wrought in the Soul, Are always attended with spiritual affections: and indeed much of the influence and efficacy of both is exerted in the spiritualizing of the affections.
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These are always suited to the Nature; the fleshly nature hath fleshly affections, and the Divine nature hath Divine and spiritual affections: so that the walking after the spirit, or after the flesh, is very much to be judged of and measured by them. Doth the poor Creature love God? is his delight and joy in spiritual things? have they his most strong and vehement desires? this is to walk after the spirit. Our Apostle himself here opens the twofold walking by this;
These Are always suited to the Nature; the fleshly nature hath fleshly affections, and the Divine nature hath Divine and spiritual affections: so that the walking After the Spirit, or After the Flesh, is very much to be judged of and measured by them. Does the poor Creature love God? is his delight and joy in spiritual things? have they his most strong and vehement Desires? this is to walk After the Spirit. Our Apostle himself Here Opens the twofold walking by this;
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This walking in the spirit (for it will bear this sense as well as that which I mentioned before), is brought in by way of opposition to the affections and lusts of the flesh; 'tis as if he had said, if we live in the spirit then let us not give way to those sordid affections which are of the flesh and suit with it;
This walking in the Spirit (for it will bear this sense as well as that which I mentioned before), is brought in by Way of opposition to the affections and Lustiest of the Flesh; it's as if he had said, if we live in the Spirit then let us not give Way to those sordid affections which Are of the Flesh and suit with it;
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so that the bent, byas, tendency, and workings of the heart are for what is good and against what is evil. These two contrary principles have always contrary propensions, they incline and draw contrary ways:
so that the bent, bias, tendency, and workings of the heart Are for what is good and against what is evil. These two contrary principles have always contrary propensions, they incline and draw contrary ways:
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the good Spirit and the sanctified Nature are all for Obedience, close walking with God, the exercise of the several Graces, &c. there's their tendency; The evil Spirit without and the evil Nature within (I put them together, for they agree too well in that which I am upon), they are altogether for sin; they perpetually incline and urge to pride, passion, envy, coveteousness, uncleanness, &c. there's their tendency. And these different propensions are so far in the Saints themselves, that they are the ground of that civil war and conflict which they in this Life feel so much of:
the good Spirit and the sanctified Nature Are all for obedience, close walking with God, the exercise of the several Graces, etc. there's their tendency; The evil Spirit without and the evil Nature within (I put them together, for they agree too well in that which I am upon), they Are altogether for since; they perpetually incline and urge to pride, passion, envy, covetousness, uncleanness, etc. there's their tendency. And these different propensions Are so Far in the Saints themselves, that they Are the ground of that civil war and conflict which they in this Life feel so much of:
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Now according to the strength and prevalency of these two principles, and the closure of the heart with them in their different propensions and inclinations, so is the Walking either after the flesh, or after the spirit. Let me not be misunderstood, I do not speak of the meer inexistence or inbeing of these contrary propensions; no,
Now according to the strength and prevalency of these two principles, and the closure of the heart with them in their different propensions and inclinations, so is the Walking either After the Flesh, or After the Spirit. Let me not be misunderstood, I do not speak of the mere inexistence or inbeing of these contrary propensions; no,
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nor of the prevalency of them in some particular acts, for both of these may be in a Child of God and in one who walks after the Spirit, (as you see in Paul himself Rom. 7.23, 25).
nor of the prevalency of them in Some particular acts, for both of these may be in a Child of God and in one who walks After the Spirit, (as you see in Paul himself Rom. 7.23, 25).
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I onely speak of evil propensions in their full strength; when they are entire, unmixt, unbroken, do prevail as to the general course; when persons upon all occasions side with and wholly give up themselves to them; where 'tis so, doubtles there 'tis walking after the flesh. But now when these are resisted, and the Soul doth rather fall in with the good inclinations of the good Spirit, so as to cherish, obey, comply with, and act according to them;
I only speak of evil propensions in their full strength; when they Are entire, unmix, unbroken, do prevail as to the general course; when Persons upon all occasions side with and wholly give up themselves to them; where it's so, doubtless there it's walking After the Flesh. But now when these Are resisted, and the Soul does rather fallen in with the good inclinations of the good Spirit, so as to cherish, obey, comply with, and act according to them;
For the Spirit of God, where ever he is, always raises and elevates a man in his ends; and the spiritual life too wherever it is, always is attended with spiritual ends; namely, the glorifying of God (as the supream and ultimate End ) and the saving of the Soul (as the subordinate End ).
For the Spirit of God, where ever he is, always raises and elevates a man in his ends; and the spiritual life too wherever it is, always is attended with spiritual ends; namely, the glorifying of God (as the supreme and ultimate End) and the Saving of the Soul (as the subordinate End).
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as it cannot be higher so it will not be lower. Men that are nothing but corrupt nature and flesh their aims are answerable to their state; all that they drive at is the Flesh or Self under some fleshly consideration: as they act altogether from Self (some base fleshly principle ),
as it cannot be higher so it will not be lower. Men that Are nothing but corrupt nature and Flesh their aims Are answerable to their state; all that they drive At is the Flesh or Self under Some fleshly consideration: as they act altogether from Self (Some base fleshly principle),
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the mark which they aim at (with the greatest steàdiness they can), it is God's Glory. You see it in Paul: Phil. 1.21. To me to live is Christ, and to dye is gain;
the mark which they aim At (with the greatest steàdiness they can), it is God's Glory. You see it in Paul: Philip 1.21. To me to live is christ, and to die is gain;
Flesh always centers in flesh; but grace causes a man to aspire and aim at the glory of God: The spiritual Walker makes this his chief end and looks upon all other things but as means to this;
Flesh always centers in Flesh; but grace Causes a man to aspire and aim At the glory of God: The spiritual Walker makes this his chief end and looks upon all other things but as means to this;
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and herein lies the very essence of Holiness or of holy Walking. Would any of you fully understand your selves so as to be able to pass decisive judgment about this, let your enquiry run out here what are our Ends? what is it that we mainly design and intend in our Course? As every mans End hereafter ( happy or miserable ) shall be according to his walking here;
and herein lies the very essence of Holiness or of holy Walking. Would any of you Fully understand your selves so as to be able to pass decisive judgement about this, let your enquiry run out Here what Are our Ends? what is it that we mainly Design and intend in our Course? As every men End hereafter (happy or miserable) shall be according to his walking Here;
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so every mans walking here is (either spiritual or carnal ) according to his End Our Lord tells us Joh. 7.18. He that speaketh of himself, seeketh his own glory;
so every men walking Here is (either spiritual or carnal) according to his End Our Lord tells us John 7.18. He that speaks of himself, seeks his own glory;
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Thus have I shown in these five particulars what it is to walk after the Spirit: Concerning which, 'tis not necessary that I should vouch an exact difference betwixt them, I give them but as so many illustrations of the Thing and so you must take them.
Thus have I shown in these five particulars what it is to walk After the Spirit: Concerning which, it's not necessary that I should vouch an exact difference betwixt them, I give them but as so many illustrations of the Thing and so you must take them.
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From all that hath been spoken it appears, that this twofold walking is not to be limited to meer external and visible acts in the life, but it lies very much in the inward, secret acts of the heart: there's the Principle, the Affections, the Propensions, the Ends, and these are the things which do constitute the walking either fleshly or spiritual: (but more of this in the Ʋse ).
From all that hath been spoken it appears, that this twofold walking is not to be limited to mere external and visible acts in the life, but it lies very much in the inward, secret acts of the heart: there's the Principle, the Affections, the Propensions, the Ends, and these Are the things which do constitute the walking either fleshly or spiritual: (but more of this in the Ʋse).
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I go on to the Second thing, the Confirmation of the Point: where it will be a very easie thing to prove, That this is the property and deservedly the Character of such who are in Christ Jesus, they walk not after the flesh, but after the spirit.
I go on to the Second thing, the Confirmation of the Point: where it will be a very easy thing to prove, That this is the property and deservedly the Character of such who Are in christ jesus, they walk not After the Flesh, but After the Spirit.
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All Christ's mystical Members are spiritual walkers; this is that very life which such do live, that very course which such do follow: 1 Joh. 3.6. Whosoever abideth in him, sinneth not;
All Christ's mystical Members Are spiritual walker's; this is that very life which such do live, that very course which such do follow: 1 John 3.6. Whosoever Abideth in him, Sinneth not;
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(that is, he doth not live in a course of sin, which is all one with not walking after the flesh ): Gal. 5.24. They that are Christ's have crucified the flesh, with the affections and lusts;
(that is, he does not live in a course of since, which is all one with not walking After the Flesh): Gal. 5.24. They that Are Christ's have Crucified the Flesh, with the affections and Lustiest;
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But of him are ye in Christ Jesus, who of God is made unto us, wisdom, righteousness, sanctification and redemption: here the Apostle sets down what Christ is to Believers,
But of him Are you in christ jesus, who of God is made unto us, Wisdom, righteousness, sanctification and redemption: Here the Apostle sets down what christ is to Believers,
but first he sets down the ground of all, namely the mystical union; and then he adds, to such who are in him he is not onely righteousness, to free them from a guilty state; but he is also sanctification, to free them from a carnal and to bring them over to an holy course: wherever then there is this union, there is and must be also this spiritual, heavenly, and holy conversation, as the inseparable fruit and consequent of Sanctification.
but First he sets down the ground of all, namely the mystical Union; and then he adds, to such who Are in him he is not only righteousness, to free them from a guilty state; but he is also sanctification, to free them from a carnal and to bring them over to an holy course: wherever then there is this Union, there is and must be also this spiritual, heavenly, and holy Conversation, as the inseparable fruit and consequent of Sanctification.
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1. The being in Christ Jesus or the Union with him, is brought about (as hath been opened) by the Spirit, and by Faith: now both of these necessarily infer this walking after the Spirit.
1. The being in christ jesus or the union with him, is brought about (as hath been opened) by the Spirit, and by Faith: now both of these necessarily infer this walking After the Spirit.
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The Holy Spirit being in a person as the bond of his union with Christ, wherever he is he will be a spring and principle of holiness: he will not lie hid in the Soul,
The Holy Spirit being in a person as the bound of his Union with christ, wherever he is he will be a spring and principle of holiness: he will not lie hid in the Soul,
wherever he comes, he comes as a commanding, overpow'ring guide and principle, working with great efficacy upon the Sinner as to his walking: Ezek. 36.37.
wherever he comes, he comes as a commanding, overpowering guide and principle, working with great efficacy upon the Sinner as to his walking: Ezekiel 36.37.
mark it, saith God I'le cause you, &c. the way of God in his working upon the Sinner, is not meerly by moral suasion (which leaves the Will undetermin'd and pendulous ),
mark it, Says God I'll cause you, etc. the Way of God in his working upon the Sinner, is not merely by moral suasion (which leaves the Will undetermined and pendulous),
2. This uniting Spirit is always an active, working Spirit: 3. The Matter of his working is Sanctification and universal Holiness: 4. The manner of his working is effectual and irresistible. Now put all these considerations together,
2. This uniting Spirit is always an active, working Spirit: 3. The Matter of his working is Sanctification and universal Holiness: 4. The manner of his working is effectual and irresistible. Now put all these considerations together,
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but the Union being carried on mediately by the Holy Spirit, that Spirit will have an infallible and powerful influence upon the Way and Walk of him who is united to Christ.
but the union being carried on mediately by the Holy Spirit, that Spirit will have an infallible and powerful influence upon the Way and Walk of him who is united to christ.
it justifies before God but it also sanctifies before men. 'Tis not only a bare instrument or condition of justification, but 'tis likewise an operative and influential grace upon sanctification. 'Tis the lively faith which knits to Christ;
it Justifies before God but it also Sanctifies before men. It's not only a bore Instrument or condition of justification, but it's likewise an operative and influential grace upon sanctification. It's the lively faith which knits to christ;
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It would be a very easie thing to descend to Particulars, therein to show the special Methods in which the Spirit of God and Faith under it, do work for the keeping down of the Walking after the flesh and the promoting of the Walking after the spirit, in the distinct and several considerations proper to each of them:
It would be a very easy thing to descend to Particulars, therein to show the special Methods in which the Spirit of God and Faith under it, do work for the keeping down of the Walking After the Flesh and the promoting of the Walking After the Spirit, in the distinct and several considerations proper to each of them:
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He will advance the creature, but hee'l do it in such a way as that he may secure and advance his own glory. Now would this be for the Honour of Christ to take persons into so near a conjunction with himself, and yet let them live the carnal and sensual life? to walk just as others do who are afar off from him? To be in Christ and yet to live in sin, immers'd in flesh and sensuality, O what dishonour would this reflect upon the Head if his Members should thus walk! Christ will have his followers to differ from others, yea and from themselves too; therefore all that are in him shall be new Creatures: and from the change in the heart there shall be a change in the life and walking also.
He will advance the creature, but he'll do it in such a Way as that he may secure and advance his own glory. Now would this be for the Honour of christ to take Persons into so near a conjunction with himself, and yet let them live the carnal and sensual life? to walk just as Others do who Are afar off from him? To be in christ and yet to live in since, immersed in Flesh and sensuality, Oh what dishonour would this reflect upon the Head if his Members should thus walk! christ will have his followers to differ from Others, yea and from themselves too; Therefore all that Are in him shall be new Creatures: and from the change in the heart there shall be a change in the life and walking also.
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He can joyn the greatest Sinners to himself, but hee'l first prepare and adapt them for such an Union, by making them other persons, and so causing them to live at another rate than they did before.
He can join the greatest Sinners to himself, but he'll First prepare and adapt them for such an union, by making them other Persons, and so causing them to live At Another rate than they did before.
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Where there is nearness, nay oneness, there (as you have heard) shall be likeness in an holy course: he that will not have us take the members of Christ and make them the members of an Harlot, will not himself take the members of Harlots (I mean great and gross Sinners, they so continuing),
Where there is nearness, nay oneness, there (as you have herd) shall be likeness in an holy course: he that will not have us take the members of christ and make them the members of an Harlot, will not himself take the members of Harlots (I mean great and gross Sinners, they so Continuing),
and make them the members of himself. It shall be known by the goodness of mens walking that they belong to a good head; for Christ's honour is highly concern'd therein.
and make them the members of himself. It shall be known by the Goodness of men's walking that they belong to a good head; for Christ's honour is highly concerned therein.
And hence it is that such who are in Christ shall walk not after the flesh but after the spirit. Thus you have the Doctrine explained and confirmed; I am now to fall upon the Application of it.
And hence it is that such who Are in christ shall walk not After the Flesh but After the Spirit. Thus you have the Doctrine explained and confirmed; I am now to fallen upon the Application of it.
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1. That Believers even in the times and under the dispensation of the Gospel, are not to lay aside or cast off Scripture-Marks, Signs or Evidences grounded upon sanctification and holiness, in order to the finding out of their spiritual State and Condition.
1. That Believers even in the times and under the Dispensation of the Gospel, Are not to lay aside or cast off Scripture marks, Signs or Evidences grounded upon sanctification and holiness, in order to the finding out of their spiritual State and Condition.
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For wherefore doth the Spirit of God here thus characterize persons in Christ [ which walk not after the flesh but after the spirit ]? but for this end, that by this Character or Mark men may know whether they be indeed in Christ or not: (the like you find in very many Other places ).
For Wherefore does the Spirit of God Here thus characterise Persons in christ [ which walk not After the Flesh but After the Spirit ]? but for this end, that by this Character or Mark men may know whither they be indeed in christ or not: (the like you find in very many Other places).
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The Antinomians do not approve of this Doctrine; they will not hear of any Evidences or Signs of this or that priviledge, fetched from Sanctification or Holiness or any thing inherent in our selves:
The Antinomians do not approve of this Doctrine; they will not hear of any Evidences or Signs of this or that privilege, fetched from Sanctification or Holiness or any thing inherent in our selves:
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How great a part of the Bible might be blotted out (as altogether useless) if what they affirm herein was true? Read but the First Epistle of John, you will find it throughout to be Characteristical or Evidential of mens State from the fruits and effects of sanctification: (the Places therein are so many and so common, that I neither well can nor do I in the least need to make any particular rehearsal of them).
How great a part of the bible might be blotted out (as altogether useless) if what they affirm herein was true? Read but the First Epistle of John, you will find it throughout to be Characteristical or Evidential of men's State from the fruits and effects of sanctification: (the Places therein Are so many and so Common, that I neither well can nor do I in the least need to make any particular rehearsal of them).
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'Tis strange that men cannot distinguish, betwixt Grounds as to the Thing, and Evidences as to the Person: Far be it from us to make Sanctification or Holy Walking the grounds of our union with Christ, or of our justification;
It's strange that men cannot distinguish, betwixt Grounds as to the Thing, and Evidences as to the Person: far be it from us to make Sanctification or Holy Walking the grounds of our Union with christ, or of our justification;
And the Question is not what the Spirit of God can do, or possibly sometimes may do, (viz.) whether he doth not in an immediate manner without the making use of these Signs, reveal to a Believer his Union with Christ and interest in Gospel-blessings;
And the Question is not what the Spirit of God can do, or possibly sometime may do, (viz.) whither he does not in an immediate manner without the making use of these Signs, reveal to a Believer his union with christ and Interest in Gospel-blessings;
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but the Question is, What is the ordinary method of the Spirit in the witnessing and clearing up of these things to a Soul? And surely that is first by the witnessing of faith, sincerity, holiness of life,
but the Question is, What is the ordinary method of the Spirit in the witnessing and clearing up of these things to a Soul? And surely that is First by the witnessing of faith, sincerity, holiness of life,
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2. Secondly, it shows us how groundless and injurious those high calumnies and sharp invectives are, which some ROMANISTS (in their Writings upon this Text ) are pleased to cast upon and let fly against PROTESTANTS and their Doctrine.
2. Secondly, it shows us how groundless and injurious those high calumnies and sharp invectives Are, which Some ROMANISTS (in their Writings upon this Text) Are pleased to cast upon and let fly against PROTESTANTS and their Doctrine.
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Because the Apostle here saith, that such who are freed from condemnation and in Jesus Christ, do not walk after the flesh but after the spirit, how do some Popish Expositors from hence take occasion to oppose, traduce, revile, censure,
Because the Apostle Here Says, that such who Are freed from condemnation and in jesus christ, do not walk After the Flesh but After the Spirit, how do Some Popish Expositors from hence take occasion to oppose, traduce, revile, censure,
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and strangely misrepresent the Protestant Doctrine and the worthy Assertors of it! Amongst others, with what acrimony and virulency doth Stapleton and Contzen (two who had NONLATINALPHABET,
and strangely misrepresent the Protestant Doctrine and the worthy Assertors of it! among Others, with what acrimony and virulency does Stapleton and Contzen (two who had,
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Amongst whom what more common, than to tell the World that Protestants make holiness, good works, &c. to be unnecessary? that they are only for Faith and imputed Righteousness, that their principles tend to looseness and profaneness, and what not? Now did we not too well know the Spirit which acts these adversaries, it would make us to stand and wonder that Opinions so sound,
among whom what more Common, than to tell the World that Protestants make holiness, good works, etc. to be unnecessary? that they Are only for Faith and imputed Righteousness, that their principles tend to looseness and profaneness, and what not? Now did we not too well know the Spirit which acts these Adversaries, it would make us to stand and wonder that Opinions so found,
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so agreeable to the word of Truth, as those are which in these matters the Protestants hold in opposition to Rome, should yet be so maliciously reflected upon;
so agreeable to the word of Truth, as those Are which in these matters the Protestants hold in opposition to Room, should yet be so maliciously reflected upon;
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I will not insist upon the making any Apology or Defence for this or that person, in what they have said by way of Exposition upon the Text; for they need no such thing,
I will not insist upon the making any Apology or Defence for this or that person, in what they have said by Way of Exposition upon the Text; for they need no such thing,
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And for the forenamed Authors Calvine, &c. do they not upon this very place, say that which might be enough to all ingenuous men to obviate these Calumnies? But let this pass! Give.
And for the forenamed Authors Calvin, etc. do they not upon this very place, say that which might be enough to all ingenuous men to obviate these Calumnies? But let this pass! Give.
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me leave onely in the General to vindicate our Faith in this matter, and to shew that what we believe herein is not at all repugnant to this (or to any other ) Scripture.
me leave only in the General to vindicate our Faith in this matter, and to show that what we believe herein is not At all repugnant to this (or to any other) Scripture.
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For do we hold that Believers are exempted from condemnation and shall most certainly be sav'd, upon their being in Christ, though they live a sinful, carnal, wicked life? how often have our Opposers been told that we detest and abhor such an Opinion? We say indeed that sanctification, holiness,,
For do we hold that Believers Are exempted from condemnation and shall most Certainly be saved, upon their being in christ, though they live a sinful, carnal, wicked life? how often have our Opposers been told that we detest and abhor such an Opinion? We say indeed that sanctification, holiness,,
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Is not this enough? as much as what the Word will bear us out in? Can we not be for Walking after the Spirit unless we make it to be a Cause of our justification? or can we not hold imputed righteousness but we must deny inherent righteousness? are these two inconsistent? Our Adversaries asperse us as if we denied the latter (which we do not);
Is not this enough? as much as what the Word will bear us out in? Can we not be for Walking After the Spirit unless we make it to be a Cause of our justification? or can we not hold imputed righteousness but we must deny inherent righteousness? Are these two inconsistent? Our Adversaries asperse us as if we denied the latter (which we do not);
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And as to the Second, look upon the greatest number of men how sensual are they? they lie tumbling and wallowing in the mire of Lust, are even immers'd and swallowed up in fleshly things, minding nothing so much as the pleasing of the flesh!
And as to the Second, look upon the greatest number of men how sensual Are they? they lie tumbling and wallowing in the mire of Lust, Are even immersed and swallowed up in fleshly things, minding nothing so much as the pleasing of the Flesh!
Nay, take the whole model and platform of their Doctrine and of ours, and let the would judge which doth most tend to the promoting of a strict and holy conversation. Indeed if we give way to the flesh and walk after the flesh we are to be blamed for our practices, but the principles of our Religion are strict, holy and good. In short, we are for the same things which They contend for,
Nay, take the Whole model and platform of their Doctrine and of ours, and let the would judge which does most tend to the promoting of a strict and holy Conversation. Indeed if we give Way to the Flesh and walk After the Flesh we Are to be blamed for our practices, but the principles of our Religion Are strict, holy and good. In short, we Are for the same things which They contend for,
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but not upon the same grounds: We are for the spiritual life as the fruit and evidence of the Ʋnion, and as always attending the person who is in Christ and shall not be condemned; but we dare not make it to be the meritorious ground, or to have any causal influence upon the one or the other. If this will not satisfie let our revilers revile on!
but not upon the same grounds: We Are for the spiritual life as the fruit and evidence of the Ʋnion, and as always attending the person who is in christ and shall not be condemned; but we Dare not make it to be the meritorious ground, or to have any causal influence upon the one or the other. If this will not satisfy let our revilers revile on!
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3. If this be the way and course of such who are in Christ, that they walk not after the flesh but after the spirit, it informs us then that there are but few who are in Christ, or who have any interest in the Mystical Ʋnion. I would not streighten or narrow the Grace of God or the happiness of the Creature,
3. If this be the Way and course of such who Are in christ, that they walk not After the Flesh but After the Spirit, it informs us then that there Are but few who Are in christ, or who have any Interest in the Mystical Ʋnion. I would not straighten or narrow the Grace of God or the happiness of the Creature,
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The most (it is to be feared) are out of Christ, because the most do walk after the flesh; 'tis but here and there some few who walk after the spirit. Instead of walking not after the flesh but after the spirit, the generality of men walk after the flesh and not after the spirit:
The most (it is to be feared) Are out of christ, Because the most do walk After the Flesh; it's but Here and there Some few who walk After the Spirit. Instead of walking not After the Flesh but After the Spirit, the generality of men walk After the Flesh and not After the Spirit:
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This Flesh (as you have heard) is either the corrupt Nature in the general, or more particularly 'tis the corrupt Nature venting it self in and about fleshly and sensual things:
This Flesh (as you have herd) is either the corrupt Nature in the general, or more particularly it's the corrupt Nature venting it self in and about fleshly and sensual things:
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As to the First, what an unholy, sinful life do the most live? how doth the depraved Nature break forth and show it self in their whole course? this is that which acts them all along, by which they steer and order their conversation.
As to the First, what an unholy, sinful life do the most live? how does the depraved Nature break forth and show it self in their Whole course? this is that which acts them all along, by which they steer and order their Conversation.
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what do they most consult but the Fleshes ease and interest? O that's the thing which they make provision for, that they may fulfil the lusts thereof (which the Apostle so expresly forbids Rom. 13.14)!
what do they most consult but the Fleshes ease and Interest? O that's the thing which they make provision for, that they may fulfil the Lustiest thereof (which the Apostle so expressly forbids Rom. 13.14)!
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their forecasts, projects, contrivances are for the Flesh, yea all their thoughts are imployed as so many caterers or purveyours for their sensual lusts: is not this walking after the flesh? and is not this (more or less) the Walk of the most? Alas!
their forecasts, projects, contrivances Are for the Flesh, yea all their thoughts Are employed as so many caterers or purveyors for their sensual Lustiest: is not this walking After the Flesh? and is not this (more or less) the Walk of the most? Alas!
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as to that walking after the spirit (which hath been opened) how few are there that know any thing of it? the generality are wholly strangers to it, understanding the Angelical life in Heaven as well as the spiritual, holy life of Saints here upon earth;
as to that walking After the Spirit (which hath been opened) how few Are there that know any thing of it? the generality Are wholly Strangers to it, understanding the Angelical life in Heaven as well as the spiritual, holy life of Saints Here upon earth;
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Thus 'tis with the multitude; and is not this then too clear an evidence, too full a demonstration of the paucity of such as are in Christ? O that we could bewail and lament it!
Thus it's with the multitude; and is not this then too clear an evidence, too full a demonstration of the paucity of such as Are in christ? Oh that we could bewail and lament it!
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we talk of Faith, make our boast of the Gospel, glory in our Baptism, lay a great stress upon our Church priviledges, when yet notwithstanding all this we are meer Flesh-pleasers, our Conversations are carnal and fleshly: doth not this proclaim us to be yet out of Christ?
we talk of Faith, make our boast of the Gospel, glory in our Baptism, lay a great stress upon our Church privileges, when yet notwithstanding all this we Are mere Flesh-pleasers, our Conversations Are carnal and fleshly: does not this proclaim us to be yet out of christ?
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whether it be after the flesh or after the spirit. Is spiritual walking the property of all who are in Christ? must this evidence your union with him? how then doth it concern you all to judge aright about it!
whither it be After the Flesh or After the Spirit. Is spiritual walking the property of all who Are in christ? must this evidence your Union with him? how then does it concern you all to judge aright about it!
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Now where are you? what is your course? which of these walkings do you come under? what do you follow Flesh or Spirit? I told you at the first this is a thing which may be known;
Now where Are you? what is your course? which of these walkings do you come under? what do you follow Flesh or Spirit? I told you At the First this is a thing which may be known;
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your freedom from Condemnation depends upon your Ʋnion with Christ, will you not find out that? then your Union must be known by the holiness of your walking, and will you not understand your selves about this also? O what a blessed thing is it when a man is clear in this!
your freedom from Condemnation depends upon your Ʋnion with christ, will you not find out that? then your union must be known by the holiness of your walking, and will you not understand your selves about this also? O what a blessed thing is it when a man is clear in this!
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But I (through grace) am one who walk not after the flesh but after the spirit, therefore I am in Christ. This is a good bottom to build assurance upon;
But I (through grace) am one who walk not After the Flesh but After the Spirit, Therefore I am in christ. This is a good bottom to built assurance upon;
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'Tis onely the spiritual life which must assure of the Mystical Ʋnion: 1 Joh. 1.6. If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth.
It's only the spiritual life which must assure of the Mystical Ʋnion: 1 John 1.6. If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth.
And 'tis the walking which makes the Christian; 'tis not external profession, the being of such or such a party, some good religious talking, but 'tis the course of life which is the distinguishing character betwixt person and person.
And it's the walking which makes the Christian; it's not external profession, the being of such or such a party, Some good religious talking, but it's the course of life which is the distinguishing character betwixt person and person.
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I need not add any thing to what hath been laid down in order to the helping of you in this Tryal. The walking after the Flesh and after the Spirit have been opened,
I need not add any thing to what hath been laid down in order to the helping of you in this Trial. The walking After the Flesh and After the Spirit have been opened,
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'Pray go over them in your own thoughts again and again, and say, is the Flesh or the Spirit our principle? our guide? what are our affections? do we savour the things of the Flesh or of the Spirit? what are our secret and strongest propensions? are our Ends fleshly or spiritual? I say go over these things again and again,
Pray go over them in your own thoughts again and again, and say, is the Flesh or the Spirit our principle? our guide? what Are our affections? do we savour the things of the Flesh or of the Spirit? what Are our secret and Strongest propensions? Are our Ends fleshly or spiritual? I say go over these things again and again,
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One more gross and manifest, the Other more close and more indiscernable. The first, is when the Flesh breaks forth and openly vents it self in external and bodily lusts, (such as adultery, uncleanness, drunkenness, gluttony, &c. );
One more gross and manifest, the Other more close and more indiscernible. The First, is when the Flesh breaks forth and openly vents it self in external and bodily Lustiest, (such as adultery, uncleanness, Drunkenness, gluttony, etc.);
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The Second, is when the Flesh more secretly vents it self in internal, heart-lusts, such as are kept in and lie smothering in the Soul, (as pride, self-love, envy, coveteousness, &c. );
The Second, is when the Flesh more secretly vents it self in internal, heart-lusts, such as Are kept in and lie smothering in the Soul, (as pride, Self-love, envy, covetousness, etc.);
(the Apostle gives a Catalogue of the actings of the Flesh in both of these respects Gal. 5.19, 20, &c. ) Now here's the mistake of men, they confine walking after the flesh to the first of these, the latter being little regarded by them;
(the Apostle gives a Catalogue of the actings of the Flesh in both of these respects Gal. 5.19, 20, etc.) Now here's the mistake of men, they confine walking After the Flesh to the First of these, the latter being little regarded by them;
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you are not possibly so and so vitious in the outward conversation, but if there be within in the Heart malice, hatred, envy, uncharitableness, self exalting, inordinate affections to the world, coveteousness, these are enough to bring you within the compass of walking after the flesh. Devils you'l grant are bad enough;
you Are not possibly so and so vicious in the outward Conversation, but if there be within in the Heart malice, hatred, envy, uncharitableness, self exalting, inordinate affections to the world, covetousness, these Are enough to bring you within the compass of walking After the Flesh. Devils You'll grant Are bad enough;
'tis not a thing that you must walk after, but rather fly from: for if you follow it, 'twill certainly carry you to those rocks and precipices which will endanger the dashing of you in pieces forever.
it's not a thing that you must walk After, but rather fly from: for if you follow it, it'll Certainly carry you to those Rocks and precipices which will endanger the dashing of you in Pieces forever.
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Do I see one living a bruitish life, wallowing in his filthy lusts, laying the reynes upon the neck of his corruptions? he's drunk, defiles his body, lives in open wickedness, &c. I'm sure this man walks after the flesh; these are the works of the flesh which are manifest Gal. 5.19. every eye sees and every tongue cries shame upon these courses:
Do I see one living a brutish life, wallowing in his filthy Lustiest, laying the reins upon the neck of his corruptions? he's drunk, defiles his body, lives in open wickedness, etc. I'm sure this man walks After the Flesh; these Are the works of the Flesh which Are manifest Gal. 5.19. every eye sees and every tongue cries shame upon these courses:
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Ah but there's another who is free from these scandalous courses, yet he is worldly, revengeful, envious, proud, haughty, under the power of carthly affections, full of evil desires; this man now is a walker after the flesh as well as the former (though not in so gross a manner).
Ah but there's Another who is free from these scandalous courses, yet he is worldly, revengeful, envious, proud, haughty, under the power of carthly affections, full of evil Desires; this man now is a walker After the Flesh as well as the former (though not in so gross a manner).
uh cc-acp pc-acp|vbz j-jn r-crq vbz j p-acp d j n2, av pns31 vbz j, j, j, j, j, p-acp dt n1 pp-f j n2, j pp-f j-jn n2; d n1 av vbz dt n1 p-acp dt n1 c-acp av c-acp dt j (cs xx p-acp av j dt n1).
O how many persons of a civil, unblameable conversation, nay how many fair professing Hypocrites (though no adulterers, no drunkards, &c. ) will yet be judged at the Great Day to be walkers after the flesh! 'Pray look inward, any one allowed, cherished, unmortified Lust in the heart will spoil your walking before God though before Men it may seem to be blameless, yea very spiritual.
O how many Persons of a civil, unblameable Conversation, nay how many fair professing Hypocrites (though no Adulterers, no drunkards, etc.) will yet be judged At the Great Day to be walker's After the Flesh! Pray look inward, any one allowed, cherished, unmortified Lust in the heart will spoil your walking before God though before Men it may seem to be blameless, yea very spiritual.
for what can be expected but evil practises from so evil a principle? Do men gather grapes of thorns or figs of thistles? how impure must those streams be which flow from so impure a fountain? how bitter must that fruit be which grows upon so bitter a root? So also let not Flesh be your Guide; that you should chuse to be ordered and directed by it.
for what can be expected but evil practises from so evil a principle? Do men gather grapes of thorns or figs of thistles? how impure must those streams be which flow from so impure a fountain? how bitter must that fruit be which grows upon so bitter a root? So also let not Flesh be your Guide; that you should choose to be ordered and directed by it.
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when you have the good Spirit of God and the good Word of God to lead you, will you rather live under the leading and conduct of the flesh? O have as little to do with its guidance as ever you can!
when you have the good Spirit of God and the good Word of God to led you, will you rather live under the leading and conduct of the Flesh? Oh have as little to do with its guidance as ever you can!
Avoid it (I beseech you) in all the parts and limbs of it, for 'tis all naught: there are the wills of the flesh [ NONLATINALPHABET ], Eph. 2.3. the affections (or passions ) of the flesh [ NONLATINALPHABET ], Gal. 5.24. Rom. 7.5. the works of the flesh [ NONLATINALPHABET ], Gal. 5.19. all these flow from one and the same spring, onely they are several channels in which it runs.
Avoid it (I beseech you) in all the parts and limbs of it, for it's all nought: there Are the wills of the Flesh [ ], Ephesians 2.3. the affections (or passion) of the Flesh [ ], Gal. 5.24. Rom. 7.5. the works of the Flesh [ ], Gal. 5.19. all these flow from one and the same spring, only they Are several channels in which it runs.
Now (I say) avoid it in all; as it works in the soul by its wills and affections, as it works in the body by its grosser lusts, do not in any thing comply with it or walk after it:
Now (I say) avoid it in all; as it works in the soul by its wills and affections, as it works in the body by its grosser Lustiest, do not in any thing comply with it or walk After it:
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When you passed under that blessed Ordinance did you not then dedicate your selves to the Lord? have you not since owned and acknowledged that dedication? and shall persons so dedicated to the Lord walk after the flesh? that would be like Belshazzar 's making of himself drunk,
When you passed under that blessed Ordinance did you not then dedicate your selves to the Lord? have you not since owned and acknowledged that dedication? and shall Persons so dedicated to the Lord walk After the Flesh? that would be like Belshazzar is making of himself drunk,
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even out of the golden vessels which were dedicated to the service of God in the Temple. There is upon your baptismal dedication a Sacredness upon your Souls and Bodies; and yet shall they be made common and prostituted to the service of sin and lust? this is not onely to rescind, retract, null your dedication,
even out of the golden vessels which were dedicated to the service of God in the Temple. There is upon your baptismal dedication a Sacredness upon your Souls and Bodies; and yet shall they be made Common and prostituted to the service of since and lust? this is not only to rescind, retract, null your dedication,
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but even to profane that which was consecrated to holy uses and ends. When you were baptized did you not then stipulate and covenant, to renounce the Flesh as well as the World and the Devil? and notwithstanding this will you yet walk after it? what an high breach of Covenant would that be? and shall any break Covenant with God and prosper? If after Baptism you will be flesh-pleasers and flesh followers, where will that answer of a good conscience be (which the Apostle speaks of 1 Pet. 3.21)? how will you be said to be baptized into Christ's death, if the Flesh yet live in you and you in it? And what a poor insignificative thing is the outward washing, if heart and life continue under flesh pollutions? what will the sprinkling of baptismal water profit him who lies wallowing in fleshly lusts? O think much of your solemn ingagement in Baptism, and surely you will not be so obsequious and pliable to the motions of the flesh as hitherto you have been!
but even to profane that which was consecrated to holy uses and ends. When you were baptised did you not then stipulate and Covenant, to renounce the Flesh as well as the World and the devil? and notwithstanding this will you yet walk After it? what an high breach of Covenant would that be? and shall any break Covenant with God and prosper? If After Baptism you will be flesh-pleasers and Flesh followers, where will that answer of a good conscience be (which the Apostle speaks of 1 Pet. 3.21)? how will you be said to be baptised into Christ's death, if the Flesh yet live in you and you in it? And what a poor insignificative thing is the outward washing, if heart and life continue under Flesh pollutions? what will the sprinkling of baptismal water profit him who lies wallowing in fleshly Lustiest? Oh think much of your solemn engagement in Baptism, and surely you will not be so obsequious and pliable to the motions of the Flesh as hitherto you have been!
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'Tis observable Ver. 7. The wisdome of the Flesh [ the carnal mind we read it ], is enmity against God: the Apostle sets it forth in the abstract to note the greatness of the enmity;
It's observable Ver. 7. The Wisdom of the Flesh [ the carnal mind we read it ], is enmity against God: the Apostle sets it forth in the abstract to note the greatness of the enmity;
Now shall that be your principle and guide which is God's Enemy? will you agree with that which is at such variance with God? and be subject to that which neither is nor can be subject to the Law of God?
Now shall that be your principle and guide which is God's Enemy? will you agree with that which is At such variance with God? and be Subject to that which neither is nor can be Subject to the Law of God?
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Christ not having any of it was impenetrable against all the fiery darts of Satan; Joh. 14, 30. The Prince of this world cometh and hath nothing in me.
christ not having any of it was impenetrable against all the fiery darts of Satan; John 14, 30. The Prince of this world comes and hath nothing in me.
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This Flesh is the womb where all is conceiv'd and form'd, the anvil upon which all is wrought; 'tis the false Judas that betrays us, the close enemy within that is ready upon all occasions to open the gates to the Besieger:
This Flesh is the womb where all is conceived and formed, the anvil upon which all is wrought; it's the false Judas that betrays us, the close enemy within that is ready upon all occasions to open the gates to the Besieger:
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'Tis both the effect and the evidence of ignorance: it men were not strangely blinded and besotted they would never carry it towards the Flesh as they do.
It's both the Effect and the evidence of ignorance: it men were not strangely blinded and besotted they would never carry it towards the Flesh as they do.
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And besides this relative consideration of the Flesh (as it gives advantage to our other grand adversaries ), 'tis in it self a very dangerous Enemy. Partly in respect of its malice: it carries on desperate aims and designs against the Sinner, 'tis full of mischievous intentions, and those of an high nature too;
And beside this relative consideration of the Flesh (as it gives advantage to our other grand Adversaries), it's in it self a very dangerous Enemy. Partly in respect of its malice: it carries on desperate aims and designs against the Sinner, it's full of mischievous intentions, and those of an high nature too;
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it aims at nothing below the ruin of the pretious Soul. The Apostle speaking of one part of its working ( viz. by fleshly lusts ), tells you that those war against the Soul, 1 Pet. 2.11.
it aims At nothing below the ruin of the precious Soul. The Apostle speaking of one part of its working (viz. by fleshly Lustiest), tells you that those war against the Soul, 1 Pet. 2.11.
how? why not onely as they would take away the Souls order, beauty, strength, peace, comfort, &c. but as they strike at the very life and happiness of the Soul. And the same is designed by this malitious Flesh in all its workings,
how? why not only as they would take away the Souls order, beauty, strength, peace, Comfort, etc. but as they strike At the very life and happiness of the Soul. And the same is designed by this malicious Flesh in all its workings,
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O what a pernicious enemy is the Flesh! Partly also in respect of its subtilty: for (which makes it the more formidable) as 'tis a malitious and desperate, so 'tis a cunning and subtil enemy.
Oh what a pernicious enemy is the Flesh! Partly also in respect of its subtlety: for (which makes it the more formidable) as it's a malicious and desperate, so it's a cunning and subtle enemy.
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how cunningly by its blandishments and allurements doth it entice us unto evil! Jam. 1.14. Every man is tempted, when he is drawn away of his own lust (there's the force and power of it), and enticed (there's the fraud and cunning of it).
how cunningly by its blandishments and allurements does it entice us unto evil! Jam. 1.14. Every man is tempted, when he is drawn away of his own lust (there's the force and power of it), and enticed (there's the fraud and cunning of it).
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It shewes the bait but hides the hook, holds forth the milk but keeps close the hammer and the nail, presents the apple but conceals the death; here's the Fleshes subtilty, and O how many poor Souls are undone by it!
It shows the bait but hides the hook, holds forth the milk but keeps close the hammer and the nail, presents the apple but conceals the death; here's the Fleshes subtlety, and O how many poor Souls Are undone by it!
Their eye is upon the good which the Flesh promises, they not at all regarding the evil which indeed it designs, (as you read of Amasa 2 Sam. 20.8, 9. Joab took Amasa by the beard with the right hand to kiss him,
Their eye is upon the good which the Flesh promises, they not At all regarding the evil which indeed it designs, (as you read of Amasa 2 Sam. 20.8, 9. Joab took Amasa by the beard with the right hand to kiss him,
but Amasa took no heed to the sword that was in Joab's hand ). O what a cunning, deceiving enemy is the Flesh! Rom. 7.11. Sin taking occasion by the commandment deceived me. Eph. 4.22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
but Amasa took no heed to the sword that was in Joab's hand). O what a cunning, deceiving enemy is the Flesh! Rom. 7.11. since taking occasion by the Commandment deceived me. Ephesians 4.22. That you put off Concerning the former Conversation the old man, which is corrupt according to the deceitful Lustiest;
(in the Greek 'tis lusts of deceipt, they are made up of deceipt, there's nothing but meer deceipt in them). The Apostle Tit. 3.3. says they were deceived (how?) serving divers lusts and pleasures:
(in the Greek it's Lustiest of deceit, they Are made up of deceit, there's nothing but mere deceit in them). The Apostle Tit. 3.3. Says they were deceived (how?) serving diverse Lustiest and pleasures:
Upon the whole then, is Flesh a thing to be walked after? will you trust your selves, your souls, your everlasting concerns in the hands of an enemy? of such an enemy?
Upon the Whole then, is Flesh a thing to be walked After? will you trust your selves, your Souls, your everlasting concerns in the hands of an enemy? of such an enemy?
1. 'Tis sordid walking. It carries in it a great abasement of the humane nature, man is degraded by it and divested of that glory and excellency which God and Nature hath put upon him.
1. It's sordid walking. It carries in it a great abasement of the humane nature, man is degraded by it and divested of that glory and excellency which God and Nature hath put upon him.
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how doth this turn the Man into a very Brute! what's the difference (I pray you) between a brute and a man who lives a brutish life? (onely this, that of the two the Man is the worst, for he hath Reason and Religion to direct him to a better course which the Brute hath not).
how does this turn the Man into a very Brute! what's the difference (I pray you) between a brutus and a man who lives a brutish life? (only this, that of the two the Man is the worst, for he hath Reason and Religion to Direct him to a better course which the Brutus hath not).
Is it the shape only which makes the man, without suitable actings to the nature? To walk after the Flesh? how base and unworthy is this for such a creature as Man! who was once made after Gods own Image,
Is it the shape only which makes the man, without suitable actings to the nature? To walk After the Flesh? how base and unworthy is this for such a creature as Man! who was once made After God's own Image,
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by this 'tis made an underling to the body, and (to make use of that proverbial allusion ) the Prince is forced to go on foot while the Beggar rides on horseback:
by this it's made an underling to the body, and (to make use of that proverbial allusion) the Prince is forced to go on foot while the Beggar rides on horseback:
This walking is not onely below the Christian but the Man too; he that was made by God like Nebuchadnezzar when upon the throne, he (by living after the flesh) makes himself like Nebuchadnezzar when grazing among the beasts. Pray (Sirs) know your selves, consider your Original, whose workmanship you are, that you are Soul as well as Body, how highly your Maker hath advanced you;
This walking is not only below the Christian but the Man too; he that was made by God like Nebuchadnezzar when upon the throne, he (by living After the Flesh) makes himself like Nebuchadnezzar when grazing among the beasts. prey (Sirs) know your selves, Consider your Original, whose workmanship you Are, that you Are Soul as well as Body, how highly your Maker hath advanced you;
2. 'Tis foolish walking: that which is the fruit of ignorance, and onely suits with the state of ignorance; 1 Pet. 1.14. Not fashioning your selves according to the former lusts [ in your ignorance ].
2. It's foolish walking: that which is the fruit of ignorance, and only suits with the state of ignorance; 1 Pet. 1.14. Not fashioning your selves according to the former Lustiest [ in your ignorance ].
and whether it leads? and yet will you walk after it? when there is a spiritual, heavenly, holy course revealed to you, will you yet chuse that which is opposite thereunto? will you prefer the conduct of the Flesh before the conduct of the Spirit? O stupendious folly, most woful infatuation!
and whither it leads? and yet will you walk After it? when there is a spiritual, heavenly, holy course revealed to you, will you yet choose that which is opposite thereunto? will you prefer the conduct of the Flesh before the conduct of the Spirit? Oh stupendious folly, most woeful infatuation!
The Apostle describing the natural state saith For we our selves also were sometimes foolish, (NONLATINALPHABET, without any understanding or intellective faculty, wherein)? serving divers lusts and pleasures;
The Apostle describing the natural state Says For we our selves also were sometime foolish, (, without any understanding or intellective faculty, wherein)? serving diverse Lustiest and pleasures;
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And he elsewhere speaking of lusts themselves, calls them too NONLATINALPHABET foolish and hurtful; 1 Tim. 6.9. Flesh-followers are apt to admire their own wisdome, but they fall under that sad character Rom. 1.20. Professing themselves to be wise they became fool•.
And he elsewhere speaking of Lustiest themselves, calls them too foolish and hurtful; 1 Tim. 6.9. Flesh followers Are apt to admire their own Wisdom, but they fallen under that sad character Rom. 1.20. Professing themselves to be wise they became fool•.
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Bate but the Sinners pleasing himself (which is a pitiful reason), and what reason hath he to serve or gratifie the Flesh? what can it plead for any subjection or obedience to it? This our Apostle here takes notice of ( v. 12.) we are debtors not to the flesh, to live after the flesh:
Bore but the Sinners pleasing himself (which is a pitiful reason), and what reason hath he to serve or gratify the Flesh? what can it plead for any subjection or Obedience to it? This our Apostle Here Takes notice of (v. 12.) we Are debtors not to the Flesh, to live After the Flesh:
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We are debtors indeed to God every way, to him we owe our Love, Obedience, &c. our All; but what do we owe the flesh? what hath it done or suffered for us? hath it redeemed us? was it crucified for us? surely no! Justice and gratitude call upon us to live to God and Christ,
We Are debtors indeed to God every Way, to him we owe our Love, obedience, etc. our All; but what do we owe the Flesh? what hath it done or suffered for us? hath it redeemed us? was it Crucified for us? surely no! justice and gratitude call upon us to live to God and christ,
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Why should we pay where we owe nothing, and not pay where we owe our-all? were we but so just and honest as to pay our debts, sure I am we should walk after the Spirit and not after the Flesh.
Why should we pay where we owe nothing, and not pay where we owe our-all? were we but so just and honest as to pay our debts, sure I am we should walk After the Spirit and not After the Flesh.
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And Sinners may put the best face upon it, but they find this to be true by their own sad experience; they feel it, their Consciences plainly tell them of it every day, that there is little true joy in a sinful, sensual course:
And Sinners may put the best face upon it, but they find this to be true by their own sad experience; they feel it, their Consciences plainly tell them of it every day, that there is little true joy in a sinful, sensual course:
And therefore as you desire to be kept from this misery, and to have peace and comfort in Life and Death, see that you abandon the Flesh so as not to walk after it.
And Therefore as you desire to be kept from this misery, and to have peace and Comfort in Life and Death, see that you abandon the Flesh so as not to walk After it.
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Now shall not this deter you from a fleshly conversation? if this will not, what will? Salomon speaking of the strange Woman tells us, her house inclineth unto death and her paths to the dead;
Now shall not this deter you from a fleshly Conversation? if this will not, what will? Solomon speaking of the strange Woman tells us, her house Inclineth unto death and her paths to the dead;
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just so it is with fleshly ▪ Walking. Nothing more certain, than that every mans end shall be according to his course; as he sowes so shall he reap, Gal. 6.7.
just so it is with fleshly ▪ Walking. Nothing more certain, than that every men end shall be according to his course; as he sows so shall he reap, Gal. 6.7.
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If you fall in with the Former, that will most certainly lead you to Hell; if with the Latter, that will as certainly lead you to Heaven; which of these Courses now will you chuse? Condemnation is as sure to them who walk after the Flesh, as No-Condemnation is to them who walk after the Spirit. So much for the third Motive.
If you fallen in with the Former, that will most Certainly led you to Hell; if with the Latter, that will as Certainly led you to Heaven; which of these Courses now will you choose? Condemnation is as sure to them who walk After the Flesh, as No-condemnation is to them who walk After the Spirit. So much for the third Motive.
4. Fourthly let me add but one Disuasive more, and that is the Death of Christ. What a consideration is this to take men off from a carnal life? O when this flesh begins to stir and pirk up it self, you will do well (in order to the suppressing of it) to fix your thoughts upon your dying Redeemer. Say,
4. Fourthly let me add but one Disuasive more, and that is the Death of christ. What a consideration is this to take men off from a carnal life? O when this Flesh begins to stir and pirk up it self, you will do well (in order to the suppressing of it) to fix your thoughts upon your dying Redeemer. Say,
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when my Saviour hath died for Sin shall I live in Sin? when he was manifested on purpose to destroy the works of the Flesh and of the Devil, shall I yet walk after them? was the sinless Flesh in Christ crucified and shall the sinful Flesh in me be cherished? You read of the crucifiion of the Flesh Gal. 5.24. we should be for nothing short of that, for no better usage doth it deserve from us.
when my Saviour hath died for since shall I live in since? when he was manifested on purpose to destroy the works of the Flesh and of the devil, shall I yet walk After them? was the sinless Flesh in christ Crucified and shall the sinful Flesh in me be cherished? You read of the crucifiion of the Flesh Gal. 5.24. we should be for nothing short of that, for no better usage does it deserve from us.
When Pilate ask'd the enraged Jews against our blessed Lord, What shall I then do with Jesus which is called Christ? they all said unto him Let him be crucified: and when he a little hung off from this cruelty, What evil hath he done? they cryed out the more saying Let him be crucified: Matth. 27.22, 23. This was not so much their sin in being so cruel to the Lord of Glory,
When Pilate asked the enraged jews against our blessed Lord, What shall I then do with jesus which is called christ? they all said unto him Let him be Crucified: and when he a little hung off from this cruelty, What evil hath he done? they cried out the more saying Let him be Crucified: Matthew 27.22, 23. This was not so much their since in being so cruel to the Lord of Glory,
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Therefore get out of the state of Nature (in which the Flesh rules and carries a man whither it pleases) and get into Christ; persons out of Christ are all Flesh, and thereupon will be wholly followers of the Flesh.
Therefore get out of the state of Nature (in which the Flesh rules and carries a man whither it Pleases) and get into christ; Persons out of christ Are all Flesh, and thereupon will be wholly followers of the Flesh.
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but 'tis as much your duty to deal thus revengefully with the Flesh: O let all cry out in the height of their hatred against it, Let it be crucified! why but what evil hath it done? nay rather ask what evil hath it not done? therefore cry out the more let it be crucified. And indeed the crucifixion of our Natural Flesh in Christ without the crucifixion of moral and sinful Flesh in our selves, will not profit us.
but it's as much your duty to deal thus revengefully with the Flesh: Oh let all cry out in the height of their hatred against it, Let it be Crucified! why but what evil hath it done? nay rather ask what evil hath it not done? Therefore cry out the more let it be Crucified. And indeed the crucifixion of our Natural Flesh in christ without the crucifixion of moral and sinful Flesh in our selves, will not profit us.
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Paul saith he was crucified with Christ Gal. 2.20. how? why in a spiritual and mystical sense, so as to be dead to the Flesh, and so as to live the spiritual life. And the Apostle lays it upon this, 1 Pet. 4.1, 2 Forasmuch then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind:
Paul Says he was Crucified with christ Gal. 2.20. how? why in a spiritual and mystical sense, so as to be dead to the Flesh, and so as to live the spiritual life. And the Apostle lays it upon this, 1 Pet. 4.1, 2 Forasmuch then as christ hath suffered for us in the Flesh, arm your selves likewise with the same mind:
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'Tis a Scripture somewhat dark but the strength of it lies thus, Christ hath suffered for us, and we (in an analogical sense) must be ready to suffer too, (this is the same mind here spoken of);
It's a Scripture somewhat dark but the strength of it lies thus, christ hath suffered for us, and we (in an analogical sense) must be ready to suffer too, (this is the same mind Here spoken of);
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so (saith the Apostle) you too in your own persons must so dye to sin as no longer to live in it. This is the being planted into the likeness of Christ's death, Rom. 6.5.
so (Says the Apostle) you too in your own Persons must so die to sin as no longer to live in it. This is the being planted into the likeness of Christ's death, Rom. 6.5.
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and you find the Apostle there in that Chapter from this very Topick (the Death of Christ ), earnestly disuading persons from walking after the flesh. I have done with the Motives to inforce the Dehortation.
and you find the Apostle there in that Chapter from this very Topic (the Death of christ), earnestly dissuading Persons from walking After the Flesh. I have done with the Motives to enforce the Dehortation.
Before I go off from this Head something must be hinted by way of Direction: What is to be done (some may say) that we may no longer walk after the Flesh? I answer,
Before I go off from this Head something must be hinted by Way of Direction: What is to be done (Some may say) that we may no longer walk After the Flesh? I answer,
For being in the flesh is always attended with walking after the flesh; as the State is always according to the Course, so the Course is always according to the State: if you be in the fleshly state your conversation will be a fleshly conversation. Such as the man is such are the principles, and such as the principles are such will the practises be also.
For being in the Flesh is always attended with walking After the Flesh; as the State is always according to the Course, so the Course is always according to the State: if you be in the fleshly state your Conversation will be a fleshly Conversation. Such as the man is such Are the principles, and such as the principles Are such will the practises be also.
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that will certainly follow upon being in Christ, but being in Christ must necessarily antecede it. Till thou beest ingrafted into Christ no good fruit can grow upon thee:
that will Certainly follow upon being in christ, but being in christ must necessarily antecede it. Till thou Best ingrafted into christ no good fruit can grow upon thee:
'Tis the divine Spirit and the divine Nature from that Spirit, which must dethrone and break the power of sinning and sinful Nature. Till the Holy Spirit and grace come into the heart, the Flesh lords and domineers in the life (as you will hear more fully when I come to the second Verse ).
It's the divine Spirit and the divine Nature from that Spirit, which must dethrone and break the power of sinning and sinful Nature. Till the Holy Spirit and grace come into the heart, the Flesh Lords and domineers in the life (as you will hear more Fully when I come to the second Verse).
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The Apostle joins together Sensual and not having the Spirit Jud. 19. (where the latter clause is not onely a further description of the persons spoken of,
The Apostle joins together Sensual and not having the Spirit Jud. 19. (where the latter clause is not only a further description of the Persons spoken of,
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Till the mighty Spirit of God comes into the Soul by saving illumination and overpowering influences, to say efficaciously to a man This is the way walk therein;
Till the mighty Spirit of God comes into the Soul by Saving illumination and overpowering influences, to say efficaciously to a man This is the Way walk therein;
there may be convictions, purposes, resolutions to the contrary, yet still there will be (one way or other) walking after the Flesh. And so for Grace: no sooner doth this take possession but the Walking is altered; which it never is before to any purpose. Prov. 2.10.
there may be convictions, Purposes, resolutions to the contrary, yet still there will be (one Way or other) walking After the Flesh. And so for Grace: no sooner does this take possession but the Walking is altered; which it never is before to any purpose. Curae 2.10.
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When wisdom entereth into the heart, &c. discretion shall preserve thee, &c. to deliver thee from the way of the evil man, &c. who leave the paths of uprightness to walk in the ways of darkness, who rejoice to do evil, &c. Your way to be rid of the Flesh is to get the Spirit; set a thousand Arguments, the most effectual Considerations imaginable before the Sinner, to draw him off from this fleshly walking, till the regenerating, sanctifying Spirit take hold of him, they are all weak and ineffective.
When Wisdom entereth into the heart, etc. discretion shall preserve thee, etc. to deliver thee from the Way of the evil man, etc. who leave the paths of uprightness to walk in the ways of darkness, who rejoice to do evil, etc. Your Way to be rid of the Flesh is to get the Spirit; Set a thousand Arguments, the most effectual Considerations imaginable before the Sinner, to draw him off from this fleshly walking, till the regenerating, sanctifying Spirit take hold of him, they Are all weak and ineffective.
I add, Walk after the Spirit. Every man will be walking, there's no standing still; all will be in motion so long as they are in viâ: and every mans Walking will be in one of these two ways, either after the Flesh or after the Spirit, (for non datur tertium ).
I add, Walk After the Spirit. Every man will be walking, there's no standing still; all will be in motion so long as they Are in viâ: and every men Walking will be in one of these two ways, either After the Flesh or After the Spirit, (for non datur Tertium).
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he that walks after the flesh cannot (in sensu composito) walk after the spirit, and he that walks after the spirit cannot walk after the flesh; therefore Gal. 5.16. Walk in the spirit; and ye shall not fulfil the lusts of the flesh:
he that walks After the Flesh cannot (in sensu composito) walk After the Spirit, and he that walks After the Spirit cannot walk After the Flesh; Therefore Gal. 5.16. Walk in the Spirit; and you shall not fulfil the Lustiest of the Flesh:
And let me tell you, Principles you will and must have (some or other), which if they be not good they will be bad: and so as to Guides, Affections, Propensions, Ends, these will be in every reasonable Soul from one cause or another.
And let me tell you, Principles you will and must have (Some or other), which if they be not good they will be bad: and so as to Guides, Affections, Propensions, Ends, these will be in every reasonable Soul from one cause or Another.
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the Gangrene or Leprosie at the first begins with some particular member, but if it be let alone in a little time it diffuses it self over the whole body; and so 'tis here as to sin: A little leaven leavens the whole lump.
the Gangrene or Leprosy At the First begins with Some particular member, but if it be let alone in a little time it diffuses it self over the Whole body; and so it's Here as to since: A little leaven leavens the Whole lump.
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'Tis true (as hath been observ'd) the Apostle here fixes his Character upon the Course and not upon single acts; but he that allows himself in them will not stay there, in time hee'l fall into a wicked and fleshly Course.
It's true (as hath been observed) the Apostle Here fixes his Character upon the Course and not upon single acts; but he that allows himself in them will not stay there, in time he'll fallen into a wicked and fleshly Course.
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if you give the Enemy time hee'l grow stronger and the Conquest will be the more difficult. You read Jam. 1.15. of the conceiving of Lust, [ when Lust hath conceived it bringeth forth Sin ]:
if you give the Enemy time he'll grow Stronger and the Conquest will be the more difficult. You read Jam. 1.15. of the conceiving of Lust, [ when Lust hath conceived it brings forth since ]:
now Sin must be taken at the first conception; as soon as the temptation offers it self and begins to allure and tickle by something that it presents,
now since must be taken At the First conception; as soon as the temptation offers it self and begins to allure and tickle by something that it presents,
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This brat of Babylon must be dasht in pieces in its very infancy; 'tis good to kill the Cockatrice in the very egg, to quench the fire at the first smotherings of it within or else it will quickly flame forth in the life, even to the making the conversation carnal.
This brat of Babylon must be dashed in Pieces in its very infancy; it's good to kill the Cockatrice in the very egg, to quench the fire At the First smotherings of it within or Else it will quickly flame forth in the life, even to the making the Conversation carnal.
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Be very watchful over the initial suggestions of the Flesh, and fall upon the timely exercise of mortification; upon the first motions of sin say Sathan, Flesh, get thee behind me, thou art an offence to me.
Be very watchful over the initial suggestions of the Flesh, and fallen upon the timely exercise of mortification; upon the First motions of since say Sathan, Flesh, get thee behind me, thou art an offence to me.
for the truth is, whilst I have been disuading you from walking after the Flesh, I have in effect been persuading you to walk after the Spirit: in beating you off from that I have been drawing you on to this ).
for the truth is, while I have been dissuading you from walking After the Flesh, I have in Effect been persuading you to walk After the Spirit: in beating you off from that I have been drawing you on to this).
You have heard what it is so to walk, what now remains but that you would all endeavour to put it in practise? and O that this might be your way and course!
You have herd what it is so to walk, what now remains but that you would all endeavour to put it in practice? and Oh that this might be your Way and course!
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the World is but a great Exchange, wherein the Spirits Walk is very thin whilst the Fleshes Walk is full and crowded: but 'tis better to be with the Few in the way of the Spirit than with the Many in the way of the Flesh. And I desire you to lay it to heart, have not you your selves too long walked after the flesh? is it not high time for you to think of another Course? 1 Pet. 4.3.
the World is but a great Exchange, wherein the Spirits Walk is very thin while the Fleshes Walk is full and crowded: but it's better to be with the Few in the Way of the Spirit than with the Many in the Way of the Flesh. And I desire you to lay it to heart, have not you your selves too long walked After the Flesh? is it not high time for you to think of Another Course? 1 Pet. 4.3.
when we walked in Lasciviousness, Lusts, Excess of Wine, &c. When will ye walk in newness of life (as the expression is Rom. 6.4)? when shall the renewing and the renewed Spirit command, govern, act, guide you in your whole conversation? when will you so walk that you your selves (and others too) may know by the spiritualness of your deportment, that you are indeed in Christ Jesus?
when we walked in Lasciviousness, Lustiest, Excess of Wine, etc. When will you walk in newness of life (as the expression is Rom. 6.4)? when shall the renewing and the renewed Spirit command, govern, act, guide you in your Whole Conversation? when will you so walk that you your selves (and Others too) may know by the spiritualness of your deportment, that you Are indeed in christ jesus?
1. This is excellent Walking: The spiritual life is the excellent life; this speaks somewhat more than what is of man, there is something divine and supernatural in it.
1. This is excellent Walking: The spiritual life is the excellent life; this speaks somewhat more than what is of man, there is something divine and supernatural in it.
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To be acted by, to live under the conduct and guidance of the blessed Spirit, to have affections, propensions, ends, all holy, this is truely great. This is the Life which is most agreeable to the humane Nature, (not onely as consider'd in its primitive, unstained glory and excellency, but as 'tis now under its sad ruins and decays ):
To be acted by, to live under the conduct and guidance of the blessed Spirit, to have affections, propensions, ends, all holy, this is truly great. This is the Life which is most agreeable to the humane Nature, (not only as considered in its primitive, unstained glory and excellency, but as it's now under its sad ruins and decays):
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O how unbecoming, how ill doth a vitious Conversation comport even with that Reason, natural Light, and those broken excellencies which are yet left in Man!
Oh how unbecoming, how ill does a vicious Conversation comport even with that Reason, natural Light, and those broken excellencies which Are yet left in Man!
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Further, the fleshly life is a base, sordid life, but the spiritual life is a raised, noble life: So much as the Spirit is above the Flesh, the Soul above the Body, so much is the spiritual life above the sensual or carnal life.
Further, the fleshly life is a base, sordid life, but the spiritual life is a raised, noble life: So much as the Spirit is above the Flesh, the Soul above the Body, so much is the spiritual life above the sensual or carnal life.
the holy liver then (he not being alienated from Gods holiness ) lives the life of God; he acts in conformity (though under a vast, disproportion ) to the great God;
the holy liver then (he not being alienated from God's holiness) lives the life of God; he acts in conformity (though under a vast, disproportion) to the great God;
must there not then needs be unspeakable glory and excellency in Spiritual Walking? The more one lives the fleshly life the more he resembles the Beast, the more one, lives the spiritual life the more he resembles God: the Creature is not so much debased and depressed by the One, but he-is as much advanc'd and dignified by the Other. Saints may be censured and misjudged by the world,
must there not then needs be unspeakable glory and excellency in Spiritual Walking? The more one lives the fleshly life the more he resembles the Beast, the more one, lives the spiritual life the more he resembles God: the Creature is not so much debased and depressed by the One, but he-is as much advanced and dignified by the Other. Saints may be censured and misjudged by the world,
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but 'tis not so, they walk in (or after ) the Spirit and so live according to God: what a great thing is this for poor creatures to live according to God! who would not so live?
but it's not so, they walk in (or After) the Spirit and so live according to God: what a great thing is this for poor creatures to live according to God! who would not so live?
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All in them or from them is divine and spiritual; there's nothing that they do but what flows from a gracious principle, all their thoughts and affections are swallowed up in God, their love, joy, delight are unmixtly spiritual, the pleasures of the Flesh are nothing to them, they have not the least inclination to the least evil, the great thing they mind and rejoyce in is the Glory of God: O what an holy, spiritual life do the Saints live in heaven!
All in them or from them is divine and spiritual; there's nothing that they do but what flows from a gracious principle, all their thoughts and affections Are swallowed up in God, their love, joy, delight Are unmixtly spiritual, the pleasures of the Flesh Are nothing to them, they have not the least inclination to the least evil, the great thing they mind and rejoice in is the Glory of God: O what an holy, spiritual life do the Saints live in heaven!
Must not the same life then needs be excellent in the Saints here (so far forth as they can reach it in their imperfect state)? Surely none can undervalue or think low of it,
Must not the same life then needs be excellent in the Saints Here (so Far forth as they can reach it in their imperfect state)? Surely none can undervalue or think low of it,
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was there no Heaven nor no Hell yet the sincere Christian would be for holy walking, because of that excellency and intrinsick goodness which he sees in it.
was there no Heaven nor no Hell yet the sincere Christian would be for holy walking, Because of that excellency and intrinsic Goodness which he sees in it.
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It promises indeed great things but it falls exceedingly short in its performances, eminently it doth so in its promises of joy and comfort. True peace is onely to be found in a holy course: Rom. 8.6. To be spiritually minded is life and peace;
It promises indeed great things but it falls exceedingly short in its performances, eminently it does so in its promises of joy and Comfort. True peace is only to be found in a holy course: Rom. 8.6. To be spiritually minded is life and peace;
the true Christian would not for a world exchange that joy which he hath in his Soul, in and from Meditation, Prayer, the Word, Sacraments. Promises, mortification of sin holiness, communion with God, the hope of glory, for all that joy which the Sinner hath in the way of sin and in his sensual delights.
the true Christian would not for a world exchange that joy which he hath in his Soul, in and from Meditation, Prayer, the Word, Sacraments. Promises, mortification of since holiness, communion with God, the hope of glory, for all that joy which the Sinner hath in the Way of since and in his sensual delights.
Would you have the joy which is unspeakable, the peace which passeth all understanding, the consolations of God which are not small? O walk after the Spirit.
Would you have the joy which is unspeakable, the peace which passes all understanding, the consolations of God which Are not small? Oh walk After the Spirit.
pray try and then judge, be perswaded to fall upon this heavenly course, and then tell me whether wisdomes ways be not ways of pleasantness, and all her paths peace. Psal. 119.14. I have rejoyced in the way of thy testimonies as much as in all riches.
pray try and then judge, be persuaded to fallen upon this heavenly course, and then tell me whither wisdoms ways be not ways of pleasantness, and all her paths peace. Psalm 119.14. I have rejoiced in the Way of thy testimonies as much as in all riches.
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should not this allure you to walk after it? We always love to walk where our walking may be most pleasant and delightful: surely to walk with God, to live in communion with Father, Son, and Spirit, to be taken up in the contemplation and fruition of heavenly things, to be always sucking at the breasts of the Promises, to act in the daily exercis• of Grace; I say,
should not this allure you to walk After it? We always love to walk where our walking may be most pleasant and delightful: surely to walk with God, to live in communion with Father, Son, and Spirit, to be taken up in the contemplation and fruition of heavenly things, to be always sucking At the breasts of the Promises, to act in the daily exercis• of Grace; I say,
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whether he looks backward or forward all administers ground of rejoycing to him. Is it thus with the Sinner? the Sensualist? alas, 'tis quite otherwise;
whither he looks backward or forward all administers ground of rejoicing to him. Is it thus with the Sinner? the Sensualist? alas, it's quite otherwise;
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This shall ye have of mine hand ye shall lye down in s•rrow, Isa. 50.11. but Mark the perfect man and behold the upright, for the end of that man is peace, Psal. 37.37. 3. This is blessed Walking, for it evermore ends in salvation.
This shall you have of mine hand you shall lie down in s•rrow, Isaiah 50.11. but Mark the perfect man and behold the upright, for the end of that man is peace, Psalm 37.37. 3. This is blessed Walking, for it evermore ends in salvation.
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Every motion hath its terminus or end; the End of this motion (or walking) is eternal rest: Rom. 8.13. If ye through the Spirit do mortifie the deeds of the body, ye shall live: Gal. 6.18. He that soweth to the Spirit shall of the Spirit reap life everlasting: Prov. 12.28. In the way of righteousness is life.
Every motion hath its terminus or end; the End of this motion (or walking) is Eternal rest: Rom. 8.13. If you through the Spirit do mortify the Deeds of the body, you shall live: Gal. 6.18. He that Soweth to the Spirit shall of the Spirit reap life everlasting: Curae 12.28. In the Way of righteousness is life.
if the One will not allure you to an holy, heavenly conversation, nor the Other deter you from a sinful, carnal conversation, I have then no more to say:
if the One will not allure you to an holy, heavenly Conversation, nor the Other deter you from a sinful, carnal Conversation, I have then no more to say:
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If (saith he) we did believe that we should onely live the present life, there might then be some room for suspicion that we might be as wicked as others;
If (Says he) we did believe that we should only live the present life, there might then be Some room for suspicion that we might be as wicked as Others;
And now you who are Flesh-followers will nothing prevail with you? shall all these Considerations be ineffectual? will you yet persist in your fleshly course? though an Angel with a drawn sword stands before you to stop you in your evil way,
And now you who Are Flesh followers will nothing prevail with you? shall all these Considerations be ineffectual? will you yet persist in your fleshly course? though an Angel with a drawn sword Stands before you to stop you in your evil Way,
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yet ( Balaam-like ) will you go on? will you set your selves in a way that is not good (as the wicked are described Psal. 36.4.)? are you at that language We will every one walk after our own devices,
yet (Balaam-like) will you go on? will you Set your selves in a Way that is not good (as the wicked Are described Psalm 36.4.)? Are you At that language We will every one walk After our own devices,
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and we will every one do the imagination of his evil heart? or as 'tis Jer. 6.16. Stand ye in the ways and see, and ask for the old paths, where is the good way (the way of the Spirit) and walk therein, and ye shall find rest for your souls:
and we will every one do the imagination of his evil heart? or as it's Jer. 6.16. Stand you in the ways and see, and ask for the old paths, where is the good Way (the Way of the Spirit) and walk therein, and you shall find rest for your Souls:
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'Pray be intreated to read the Motives again which have been set before you, and in your most calm thoughts to pause and dwell upon the things which have been spoken.
Pray be entreated to read the Motives again which have been Set before you, and in your most Cam thoughts to pause and dwell upon the things which have been spoken.
Shall I need to add any thing further? in telling you, that all your walkings, yea every step you take is known to God, ( Job 21.4. Job 34.21. Psal. 139.3. Psal. 119.168):
Shall I need to add any thing further? in telling you, that all your walkings, yea every step you take is known to God, (Job 21.4. Job 34.21. Psalm 139.3. Psalm 119.168):
that God judges of every man here, and hereafter will judge every man at the Great Day, according to his walking, ( Eccles. 11.9. 2 Cor. 5.10. Eccles. 12.14):
that God judges of every man Here, and hereafter will judge every man At the Great Day, according to his walking, (Eccles. 11.9. 2 Cor. 5.10. Eccles. 12.14):
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that Death will come with a dreadful aspect where the life hath been carual and sinful: that in the way of the Flesh you are in danger of treading upon Serpents, Vipers, Adders, Scorpions, every •••p you take:
that Death will come with a dreadful aspect where the life hath been carual and sinful: that in the Way of the Flesh you Are in danger of treading upon Serpents, Vipers, Adders, Scorpions, every •••p you take:
Are any of you through grace made spiritual, and do you live the spiritual life? have you received the Spirit, and do you also walk after the Spirit? what cause have you to bless God! yea, what thankfulness can be high enough to him who hath brought you to this!
are any of you through grace made spiritual, and do you live the spiritual life? have you received the Spirit, and do you also walk After the Spirit? what cause have you to bless God! yea, what thankfulness can be high enough to him who hath brought you to this!
Why do you not walk just as others do? why is not the Flesh as powerful, as predominant in you as 'tis in others? why does not the very worst of the Flesh prevail over you? why are not you Atheists, Scoffers at Religion, Drunkards, Adulterers, open and notorious Sinners? surely all must be resolved into the discriminating grace of God;
Why do you not walk just as Others do? why is not the Flesh as powerful, as predominant in you as it's in Others? why does not the very worst of the Flesh prevail over you? why Are not you Atheists, Scoffers At Religion, Drunkards, Adulterers, open and notorious Sinners? surely all must be resolved into the discriminating grace of God;
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and very tamely lacquey'd it after every base lust; is not God to be admir'd upon that blessed change which he hath wrought in you? Eph. 2.1, 2, 3. You hath he quickened who were dead in trespasses and sins:
and very tamely lacqueyed it After every base lust; is not God to be admired upon that blessed change which he hath wrought in you? Ephesians 2.1, 2, 3. You hath he quickened who were dead in Trespasses and Sins:
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wherein in time past ye walked according to the course of this world, &c. Among whom also, we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind;
wherein in time passed you walked according to the course of this world, etc. Among whom also, we all had our Conversation in times passed in the Lustiest of our Flesh, fulfilling the Desires of the Flesh, and of the mind;
when we were dead in Sins hath quickened us together with Christ. Tit. 3.3. For we our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures:
when we were dead in Sins hath quickened us together with christ. Tit. 3.3. For we our selves also were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures:
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O let the Lord be forever magnified, who hath delivered you from fleshly walking, and brought you over to that which is spiritual and heavenly. And this must the rather be done,
Oh let the Lord be forever magnified, who hath Delivered you from fleshly walking, and brought you over to that which is spiritual and heavenly. And this must the rather be done,
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because you now have so clear, so convincing an evidence of your being in Christ; is not that a great thing? The blessedness of this Ʋnion with Christ hath been fully set before you;
Because you now have so clear, so convincing an evidence of your being in christ; is not that a great thing? The blessedness of this Ʋnion with christ hath been Fully Set before you;
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are you so universally acted by the Spirit of God and the sanctified Nature, as you might be? O do you so constantly live under the guidance and conduct of the Spirit, as you might and should? is he your guide no sooner to show you the right way, but presently and readily you engage therein? are all your affections so pure and heavenly as God requires? are there not many strong inclinations to evil yet remaining in you? are your Ends in all things so sublime and spiritual, as the Gospel commands? Ah! something is yet wanting, there is yet room for growth, you have not yet arrived at perfection (as the Apostle speaks of himself Not as though I had already attained, &c Phil. 3.11).
Are you so universally acted by the Spirit of God and the sanctified Nature, as you might be? O do you so constantly live under the guidance and conduct of the Spirit, as you might and should? is he your guide no sooner to show you the right Way, but presently and readily you engage therein? Are all your affections so pure and heavenly as God requires? Are there not many strong inclinations to evil yet remaining in you? Are your Ends in all things so sublime and spiritual, as the Gospel commands? Ah! something is yet wanting, there is yet room for growth, you have not yet arrived At perfection (as the Apostle speaks of himself Not as though I had already attained, etc. Philip 3.11).
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O that every day you might rise higher and higher in heavenly walking! that the Flesh might decrease and the Spirit increase, the carnal part (like the house of Saul ) might still be going down,
O that every day you might rise higher and higher in heavenly walking! that the Flesh might decrease and the Spirit increase, the carnal part (like the house of Saul) might still be going down,
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I beseech you, do not stay where you are but still be pressing forward. Walking 'tis motus progressivus; so it should be in your walking after the Spirit: as there is a going from strength to strength Psal. 84.7. from faith to faith Rom. 1.17. so there should be also from spiritualness to spiritualness. And Walking 'tis motus uniformis; are you so steady, so eaven and uniform in your walkings as you ought? In a statue or piece of Art all the several parts are uniform and proportionable, or else it loses in its exactness and curiosity; and should it not be so too in the Spiritual Life? (but I'le onely keep to the Metaphor of the cavenness of the Christians Walking).
I beseech you, do not stay where you Are but still be pressing forward. Walking it's motus progressivus; so it should be in your walking After the Spirit: as there is a going from strength to strength Psalm 84.7. from faith to faith Rom. 1.17. so there should be also from spiritualness to spiritualness. And Walking it's motus uniformis; Are you so steady, so eaven and uniform in your walkings as you ought? In a statue or piece of Art all the several parts Are uniform and proportionable, or Else it loses in its exactness and curiosity; and should it not be so too in the Spiritual Life? (but I'll only keep to the Metaphor of the cavenness of the Christians Walking).
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Sometimes you are in the way of the Spirit, then presently in the way of the Flesh; you do not make straight-paths (as the Apostle advises Heb. 12.13):
Sometime you Are in the Way of the Spirit, then presently in the Way of the Flesh; you do not make straight-paths (as the Apostle advises Hebrew 12.13):
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how do your partial closures and compliances with the carnal part too often intercept the light of God's countenance, interrupt your communion with him,
how do your partial closures and compliances with the carnal part too often intercept the Light of God's countenance, interrupt your communion with him,
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when will you walk in the path of Holiness so as not to turn to the right hand or to the left, (as the Word enjoins, see Prov. 4.27. Deut. 5.32)? Again, is your Spiritual walking so visible as it should be? so as to convince the world that there is such a life, such a course as hath been described? Truly men question whether there be such a thing because you who pretend to it come so short of it;
when will you walk in the path of Holiness so as not to turn to the right hand or to the left, (as the Word enjoins, see Curae 4.27. Deuteronomy 5.32)? Again, is your Spiritual walking so visible as it should be? so as to convince the world that there is such a life, such a course as hath been described? Truly men question whither there be such a thing Because you who pretend to it come so short of it;
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when you speak, act just as others, are as wordly, vain, passionate, selfish, revengeful as others, who will believe that there is in reality any such walking after the Spirit? or that there is more in it than meer fancy and pretence? How did Pauls Spirit rise in him, upon the surmises and censures of some who thought of him as though he walked according to the Flesh? and can you (as to your selves) no• onely bear such censures but (which is much worse) give too just occasion for them? Further let me ask you, doth this Holy walking intermingle it self with your whole conversation? even in your natural and civil actions do you walk after the Spirit? when you eat and drink is your eye upon the glory of God? in common actions have you special and peculiar aimes and principles? the very animal life which you live in the Flesh do you live by the Faith of the Son of God (as Paul did Gal. 2.20)? 'Tis a great mistake to limit this walking after the Spirit to actions materially spiritual, or to the positive duties of Religion; No, at all times, in all actions you are so to walk, doing all from a spiritual Principle, by a spiritual Rule, to a spiritual End. 'Tis one thing to be employ'd in some acts that are spiritual, and another thing to be spiritual in all acts; the fleshly Walker may do the First, but Saints must endeavour after the Last. At your Tables, in your Shops, in your civil Converses, you may (and ought) to live the heavenly life as well as in hearing the Word, Prayer, and such religious Duties.
when you speak, act just as Others, Are as wordly, vain, passionate, selfish, revengeful as Others, who will believe that there is in reality any such walking After the Spirit? or that there is more in it than mere fancy and pretence? How did Paul's Spirit rise in him, upon the surmises and censures of Some who Thought of him as though he walked according to the Flesh? and can you (as to your selves) no• only bear such censures but (which is much Worse) give too just occasion for them? Further let me ask you, does this Holy walking intermingle it self with your Whole Conversation? even in your natural and civil actions do you walk After the Spirit? when you eat and drink is your eye upon the glory of God? in Common actions have you special and peculiar aims and principles? the very animal life which you live in the Flesh do you live by the Faith of the Son of God (as Paul did Gal. 2.20)? It's a great mistake to limit this walking After the Spirit to actions materially spiritual, or to the positive duties of Religion; No, At all times, in all actions you Are so to walk, doing all from a spiritual Principle, by a spiritual Rule, to a spiritual End. It's one thing to be employed in Some acts that Are spiritual, and Another thing to be spiritual in all acts; the fleshly Walker may do the First, but Saints must endeavour After the Last. At your Tables, in your Shops, in your civil Converses, you may (and ought) to live the heavenly life as well as in hearing the Word, Prayer, and such religious Duties.
Now is it thus with you? are you holy, spiritual in all manner of conversation, in every winding and turn of the life (as the Apostle exhorts 1 Pet. 1.15)? And once more let me ask you (and 'pray call your own Souls to account about it), is there not some one or other secret by-path of the Flesh which you walk in? this holy David prayed against, Psal. 139.24. See if there be [ any wicked way ] in me, and lead me in the way everlasting.
Now is it thus with you? Are you holy, spiritual in all manner of Conversation, in every winding and turn of the life (as the Apostle exhorts 1 Pet. 1.15)? And once more let me ask you (and pray call your own Souls to account about it), is there not Some one or other secret bypath of the Flesh which you walk in? this holy David prayed against, Psalm 139.24. See if there be [ any wicked Way ] in me, and led me in the Way everlasting.
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Here's sufficient ground of assurance that there is no condemnation to you, that you are in Christ Jesus; and is not that matter of rejoicing? You are within the Character here given of such who are in Christ, therefore you are in him,
Here's sufficient ground of assurance that there is no condemnation to you, that you Are in christ jesus; and is not that matter of rejoicing? You Are within the Character Here given of such who Are in christ, Therefore you Are in him,
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they tell you that God sent his Son to condemn Sin, to fulfil the Law, and all for such spiritual Walkers as you are, (for upon them the Character is repeated again).
they tell you that God sent his Son to condemn since, to fulfil the Law, and all for such spiritual Walker's as you Are, (for upon them the Character is repeated again).
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Nothing more certain than that Flesh is in you, and will be so whilst you are in the Flesh; you must carry it with you to your very grave, the Body of sin and the other Body must both be buried together;
Nothing more certain than that Flesh is in you, and will be so while you Are in the Flesh; you must carry it with you to your very grave, the Body of since and the other Body must both be buried together;
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Paul himself complained of the Flesh, yea of the strength and power of it, yet for all that he says here ( v. 4.) we walk not after the Flesh but after the Spirit;
Paul himself complained of the Flesh, yea of the strength and power of it, yet for all that he Says Here (v. 4.) we walk not After the Flesh but After the Spirit;
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The Flesh sometimes is too hard for you, but you do not consent to it, it hath not the full allowance and approbation of the Will, you do not give up your selves in a willing subjection to it, what it doth 'tis from meer force and strength, you cry our to God daily for help against it: well!
The Flesh sometime is too hard for you, but you do not consent to it, it hath not the full allowance and approbation of the Will, you do not give up your selves in a willing subjection to it, what it does it's from mere force and strength, you cry our to God daily for help against it: well!
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The Damsel under the Law that was ravished, if she cry'd out for help and did not consent to the fact, was to be acquitted, Deut. 22.25. so you do to God under the assaults of the Flesh, and so God will do to you.
The Damsel under the Law that was ravished, if she cried out for help and did not consent to the fact, was to be acquitted, Deuteronomy 22.25. so you do to God under the assaults of the Flesh, and so God will do to you.
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I have also told you, that you must distinguish betwixt lapses into sin and walking in sin; thou sometimes fallest by the Flesh but yet thou doest not walk after the Flesh: where the fleshly act (especially if it be gross ) is not repeated, where the Soul resists it, where there is a rising again by repentance, deep humiliation for for what is past, and all diligent circumspection and stedfast resolation (in God's strength) for the time to come; there 'tis but a lapse and not a walking. This I hope is your case; and if so,
I have also told you, that you must distinguish betwixt lapses into since and walking in since; thou sometime Fallest by the Flesh but yet thou dost not walk After the Flesh: where the fleshly act (especially if it be gross) is not repeated, where the Soul resists it, where there is a rising again by Repentance, deep humiliation for for what is passed, and all diligent circumspection and steadfast resolation (in God's strength) for the time to come; there it's but a lapse and not a walking. This I hope is your case; and if so,
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And as to the positive part, the walking after the Spirit, though you come short as to degrees and are not so rais'd in the spiritual life as you ought,
And as to the positive part, the walking After the Spirit, though you come short as to Degrees and Are not so raised in the spiritual life as you ought,
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The Spirit is your Principle, your Guide, spiritual objects have your affections, the Heart inclines and bends chiefly to that which is good, your great end is to enjoy and glorifie God;
The Spirit is your Principle, your Guide, spiritual objects have your affections, the Heart inclines and bends chiefly to that which is good, your great end is to enjoy and Glorify God;
God accepts of you and will deal, with you as persons really ingrafted into Christ: your holy walking discovers your Ʋnion, and your Ʋnion secures your Non-condemnation. What have you to do,
God accepts of you and will deal, with you as Persons really ingrafted into christ: your holy walking discovers your Ʋnion, and your Ʋnion secures your Noncondemnation. What have you to do,
but to beg of God that he will yet guide you, and more and more fix and stablish you in this your spiritual walking? He that knows the goodness of your Way, knows also the weakness of your Graces.
but to beg of God that he will yet guide you, and more and more fix and establish you in this your spiritual walking? He that knows the Goodness of your Way, knows also the weakness of your Graces.
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O pray much for strengthening Grace, that you may stedfastly continue, in your holy course to the end. Psal. 17.5. Hold up my goings in thy paths that my footsteps slip not: Psal. 119.117. Hold thou me up and I shall be safe, and I will have respect unto thy statutes continually.
Oh pray much for strengthening Grace, that you may steadfastly continue, in your holy course to the end. Psalm 17.5. Hold up my goings in thy paths that my footsteps slip not: Psalm 119.117. Hold thou me up and I shall be safe, and I will have respect unto thy statutes continually.
2. To answer those usual and common Objections which too many do raise against it. But the due handling of these two Heads would take me up some considerable time,
2. To answer those usual and Common Objections which too many do raise against it. But the due handling of these two Heads would take me up Some considerable time,
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I have done with the First Verse; There is therefore now no Condemnation to them which are in Christ Jesus, who walk not after the Flesh but after the Spirit.
I have done with the First Verse; There is Therefore now no Condemnation to them which Are in christ jesus, who walk not After the Flesh but After the Spirit.
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and made good against the Papists. In the Words something imply'd, something express'd. All reduc'd to three Heads; A gracious Deliverance, the Subject, the Author of that deliverance.
and made good against the Papists. In the Words something implied, something expressed. All reduced to three Heads; A gracious Deliverance, the Subject, the Author of that deliverance.
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What Sin is here mainly intended? How far the being made free from it doth reach? Whether it points to the Guilt or Power of Sin? What is meant by the Law of Sin? Of deliverance from the Law of Sin and Death. Paul instances in himself as the Subject of it:
What since is Here mainly intended? How Far the being made free from it does reach? Whither it points to the Gilded or Power of since? What is meant by the Law of since? Of deliverance from the Law of since and Death. Paul instances in himself as the Subject of it:
What that is which is in Christ Jesus? is it the Life, or the Spirit, or the Law of the Spirit? In the close one Truth briefly handled, That the Holy Spirit is the Spirit of Life. How or in what respects he is so? Some short Application made thereof.
What that is which is in christ jesus? is it the Life, or the Spirit, or the Law of the Spirit? In the close one Truth briefly handled, That the Holy Spirit is the Spirit of Life. How or in what respects he is so? some short Application made thereof.
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THe Apostle having in the former Verse more succinctly laid down that great Truth upon which he designed to build his following discourse, he here in this Verse falls upon the amplifying and enlarging of himself about it:
THe Apostle having in the former Verse more succinctly laid down that great Truth upon which he designed to built his following discourse, he Here in this Verse falls upon the amplifying and enlarging of himself about it:
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'Tis obvious at the first view, that this Verse doth not onely immediately follow but that in its Matter it is link'd and imbodied with the Former; the particle [ For ] plainly shows that 'tis brought in to prove or to explain something there asserred, For the Law of the Spirit, &c. Now the Apostle having there 1. propounded the happy state of persons in Christ;
It's obvious At the First view, that this Verse does not only immediately follow but that in its Matter it is linked and embodied with the Former; the particle [ For ] plainly shows that it's brought in to prove or to explain something there asserred, For the Law of the Spirit, etc. Now the Apostle having there 1. propounded the happy state of Persons in christ;
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a Question here doth arise Which of these Two doth he in this Verse design to prove or open? (I say to prove or open, for the Words may come in by way of illustration as well as by way of proof or argumentation )
a Question Here does arise Which of these Two does he in this Verse Design to prove or open? (I say to prove or open, for the Words may come in by Way of illustration as well as by Way of proof or argumentation)
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That is done two ways, partly by the Spirit of Christ, partly by the Merit of Christ: In order to the Sinners Justification and Salvation two things are necessary, 1. he must be freed from the tyranny, usurpation, and dominion of sin:
That is done two ways, partly by the Spirit of christ, partly by the Merit of christ: In order to the Sinners Justification and Salvation two things Are necessary, 1. he must be freed from the tyranny, usurpation, and dominion of since:
the Former, by the Spirit of Christ, (which is spoken to in this Second Verse ), the Latter, by the Merit or Satisfactory Obedience of Christ in his own Person (which is spoken to in the Third and Fourth Verses ).
the Former, by the Spirit of christ, (which is spoken to in this Second Verse), the Latter, by the Merit or Satisfactory obedience of christ in his own Person (which is spoken to in the Third and Fourth Verses).
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2. Then Secondly they way refer too to the Character or Description [ who walk not after, &c. ] It might be ask'd, How doth the truth of this appear (viz.) that persons in Christ do thus walk? or rather,
2. Then Secondly they weigh refer too to the Character or Description [ who walk not After, etc. ] It might be asked, How does the truth of this appear (viz.) that Persons in christ do thus walk? or rather,
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How comes it about that Such do arrive at this spiritual course? The Apostle answers, The Law of the Spirit of Life hath freed Such from the Law of Sin: (q.
How comes it about that Such do arrive At this spiritual course? The Apostle answers, The Law of the Spirit of Life hath freed Such from the Law of since: (q.
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for the mighty power of the Spirit of God having subdued Sin and broke its strength and dominion in these persons, upon this they are brought to holy walking, or therefore they do so walk. In this reference several Expositers carry the Words; (but this for their Connexion ).
for the mighty power of the Spirit of God having subdued since and broke its strength and dominion in these Persons, upon this they Are brought to holy walking, or Therefore they do so walk. In this Referente several Expositors carry the Words; (but this for their Connexion).
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Some Divines make them to be (in part) Proleptical; as if the Apostle, foreseeing some Objections which might be made against what he had laid down, did here design to prevent and anticipate those Objections. For as to both the forementioned Things, doubts and discouragements might arise in some who were in Christ:
some Divines make them to be (in part) Proleptical; as if the Apostle, Foreseeing Some Objections which might be made against what he had laid down, did Here Design to prevent and anticipate those Objections. For as to both the forementioned Things, doubts and discouragements might arise in Some who were in christ:
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They might object thus, Blessed Paul! thou saist there is no condemnation to them who are in Christ, but how can this be? what? so much Sin and Guilt, and yet no Condemnation? can we (who are nothing but a very mass of Sin ) be thus safe and secure as to our eternal state? O this we scarce know how to believe!
They might Object thus, Blessed Paul! thou Sayest there is no condemnation to them who Are in christ, but how can this be? what? so much since and Gilded, and yet no Condemnation? can we (who Are nothing but a very mass of since) be thus safe and secure as to our Eternal state? O this we scarce know how to believe!
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To obviate this double Objection or Discouragement the Apostle brings in these Words; in which he renders both the Priviledge and the Property (of persons interested in it) real and credible, (viz) by their being freed from the Law of Sin and Death through the Law of the Spirit.
To obviate this double Objection or Discouragement the Apostle brings in these Words; in which he renders both the Privilege and the Property (of Persons interested in it) real and credible, (videlicet) by their being freed from the Law of since and Death through the Law of the Spirit.
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'Tis as if he had said, 'tis too true that even such who are in Christ will have Sin in them, and sin will (too often) be committed by them; yet for all this I say that such shall not be condemned, why? because they are freed from the Law of Sin, and so consequently from the Law of Death: Sin (I grant) is in them but 'tis not a Law in them or to them; it still keeps its residence in them but its reign, its commanding power is gone;
It's as if he had said, it's too true that even such who Are in christ will have since in them, and since will (too often) be committed by them; yet for all this I say that such shall not be condemned, why? Because they Are freed from the Law of since, and so consequently from the Law of Death: since (I grant) is in them but it's not a Law in them or to them; it still keeps its residence in them but its Reign, its commanding power is gone;
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now where it is not commanding it shall not be condemning: So then (this notwithstanding) the foundation of a Believers Safety and Comfort stands firm and unshaken.
now where it is not commanding it shall not be condemning: So then (this notwithstanding) the Foundation of a Believers Safety and Comfort Stands firm and unshaken.
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And for the Other discouragement, here is a kind of tacit and implicit Concession that the people of God are Flesh as well as Spirit, and that as to some particular acts through infirmity they may follow the guidance and motions of the Flesh;
And for the Other discouragement, Here is a kind of tacit and implicit Concession that the people of God Are Flesh as well as Spirit, and that as to Some particular acts through infirmity they may follow the guidance and motions of the Flesh;
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there is another Law which hath thrust out that Law of Sin (viz.) the Law of the Spirit. Indeed time was when they were at the beck and command of the Flesh, when they walked after it; but the Law of the Spirit having taken hold of them,
there is Another Law which hath thrust out that Law of since (viz.) the Law of the Spirit. Indeed time was when they were At the beck and command of the Flesh, when they walked After it; but the Law of the Spirit having taken hold of them,
and the rather, because 'tis made use of and insisted upon in some matters of Controversie. That which unites Verse and Verse, divides party and party; this little Word is made to bear its part in some sharp Contests,
and the rather, Because it's made use of and insisted upon in Some matters of Controversy. That which unites Verse and Verse, divides party and party; this little Word is made to bear its part in Some sharp Contests,
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and though to us at the first view it may seem but inconsiderable, yet 'tis not so to the ROMANISTS who (in their arguings against PROTESTANTS ) make no small use of it.
and though to us At the First view it may seem but inconsiderable, yet it's not so to the ROMANISTS who (in their arguings against PROTESTANTS) make no small use of it.
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They tell us that 'tis here to be taken causally, as containing in it the Ground of Justification; that it points to inherent Righteousness as the Cause of the Non-condemnation before spoken of;
They tell us that it's Here to be taken causally, as containing in it the Ground of Justification; that it points to inherent Righteousness as the Cause of the Noncondemnation before spoken of;
but by his own personal inherent righteousness. For (say they) the Apostle having said that there is no condemnation to them who are in Christ, he proves it from inherent righteousness as the proper and formal cause of it;
but by his own personal inherent righteousness. For (say they) the Apostle having said that there is no condemnation to them who Are in christ, he Proves it from inherent righteousness as the proper and formal cause of it;
there is no Condemnation For the Law of the Spirit, &c. And (that the Argument may be the more pressing and concluding to us PROTESTANTS ) they urge, that Calvin and Beza themselves do make this Law of the Spirit of Life to point to grace, regeneration, inherent righteousness.
there is no Condemnation For the Law of the Spirit, etc. And (that the Argument may be the more pressing and concluding to us PROTESTANTS) they urge, that calvin and Beza themselves do make this Law of the Spirit of Life to point to grace, regeneration, inherent righteousness.
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To whom I reply, 1. That 'tis not safe (either for Them or Ʋs ), in matters of great moment to lay too great a stress upon little Words (which onely joyn Verse and Verse together),
To whom I reply, 1. That it's not safe (either for Them or Ʋs), in matters of great moment to lay too great a stress upon little Words (which only join Verse and Verse together),
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For our Opinion of Justification by the alone righteousness of Christ imputed to the Sinner and laid hold on by Faith, we ground it upon several full and entire Discourses where our Apostle doth professedly handle that Argument, proving Justification to be according to what we hold:
For our Opinion of Justification by the alone righteousness of christ imputed to the Sinner and laid hold on by Faith, we ground it upon several full and entire Discourses where our Apostle does professedly handle that Argument, proving Justification to be according to what we hold:
But our Adversaries to prove their justification by inherent righteousness, very often (I do not say always ) catch at some little single word, and that they make the foundation which they build this Opinion upon.
But our Adversaries to prove their justification by inherent righteousness, very often (I do not say always) catch At Some little single word, and that they make the Foundation which they built this Opinion upon.
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for in truth they have not so much as even this little Word to favour them), we set the whole third, fourth, fifth Chapter of this Epistle to the Romans, where the Apostle in a full discourse upon it doth plainly lay Justification upon imputed, not upon inherent righteousness: and which of us now do build upon the surest and safest bottom?
for in truth they have not so much as even this little Word to favour them), we Set the Whole third, fourth, fifth Chapter of this Epistle to the Roman, where the Apostle in a full discourse upon it does plainly lay Justification upon imputed, not upon inherent righteousness: and which of us now do built upon the Surest and Safest bottom?
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and not to the priviledge? (some of their own Authors do carry it so), where then is the strength of their Argument from it to prove the fonmal Cause of No Condemnation? All that then can be deduced from the Words is this, that Grace in the heart is the Cause of an holy life;
and not to the privilege? (Some of their own Authors do carry it so), where then is the strength of their Argument from it to prove the fonmal Cause of No Condemnation? All that then can be deduced from the Words is this, that Grace in the heart is the Cause of an holy life;
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what is this against us? And (with respect to their Glosses ) who questions or denies inherent righteousness? or that that doth free from sin? provided you take it with a double limitation, (1.) that the freeing from Sin upon regeneration be understood of the taking away its power: (2.) that it be not carried so far as quite to justle out imputed righteousness, or set so high as to have that attributed to it which is onely proper to Christs righteousness. Our Adversaries misrepresent our Opinions,
what is this against us? And (with respect to their Glosses) who questions or Denies inherent righteousness? or that that does free from since? provided you take it with a double limitation, (1.) that the freeing from since upon regeneration be understood of the taking away its power: (2.) that it be not carried so Far as quite to justle out imputed righteousness, or Set so high as to have that attributed to it which is only proper to Christ righteousness. Our Adversaries misrepresent our Opinions,
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the Sense and motion prove the life, but 'tis the living Soul which is the cause of life: So here, the Believer shall not be condemned because the Law of the Spirit of Life, &c. this evinces the certainty of the thing but 'tis not the proper Cause of it.
the Sense and motion prove the life, but it's the living Soul which is the cause of life: So Here, the Believer shall not be condemned Because the Law of the Spirit of Life, etc. this evinces the certainty of the thing but it's not the proper Cause of it.
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4. 'Tis very true that Calvin (in part) doth interpret the Words of regeneration and inherent righteousness; but then (foreseeing the Objection that would be made upon it) he explains himself about it,
4. It's very true that calvin (in part) does interpret the Words of regeneration and inherent righteousness; but then (Foreseeing the Objection that would be made upon it) he explains himself about it,
but onely as these two always go together, and as this is the order and method of God wherein he justifies. And 'tis true too that Beza doth take in here (under the Law of the Spirit ) Regeneration and Sanctification; but then 'tis very well known what he makes to be the Law of the Spirit of Life principally, (viz.) the Sanctity and Holiness of Christ's humane Nature, which (he saith) being imputed to the Believer he is thereupon justified. And now Calvin and Beza have lost all their credit:
but only as these two always go together, and as this is the order and method of God wherein he Justifies. And it's true too that Beza does take in Here (under the Law of the Spirit) Regeneration and Sanctification; but then it's very well known what he makes to be the Law of the Spirit of Life principally, (viz.) the Sanctity and Holiness of Christ's humane Nature, which (he Says) being imputed to the Believer he is thereupon justified. And now calvin and Beza have lost all their credit:
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So long as they expounded the Words of inherent righteousness they were very sound and orthodox, but now they thus explain themselves no Censures are severe enough for them;
So long as they expounded the Words of inherent righteousness they were very found and orthodox, but now they thus explain themselves no Censures Are severe enough for them;
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In short (as was said in the handling of the foregoing Verse ) we are for inherent righteousness as well as our Opposers, (though they are pleased very freely to calumniate us,
In short (as was said in the handling of the foregoing Verse) we Are for inherent righteousness as well as our Opposers, (though they Are pleased very freely to calumniate us,
We are for infallibilis nexus an inseparable connexion betwixt Justification and Sanctification, where there is the blood there is the water also, (for Christ came by both 1 Joh. 5.6).
We Are for Infallible nexus an inseparable connexion betwixt Justification and Sanctification, where there is the blood there is the water also, (for christ Come by both 1 John 5.6).
We further hold, that Regeneration, Habitual and Actual Righteousness, are the indispensible Conditions of eternal life and absolutely necessary thereunto:
We further hold, that Regeneration, Habitual and Actual Righteousness, Are the indispensible Conditions of Eternal life and absolutely necessary thereunto:
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Nay, some worthy Divines go so far as to make them Causa sine quâ non even with respect to Justification. But all this is nothing unless we make them the proper, formal cause of Justification; which we cannot do, that being a thing so diametrically opposite to Gospel-revelation. This block being removed out of my way, now I proceed.
Nay, Some worthy Divines go so Far as to make them Causa sine quâ non even with respect to Justification. But all this is nothing unless we make them the proper, formal cause of Justification; which we cannot do, that being a thing so diametrically opposite to Gospel revelation. This block being removed out of my Way, now I proceed.
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[ The Law of the Spirit of Life, &c. ] In the Former Verse you had contrary Principles ( Flesh and Spirit ), in this you have contrary Laws: here is Law in opposition to Law, the Law of the Spirit set against the Law of Sin, the Law of the Spirit of Life against the Law of Death; the Law of Sin inslaving us against the Law of the Spirit freeing us from that slavery.
[ The Law of the Spirit of Life, etc. ] In the Former Verse you had contrary Principles (Flesh and Spirit), in this you have contrary Laws: Here is Law in opposition to Law, the Law of the Spirit Set against the Law of since, the Law of the Spirit of Life against the Law of Death; the Law of since enslaving us against the Law of the Spirit freeing us from that slavery.
The Opening of these things will be my present business, for I cannot well pitch upon the Doctrinal Observations till I have cleared up the Sense of the Words and the Apostles main Scope and design in them.
The Opening of these things will be my present business, for I cannot well pitch upon the Doctrinal Observations till I have cleared up the Sense of the Words and the Apostles main Scope and Design in them.
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In order to which, I will reduce the whole Matter contained in them to these Three Heads, A Gracious Deliverance, the Subject, the Author or Efficient of that Deliverance.
In order to which, I will reduce the Whole Matter contained in them to these Three Heads, A Gracious Deliverance, the Subject, the Author or Efficient of that Deliverance.
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As to the First of these (if you consider them as distinct ) the being made free from the Law of Sin, for the better understanding thereof I desire you to take notice of the following Particulars 1. That by [ Sin ] the Apostle chiefly aims at the Root Sin, the Sin of Nature, or the sinful depraved Nature which is in falt'n Man. 'Tis the same with the [ Flesh ] spoken of before,
As to the First of these (if you Consider them as distinct) the being made free from the Law of since, for the better understanding thereof I desire you to take notice of the following Particulars 1. That by [ since ] the Apostle chiefly aims At the Root since, the since of Nature, or the sinful depraved Nature which is in falt'n Man. It's the same with the [ Flesh ] spoken of before,
which though ('tis true) it be here applied to Death as well as to Sin, yet that is either in a more large and improper Sense, (for the Apostle having first spoken of freedome from sin, and set it forth by that term which was proper to it, he was not sollicitous to be so accurate as to vary his expression for the Other, but would make the same to serve for both);
which though (it's true) it be Here applied to Death as well as to since, yet that is either in a more large and improper Sense, (for the Apostle having First spoken of freedom from since, and Set it forth by that term which was proper to it, he was not solicitous to be so accurate as to vary his expression for the Other, but would make the same to serve for both);
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This is that Sin which hath the greatest power in and over the Soul. Particular and Actual Sins do but derive their power from this; all that dominion and strength which they have is but delegated, the Supream, Sovereign, Original dominion of Sin is seated in the corrupt Nature: there chiefly is that Law of Sin which Believers are freed from; (yet in subordination to this, the power of particular sins and deliverance from that is here also to be taken in). 2. The Apostle doth not say, that Believers are simply and absolutely made free from Sin, onely that they are made free from the [ Law of Sin ].
This is that since which hath the greatest power in and over the Soul. Particular and Actual Sins do but derive their power from this; all that dominion and strength which they have is but delegated, the Supreme, Sovereign, Original dominion of since is seated in the corrupt Nature: there chiefly is that Law of since which Believers Are freed from; (yet in subordination to this, the power of particular Sins and deliverance from that is Here also to be taken in). 2. The Apostle does not say, that Believers Are simply and absolutely made free from since, only that they Are made free from the [ Law of since ].
There's a great difference betwixt Sin and the Law of Sin: a total freedome from the Former none have in this life, (no, not they who are most under the Law of the Spirit ).
There's a great difference betwixt since and the Law of since: a total freedom from the Former none have in this life, (no, not they who Are most under the Law of the Spirit).
The Text therefore doth not speak of absolute freedom from Sin, for that being unattainable here below is yet to come, (and so it falls under the glorious liberty of the Sons of God mentioned Verse 21):
The Text Therefore does not speak of absolute freedom from since, for that being unattainable Here below is yet to come, (and so it falls under the glorious liberty of the Sons of God mentioned Verse 21):
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and therefore it must be limited to freedom from the Law of Sin onely. 3. There is in this life a Twofold Freedom from Sin, the One respects its Guilt, the Other its Power. 'Tis a Law in both respects: in reference to Guilt, as it binds the Creature over to answer at Gods Barr for what he hath done, and makes him obnoxious to punnishment: in reference to Power, as it rules, commands, and exercises a strange kind of Tyranny and Dominion over the Sinner.
and Therefore it must be limited to freedom from the Law of since only. 3. There is in this life a Twofold Freedom from since, the One respects its Gilded, the Other its Power. It's a Law in both respects: in Referente to Gilded, as it binds the Creature over to answer At God's Bar for what he hath done, and makes him obnoxious to punishment: in Referente to Power, as it rules, commands, and exercises a strange kind of Tyranny and Dominion over the Sinner.
Now Believers are freed from Sin in both of these respects, namely (as was said but just now) in Justification from the guilt, in Regeneration from the power of it.
Now Believers Are freed from since in both of these respects, namely (as was said but just now) in Justification from the guilt, in Regeneration from the power of it.
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But here a Question must be resolved, (viz.) Which doth the Apostle here speak of? which of these two parts of the Saints Freedome from Sin is here primarily and principally intended?
But Here a Question must be resolved, (viz.) Which does the Apostle Here speak of? which of these two parts of the Saints Freedom from since is Here primarily and principally intended?
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Austine took in Both, and therefore he sometimes opens it by the One, sometimes by the Other. Amongst Modern Expositors Some interpret the Words of Freedome from the guilt of sin, they making them chiefly to point to that grace which is given out in Justification: Others interpret them of Freedome from the power of sin, they referring them to that grace which is proper to Regeneration. The Opinion of the Latter I prefer,
Augustine took in Both, and Therefore he sometime Opens it by the One, sometime by the Other. among Modern Expositors some interpret the Words of Freedom from the guilt of since, they making them chiefly to point to that grace which is given out in Justification: Others interpret them of Freedom from the power of since, they referring them to that grace which is proper to Regeneration. The Opinion of the Latter I prefer,
I conceive, the Law of Sin mainly refers to the power of Sin, and therefore the freedome from the Law of Sin must also mainly refer to the being freed from the power of Sin. As to the taking away of its Guilt, that the Apostle speaks to in the following Verse, (for that's the condemning of it there mentioned);
I conceive, the Law of since mainly refers to the power of since, and Therefore the freedom from the Law of since must also mainly refer to the being freed from the power of Sin. As to the taking away of its Gilded, that the Apostle speaks to in the following Verse, (for that's the condemning of it there mentioned);
You have him (Chap. 7.) sadly complaining of the Law in his Members, of the Law of Sin; now nothing more evident than that he thereby designs to set forth, not Sins guilt, but that great (though not full ) power and strength which Sin had in him,
You have him (Chap. 7.) sadly complaining of the Law in his Members, of the Law of since; now nothing more evident than that he thereby designs to Set forth, not Sins guilt, but that great (though not full) power and strength which since had in him,
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and if that be the proper notion of the Law of Sin there; then why not here? And besides, the Word here used [ NONLATINALPHABET ] hath made free, both in Scripture and also in Common Authors usually notes the freeing of One who is under bondage and slavery: it doth not so properly note the freeing of a Malefactor from his Guilt, and from that condemnatory sentence which he deserves;
and if that be the proper notion of the Law of since there; then why not Here? And beside, the Word Here used [ ] hath made free, both in Scripture and also in Common Authors usually notes the freeing of One who is under bondage and slavery: it does not so properly note the freeing of a Malefactor from his Gilded, and from that condemnatory sentence which he deserves;
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and so it falls in exactly with that notion of freedome which I am upon. Therefore the Arabick Translator well renders it by Emancipavit me à lege peccati, & mortis;
and so it falls in exactly with that notion of freedom which I am upon. Therefore the Arabic Translator well renders it by Emancipavit me à lege peccati, & mortis;
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O when a man is once regenerated he hath a blessed manumission, he being made free from that cursed servitude wherein he liv'd before under this cruel Master, Sin. I say, this is the strict and proper notion of the word;
Oh when a man is once regenerated he hath a blessed manumission, he being made free from that cursed servitude wherein he lived before under this cruel Master, Sin. I say, this is the strict and proper notion of the word;
[ Sin and Death ] that is deadly Sin or Sin which is of a deadly nature. As the Spirit of life is the living spirit, so Sin and Death is no more than deadly sin; 'tis an expression like that of the Poet, — Pateris libavit, & auro;
[ since and Death ] that is deadly since or since which is of a deadly nature. As the Spirit of life is the living Spirit, so since and Death is no more than deadly since; it's an expression like that of the Poet, — Pateris libavit, & auro;
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or else because there is a bondage in Death as well as in Sin, and therefore [ NONLATINALPHABET ] will agree with it as well as with sin. And I desire that this may be considered (which I lay a great stress upon), the Apostle in this Verse speaks of the Spirit personally considered,
or Else Because there is a bondage in Death as well as in since, and Therefore [ ] will agree with it as well as with since. And I desire that this may be considered (which I lay a great stress upon), the Apostle in this Verse speaks of the Spirit personally considered,
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it being so, we must then interpret their several [ making free from sin ] according to that which is proper to them in their personal consideration. Now 'tis the Spirits personal act to free (by regeneration ) from Sins power, as 'tis the Sons personal act (by satisfaction ) to free from Sins guilt; therefore the First is meant in this Verse (where the Spirit is mentioned),
it being so, we must then interpret their several [ making free from since ] according to that which is proper to them in their personal consideration. Now it's the Spirits personal act to free (by regeneration) from Sins power, as it's the Sons personal act (by satisfaction) to free from Sins guilt; Therefore the First is meant in this Verse (where the Spirit is mentioned),
'Tis a Metaphor which our Apostle often uses and in which he seems much to delight; you have it often Rom. 7. (V. 21.) I find a Law, that when I would do good, evil is present with me:
It's a Metaphor which our Apostle often uses and in which he seems much to delight; you have it often Rom. 7. (V. 21.) I find a Law, that when I would do good, evil is present with me:
In the opening of which, as yet I have not taken any notice of the O pinion of Some who make the Law of Sin to be the Old Mosaical Law; but by and by I will.
In the opening of which, as yet I have not taken any notice of the Oh pinion of some who make the Law of since to be the Old Mosaical Law; but by and by I will.
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Or else you may take it as distinct from sin: and so there is a double Deliverance held forth in the Words, One from the Law of Sin, an Other from the Law of Death: (thus the most of Interpreters open it).
Or Else you may take it as distinct from since: and so there is a double Deliverance held forth in the Words, One from the Law of since, an Other from the Law of Death: (thus the most of Interpreters open it).
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The Law of Sin is always attended with the Law of Death, and freedome from the Law of Sin is always attended with freedome from the Law of Death: the power and dominion of Death stands or falls by the power and dominion of Sin.
The Law of since is always attended with the Law of Death, and freedom from the Law of since is always attended with freedom from the Law of Death: the power and dominion of Death Stands or falls by the power and dominion of Sin.
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But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by his Spirit that dwelleth in you. But to pass these by!
But if the Spirit of him that raised up jesus from the dead dwell in you, he that raised up christ from the dead shall also quicken your Mortal bodies, by his Spirit that dwells in you. But to pass these by!
as the Law of Sin is the power of sin, so the Law of Death is that power and right which it hath over Men by reason of sin; for it hath its empire and dominion as well as sin. Therefore as you read of the reigning of sin, so also you read of the reigning of Death; Rom. 5.14. But death reigned from Adam to Moses;
as the Law of since is the power of since, so the Law of Death is that power and right which it hath over Men by reason of since; for it hath its empire and dominion as well as since. Therefore as you read of the reigning of since, so also you read of the reigning of Death; Rom. 5.14. But death reigned from Adam to Moses;
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Well! here he puts in himself as the Subject of the Priviledge: but 'tis not to exclade or shut out Others, onely he propounds himself as one great Instance of freedome: from the Law of sin by the Law of the Spirit; here is application and appropriation (as to himself ),
Well! Here he puts in himself as the Subject of the Privilege: but it's not to exclade or shut out Others, only he propounds himself as one great Instance of freedom: from the Law of since by the Law of the Spirit; Here is application and appropriation (as to himself),
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Death is either Temporal or Eternal, both of which carry that in them which may give them the Title or Denomination of a Law; but regenerate persons upon the Law of the Spirit of Life are freed from both: From the first, not simply and absolutely but onely in a restrained sense (viz.) as 'tis (strictly) a Curse, or the fruit and product of that primitive Curse Gen. 2.17. From the second, as it notes eternal condemnation (for these two are all one) they are absolutely freed. This Death, they being in Christ and by the sanctifying Spirit delivered from the Law of sin, hath no power or authority over them; (I say) no authority, for 'tis NONLATINALPHABET Rev. 20.6. — on such the second death hath no power.
Death is either Temporal or Eternal, both of which carry that in them which may give them the Title or Denomination of a Law; but regenerate Persons upon the Law of the Spirit of Life Are freed from both: From the First, not simply and absolutely but only in a restrained sense (viz.) as it's (strictly) a Curse, or the fruit and product of that primitive Curse Gen. 2.17. From the second, as it notes Eternal condemnation (for these two Are all one) they Are absolutely freed. This Death, they being in christ and by the sanctifying Spirit Delivered from the Law of since, hath no power or Authority over them; (I say) no Authority, for it's Rev. 20.6. — on such the second death hath no power.
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I have already observed (and I would now more fully open it), that our apostle throughout this whole Chapter (wherein he mainly treats of the Saints Priviledges ), speaks altogether in the Plural Number, excepting onely this one Verse. 'Tis true, where he is speaking of some high act of Grace (as performed by himself ), there he purs it in the Singular Number: as ( Ver. 18.) [ I reckon ] that the sufferings of this present time, are not worthy to be compared with the glory, which shall be revealed in us:
I have already observed (and I would now more Fully open it), that our apostle throughout this Whole Chapter (wherein he mainly treats of the Saints Privileges), speaks altogether in the Plural Number, excepting only this one Verse. It's true, where he is speaking of Some high act of Grace (as performed by himself), there he purs it in the Singular Number: as (Ver. 18.) [ I reckon ] that the sufferings of this present time, Are not worthy to be compared with the glory, which shall be revealed in us:
And so too, where he is speaking of some high Assurance (a thing not so common), there also he expresses it in the Singular Number; as ( Ver. 38.) For [ I am persunded ] that neither, &c. But wherever the great and fundamental priviledges of Believers are before him, there he always expresses himself in the Plural Number, then 'tis [ us ] altogether.
And so too, where he is speaking of Some high Assurance (a thing not so Common), there also he Expresses it in the Singular Number; as (Ver. 38.) For [ I am persunded ] that neither, etc. But wherever the great and fundamental privileges of Believers Are before him, there he always Expresses himself in the Plural Number, then it's [ us ] altogether.
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He that had so much of Faith and Experience as to be able to apply this to himself, had withall so much of Knowledge and Wisdom as to know, that it was with Others (yea, with all regenerate persons) just as it was with himself.
He that had so much of Faith and Experience as to be able to apply this to himself, had withal so much of Knowledge and Wisdom as to know, that it was with Others (yea, with all regenerate Persons) just as it was with himself.
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And therefore 'tis in the persons of all these that he here thus speaks, and this [ me ] is inclusive not exclusive; every Child of God in the world may say as here Paul doth, the Law of the Spirit of Life, in Christ Jesus, hath made me free from the Law of Sin and Death:
And Therefore it's in the Persons of all these that he Here thus speaks, and this [ me ] is inclusive not exclusive; every Child of God in the world may say as Here Paul does, the Law of the Spirit of Life, in christ jesus, hath made me free from the Law of since and Death:
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And indeed God all along dealt with him as so; in reference to pardoning grace he was a pattern; 1 Tim. 1.16. — that in me first Jesus Christ might shew forth all long suffering, for a pattern, &c. So in reference to renewing grace he shall be a pattern too.
And indeed God all along dealt with him as so; in Referente to pardoning grace he was a pattern; 1 Tim. 1.16. — that in me First jesus christ might show forth all long suffering, for a pattern, etc. So in Referente to renewing grace he shall be a pattern too.
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God would (and did) so effectually work upon him in the miraculous changing of him, in the mighty rescuing of him from the power of ignorance, carnal confidence, prejudices against Christ, enmity to the Gospel and the Professors thereof, that he should be NONLATINALPHABET for a pattern to all that should be converted of the freeness and efficacy of converting Grace. And therefore if He was thus freed from the Law of sin it should then be so with Others also,
God would (and did) so effectually work upon him in the miraculous changing of him, in the mighty rescuing of him from the power of ignorance, carnal confidence, prejudices against christ, enmity to the Gospel and the Professors thereof, that he should be for a pattern to all that should be converted of the freeness and efficacy of converting Grace. And Therefore if He was thus freed from the Law of since it should then be so with Others also,
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because he was the Combater therefore he shall be the Conqueror. And as you have him in the foregoing Chapter (in the person of Believers ), complaining of the Law of sin; so here you shall have him (in the person of Believers too) triumphing over the Law of sin, he being made free from it by another and an higher Law. But to close this Head!
Because he was the Combater Therefore he shall be the Conqueror. And as you have him in the foregoing Chapter (in the person of Believers), complaining of the Law of since; so Here you shall have him (in the person of Believers too) triumphing over the Law of since, he being made free from it by Another and an higher Law. But to close this Head!
be thou who thou wilt, if thou beest a gracious person and one upon whom the Spirit hath put forth his efficacious power, thou as well as Paul art made free from the Law of sin. Therefore to make this the more indefinite and universal, the Syriac (not without an Emphasis saith Beza ) reads it not [ me ] but [ thee ]; the Law of the Spirit of Life hath made [ thee ] free from the Law, &c. The Third General in the Words is the Author or Efficient of this freedome from the Law of Sin and Death, and the way or manner how 'tis effected;
be thou who thou wilt, if thou Best a gracious person and one upon whom the Spirit hath put forth his efficacious power, thou as well as Paul art made free from the Law of since. Therefore to make this the more indefinite and universal, the Syriac (not without an Emphasis Says Beza) reads it not [ me ] but [ thee ]; the Law of the Spirit of Life hath made [ thee ] free from the Law, etc. The Third General in the Words is the Author or Efficient of this freedom from the Law of since and Death, and the Way or manner how it's effected;
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'tis by the Spirit of Life, and 'tis by the Law of the Spirit &c. Now here lies the greatest difficulty, and that wherein Expositors do most differ: I find no less than Four several Interpretations put upon these Words.
it's by the Spirit of Life, and it's by the Law of the Spirit etc. Now Here lies the greatest difficulty, and that wherein Expositors do most differ: I find no less than Four several Interpretations put upon these Words.
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This (say they) is the [ Spirit of life in Christ Jesus ], and the [ Law ] of the Spirit of Life is the power and virtue of Christ's unspotted holiness and purity, to acquit and make free the Believer from the Law of Sin and Death, (h.
This (say they) is the [ Spirit of life in christ jesus ], and the [ Law ] of the Spirit of Life is the power and virtue of Christ's unspotted holiness and purity, to acquit and make free the Believer from the Law of since and Death, (h.
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e.) from the guilt of sin and Condemnation: So that they bring the matter to this, the Habitual righteousness of Christ (as Man ) being imputed and made over to the Believer, upon this he is discharged from all guilt and look'd upon by God in Christ as perfectly righteous. This Interpretation is that which Several Expositors (some of Whom are of great Eminency ) do pitch upon:
e.) from the guilt of since and Condemnation: So that they bring the matter to this, the Habitual righteousness of christ (as Man) being imputed and made over to the Believer, upon this he is discharged from all guilt and looked upon by God in christ as perfectly righteous. This Interpretation is that which Several Expositors (Some of Whom Are of great Eminency) do pitch upon:
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For 'tis very well known (though I shall not in the least concern my self therein), that some very worthy Persons do question the truth of the Thing, (viz.) the formal imputation of Christ's Habitual and Original righteousness;
For it's very well known (though I shall not in the least concern my self therein), that Some very worthy Persons do question the truth of the Thing, (viz.) the formal imputation of Christ's Habitual and Original righteousness;
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they making the sanctity of his Humane Nature to belong to his Justitia, Personae, rather than to his Justitia Meriti or Justitia Fidejussoria; and they looking upon it onely as the necessary qualification of his Person to fit him to be a Mediator, and also as that which was necessary in order to the meritoriousness of his Obedience; but denying that it is directly and formally made over by imputation to the Believer.
they making the sanctity of his Humane Nature to belong to his Justitia, Personae, rather than to his Justitia Merit or Justitia Fidejussoria; and they looking upon it only as the necessary qualification of his Person to fit him to be a Mediator, and also as that which was necessary in order to the meritoriousness of his obedience; but denying that it is directly and formally made over by imputation to the Believer.
And truly that I question very much, and must say with the learned De Dicu, Nescio an id spectaverit Apostolus, &c. I know not whether that was the thing which the Apostle here had in his eye.
And truly that I question very much, and must say with the learned De Due, Nescio an id spectaverit Apostles, etc. I know not whither that was the thing which the Apostle Here had in his eye.
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I humbly conceive, the Words without great straining cannot be brought to this Sense, their main scope and intendment looking to a quite Other thing. And that branch of them [ in Christ Jesus ], upon which they who close with the Exposition before us lay so great a stress, will bear another explication much more easie and genuine, (as you will hear by and by).
I humbly conceive, the Words without great straining cannot be brought to this Sense, their main scope and intendment looking to a quite Other thing. And that branch of them [ in christ jesus ], upon which they who close with the Exposition before us lay so great a stress, will bear Another explication much more easy and genuine, (as you will hear by and by).
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2. Secondly, Others understand by [ the Law of the Spirit of Life and the Law of Sin and Death ], the Law of Faith and the Law of Works, or the Evangelical and the Masaical Law. You read Rom. 3.27. of the Law of Faith and of Works, (two very opposite and contrary Laws );
2. Secondly, Others understand by [ the Law of the Spirit of Life and the Law of since and Death ], the Law of Faith and the Law of Works, or the Evangelical and the Masaical Law. You read Rom. 3.27. of the Law of Faith and of Works, (two very opposite and contrary Laws);
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because it doth not onely restrain Sin, but it also restores from death, &c. This Law in Christ Jesus (that is) by Faith, doth free the Believer from the Law of Sin, and Death.
Because it does not only restrain since, but it also restores from death, etc. This Law in christ jesus (that is) by Faith, does free the Believer from the Law of since, and Death.
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And no wonder that this Law should be the Law of Death, when the Gospel is to some the savour of death unto death: (and so he goes on in the further explication of it).
And no wonder that this Law should be the Law of Death, when the Gospel is to Some the savour of death unto death: (and so he Goes on in the further explication of it).
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Amongst modern Interpreters Pareus follows this Exposition, making the Law of the Spirit of life to be the Doctrine of the Gospel, and the Law of sin and death to be the Law of Moses: The Gospel saith he) is the Law of the Spirit because 'tis attended with the conveyance of the Spirit; the Law of Moses was spiritual but not the Law of the Spirit because it did not convey the Spirit:
among modern Interpreters Pareus follows this Exposition, making the Law of the Spirit of life to be the Doctrine of the Gospel, and the Law of since and death to be the Law of Moses: The Gospel Says he) is the Law of the Spirit Because it's attended with the conveyance of the Spirit; the Law of Moses was spiritual but not the Law of the Spirit Because it did not convey the Spirit:
Thus Pareus; who after he had laid down and opened his Opinion, thus concludes, With submission to other mens judgments, I judge this to be the most plain and genuine meaning of this place.
Thus Pareus; who After he had laid down and opened his Opinion, thus concludes, With submission to other men's Judgments, I judge this to be the most plain and genuine meaning of this place.
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Because though the Gospel may very well be stiled the Law of the Spirit of life, yet it sounds somewhat harsh to call the Mosaical Law (God's own Law ) the Law of sin and death.
Because though the Gospel may very well be styled the Law of the Spirit of life, yet it sounds somewhat harsh to call the Mosaical Law (God's own Law) the Law of since and death.
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There is (I grant) something of truth in it, and it may admit of a very fair and sound explication; but then there must be a great deal of stating and limitation and cautioning before you can come at it.
There is (I grant) something of truth in it, and it may admit of a very fair and found explication; but then there must be a great deal of stating and limitation and cautioning before you can come At it.
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And therefore many Expositors do not approve of the application of this title to the Mosaical Law. Nay, our Apostle himself warns us against it; (whose way and custome it was, whenever he had touch'd upon any thing which might seem to reflect any disparagement upon the Law, presently to subjoin something for the vindication of its honour): Rom. 7.7. What shall we say then? is the law sin? God forbid!
And Therefore many Expositors do not approve of the application of this title to the Mosaical Law. Nay, our Apostle himself warns us against it; (whose Way and custom it was, whenever he had touched upon any thing which might seem to reflect any disparagement upon the Law, presently to subjoin something for the vindication of its honour): Rom. 7.7. What shall we say then? is the law since? God forbid!
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and the commandment which was ordained to life, I found to be unto death, &c. yet (saith he) the law is holy and the commandment holy, and just, and good:
and the Commandment which was ordained to life, I found to be unto death, etc. yet (Says he) the law is holy and the Commandment holy, and just, and good:
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but he is (more closely) treating of the State of Nature and of Grace, of freedome from Condemnation by the taking away of sins power and guilt; in pursuance of which, he pitches upon Sanctification by the Spirit and Satisfaction by the Son. And therefore though the Former Notion may be taken in,
but he is (more closely) treating of the State of Nature and of Grace, of freedom from Condemnation by the taking away of Sins power and guilt; in pursuance of which, he pitches upon Sanctification by the Spirit and Satisfaction by the Son. And Therefore though the Former Notion may be taken in,
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yet certainly that which directly falls in with the Latter (as that Sense will which I shall presently give), must be most agreeable to the Apostles Scope in this place.
yet Certainly that which directly falls in with the Latter (as that Sense will which I shall presently give), must be most agreeable to the Apostles Scope in this place.
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This is a very good foundation to build upon, but yet without some further addition it will not so fully reach that special matter in the Words which hath a great weight and emphasis in it.
This is a very good Foundation to built upon, but yet without Some further addition it will not so Fully reach that special matter in the Words which hath a great weight and emphasis in it.
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4. Fourthly therefore, Others do interpret them not onely as pointing to Gods Spirit, but (to make it the more express ) they consider the Spirit of God as renewing, as regenerating, as working the new and heavenly life in the Soul with great power and efficacy. The Spirit is stiled the Spirit of life both as he is a living Spirit himself, and also as he is a quickening Spirit to the Creature; as he makes Sinners who were dead in trespasses and sins to live, by working Grace and Regeneration in them and so life thereby.
4. Fourthly Therefore, Others do interpret them not only as pointing to God's Spirit, but (to make it the more express) they Consider the Spirit of God as renewing, as regenerating, as working the new and heavenly life in the Soul with great power and efficacy. The Spirit is styled the Spirit of life both as he is a living Spirit himself, and also as he is a quickening Spirit to the Creature; as he makes Sinners who were dead in Trespasses and Sins to live, by working Grace and Regeneration in them and so life thereby.
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But what is the Law of the Spirit of Life? why, 'tis the mighty power of the regenerating Spirit put forth upon men in order to the freeing of them from the power and dominion of sin.
But what is the Law of the Spirit of Life? why, it's the mighty power of the regenerating Spirit put forth upon men in order to the freeing of them from the power and dominion of since.
Zuinglius by the grace of Faith; (several such Glosses are put upon it which I shall not further make recital of.) That explication which I have laid down is most usual and common; and so (to be brief) all comes to this;
Zwingli by the grace of Faith; (several such Glosses Are put upon it which I shall not further make recital of.) That explication which I have laid down is most usual and Common; and so (to be brief) all comes to this;
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and The Law of the Spirit of life is the power and commanding efficacy of the Sanctifying Spirit in his gracious operations upon the Hearts of such and such persons, by which they are made free from the Law of Sin and Death, that is, from the absolute domination, tyranny,
and The Law of the Spirit of life is the power and commanding efficacy of the Sanctifying Spirit in his gracious operations upon the Hearts of such and such Persons, by which they Are made free from the Law of since and Death, that is, from the absolute domination, tyranny,
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Before I go off from this One thing must be added, (viz.) that though Law be here joyned with the Spirit of life yet 'tis to be taken not as ultimately referring to the life, but rather to that which follows hath made me free from the Law of sin, &c. I mean this;
Before I go off from this One thing must be added, (viz.) that though Law be Here joined with the Spirit of life yet it's to be taken not as ultimately referring to the life, but rather to that which follows hath made me free from the Law of since, etc. I mean this;
and whatever power the Spirit puts forth in the life (or Regeneration ), that is here mentioned but as the way or medium of the Spirit in his making free from the Law of Sin and Death.
and whatever power the Spirit puts forth in the life (or Regeneration), that is Here mentioned but as the Way or medium of the Spirit in his making free from the Law of since and Death.
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and then the Connexion will lie thus, There is no condemnation to them who are in Christ Jesus, &c. because by the mighty power of the regenerating and enlivening Spirit Such are freed from the command and rule of Sin,
and then the Connexion will lie thus, There is no condemnation to them who Are in christ jesus, etc. Because by the mighty power of the regenerating and enlivening Spirit Such Are freed from the command and Rule of since,
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therefore how is that consistent with what he here lays down? I will not at present stay to answer this Objection, but in the handling of one of the Observations it shall be answered.
Therefore how is that consistent with what he Here lays down? I will not At present stay to answer this Objection, but in the handling of one of the Observations it shall be answered.
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Upon the review of the Words I find one thing in them which as yet hath scarce been touch'd upon, that therefore must be a little opened and then I shall have done with the Explication of them.
Upon the review of the Words I find one thing in them which as yet hath scarce been touched upon, that Therefore must be a little opened and then I shall have done with the Explication of them.
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'Tis a good Caveat therefore that of Musculus upon the Words, Ista Spiritus Dei efficacia, &c. that efficacy of the Spirit (saith he) is always to be pray'd for,
It's a good Caveat Therefore that of Musculus upon the Words, Ista Spiritus Dei Efficacy, etc. that efficacy of the Spirit (Says he) is always to be prayed for,
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'Tis here said the Law of the Spirit of life [ in Christ Jesus ], now it may be ask'd what doth this [ in Christ Jesus ] refer to? or what is that in special which is in Christ Jesus? is it the Life? or the Spirit? or the Law of the Spirit? (for all of these go before):
It's Here said the Law of the Spirit of life [ in christ jesus ], now it may be asked what does this [ in christ jesus ] refer to? or what is that in special which is in christ jesus? is it the Life? or the Spirit? or the Law of the Spirit? (for all of these go before):
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I answer, Each and all of them in different respects may be said to be in Christ Jesus, but I conceive 'tis spoken chiefly with respect to the Spirit it self.
I answer, Each and all of them in different respects may be said to be in christ jesus, but I conceive it's spoken chiefly with respect to the Spirit it self.
The spiritual life here as well as the eternal life hereafter is in Christ; that of the Apostle (though it be spoken of the latter, yet) is applicable to both, 1 Joh. 5.11. And this life is in his Son. Beza (with Others, some of whom do a little differ in their notion of the life it self) carries it in this reference, (according to his explication of the Spirit of life );
The spiritual life Here as well as the Eternal life hereafter is in christ; that of the Apostle (though it be spoken of the latter, yet) is applicable to both, 1 John 5.11. And this life is in his Son. Beza (with Others, Some of whom do a little differ in their notion of the life it self) carries it in this Referente, (according to his explication of the Spirit of life);
And it may be said to be so upon a fourfold account; (1.) As it was at first poured out upon him in his Humane Nature and doth yet reside in him in a very high and eminent manner: For God gave not the Spirit by measure to him (as he doth to us ) Joh. 3.34. he was full of the Holy Ghost Luk. 4.1. anointed with the Holy Ghost Acts 10.38. 'twas prophesied of him that the Spirit of the Lord should rest upon him Isa. 11.2. Christ as man hath the special residence of the Spirit in him and the special communication of the Spirit to him;
And it may be said to be so upon a fourfold account; (1.) As it was At First poured out upon him in his Humane Nature and does yet reside in him in a very high and eminent manner: For God gave not the Spirit by measure to him (as he does to us) John 3.34. he was full of the Holy Ghost Luk. 4.1. anointed with the Holy Ghost Acts 10.38. 'twas prophesied of him that the Spirit of the Lord should rest upon him Isaiah 11.2. christ as man hath the special residence of the Spirit in him and the special communication of the Spirit to him;
'tis in all the Saints but eminently 'tis in Christ Jesus. (2.) 'Tis the Spirit of life in Christ Jesus, not onely in respect of the great acts and operations of this Spirit in and upon Christ himself, but also in respect of the Order of the Spirit in its operations:
it's in all the Saints but eminently it's in christ jesus. (2.) It's the Spirit of life in christ jesus, not only in respect of the great acts and operations of this Spirit in and upon christ himself, but also in respect of the Order of the Spirit in its operations:
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for it first wrought in and upon Christ, in the sanctifying of his Humane Nature, in the fitting of him for his Sufferings, in the supporting of him under his Sufferings, &c. and then subsequently it works in and upon Believers according to their capacity. (3.) The Spirit may be said to be in Christ Jesus, as he doth convey and give this Spirit where he pleases.
for it First wrought in and upon christ, in the sanctifying of his Humane Nature, in the fitting of him for his Sufferings, in the supporting of him under his Sufferings, etc. and then subsequently it works in and upon Believers according to their capacity. (3.) The Spirit may be said to be in christ jesus, as he does convey and give this Spirit where he Pleases.
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Then the in Christ Jesus is as much as by Christ Jesus; the Spirit is given and doth work as a regenerating Spirit (or the Spirit of life ) according to the will and good pleasure of Christ. (4.) As this Spirit is given onely to those who are in Christ.
Then the in christ jesus is as much as by christ jesus; the Spirit is given and does work as a regenerating Spirit (or the Spirit of life) according to the will and good pleasure of christ. (4.) As this Spirit is given only to those who Are in christ.
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Men out of Christ have nothing to do with it, his Members are onely its Temples; without the Spirit there's no Ʋnion, and without the Ʋnion there's no Spirit. As the Member doth not participate of the Animal Spirit but as 'tis united to the Head; so a man doth not participate of the blessed quickening Spirit of God but as he is united to Christ: (but these things will be more largely insisted upon when I come to the ninth and tenth Verses ).
Men out of christ have nothing to do with it, his Members Are only its Temples; without the Spirit there's no Ʋnion, and without the Ʋnion there's no Spirit. As the Member does not participate of the Animal Spirit but as it's united to the Head; so a man does not participate of the blessed quickening Spirit of God but as he is united to christ: (but these things will be more largely insisted upon when I come to the ninth and tenth Verses).
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what is it which is in Christ Jesus? why, 'tis the Spirit it self: therefore Some also would have an Article inserted here to make the reference to the Spirit more clear, thus, NONLATINALPHABET.
what is it which is in christ jesus? why, it's the Spirit it self: Therefore some also would have an Article inserted Here to make the Referente to the Spirit more clear, thus,.
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Thus, that mighty power which the Spirit at any time doth exert in the work of Regeneration, it is conveyed to a person and doth take hold of him in Christ Jesus, that is, in and through Christ;
Thus, that mighty power which the Spirit At any time does exert in the work of Regeneration, it is conveyed to a person and does take hold of him in christ jesus, that is, in and through christ;
viz. as this effectual Operation of the Spirit is grounded upon Christ's purchase, and is put forth in pursuance of Christ's redeeming love. (This is a truth which might be largely opened,
viz. as this effectual Operation of the Spirit is grounded upon Christ's purchase, and is put forth in pursuance of Christ's redeeming love. (This is a truth which might be largely opened,
as this [ in Christ Jesus ] may refer to and be joyned with the Word [ NONLATINALPHABET ] hath made free: Then the Sense would be this, 'tis by Christ that Saints are made free from Sin and Death;
as this [ in christ jesus ] may refer to and be joined with the Word [ ] hath made free: Then the Sense would be this, it's by christ that Saints Are made free from since and Death;
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But this I'le pass by, because though it be a thing unquestionably true, yet the generally received pointing of the Words will not admit it to be here intended.
But this I'll pass by, Because though it be a thing unquestionably true, yet the generally received pointing of the Words will not admit it to be Here intended.
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And is it so with any of you? O why do you not fly to the Spirit of Life that you may be quickned? God convince you of the misery of spiritual Death that you may endeavour to get out of it!
And is it so with any of you? O why do you not fly to the Spirit of Life that you may be quickened? God convince you of the misery of spiritual Death that you may endeavour to get out of it!
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I have now finished the Explicatory part; the difficulty of the Words and the different Expositions put upon them (all of which may be useful though all are not so pertinent and proper ) must be my Excuse for my being so redious and prolix upon it.
I have now finished the Explicatory part; the difficulty of the Words and the different Expositions put upon them (all of which may be useful though all Are not so pertinent and proper) must be my Excuse for my being so redious and prolix upon it.
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but yet know, though 'tis the same words yet 'tis not the same sense. For by the Spirit of Life as applied to the Witnesses, nothing is meant but their civil living again in their restunration to their former Power, Office, Liberties of Service, &c. but when 'tis applied to the Great Spirit of God it carries a quite other and much higher sense in it.
but yet know, though it's the same words yet it's not the same sense. For by the Spirit of Life as applied to the Witnesses, nothing is meant but their civil living again in their restunration to their former Power, Office, Liberties of Service, etc. but when it's applied to the Great Spirit of God it carries a quite other and much higher sense in it.
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I say into the Soul, for that's the receptive subject of this Life: There is another Life or quickening (to be wrought also by the Spirit) which is proper to the Body, of which the Apostle speaks here Verse 11: — shall also quicken your mortal bodies by his Spirit that dwelleth in you;
I say into the Soul, for that's the receptive Subject of this Life: There is Another Life or quickening (to be wrought also by the Spirit) which is proper to the Body, of which the Apostle speaks Here Verse 11: — shall also quicken your Mortal bodies by his Spirit that dwells in you;
Expositors generally observe, that Life when 'tis here joyned with the Spirit is not to be taken Substantive but Adjective; 'tis according to the Hebrew I diome, where when two Substantives are put together the Latter of which is in the Genitive Case, that is to be rendred as an Adjective or as an Epithete of the Former: as the Bread of life is living bread, the Water of life is living water, the Glory of Grace is glorious Grace, &c. so here the Spirit of life is the living Spirit. Theophylact (joyning this Life with the Law going before) saith this is spoken NONLATINALPHABET,
Expositors generally observe, that Life when it's Here joined with the Spirit is not to be taken Substantive but Adjective; it's according to the Hebrew I diome, where when two Substantives Are put together the Latter of which is in the Genitive Case, that is to be rendered as an Adjective or as an Epithet of the Former: as the Bred of life is living bred, the Water of life is living water, the Glory of Grace is glorious Grace, etc. so Here the Spirit of life is the living Spirit. Theophylact (joining this Life with the Law going before) Says this is spoken,
he makes Sinners to live, and is the spring of that heavenly and supernatural life which is in the gracious Soul. As he hath life in Himself so he communicates it to Others, he is not onely a living Spirit but he is also NONLATINALPHABET a quickening Spirit. And this is One of his great acts, namely to quicken: he's the Spirit of liberty and he's also the Spirit of life, he's a teaching, inlightning, convincing, strengthening, comforting, purifying Spirit, and he's also an enlivening and quickening Spirit. And as the Father and the Son live in themselves and quicken whom they will, so the Holy Ghost too hath life in himself and quickens whom he will, (as he is said to divide gifts to every one severally even as he will, 1 Cor. 12.11).
he makes Sinners to live, and is the spring of that heavenly and supernatural life which is in the gracious Soul. As he hath life in Himself so he communicates it to Others, he is not only a living Spirit but he is also a quickening Spirit. And this is One of his great acts, namely to quicken: he's the Spirit of liberty and he's also the Spirit of life, he's a teaching, enlightening, convincing, strengthening, comforting, purifying Spirit, and he's also an enlivening and quickening Spirit. And as the Father and the Son live in themselves and quicken whom they will, so the Holy Ghost too hath life in himself and quickens whom he will, (as he is said to divide Gifts to every one severally even as he will, 1 Cor. 12.11).
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The Spirit is NONLATINALPHABET the guide and the giver of the spiritual life; as the Soul gives life to the Body so the Spirit of God gives life to the Soul; in which respect he is called the Spirit of life.
The Spirit is the guide and the giver of the spiritual life; as the Soul gives life to the Body so the Spirit of God gives life to the Soul; in which respect he is called the Spirit of life.
When the Sinner is converted he's quickened or made alive, for indeed till that great work was done in him, in a spiritual sense he was no better than a dead man;
When the Sinner is converted he's quickened or made alive, for indeed till that great work was done in him, in a spiritual sense he was no better than a dead man;
you may move, walk, breath, eat, drink, sleep, put forth all the several acts of the animal Life, and yet for all this (in reference to any spiritual Life ) be but dead persons.
you may move, walk, breath, eat, drink, sleep, put forth all the several acts of the animal Life, and yet for all this (in Referente to any spiritual Life) be but dead Persons.
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but the proper subject of the present and spiritual enlivening by the Spirit, is the Soul. Now take a man before Conversion he hath a Soul spiritually dead, he lives the life of Nature, the common animal life and that's all;
but the proper Subject of the present and spiritual enlivening by the Spirit, is the Soul. Now take a man before Conversion he hath a Soul spiritually dead, he lives the life of Nature, the Common animal life and that's all;
but when the Spirit comes and renews him it breaths a divine and excellent life into him. Eph. 2.1. You hath he quickned who were dead in trespasses and sins: Luk. 15.32. — for this thy brother was dead, and is alive again.
but when the Spirit comes and renews him it breathes a divine and excellent life into him. Ephesians 2.1. You hath he quickened who were dead in Trespasses and Sins: Luk. 15.32. — for this thy brother was dead, and is alive again.
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we are but once regenerated and therefore but once habitually quickned, but the actual and subsequent quickning is renewed and reiterated from time to time.
we Are but once regenerated and Therefore but once habitually quickened, but the actual and subsequent quickening is renewed and reiterated from time to time.
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This lies in the exciting and actuating of the several Graces, the taking off the deadness of the heart in holy Duties, the drawing out of vigoxous and lively desires after God and Christ, the raising and stirring up of the Affections, &c. And all this is done by the Spirit of life also;
This lies in the exciting and actuating of the several Graces, the taking off the deadness of the heart in holy Duties, the drawing out of vigoxous and lively Desires After God and christ, the raising and stirring up of the Affections, etc. And all this is done by the Spirit of life also;
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she directed her prayer to the Spirit, and what did she pray for? for that which I am upon (viz.) the enlivening and exciting of her Graces; she expresses it metaphorically but this was the thing which her Soul breath'd after.
she directed her prayer to the Spirit, and what did she pray for? for that which I am upon (viz.) the enlivening and exciting of her Graces; she Expresses it metaphorically but this was the thing which her Soul breathed After.
Here's the Spirit of life, to him therefore you must apply your selves for life, 'tis the living Spirit which must make you live. Are you not spiritually dead? is not this the sad condition of all who lie in the Natural State? what are such but as so many walking Ghosts? they are no better than dead even whilst they live, (as the Apostle speaks of the Widow that lives in pleasure 1 Tim. 5.6);
Here's the Spirit of life, to him Therefore you must apply your selves for life, it's the living Spirit which must make you live. are you not spiritually dead? is not this the sad condition of all who lie in the Natural State? what Are such but as so many walking Ghosts? they Are not better than dead even while they live, (as the Apostle speaks of the Widow that lives in pleasure 1 Tim. 5.6);
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what is is to have the Life of Nature and to want the Life of Grace ▪ to have living Bodies without and dead Souls within? to be able to doe whatever is proper to Nature, and not to be able to put forth one vital act of Grace? Is not the spiritual death a certain forerunner of the eternal death? can he that is dead here (being without God ) hope to live with God hereafter? O that you would be persuaded to make out after the spiritual Life! I would in hearty desires say that for every dead Soul which they once wrote upon the Tomb of dead Brutus, utinam viveres, would to God that thou mightest live!
what is is to have the Life of Nature and to want the Life of Grace ▪ to have living Bodies without and dead Souls within? to be able to do whatever is proper to Nature, and not to be able to put forth one vital act of Grace? Is not the spiritual death a certain forerunner of the Eternal death? can he that is dead Here (being without God) hope to live with God hereafter? O that you would be persuaded to make out After the spiritual Life! I would in hearty Desires say that for every dead Soul which they once wrote upon the Tomb of dead Brutus, utinam viveres, would to God that thou Mightest live!
But how shall that be accomplished? why thus, here's the Spirit of Life, whose Office it is to quicken the dead; whoever thou art therefore if thou wilt but betake thy self to this Spirit, he can and he will give thee Life: Life thou must have, (for 'tis better to have no Life than not to have this Life );
But how shall that be accomplished? why thus, here's the Spirit of Life, whose Office it is to quicken the dead; whoever thou art Therefore if thou wilt but betake thy self to this Spirit, he can and he will give thee Life: Life thou must have, (for it's better to have no Life than not to have this Life);
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Further, you that are Saints in whom the quickning Spirit hath effectually wrought, yet do not you find your selves too often under great deadness? (certainly you are great strangers to your selves if you do not find it to be so);
Further, you that Are Saints in whom the quickening Spirit hath effectually wrought, yet do not you find your selves too often under great deadness? (Certainly you Are great Strangers to your selves if you do not find it to be so);
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you are not dead yet often under deadness: O now whenever 'tis so with you (and you groan under it as your burden), do you also apply your selves to this Spirit of Life. You go to Duty, attend upon Ordinances, pray, hear the Word, receive the Sacrament, and you would fain be lively in all;
you Are not dead yet often under deadness: Oh now whenever it's so with you (and you groan under it as your burden), do you also apply your selves to this Spirit of Life. You go to Duty, attend upon Ordinances, pray, hear the Word, receive the Sacrament, and you would fain be lively in all;
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And no wonder it is so, for how sweet are Ordinances to a gracious person when he hath life in them? when therein he can get his Graces up, his Affections up and lively, when he prays and hath life in prayer, hears and hath life in hearing, receives and hath life in receiving, O then great is his joy!
And no wonder it is so, for how sweet Are Ordinances to a gracious person when he hath life in them? when therein he can get his Graces up, his Affections up and lively, when he prays and hath life in prayer, hears and hath life in hearing, receives and hath life in receiving, Oh then great is his joy!
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Deadness very much hinders Comfort in Duty, as the Soul is quickned so proportionably 'tis comforted. In order therefore to this how doth it concern you to improve the Spirit of God as the Spirit of Life? who can thus animate and enliven you but he? he who freed you from the Law of Sin and Death must also free you from all that dulness and deadness of Spirit which sometimes possesses you:
Deadness very much hinders Comfort in Duty, as the Soul is quickened so proportionably it's comforted. In order Therefore to this how does it concern you to improve the Spirit of God as the Spirit of Life? who can thus animate and enliven you but he? he who freed you from the Law of since and Death must also free you from all that dullness and deadness of Spirit which sometime Possesses you:
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Psal. 143.10, 11. Indeed as none can cleanse the filthy heart but the purifying Spirit, nor soften the hard heart but the mollifying Spirit, so none can enliven the dead heart but the quicking Spirit. When the Child was dead the Prophet sent his staff but that would not do the work, the Child did not revive till the Prophet came himself; so you may have quickning Means, and quickning Ordinances, and quickning Providences, but if this quickning Spirit doth not come himself you will be dead still.
Psalm 143.10, 11. Indeed as none can cleanse the filthy heart but the purifying Spirit, nor soften the hard heart but the mollifying Spirit, so none can enliven the dead heart but the quicking Spirit. When the Child was dead the Prophet sent his staff but that would not do the work, the Child did not revive till the Prophet Come himself; so you may have quickening Means, and quickening Ordinances, and quickening Providences, but if this quickening Spirit does not come himself you will be dead still.
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O therefore whenever you find the Heart under inward deadness, presently carry it to this quickning Spirit for quickning Grace! I would not have any here mistake me, to put a wrong interpretation or make bad inferences from what hath been spoken,
O Therefore whenever you find the Heart under inward deadness, presently carry it to this quickening Spirit for quickening Grace! I would not have any Here mistake me, to put a wrong Interpretation or make bad inferences from what hath been spoken,
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so as to slight, neglect, cast off External Means, Ordinances, Duties, because they are but dead things of themselves and 'tis the Spirit onely which gives life; (Some infer such a practise from the premises but they do it very unwarrantably ).
so as to slight, neglect, cast off External Means, Ordinances, Duties, Because they Are but dead things of themselves and it's the Spirit only which gives life; (some infer such a practice from the premises but they do it very unwarrantably).
For 'tis true that the Spirit of Life onely quickens, but then he doth this for men when they are in the use of and in attendance upon the Means; he first quickens to duty and then in duty and by duty: his way and method is to give out his enlivening influences when the Soul is waiting in holy Ordinances. And therefore these must be highly valued and duely attended upon,
For it's true that the Spirit of Life only quickens, but then he does this for men when they Are in the use of and in attendance upon the Means; he First quickens to duty and then in duty and by duty: his Way and method is to give out his enlivening influences when the Soul is waiting in holy Ordinances. And Therefore these must be highly valued and duly attended upon,
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The First of which is spoken to, (viz.) That every unregenerate person is under the Law of Sin. That Law of Sin is opened in the twofold notion of it. Two Questions stated: (1.) How doth Sin act as a Law in the Unregenerate? — (2.) How it may be known when 'tis the Law of Sin? or wherein doth the difference lie betwixt the Power of Sin in the Regenerate and in the Unregenerate? The Point applied by way of Information:
The First of which is spoken to, (viz.) That every unregenerate person is under the Law of Sin. That Law of since is opened in the twofold notion of it. Two Questions stated: (1.) How does since act as a Law in the Unregenerate? — (2.) How it may be known when it's the Law of since? or wherein does the difference lie betwixt the Power of since in the Regenerate and in the Unregenerate? The Point applied by Way of Information:
The Evil and Misery of that set forth in some Particulars. (2.) To inform us of the necessity, power and efficacy of restraining and renewing Grace. Both spoken to.
The Evil and Misery of that Set forth in Some Particulars. (2.) To inform us of the necessity, power and efficacy of restraining and renewing Grace. Both spoken to.
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For this is that which Paul here affirms concerning himself; and he speaking here not as an Apostle but as One regenerate, quatenus regenerate, that which he saith of himself is applicable to all such, they all are made free from, &c.
For this is that which Paul Here affirms Concerning himself; and he speaking Here not as an Apostle but as One regenerate, quatenus regenerate, that which he Says of himself is applicable to all such, they all Are made free from, etc.
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and it being very comprehensive, I will therefore more particularly branch it out into three Observations: 1. That every man in the world as he is in the natural and unconverted state, before the Spirit of Life (or the regenerating Spirit) takes hold of him, is under the Law of Sin and Death.
and it being very comprehensive, I will Therefore more particularly branch it out into three Observations: 1. That every man in the world as he is in the natural and unconverted state, before the Spirit of Life (or the regenerating Spirit) Takes hold of him, is under the Law of since and Death.
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In the handling both of this (and also of the two other ) I shall mainly direct my Discourse to the Law of Sin; as to the Law of Death that I shall onely speak to in the close of all.
In the handling both of this (and also of the two other) I shall mainly Direct my Discourse to the Law of since; as to the Law of Death that I shall only speak to in the close of all.
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This first Doctrinal Proposition is not so express in the letter of the Words as the two following, but 'tis strongly implied and very naturally deducible from them.
This First Doctrinal Proposition is not so express in the Letter of the Words as the two following, but it's strongly implied and very naturally deducible from them.
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Paul himself (that chosen vessel, who was so eminent in the Love of God, the Graces of the Spirit, the work and priviledges of the Gospel ) till it pleas'd the Lord savingly to work upon him, was under the Law of Sin; for he says here he was made free from it, implying there was a time when he was enslaved under it. As to the civil freedom of a Roman he tells us he was born to that Acts 22.28. but as to Evangelical freedom from the command and bondage of Sin he doth not say he was born free but made free; this was not the result of, Nature, Birth (or any such thing) but the meer effect of divine grace. Further (he saith) the Law of the Spirit of Life in Christ Jesus hath made me free;
Paul himself (that chosen vessel, who was so eminent in the Love of God, the Graces of the Spirit, the work and privileges of the Gospel) till it pleased the Lord savingly to work upon him, was under the Law of since; for he Says Here he was made free from it, implying there was a time when he was enslaved under it. As to the civil freedom of a Roman he tells us he was born to that Acts 22.28. but as to Evangelical freedom from the command and bondage of since he does not say he was born free but made free; this was not the result of, Nature, Birth (or any such thing) but the mere Effect of divine grace. Further (he Says) the Law of the Spirit of Life in christ jesus hath made me free;
whence it follows that till this Law of the Spirit had taken hold of him he was under the Law of Sin; before the mighty power of the regenerating Spirit did effectually work in him to convert and sanctifie him, Sin had its full power and dominion over him.
whence it follows that till this Law of the Spirit had taken hold of him he was under the Law of since; before the mighty power of the regenerating Spirit did effectually work in him to convert and sanctify him, since had its full power and dominion over him.
He gives a sad account of this Eph. 2.3. Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh, &c. And Tit. 3.3. For we our selves also were sometimes foolish, disobedient, &c. 'Tis true, even after Conversion you have him complaining of the Law of Sin; Rom. 7.21. I find a law, that when I would do good, evil is present with me, &c. but there was a great difference between that Law of Sin which he was under before conversion, and that which he was under after conversion (as you shall hereafter understand).
He gives a sad account of this Ephesians 2.3. Among whom also we all had our Conversation in times passed in the Lustiest of our Flesh, fulfilling the Desires of the Flesh, etc. And Tit. 3.3. For we our selves also were sometime foolish, disobedient, etc. It's true, even After Conversion you have him complaining of the Law of since; Rom. 7.21. I find a law, that when I would do good, evil is present with me, etc. but there was a great difference between that Law of since which he was under before conversion, and that which he was under After conversion (as you shall hereafter understand).
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He himself hath made excellent Laws which are unquestionably and universally obligatory; and he hath set up Magistrates (his Vicegerents ), to whom he hath delegated a power of making Laws which shall (in a lower degree ) be obligatory also: but now for Sin what hath that to do with this Law-making or Law-obliging Authority? So that this Consideration of a Law doth not at all suit with it;
He himself hath made excellent Laws which Are unquestionably and universally obligatory; and he hath Set up Magistrates (his Vicegerents), to whom he hath delegated a power of making Laws which shall (in a lower degree) be obligatory also: but now for since what hath that to do with this Lawmaking or Law-obliging authority? So that this Consideration of a Law does not At all suit with it;
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And thus it is with all men in the world before regenerating Grace; in the natural and unconverted state all are under the Law of Sin, Every man is born a subject and vassal to Sin, and is (as he comes into the world) under the power, tyranny and domination of a cursed Nature. Sin is that (truly) Ʋniversal Monarch which hath all men (before they be converted ) under its Empire and Soveraignty: let them be High or Low, Bond or Free (in other respects), till they be renewed and rescued by the Law of the Spirit of Life, they are all under Sin's command and regency. For the proof of this (in the General) I shall onely refer you to Rom. 6. (from the 12. to the end );
And thus it is with all men in the world before regenerating Grace; in the natural and unconverted state all Are under the Law of since, Every man is born a Subject and vassal to since, and is (as he comes into the world) under the power, tyranny and domination of a cursed Nature. since is that (truly) Ʋniversal Monarch which hath all men (before they be converted) under its Empire and Sovereignty: let them be High or Low, Bound or Free (in other respects), till they be renewed and rescued by the Law of the Spirit of Life, they Are all under Since command and regency. For the proof of this (in the General) I shall only refer you to Rom. 6. (from the 12. to the end);
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where you have the Law of Sin and the Sinners bondage under its dominion set forth in great variety of Expressions; (I will not recite any of them, 'tis best to take them together as they lie in the whole discourse of the Apostle).
where you have the Law of since and the Sinners bondage under its dominion Set forth in great variety of Expressions; (I will not recite any of them, it's best to take them together as they lie in the Whole discourse of the Apostle).
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For the better handling of the Truth before us, I will 1. Open this Law of Sin, and show what is included in it and why that is set forth by this Metaphor: Then 2. prove that Men (whilst unregenerate) are under this Law of Sin.
For the better handling of the Truth before us, I will 1. Open this Law of since, and show what is included in it and why that is Set forth by this Metaphor: Then 2. prove that Men (while unregenerate) Are under this Law of Sin.
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Yet since without any prejudice or disadvantage to the Matter contained in each of these Heads, they may be spoken to conjunctly as well as apart; and because too the putting of them together will somewhat shorten the work,
Yet since without any prejudice or disadvantage to the Matter contained in each of these Heads, they may be spoken to conjunctly as well as apart; and Because too the putting of them together will somewhat shorten the work,
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The word Law (as a Worthy Person hath observed to my hand) is taken either properly or improperly: Properly, so it is the Edict or Sanction of a person (or persons) in Authority, wherein he or they do order and enjoyn something to be done, backing his or their Commands with promises of rewards,
The word Law (as a Worthy Person hath observed to my hand) is taken either properly or improperly: Properly, so it is the Edict or Sanction of a person (or Persons) in authority, wherein he or they do order and enjoin something to be done, backing his or their Commands with promises of rewards,
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Now if you insist upon this its exact consideration and take in all in this Description, so Sin cannot be said to be a Law or to impose a Law upon the Creature;
Now if you insist upon this its exact consideration and take in all in this Description, so since cannot be said to be a Law or to impose a Law upon the Creature;
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the reason is obvious because it hath no Right of Dominion or rightful Authority, which is essentially requisite to the Law-maker and to the validity and obligation of the Law.
the reason is obvious Because it hath no Right of Dominion or rightful authority, which is essentially requisite to the Lawmaker and to the validity and obligation of the Law.
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The power of Sin is but usurp'd, it hath dominion de facto but not de jure; God never gave the corrupt Nature in Man any Authority to be or to make a Law which should bind his Creatures.
The power of since is but usurped, it hath dominion de facto but not de jure; God never gave the corrupt Nature in Man any authority to be or to make a Law which should bind his Creatures.
It lays its imperative injunctions upon men and expects their Obedience; it doth not barely notifie or represent to Men what they are to do or not to do,
It lays its imperative injunctions upon men and expects their obedience; it does not barely notify or represent to Men what they Are to do or not to do,
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nor only advise and persuade them to do so and so, but it commands Authoritatively. It carries dominion in it, Rom. 7.1. Know ye not the law hath dominion over a man as long as he liveth? this is wrap'd up in the very nature of it and is inseparable from it.
nor only Advice and persuade them to do so and so, but it commands Authoritatively. It carries dominion in it, Rom. 7.1. Know you not the law hath dominion over a man as long as he lives? this is wrapped up in the very nature of it and is inseparable from it.
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Now in this respect Sin is a Law; it commands the Sinner to act so and so, lays its precepts upon him in a very imperious manner, assumes a strange kind of Authority over him (though justly it hath none);
Now in this respect since is a Law; it commands the Sinner to act so and so, lays its Precepts upon him in a very imperious manner, assumes a strange kind of authority over him (though justly it hath none);
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therefore you read of the reigning of Sin, of obeying Sin, of the dominion of Sin, Rom. 6.12, 14. this is the nature of a Law in general, in reference to which Sin hath this appellation of a Law. In this respect such as are in the Natural State may too justly be said to be under the Law of Sin, for it hath the Command over them and doth from time to time lay its Commands upon them:
Therefore you read of the reigning of since, of obeying since, of the dominion of since, Rom. 6.12, 14. this is the nature of a Law in general, in Referente to which since hath this appellation of a Law. In this respect such as Are in the Natural State may too justly be said to be under the Law of since, for it hath the Command over them and does from time to time lay its Commands upon them:
av pn22 vvb pp-f dt vvg pp-f n1, pp-f vvg n1, pp-f dt n1 pp-f n1, np1 crd, crd d vbz dt n1 pp-f dt n1 p-acp n1, p-acp n1 p-acp r-crq n1 vhz d n1 pp-f dt n1. p-acp d n1 d c-acp vbr p-acp dt j n1 vmb av av-j vbi vvn pc-acp vbi p-acp dt n1 pp-f n1, p-acp pn31 vhz av vvi p-acp pno32 cc vdz p-acp n1 p-acp n1 vvd po31 vvz p-acp pno32:
the Subject is not more under the Law of his Soveraign, nor the Servant of his Master, than the Sinner is under the Laws of Sin; it commands very proudly and he as tamely obeys, O there's the Law of Sin!
the Subject is not more under the Law of his Sovereign, nor the Servant of his Master, than the Sinner is under the Laws of since; it commands very proudly and he as tamely obeys, Oh there's the Law of since!
it first commands men to order their actings according to what it prescribes, and if they do not so do, in case of disobedience then they are by it try'd and condemn'd. Unregenerate persons are in both of these respects under the Law of Sin: (1.) Sin hath a commanding power in them;
it First commands men to order their actings according to what it prescribes, and if they do not so do, in case of disobedience then they Are by it tried and condemned. Unregenerate Persons Are in both of these respects under the Law of since: (1.) since hath a commanding power in them;
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they are at its beck, according to its commanding propensions they order and steer their Course, may they not therefore be said to be under the Law of Sin? — Then (2.) for the Other property of a Law as 'tis a condemning thing, that belongs to Sin too:
they Are At its beck, according to its commanding propensions they order and steer their Course, may they not Therefore be said to be under the Law of since? — Then (2.) for the Other property of a Law as it's a condemning thing, that belongs to since too:
And (which is not usual) where it commands and is obeyed there it condemus; which shows the difference betwixt the Law of sin and all other Laws; they do not condemn where they are obeyed, 'tis onely the breach or non-performance of them which makes a person liable to Condemnation; but herein lies the cursedness of the Law of Sin, upon the obeying of it it becomes a condemning Law and it onely condemns where 'tis obey'd. But observe how this comes about,
And (which is not usual) where it commands and is obeyed there it condemus; which shows the difference betwixt the Law of since and all other Laws; they do not condemn where they Are obeyed, it's only the breach or non-performance of them which makes a person liable to Condemnation; but herein lies the cursedness of the Law of since, upon the obeying of it it becomes a condemning Law and it only condemns where it's obeyed. But observe how this comes about,
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for there is a difference in this double Act of the Law of Sin: to command, that is Sins proper and natural act; to condemn, that is Sins act onely eventually or meritoriously; it rules of it self directly, and propenly, but it condemns onely as it lays the foundation of Condemnation by another, (for there is another Law which formally is the condemning Law, (viz.) the Law of God upon the violation of it).
for there is a difference in this double Act of the Law of since: to command, that is Sins proper and natural act; to condemn, that is Sins act only eventually or meritoriously; it rules of it self directly, and propenly, but it condemns only as it lays the Foundation of Condemnation by Another, (for there is Another Law which formally is the condemning Law, (viz.) the Law of God upon the violation of it).
for men (generally) do not obey them upon the Authority of the Legislators, or the intrinsick goodness of the Matter of the Law, but as they are thereunto either allured by Rewards or deterred by Punnishments; these are the things that do most prevail with them to yield their Obedience to the Laws both of God and Men. Answerably now to this, Sin (Indwelling in, the Corrupt Nature ) will be backing its Commands with Promises and Threatnings, it will be pretending to Rewards and Punnishments; which though in themselves they are but sorry things yet they have a great power and efficacy upon besotted Sinners.
for men (generally) do not obey them upon the authority of the Legislators, or the intrinsic Goodness of the Matter of the Law, but as they Are thereunto either allured by Rewards or deterred by Punishments; these Are the things that do most prevail with them to yield their obedience to the Laws both of God and Men. Answerably now to this, since (Indwelling in, the Corrupt Nature) will be backing its Commands with Promises and Threatenings, it will be pretending to Rewards and Punishments; which though in themselves they Are but sorry things yet they have a great power and efficacy upon besotted Sinners.
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For instance, Sinner! (saith Sin) I enjoyn thee to fall in with me and my ways, to do as I bid thee do, I will that thou dost go and swear, and steal, and be filthy, and profane Sabbaths, and please the flesh, &c. (here's the Laws or Commands of Sin): well!
For instance, Sinner! (Says since) I enjoin thee to fallen in with me and my ways, to do as I bid thee do, I will that thou dost go and swear, and steal, and be filthy, and profane Sabbaths, and please the Flesh, etc. (here's the Laws or Commands of since): well!
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if thou wilt but be my loyal Subject and do what I would have thee, thou shalt live at ease, flourish in the world, pass thy days in mirth, be respected by all, (with a great many more Promises of this nature);
if thou wilt but be my loyal Subject and do what I would have thee, thou shalt live At ease, flourish in the world, pass thy days in mirth, be respected by all, (with a great many more Promises of this nature);
therefore why do'st thou demur? why do'st not thou presently submit and obey? Particularly you read of the pleasures of sin Heb. 11.25; now it represents and heightens these to Sinners and by them urges and (almost) enforces Obedience to its Commands:
Therefore why dost thou demur? why dost not thou presently submit and obey? Particularly you read of the pleasures of since Hebrew 11.25; now it represents and heightens these to Sinners and by them urges and (almost) inforces obedience to its Commands:
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and knows not how to resist its Commands back'd with such promises and rewards. But if these soft and mild insinuations, these enticing and alluring Arguments will not do,
and knows not how to resist its Commands backed with such promises and rewards. But if these soft and mild insinuations, these enticing and alluring Arguments will not do,
cc vvz xx c-crq pc-acp vvb po31 vvz vvn p-acp d vvz cc n2. cc-acp cs d j cc j n2, d vvg cc j-vvg ng1 vmb xx vdi,
wilt thou engage in a course of Duty and fall in with a strict and godly life? then know what will be the fruit of this (much better than thine O thou cursed Lyar!) thou must expect the loss of all that is good, the undergoing of all that is evil; thou must look for nothing but prisons, reproaches, derision, contempt, poverty, persecution, and what not? thou must bid adieu to all thy Comforts, prepare for the carrying of an heavy Cross, live a pensive, afflicted Life;
wilt thou engage in a course of Duty and fallen in with a strict and godly life? then know what will be the fruit of this (much better than thine O thou cursed Liar!) thou must expect the loss of all that is good, the undergoing of all that is evil; thou must look for nothing but prisons, Reproaches, derision, contempt, poverty, persecution, and what not? thou must bid adieu to all thy Comforts, prepare for the carrying of an heavy Cross, live a pensive, afflicted Life;
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O how doth Sin (to draw and hold the Sinner in vassalage to it self, and to keep him off from the way of holiness ) bestir it self and summon in all its Threats and Menaces. And may not unrenewed Souls too truly be said to be under the Law of sin in these respects? with what efficacy doth it entice them to what is evil by what it promises, and deter them from what is good by what it threatens? Do not these promises and threatnings of Sin carry it with men in their natural state (the former for Sins of Commission, the latter for Sins of Omission ), that they know not how to withstand them? O that what we do see every day was not too full a demonstration of their being under the power of Sin, as promising and as threatning!
O how does since (to draw and hold the Sinner in vassalage to it self, and to keep him off from the Way of holiness) Bestir it self and summon in all its Treats and Menaces. And may not unrenewed Souls too truly be said to be under the Law of since in these respects? with what efficacy does it entice them to what is evil by what it promises, and deter them from what is good by what it threatens? Do not these promises and threatenings of since carry it with men in their natural state (the former for Sins of Commission, the latter for Sins of Omission), that they know not how to withstand them? O that what we do see every day was not too full a demonstration of their being under the power of since, as promising and as threatening!
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By this you understand what there is in a Law (in the strict notion of it) that is applicable to Sin, upon which the Apostle might ground his Metaphor of the Law of Sin; 'tis a commanding thing,
By this you understand what there is in a Law (in the strict notion of it) that is applicable to since, upon which the Apostle might ground his Metaphor of the Law of since; it's a commanding thing,
that Sin considered as simply commanding so 'tis not a Law, but it then becomes formally and compleatly a Law when it commands and the Sinner obeys; so that he owns the power of it and willingly subjects himself to its dominion, ô now 'tis a Law indeed!
that since considered as simply commanding so it's not a Law, but it then becomes formally and completely a Law when it commands and the Sinner obeys; so that he owns the power of it and willingly subject's himself to its dominion, o now it's a Law indeed!
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because not made by persons in lawful Authority; but if a people freely own these Usurpers and willingly put themselves under subjection to them, them (to them) their Laws become valid and obligatory; so here as to Sin, it hath not the least right to any dominion over the Soul, it hath no power but what is by usurpation, and therefore its Laws are meer nullities; but yet if men (which is the Case of the Unconverted) will voluntarily put themselves under its Government and consent that it shall rule them, to them de facto it becomes a Law, and hath the force and authority of a Law,
Because not made by Persons in lawful authority; but if a people freely own these Usurpers and willingly put themselves under subjection to them, them (to them) their Laws become valid and obligatory; so Here as to since, it hath not the least right to any dominion over the Soul, it hath no power but what is by usurpation, and Therefore its Laws Are mere nullities; but yet if men (which is the Case of the Unconverted) will voluntarily put themselves under its Government and consent that it shall Rule them, to them de facto it becomes a Law, and hath the force and Authority of a Law,
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2. Secondly the word [ Law ] is taken improperly, for any thing that hath an impelling (or impulsive) virtue in it, which though it be not strictly and properly a Law, yet it may pass under that appellation because it hath the virtue and force of a Law,
2. Secondly the word [ Law ] is taken improperly, for any thing that hath an impelling (or impulsive) virtue in it, which though it be not strictly and properly a Law, yet it may pass under that appellation Because it hath the virtue and force of a Law,
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And so an inward, operative, lively Principle, that which efficaciously moves and acts a man or impells and urges him so and so to act, may be stil'd a Law because of its powerful and authoritative influence in and upon the man in his acting: a Principle is a Virtual Law, or that which is equivalent to a Law, inasmuch as it inclines, urges, impells with power and efficacy to such and such operations which are suitable to it.
And so an inward, operative, lively Principle, that which efficaciously moves and acts a man or impels and urges him so and so to act, may be Styled a Law Because of its powerful and authoritative influence in and upon the man in his acting: a Principle is a Virtual Law, or that which is equivalent to a Law, inasmuch as it inclines, urges, impels with power and efficacy to such and such operations which Are suitable to it.
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I say when 'tis thus, there Sin may be called a Law and there 'tis the Law of Sin. So that when Paul here supposes himself before his Conversion to be under the Law of Sin, he means that then Sin was his principle, the sole and active principle in him, that which with a strange kind of power and efficacy did urge, excite, impell him to wicked and sinful acts all along in that state.
I say when it's thus, there since may be called a Law and there it's the Law of Sin. So that when Paul Here supposes himself before his Conversion to be under the Law of since, he means that then since was his principle, the sole and active principle in him, that which with a strange kind of power and efficacy did urge, excite, impel him to wicked and sinful acts all along in that state.
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now that is twofold Moral or Physical, (I will not upon several accounts undertake to justifie this distinction in the rigid acceptation of things, I onely make use of it to help your conceptions in that which I am upon):
now that is twofold Moral or Physical, (I will not upon several accounts undertake to justify this distinction in the rigid acceptation of things, I only make use of it to help your conceptions in that which I am upon):
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Sins moral power lies in its being a Law (for that's the power of a Law), its physical power lies in its being a Principle (for that's the power of a principle).
Sins moral power lies in its being a Law (for that's the power of a Law), its physical power lies in its being a Principle (for that's the power of a principle).
As to its Moral power, it directs and regulates prescribing to the Sinner what it would have him to do and (in a sense) commanding him to do accordingly:
As to its Moral power, it directs and regulates prescribing to the Sinner what it would have him to do and (in a sense) commanding him to do accordingly:
as to its Physical power, it doth so and so excite and act by its inward, effectual, powerful inclinations and impulsions. I distinguish here between a Law and a Principle, because I now consider the Latter strictly in it self and not according to the improper application of the word Law to it:
as to its Physical power, it does so and so excite and act by its inward, effectual, powerful inclinations and impulsions. I distinguish Here between a Law and a Principle, Because I now Consider the Latter strictly in it self and not according to the improper application of the word Law to it:
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And I make use of this distinction of Sins twofold power, not as designing to assert any specifical difference betwixt them, (possibly something might be objected against that);
And I make use of this distinction of Sins twofold power, not as designing to assert any specifical difference betwixt them, (possibly something might be objected against that);
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( V. 23.) I see another law in my members, &c. — (2.) it did strongly oppose, resist, hinder him as to what was good: ( V. 15.) what I would, that do I not:
(V. 23.) I see Another law in my members, etc. — (2.) it did strongly oppose, resist, hinder him as to what was good: (V. 15.) what I would, that do I not:
I onely design thereby to set forth the several ways and modes wherein Sin doth exert its power: for though 'tis very true that Moral and Physical power as considered in themselves and when applied to such and such things, are distinct kinds of power; yet when they are applied to sin they are but different modes (the Nature of the thing admitting nothing more).
I only Design thereby to Set forth the several ways and modes wherein since does exert its power: for though it's very true that Moral and Physical power as considered in themselves and when applied to such and such things, Are distinct Kinds of power; yet when they Are applied to sin they Are but different modes (the Nature of the thing admitting nothing more).
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Every Agent hath its principle which acts it strongly and irresistibly; as Natural Agents in natural acts have their principle working with great efficacy in them, the Fire burns and cannot do otherwise because 'tis determin'd and influenc'd by that natural principle which is in it:
Every Agent hath its principle which acts it strongly and irresistibly; as Natural Agents in natural acts have their principle working with great efficacy in them, the Fire burns and cannot do otherwise Because it's determined and influenced by that natural principle which is in it:
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so Moral Agents in Moral acts have their efficacious principles too which work as strongly and powerfully in them, (the difference being always preserv'd 'twixt Natural and Free Agents ).
so Moral Agents in Moral acts have their efficacious principles too which work as strongly and powerfully in them, (the difference being always preserved betwixt Natural and Free Agents).
av j n2 p-acp j n2 vhb po32 j n2 av r-crq n1 p-acp av-j cc av-j p-acp pno32, (dt n1 vbg av vvn p-acp j cc j n2).
But now these principles are very different according to mens different state; where 'tis the Law of the Spirit of Life in Christ Jesus there the Spirit is the principle, and the New Nature too in the Soul as the principle doth with a great deal of power and efficacy excite and quicken to what is good; 2 Cor. 5.14. The Love of Christ constraineth us:
But now these principles Are very different according to men's different state; where it's the Law of the Spirit of Life in christ jesus there the Spirit is the principle, and the New Nature too in the Soul as the principle does with a great deal of power and efficacy excite and quicken to what is good; 2 Cor. 5.14. The Love of christ constrains us:
The Natural man hath no other principle than this, and 'tis very active in him it ever workng with great power and strength to draw out his corruption:
The Natural man hath no other principle than this, and it's very active in him it ever workng with great power and strength to draw out his corruption:
dt j n1 vhz dx j-jn n1 cs d, cc pn31|vbz j j p-acp pno31 pn31 av vvg p-acp j n1 cc n1 pc-acp vvi av po31 n1:
I conceive this Law of Sin (as to its most proper import ) notes the activeness and efficacy of a principle, rather than the authority or Soveraignty of a Law (though that be the word here used).
I conceive this Law of since (as to its most proper import) notes the activeness and efficacy of a principle, rather than the Authority or Sovereignty of a Law (though that be the word Here used).
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and also a principle powerfully and efficaciously to act him in his whole course: in both respects before regeneration 'tis nothing but the Law of Sin. By which expression the Apostle seems to superadd something to what he had said Ver. 1. he had there spoke of walking after the Flesh, thereby intimating the Flesh to be the principle by which men out of Christ do act;
and also a principle powerfully and efficaciously to act him in his Whole course: in both respects before regeneration it's nothing but the Law of Sin. By which expression the Apostle seems to superadd something to what he had said Ver. 1. he had there spoke of walking After the Flesh, thereby intimating the Flesh to be the principle by which men out of christ do act;
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but now here in calling it the Law of Sin (or of the Flesh ), he intimates the power and strength of that principle in those persons, 'tis a commanding principle in them (which takes in the sum of both the significations which I have been enlarging upon), it rules and acts them as it pleases, it hath over them the authority of a Law and in them the energy or efficacy of a principle, both of which do center and are comprehended in one word, the power of Sin. So much for the First Thing to show what the Apostle means by the Law of Sin, and in what respects 'tis so stiled.
but now Here in calling it the Law of since (or of the Flesh), he intimates the power and strength of that principle in those Persons, it's a commanding principle in them (which Takes in the sum of both the significations which I have been enlarging upon), it rules and acts them as it Pleases, it hath over them the Authority of a Law and in them the energy or efficacy of a principle, both of which do centre and Are comprehended in one word, the power of Sin. So much for the First Thing to show what the Apostle means by the Law of since, and in what respects it's so styled.
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The Law of Sin shews it self, partly with respect to what is Evil and partly with respect to what is Good: You may understand its workings in the Ʋnregenerate by its workings in the Regenerate, (for 'tis the same in both, onely in different degrees ).
The Law of since shows it self, partly with respect to what is Evil and partly with respect to what is Good: You may understand its workings in the Ʋnregenerate by its workings in the Regenerate, (for it's the same in both, only in different Degrees).
Now how doth it work in these? that you shall see in our great instance in the Text; Paul complaining of this Law (as in himself) shews how it did put forth its power and strength in him,
Now how does it work in these? that you shall see in our great instance in the Text; Paul complaining of this Law (as in himself) shows how it did put forth its power and strength in him,
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Thus Sin acted in Paul in whom its power and strength was much broken, and thus it doth (in a much higher degree ) act in the Ʋnregenerate in whom it is in its full strength and vigour.
Thus since acted in Paul in whom its power and strength was much broken, and thus it does (in a much higher degree) act in the Ʋnregenerate in whom it is in its full strength and vigour.
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I say to what is evil for indeed all its impulsions are to that, Sin is for nothing but Sin, Sin in the Habit is altogether for Sin in the Act, Indwelling Sin is wholly for dwelling in Sin; it bends and works entirely that way, urget ad Peccata Peccatum. And no wonder that it so doth,
I say to what is evil for indeed all its impulsions Are to that, since is for nothing but since, since in the Habit is altogether for since in the Act, Indwelling since is wholly for Dwelling in since; it bends and works entirely that Way, urget ad Peccata Peccatum. And no wonder that it so does,
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therefore Sin agreeing with Sin, the sinful Nature solely stirs up a person to that which is sinful. And how entire, restless, unwearied, impetuous is it in this!
Therefore since agreeing with since, the sinful Nature solely stirs up a person to that which is sinful. And how entire, restless, unwearied, impetuous is it in this!
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the truth is, though there was no Devil to tempt the graceless Sinner, yet that Law of Sin which is in himself would be enough to make him sin (in a great measure) as he doth:
the truth is, though there was no devil to tempt the graceless Sinner, yet that Law of since which is in himself would be enough to make him since (in a great measure) as he does:
Corrupt Nature is continually egging, solliciting, exciting the unsanctified man to what is evil, 'twill not let him alone day or night unless he gratifie it;
Corrupt Nature is continually egging, soliciting, exciting the unsanctified man to what is evil, it'll not let him alone day or night unless he gratify it;
and its motions are so urgent and violent that he poor creature either cannot or will not make any considerable resistance. What an instance was Amnon of this!
and its motions Are so urgent and violent that he poor creature either cannot or will not make any considerable resistance. What an instance was Amnon of this!
cc po31 n2 vbr av j cc j cst pns31 j n1 d vmbx cc vmb xx vvi d j n1. q-crq dt n1 vbds np1 pp-f d!
he was under the Law of Sin, it had such a power and Soveraignty over him and was so impetuous in its workings in him, that he walked sadly, pined away, fell down-right sick, and all because he knew not how to satisfie that Lust which wrought so strongly in him towards his own Sister; (read 2 Sam. 13.2, &c. ) So Ahab, Sin put him upon the coveting of Naboths Vineyard, and this it did with such violence that he would eat no bread because he could not have his will; 1 Kings 21.5. Solomon tells us of some who sleep not except they have done mischief, and their sleep is taken away unless they cause some to fall; Prov. 4.16. O the Law of Sin! it sollicits to this and that evil, and its sollicitations thereunto are so pressing and earnest that it will receive no repulse; yea, the Sinner is so overpowered that he is even carried away with it like an empty Vessel in a fierce and rapid stream.
he was under the Law of since, it had such a power and Sovereignty over him and was so impetuous in its workings in him, that he walked sadly, pined away, fell downright sick, and all Because he knew not how to satisfy that Lust which wrought so strongly in him towards his own Sister; (read 2 Sam. 13.2, etc.) So Ahab, since put him upon the coveting of Naboth's Vineyard, and this it did with such violence that he would eat no bred Because he could not have his will; 1 Kings 21.5. Solomon tells us of Some who sleep not except they have done mischief, and their sleep is taken away unless they cause Some to fallen; Curae 4.16. O the Law of since! it solicits to this and that evil, and its solicitations thereunto Are so pressing and earnest that it will receive no repulse; yea, the Sinner is so overpowered that he is even carried away with it like an empty Vessel in a fierce and rapid stream.
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I mean, whatever the Lust be in which the Sin of Nature vents it self (whether Ʋncleanness, or Ambition, or Coveteousness, or what you will), that comes with such a force and violence upon the natural man that he falls before it and yields to it.
I mean, whatever the Lust be in which the since of Nature vents it self (whither Ʋncleanness, or Ambition, or Covetousness, or what you will), that comes with such a force and violence upon the natural man that he falls before it and yields to it.
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'Tis a Law which always runs counter to Gods Law, it will be sure to further what that forbids and to hinder what that commands, for it always sets it self in a direct opposition thereunto.
It's a Law which always runs counter to God's Law, it will be sure to further what that forbids and to hinder what that commands, for it always sets it self in a Direct opposition thereunto.
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Doth that call for such and such Duties? are there some Convictions upon the Sinners Conscience about them? doth he begin a little to incline to what is good? how doth Sin now bestir it self to make head in the Soul against these convictions and good inclinations! how doth it endeavour to nip the blossoms, to stifle and smother the initial propensions to what is good, to kill the Infant in the Cradle (as Herod would have done with Christ), to make all Conceptions (in order to Obedience and Holiness) to prove abortive! There is in Sin a fixed, rooted aversation to whatever is holy and spiritual, which it puts forth to its utmost wherever 'tis upon the throne:
Does that call for such and such Duties? Are there Some Convictions upon the Sinners Conscience about them? does he begin a little to incline to what is good? how does since now Bestir it self to make head in the Soul against these convictions and good inclinations! how does it endeavour to nip the blossoms, to stifle and smother the initial propensions to what is good, to kill the Infant in the Cradle (as Herod would have done with christ), to make all Conceptions (in order to obedience and Holiness) to prove abortive! There is in since a fixed, rooted aversation to whatever is holy and spiritual, which it puts forth to its utmost wherever it's upon the throne:
vdz d vvi p-acp d cc d n2? vbr pc-acp d n2 p-acp dt n2 n1 p-acp pno32? vdz pns31 vvi dt j p-acp vvb p-acp r-crq vbz j? q-crq vdz n1 av vvb pn31 n1 pc-acp vvi n1 p-acp dt n1 p-acp d n2 cc j n2! q-crq vdz pn31 vvi p-acp vvb dt n2, p-acp vvb cc vvb dt j n2 p-acp r-crq vbz j, p-acp vvb dt n1 p-acp dt n1 (c-acp np1 vmd vhi vdn p-acp np1), p-acp vvi d n2 (p-acp n1 p-acp n1 cc n1) pc-acp vvi j! pc-acp vbz p-acp n1 dt vvn, j-vvn n1 p-acp r-crq vbz j cc j, r-crq pn31 vvz av p-acp po31 j c-crq pn31|vbz p-acp dt n1:
it doth not onely work a loathness to duty but a loathing of duty, it countermands (where 'tis in its full power ) all the motions and excitations of the blessed Spirit thereunto.
it does not only work a loathness to duty but a loathing of duty, it countermands (where it's in its full power) all the motions and excitations of the blessed Spirit thereunto.
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thus long thou hast liv'd and all this time thou hast not minded the reading of the Scriptures, the hearing of the Word preached, &c. come now let them be minded, all thy days thou hast been a stranger to holiness now be holy, thou hast been a despiser of Christ hitherto now love, fear, receive, honour him:
thus long thou hast lived and all this time thou hast not minded the reading of the Scriptures, the hearing of the Word preached, etc. come now let them be minded, all thy days thou hast been a stranger to holiness now be holy, thou hast been a despiser of christ hitherto now love, Fear, receive, honour him:
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Well! is indwelling Sin quiet now? O no! it puts forth it self with its greatest vigour and strength in opposition to the breathings of the good Spirit; it saith, Sinner!
Well! is indwelling since quiet now? O no! it puts forth it self with its greatest vigour and strength in opposition to the breathings of the good Spirit; it Says, Sinner!
1. First where the whole bent and tendency of the heart is towards sin, that the propensions of the Soul thereto are entire and unmixt, there 'tis the Law of sin,
1. First where the Whole bent and tendency of the heart is towards since, that the propensions of the Soul thereto Are entire and unmix, there it's the Law of since,
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this speaks Sin to be upon the throne indeed, that its power and dominion is habitual, plenary and absolute. A Child of God may have very strong corruptions in him,
this speaks since to be upon the throne indeed, that its power and dominion is habitual, plenary and absolute. A Child of God may have very strong corruptions in him,
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let Word and Spirit say what they will do thou hold on thy course, keep on thy way, God is merciful fear it not, Duty is burdensome meddle not with it, what need is there of all this praying, hearing, believing, repenting, holy walking? &c. These are the bold oppositions and subtil insinuations of Sin against what is good, (set forth by the lustings of the Flesh against the Spirit Gal. 5.17), these are its cursed renitencies and reluctancies against duty. Now till the regenerating Spirit comes with his victorious grace to conquer them, the Sinner is wholly under their power, so that they do most effectually and prevailingly keep him off from what is good:
let Word and Spirit say what they will do thou hold on thy course, keep on thy Way, God is merciful Fear it not, Duty is burdensome meddle not with it, what need is there of all this praying, hearing, believing, repenting, holy walking? etc. These Are the bold oppositions and subtle insinuations of since against what is good, (Set forth by the lustings of the Flesh against the Spirit Gal. 5.17), these Are its cursed renitencies and Reluctancies against duty. Now till the regenerating Spirit comes with his victorious grace to conquer them, the Sinner is wholly under their power, so that they do most effectually and prevailingly keep him off from what is good:
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This is the very Case of men before Conversion: whether you consider the Law of Sin as it puts forth it self with respect to Evil or with respect to Good, the Unconverted are under it;
This is the very Case of men before Conversion: whither you Consider the Law of since as it puts forth it self with respect to Evil or with respect to Good, the Unconverted Are under it;
it hurries them on to what is wicked and as powerfully holds them off from what is holy; in both respects they are entirely under the command of it as a Law and entirely acted by it as a principle; 'tis no better than thus (and worser it cannot be) with unregenerate persons.
it hurries them on to what is wicked and as powerfully holds them off from what is holy; in both respects they Are entirely under the command of it as a Law and entirely acted by it as a principle; it's no better than thus (and Worse it cannot be) with unregenerate Persons.
A Second is this, How may it be known when persons are under the Law of Sin? or How may we distinguish betwixt the Law of Sin as 'tis in the Ʋnregenerate and as 'tis in the Regenerate? For even the Latter find too much of this Law in them;
A Second is this, How may it be known when Persons Are under the Law of since? or How may we distinguish betwixt the Law of since as it's in the Ʋnregenerate and as it's in the Regenerate? For even the Latter find too much of this Law in them;
dt ord vbz d, q-crq vmb pn31 vbi vvn c-crq n2 vbr p-acp dt n1 pp-f n1? cc c-crq vmb pns12 vvi p-acp dt n1 pp-f n1 c-acp pn31|vbz p-acp dt j cc c-acp pn31|vbz p-acp dt vvn? c-acp av dt d vvb av d pp-f d n1 p-acp pno32;
and as strongly opposing and hindring them in what is good, yea, in both often prevailing: may not they therefore as well as Others be said to be under the Law of sin? if not, where lies the difference? or what is it that doth indeed denominate a man to be under that Law?
and as strongly opposing and hindering them in what is good, yea, in both often prevailing: may not they Therefore as well as Others be said to be under the Law of since? if not, where lies the difference? or what is it that does indeed denominate a man to be under that Law?
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This being a Question of great importance I shall be larger in the answering of it than I was of the Former; yet not so large as the Nature of the Subject would admit of,
This being a Question of great importance I shall be larger in the answering of it than I was of the Former; yet not so large as the Nature of the Subject would admit of,
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yet the bent of his heart is for God against Sin, and the stream doth not run wholly one way, he hath propensions unto good as well as unto evil; whereupon he is not under the Law of sin.
yet the bent of his heart is for God against since, and the stream does not run wholly one Way, he hath propensions unto good as well as unto evil; whereupon he is not under the Law of since.
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But take an unsanctified person 'tis otherwise with him, his heart is in sin and set for sin, that's the thing to which it altogether bends, inclines and works; there is not a stronger bent in heavy bodies to descend or in light things to ascend than there is in such an one to sin against God:
But take an unsanctified person it's otherwise with him, his heart is in since and Set for since, that's the thing to which it altogether bends, inclines and works; there is not a Stronger bent in heavy bodies to descend or in Light things to ascend than there is in such an one to sin against God:
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now where 'tis thus certainly there 'tis the Law of sin. Paul in his saddest complaints of this Law (as in himself) yet says, It is no more I that do it,
now where it's thus Certainly there it's the Law of since. Paul in his Saddest complaints of this Law (as in himself) yet Says, It is no more I that do it,
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and he says With the mind I my self serve the law of God, (the habitual tendency and inclination of his Soul was towards Good, and as he was himself it was thus with him,
and he Says With the mind I my self serve the law of God, (the habitual tendency and inclination of his Soul was towards Good, and as he was himself it was thus with him,
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So that though the Law of sin was in him yet he was not under it (strictly) as the Law of sin; Sin had too great a strength in him but it had not the sole and full command of him.
So that though the Law of since was in him yet he was not under it (strictly) as the Law of since; since had too great a strength in him but it had not the sole and full command of him.
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the Ʋnderstanding assents, the Will consents, the Affections answerably are drawn out, ô here is the Law of Sin or Sin regnant. The Ʋnderstanding gives in its final and positive dictate that Sin is good, represents it as eligible to the Will, the Will (upon this) closes with it, embraces it, cleaves to it, the Affections (desire, joy, delight, &c. ) run out upon it;
the Ʋnderstanding assents, the Will consents, the Affections answerably Are drawn out, o Here is the Law of since or since regnant. The Ʋnderstanding gives in its final and positive dictate that since is good, represents it as eligible to the Will, the Will (upon this) closes with it, embraces it, cleaves to it, the Affections (desire, joy, delight, etc.) run out upon it;
for even a Child of God upon a sudden surprisal pro hic & nunc may judge better of sin than it deserves. (2.) That the consent of the Will be plenary and full;
for even a Child of God upon a sudden surprisal Pro hic & nunc may judge better of since than it deserves. (2.) That the consent of the Will be plenary and full;
for there may be in gracious persons sometimes a broken half-consent to what is evil. (3.) That both Assent and Consent be understood of a Course in Sin;
for there may be in gracious Persons sometime a broken half-consent to what is evil. (3.) That both Assent and Consent be understood of a Course in since;
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This threefold Proviso being taken in the thing is clear, whosoever shall be so far besotted as upon deliberation to judge a sinful course to be the best course, and thereupon shall choose, imbrace; fall in with and continue in it,
This threefold Proviso being taken in the thing is clear, whosoever shall be so Far besotted as upon deliberation to judge a sinful course to be the best course, and thereupon shall choose, embrace; fallen in with and continue in it,
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For the proof of which we must recur to our great instance; Paul after his Conversion found Sin to be too powerful in him (which was his great burden),
For the proof of which we must recur to our great instance; Paul After his Conversion found since to be too powerful in him (which was his great burden),
yet notwithstanding the fixed acts of the several Faculties of his Soul were for God against Sin: As for example, in his Ʋnderstanding he assented to the goodness of the Law of God but not to the goodness of the Law of Sin; Rom. 7.12. wherefore the Law is holy, &c. in his Will he also consented to this, ( V. 16.) If then I do that which I would not, I consent unto the Law that it is good:
yet notwithstanding the fixed acts of the several Faculties of his Soul were for God against since: As for Exampl, in his Ʋnderstanding he assented to the Goodness of the Law of God but not to the Goodness of the Law of since; Rom. 7.12. Wherefore the Law is holy, etc. in his Will he also consented to this, (V. 16.) If then I do that which I would not, I consent unto the Law that it is good:
now these being (as I said) the fixed acts of the several Faculties in Paul, in him it was not the Law of Sin. And thus for the main it is with every gracious Soul;
now these being (as I said) the fixed acts of the several Faculties in Paul, in him it was not the Law of Sin. And thus for the main it is with every gracious Soul;
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but for Others in whom Sin hath all, all the Faculties (Ʋnderstanding, Will, Affections) in their proper acts being entirely for it, 'tis evident that they are under the Law of Sin.
but for Others in whom since hath all, all the Faculties (Ʋnderstanding, Will, Affections) in their proper acts being entirely for it, it's evident that they Are under the Law of Sin.
I might instance also in the exteriour parts of the Body, for though Sins power doth mainly reside and put forth it self in the Former, yet it reaches to these also;
I might instance also in the exterior parts of the Body, for though Sins power does mainly reside and put forth it self in the Former, yet it reaches to these also;
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Of all the Faculties the Will doth most discover the power of Sin, for there its Dominion and Soveraignty is chiefly seated and acted; ô when it once gains that then it ascends the throne indeed, that's the time (as it were) of its inauguration when 'tis invested in all its Regalities. It comes to the Sinner and says art thou willing that I should rule thee? yes (saith he) with all my heart, I like thy Commands and Government, I am thine, I submit to thee to be at thy dispose, I here swear Fealty and Allegiance to thee, &c. (Dreadful language!
Of all the Faculties the Will does most discover the power of since, for there its Dominion and Sovereignty is chiefly seated and acted; o when it once gains that then it ascends the throne indeed, that's the time (as it were) of its inauguration when it's invested in all its Regalities. It comes to the Sinner and Says art thou willing that I should Rule thee? yes (Says he) with all my heart, I like thy Commands and Government, I am thine, I submit to thee to be At thy dispose, I Here swear Fealty and Allegiance to thee, etc. (Dreadful language!
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is this spoken in good (or rather in bad ) earnest? do'st thou resolve upon it? wilt thou stick to it? ô then thou art a meer vassal, thou putt'st thy self under the reign of the worst Tyrant in all the world, from this day forward thou must carry chains and fetters about thee, from this act of thine Sins reign commences:
is this spoken in good (or rather in bad) earnest? dost thou resolve upon it? wilt thou stick to it? o then thou art a mere vassal, thou puttest thy self under the Reign of the worst Tyrant in all the world, from this day forward thou must carry chains and fetters about thee, from this act of thine Sins Reign commences:
The lowest act of the Will (in order to the constituting of this Law of Sin, ) is Election or Choice; there's Good and Evil, Holiness and Sin set before the Soul and it chooses the evil before the good, this is a sad evidence of Sins power: Isa. 65.12. — but did evil before mine eyes, and did choose that wherein I delighted not:
The lowest act of the Will (in order to the constituting of this Law of since,) is Election or Choice; there's Good and Evil, Holiness and since Set before the Soul and it chooses the evil before the good, this is a sad evidence of Sins power: Isaiah 65.12. — but did evil before mine eyes, and did choose that wherein I delighted not:
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Isa. 66.3, 4, &c. they have chosen their own ways, and their Soul delighteth in their abominations, &c. But though I say that this is the lowest act of the Will in Sins being a Law, yet even this is enough to put a person under that Law.
Isaiah 66.3, 4, etc. they have chosen their own ways, and their Soul delights in their abominations, etc. But though I say that this is the lowest act of the Will in Sins being a Law, yet even this is enough to put a person under that Law.
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('tis meant not onely of imaginations which had Sin in them materially and subjectively, but also of those which were for Sin and in order to Sin intentionally and finally ):
(it's meant not only of Imaginations which had since in them materially and subjectively, but also of those which were for since and in order to since intentionally and finally):
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Now should there be nothing more than this choice (supposing it to be deliberate, full and peremptory ), that would be enough to evince Sins dominion, for wherever it hath the preference it hath the power. But there are higher acts of the Will than this, which do more highly constitute and more fully demonstrate the Law of Sin, and which are to be found onely in the Ʋnregenerate: As namely when the Will doth not meerly choose, embrace, prefer Sin before Holiness but 'tis pertinaciously set for Sin, its full purpose and resolution is for Sin against Holiness;
Now should there be nothing more than this choice (supposing it to be deliberate, full and peremptory), that would be enough to evince Sins dominion, for wherever it hath the preference it hath the power. But there Are higher acts of the Will than this, which do more highly constitute and more Fully demonstrate the Law of since, and which Are to be found only in the Ʋnregenerate: As namely when the Will does not merely choose, embrace, prefer since before Holiness but it's pertinaciously Set for since, its full purpose and resolution is for since against Holiness;
the Sinner says he hath sinn'd and so he will do still, he's fixed and obstinate in his wickedness, instead of cleaving to the Lord with full purpose of heart (as Barnabas exhorted the Christians at Antioch to do, Acts 11.23.) he cleaves to Sin with full purpose of heart. Jer. 2.25. I have loved strangers, and after them I will go: Jer. 8.5. They hold fast deceipt, they refuse to return: Jer. 44.16.
the Sinner Says he hath sinned and so he will do still, he's fixed and obstinate in his wickedness, instead of cleaving to the Lord with full purpose of heart (as Barnabas exhorted the Christians At Antioch to do, Acts 11.23.) he cleaves to since with full purpose of heart. Jer. 2.25. I have loved Strangers, and After them I will go: Jer. 8.5. They hold fast deceit, they refuse to return: Jer. 44.16.
but we will certainly do whatsoever goeth out of our own mouth, &c. Now wherever it comes to this that Sin is thus enthron'd in the Will, there most certainly 'tis the Law of Sin. But I must yet go one step further, there is one act of the Will higher than this too, (viz) when the heart is wholly set for Sin and is not onely resolvedly but also impetuously carried out after it. Eccles. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
but we will Certainly do whatsoever Goes out of our own Mouth, etc. Now wherever it comes to this that since is thus Enthroned in the Will, there most Certainly it's the Law of Sin. But I must yet go one step further, there is one act of the Will higher than this too, (videlicet) when the heart is wholly Set for since and is not only resolvedly but also impetuously carried out After it. Eccles. 8.11. Because sentence against an evil work is not executed speedily, Therefore the heart of the Sons of men is Fully Set in them to do evil.
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Jer. 50 ▪ 38. They are mad upon their idols: Eph. 4.19. Who being past feeling have given themselves ever unto lasciviousness to work all uncleanness with greediness Jer. 8.6. Every one turned to his course as the horse rusheth into the battel.
Jer. 50 ▪ 38. They Are mad upon their Idols: Ephesians 4.19. Who being passed feeling have given themselves ever unto lasciviousness to work all uncleanness with greediness Jer. 8.6. Every one turned to his course as the horse Rushes into the battle.
when the Will doth not barely consent to it but 'tis eager and fierce for it, ô this speaks not onely its own great wickedness and most woful depravation, but also the Sinners full subjection to Sin; this is the Law of Sin with a witness, where 'tis thus it may easily be known who bears Rule in the Soul. Sin never arrives at this heighth of power in the Regenerate, this is altogether inconsistent with Grace: upon Conversion the Will is sanctified and the sanctified Will can never carry it thus towards Sin.
when the Will does not barely consent to it but it's eager and fierce for it, o this speaks not only its own great wickedness and most woeful depravation, but also the Sinners full subjection to since; this is the Law of since with a witness, where it's thus it may Easily be known who bears Rule in the Soul. since never arrives At this height of power in the Regenerate, this is altogether inconsistent with Grace: upon Conversion the Will is sanctified and the sanctified Will can never carry it thus towards Sin.
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therefore the Apostle brings them in upon this account, Rom. 6.12. Let not sin reign in your mortal bodies, &c. (13.) neither yield you your members instruments of unrighteousness unto sin, &c. (19.) As ye have yielded your members servants to uncleanness, &c. When the Body is prostituted to Sins drudgery, the several parts thereof imploy'd in its service (as the Eyes to let in external Objects for the exciting and feeding of Lust within, the Feet to run on Sins errands, the Tongue to utter vanity and frothiness, &c ) this is a great demonstration of a mans being under the Law of Sin. 'Tis true, it chiefly reigns in the Heart, there's its imperial Seat or the Pallace where it hath its imperial residence, that's the inward Citadel where its main strength doth lie;
Therefore the Apostle brings them in upon this account, Rom. 6.12. Let not since Reign in your Mortal bodies, etc. (13.) neither yield you your members Instruments of unrighteousness unto since, etc. (19.) As you have yielded your members Servants to uncleanness, etc. When the Body is prostituted to Sins drudgery, the several parts thereof employed in its service (as the Eyes to let in external Objects for the exciting and feeding of Lust within, the Feet to run on Sins errands, the Tongue to utter vanity and frothiness, etc.) this is a great demonstration of a men being under the Law of Sin. It's true, it chiefly reigns in the Heart, there's its imperial Seat or the Palace where it hath its imperial residence, that's the inward Citadel where its main strength does lie;
Indeed the Law of Sin is best discerned (as to Others ) by its venting of it self in and through the Body; for so long as Sin keeps in its power within the interiour Faculties of the Soul, 'tis known onely to the Sinner himself; but when that once breaks out in Sins committed in and by the body (as intemperance, drunkenness, uncleanness, &c. ) then it becomes discernible to all to whom such Sins shall be known.
Indeed the Law of since is best discerned (as to Others) by its venting of it self in and through the Body; for so long as since keeps in its power within the interior Faculties of the Soul, it's known only to the Sinner himself; but when that once breaks out in Sins committed in and by the body (as intemperance, Drunkenness, uncleanness, etc.) then it becomes discernible to all to whom such Sins shall be known.
And though 'tis certain, that Sin may have its full dominion in the heart without the external eruptions of it in the Life, in gross and corporeal acts, yet where they are added they infallibly discover that Sin lords and domineers. O therefore how evident is it that all who abuse and defile their bodies, who use them as instruments for Sin and wear them out in its service, are most perfectly under the Law of Sin! But 'tis not thus with any who are truely sanctified, Sin hath not the command of their Bodies, they yield up their members servants to righteousness unto holiness, they look upon their Bodies as the Temples of the Holy Ghost and accordingly they keep them holy, they know they are themselves bought with a price and that their Souls and Bodies are both Gods, and therefore both to be imploy'd in the glorifying of God; they scorn to let their Bodies be drudges to Sin and Satan; and in this respect they are not under the Law of Sin.
And though it's certain, that since may have its full dominion in the heart without the external eruptions of it in the Life, in gross and corporeal acts, yet where they Are added they infallibly discover that since Lords and domineers. Oh Therefore how evident is it that all who abuse and defile their bodies, who use them as Instruments for since and wear them out in its service, Are most perfectly under the Law of since! But it's not thus with any who Are truly sanctified, since hath not the command of their Bodies, they yield up their members Servants to righteousness unto holiness, they look upon their Bodies as the Temples of the Holy Ghost and accordingly they keep them holy, they know they Are themselves bought with a price and that their Souls and Bodies Are both God's, and Therefore both to be employed in the glorifying of God; they scorn to let their Bodies be drudges to since and Satan; and in this respect they Are not under the Law of Sin.
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3. Thirdly the Law of Sin and its different workings in the people of God and Others, may be opened by the modification of the act of Sin. As 1. Where Sin is committed industriously and designedly there 'tis the Law of Sin and that which is peculiar to the graceless.
3. Thirdly the Law of since and its different workings in the people of God and Others, may be opened by the modification of the act of Sin. As 1. Where since is committed industriously and designedly there it's the Law of since and that which is peculiar to the graceless.
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Some there are who set themselves to sin, 'tis the thing they aim at, which they deliberate, contrive, muse how to bring about, their serious thoughts from time to time are at work in order to it;
some there Are who Set themselves to since, it's the thing they aim At, which they deliberate, contrive, muse how to bring about, their serious thoughts from time to time Are At work in order to it;
The Apostle sets it forth by making provision for the flesh Rom. 13.14. when the Sinner hath his forecasts and projects for Sin. Now where 'tis thus, unquestionably 'tis the Law of Sin, this doth most certainly discover the absolute, unbroken, full power and dominion of Sin. Joh. 8.34. Whoever commits Sin (NONLATINALPHABET who makes it or frames it as an Artist doth a thing which is proper to his trade or art, who sins de industriâ, datâ operâ, what of him? why, he) is the servant of sin (that is, he is fully under its Command and is a perfect slave and vassal to it).
The Apostle sets it forth by making provision for the Flesh Rom. 13.14. when the Sinner hath his forecasts and projects for Sin. Now where it's thus, unquestionably it's the Law of since, this does most Certainly discover the absolute, unbroken, full power and dominion of Sin. John 8.34. Whoever commits since (who makes it or frames it as an Artist does a thing which is proper to his trade or art, who Sins de industriâ, datâ operâ, what of him? why, he) is the servant of since (that is, he is Fully under its Command and is a perfect slave and vassal to it).
It cannot be denied but that even a Child of God may sin after deliberation, nay as to some particular sinful act he may deliberate in order to the doing of it;
It cannot be denied but that even a Child of God may sin After deliberation, nay as to Some particular sinful act he may deliberate in order to the doing of it;
there was a great deal of deliberation in Davids killing Ʋriah, 'twas a plotted, contrived sin, that which was brought about by many deliberate thoughts: ô but in such an One this is very rare and seldome, 'tis but in this or that particular act, 'tis not a thing that he holds on in (God forbid it should be so!) And therefore though this be a great aggravation of sin when it is committed deliberately, and a sad evidence that it hath too much power and strength in the heart,
there was a great deal of deliberation in Davids killing Ʋriah, 'twas a plotted, contrived since, that which was brought about by many deliberate thoughts: o but in such an One this is very rare and seldom, it's but in this or that particular act, it's not a thing that he holds on in (God forbid it should be so!) And Therefore though this be a great aggravation of sin when it is committed deliberately, and a sad evidence that it hath too much power and strength in the heart,
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yet every deliberate sin is not enough to prove a man to be under the Law of sin: when the designing and contriving is customary and that too as to a Course in sin, ô then 'tis the Law of sin.
yet every deliberate since is not enough to prove a man to be under the Law of since: when the designing and contriving is customary and that too as to a Course in since, o then it's the Law of since.
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If the Town be surrendred and yields upon the first Summons 'tis a sign the Assailers are very strong and the Defendants very weak: if the tinder takes fire upon the first little spark that falls into it,
If the Town be surrendered and yields upon the First Summons it's a Signen the Assailers Are very strong and the Defendants very weak: if the tinder Takes fire upon the First little spark that falls into it,
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Possibly it no sooner commands but the Sinner readily obeys; if he chance to make some some opposition 'tis as bad as none at all, 'tis not lively, vigorous, resolute, but cold, dull, faint and languid, ô this is a sad demonstration of Sins heighth and regency in the Soul. The bare Commands of Sin (as hath been said) do not make it to be a Law, but when there is a ready, willing subjection to those Commands then 'tis a Law. Rom. 6.16.
Possibly it not sooner commands but the Sinner readily obeys; if he chance to make Some Some opposition it's as bad as none At all, it's not lively, vigorous, resolute, but cold, dull, faint and languid, o this is a sad demonstration of Sins height and regency in the Soul. The bore Commands of since (as hath been said) do not make it to be a Law, but when there is a ready, willing subjection to those Commands then it's a Law. Rom. 6.16.
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may not this be charged upon men before renovation with respect to the Commands of Sin? We read of Satan that he takes some captive at his will, 2 Tim. 6.26. and truly so it is with the sinful Nature too, it doth with the unregenerate what it will, it commands, governs, orders them even as it will;
may not this be charged upon men before renovation with respect to the Commands of since? We read of Satan that he Takes Some captive At his will, 2 Tim. 6.26. and truly so it is with the sinful Nature too, it does with the unregenerate what it will, it commands, governs, order them even as it will;
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which shows that he is not under the Law of Sin. When 'tis willingness in the way of duty then 'tis the day of God's power, when 'tis willingness in the way of sin then 'tis the day of Sins power. There may be some resistance made to Sin and yet its dominion may be high, but when 'tis no resistance then its dominion is high indeed. A Sinner sometimes from the stirrings of Conscience may make a little opposition, but Sin having his Will in its entire consent that opposition soon goes off,
which shows that he is not under the Law of Sin. When it's willingness in the Way of duty then it's the day of God's power, when it's willingness in the Way of since then it's the day of Sins power. There may be Some resistance made to since and yet its dominion may be high, but when it's no resistance then its dominion is high indeed. A Sinner sometime from the stirrings of Conscience may make a little opposition, but since having his Will in its entire consent that opposition soon Goes off,
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As the sincere Christian, set never so many hinderances and discouragements before him yet (being under the Law of the Spirit ) he will be and do good, so è contrà the man that is destitute of Grace, set what hinderances or discouragements you will before him yet (being under the Law of Sin ) he will be and do evil. Let the threatnings of the Law of God stand in his way (like the Angel with a drawn sword in his hand) yet hee'l sin, let the Scepter of the Gospel be held out to him yet hee'l sin, set the Love, Grace, Mercy of God before him yet hee'l sin, set the Wrath, Justice, Severity of God before him yet hee'l sin, set the Death, Sufferings, Agonies, Wounds, Blood of the Lord Jesus before him yet hee'l sin, let Conscience smite him, let Word, Ministers, Christians, reprove him yet hee'l sin, let him resolve, purpose, vow, promise, covenant yet hee'l sin; tell him of Heaven or Hell, that hee'l waste his Estate, impair his Health, undoe his Family, ruin his Body, nay his precious Soul 'tis all one yet hee'l sin, come Plague, Pestilence, War, Fire yet hee'l sin; set the Law of Scripture before him yet hee'l sin, nay, (as to some acts ) set the very Law of Nature before him yet hee'l sin: here's the Law of Sin to some purpose, the power and strength of Sin in their NONLATINALPHABET,
As the sincere Christian, Set never so many hindrances and discouragements before him yet (being under the Law of the Spirit) he will be and do good, so è contrà the man that is destitute of Grace, Set what hindrances or discouragements you will before him yet (being under the Law of since) he will be and do evil. Let the threatenings of the Law of God stand in his Way (like the Angel with a drawn sword in his hand) yet he'll sin, let the Sceptre of the Gospel be held out to him yet he'll sin, Set the Love, Grace, Mercy of God before him yet he'll sin, Set the Wrath, justice, Severity of God before him yet he'll sin, Set the Death, Sufferings, Agonies, Wounds, Blood of the Lord jesus before him yet he'll sin, let Conscience smite him, let Word, Ministers, Christians, reprove him yet he'll sin, let him resolve, purpose, Voelli, promise, Covenant yet he'll sin; tell him of Heaven or Hell, that he'll waste his Estate, impair his Health, undo his Family, ruin his Body, nay his precious Soul it's all one yet he'll sin, come Plague, Pestilence, War, Fire yet he'll sin; Set the Law of Scripture before him yet he'll sin, nay, (as to Some acts) Set the very Law of Nature before him yet he'll sin: here's the Law of since to Some purpose, the power and strength of since in their,
c-acp dt j njp, vvb av-x av d n2 cc n2 p-acp pno31 av (vbg p-acp dt n1 pp-f dt n1) pns31 vmb vbb cc vdb j, av fw-fr fw-la dt n1 cst vbz j pp-f n1, vvb r-crq n2 cc n2 pn22 vmb p-acp pno31 av (vbg p-acp dt n1 pp-f n1) pns31 vmb vbb cc vdb j-jn. vvb dt n2-vvg pp-f dt n1 pp-f np1 vvb p-acp po31 n1 (av-j dt n1 p-acp dt vvn n1 p-acp po31 n1) av pns31|vmb vvi, vvb dt n1 pp-f dt n1 vbb vvn av p-acp pno31 av pns31|vmb vvi, vvb dt n1, n1, n1 pp-f np1 p-acp pno31 av pns31|vmb vvi, vvb dt n1, n1, n1 pp-f np1 p-acp pno31 av pns31|vmb vvi, vvb dt n1, n2, n2, n2, n1 pp-f dt n1 np1 p-acp pno31 av pns31|vmb vvi, vvb n1 vvi pno31, vvb n1, n2, np1, vvb pno31 av pns31|vmb vvi, vvb pno31 vvi, n1, vvb, vvb, n1 av pns31|vmb vvi; vvb pno31 pp-f n1 cc n1, d pns31|vmb vvi po31 n1, vvi po31 n1, vvi po31 n1, vvb po31 n1, uh po31 j n1 pn31|vbz d pi av pns31|vmb vvi, vvb n1, n1, n1, n1 av pns31|vmb vvi; vvn dt n1 pp-f n1 p-acp pno31 av pns31|vmb vvi, uh, (c-acp p-acp d n2) vvd dt j n1 pp-f n1 p-acp pno31 av pns31|vmb vvi: av|vbz dt n1 pp-f n1 p-acp d n1, dt n1 cc n1 pp-f n1 p-acp po32,
you know the stream in a Flood runs very fiercely and will not be stopt by any opposition, it teares and breaks the banks which would give a check to it;
you know the stream in a Flood runs very fiercely and will not be stopped by any opposition, it tears and breaks the banks which would give a check to it;
pn22 vvb dt n1 p-acp dt n1 vvz j av-j cc vmb xx vbi vvn p-acp d n1, pn31 n2 cc vvz dt n2 r-crq vmd vvi dt vvb p-acp pn31;
but let the Flood be but over and then it comes to it self again and its motion is not so boisterous and impetuous; so 'tis with the true Christian, possibly in some single act, under some strong temptation, upon some fit of passion, he may break thorough all that lies in his way (as a let or hinderance to him in sin );
but let the Flood be but over and then it comes to it self again and its motion is not so boisterous and impetuous; so it's with the true Christian, possibly in Some single act, under Some strong temptation, upon Some fit of passion, he may break through all that lies in his Way (as a let or hindrance to him in sin);
cc-acp vvb dt n1 vbb p-acp a-acp cc av pn31 vvz p-acp pn31 n1 av cc po31 n1 vbz xx av j cc j; av pn31|vbz p-acp dt j njp, av-j p-acp d j n1, p-acp d j n1, p-acp d j pp-f n1, pns31 vmb vvi p-acp d cst vvz p-acp po31 n1 (c-acp dt vvb cc n1 p-acp pno31 p-acp vvb);
but when the sudden gush of Corruption and the power of the temptation are a little over, he comes to himself again and then the Word and Spirit do easily stop him in what is evil. 4. When 'tis sinning and no sense of sin, no after-repentance for it,
but when the sudden gush of Corruption and the power of the temptation Are a little over, he comes to himself again and then the Word and Spirit do Easily stop him in what is evil. 4. When it's sinning and no sense of since, no After-repentance for it,
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Sin always rules most where 'tis least felt, but it never arrives at the highest pitch of dominion where the Soul groans under it as its burden. As it was with Paul, the corrupt Nature was too powerful in him but he was very sensible of it, he cry'd out O wretched man that I am, who shall deliver me from this body of death!
since always rules most where it's least felt, but it never arrives At the highest pitch of dominion where the Soul groans under it as its burden. As it was with Paul, the corrupt Nature was too powerful in him but he was very sensible of it, he cried out Oh wretched man that I am, who shall deliver me from this body of death!
and because they ever recover themselves again by true repentance: ô how do they mourn and grieve over Corruption, especially when it hath been too hard for them!
and Because they ever recover themselves again by true Repentance: o how do they mourn and grieve over Corruption, especially when it hath been too hard for them!
cc c-acp pns32 av vvb px32 av p-acp j n1: uh q-crq vdb pns32 vvb cc vvb p-acp n1, av-j c-crq pn31 vhz vbn av j c-acp pno32!
if you read of Davids sins you shall also read of Davids tears. Now when 'tis thus 'tis never the Law of Sin, Sin bewailed is never Sin reigning; but when a man sins insensibly and impenitently, there's no after-shame or after-grief in him for sin, no rising again after falling, verily in this man 'tis the Law of Sin. (But so much for the answering of this Question, and also for the Explication of the Point in hand).
if you read of Davids Sins you shall also read of Davids tears. Now when it's thus it's never the Law of since, since bewailed is never since reigning; but when a man Sins insensibly and impenitently, there's no after-shame or after-grief in him for since, no rising again After falling, verily in this man it's the Law of Sin. (But so much for the answering of this Question, and also for the Explication of the Point in hand).
cs pn22 vvb pp-f npg1 n2 pn22 vmb av vvi pp-f npg1 n2. av c-crq pn31|vbz av pn31|vbz av dt n1 pp-f n1, n1 vvd vbz av-x n1 vvg; p-acp c-crq dt n1 n2 av-j cc av-jn, pc-acp|vbz dx n1 cc n1 p-acp pno31 p-acp n1, dx vvg av p-acp vvg, av-j p-acp d n1 pn31|vbz dt n1 pp-f np1 (p-acp av av-d c-acp dt vvg pp-f d vvb, cc av p-acp dt n1 pp-f dt n1 p-acp n1).
and that shall be for Information: Is it thus? that every person before regeneration is under the Law of Sin? it informs us of two things: 1. Of the bondage of the Natural state.
and that shall be for Information: Is it thus? that every person before regeneration is under the Law of since? it informs us of two things: 1. Of the bondage of the Natural state.
This Sinners will not believe nor lay it to heart but so it is, they being Sins Subjects and governed by its Laws they are no better than Slaves and Vassals (for so all its Subjects are).
This Sinners will not believe nor lay it to heart but so it is, they being Sins Subject's and governed by its Laws they Are no better than Slaves and Vassals (for so all its Subject's Are).
d n2 vmb xx vvi ccx vvi pn31 p-acp n1 cc-acp av pn31 vbz, pns32 vbg n2 n2-jn cc vvn p-acp po31 n2 pns32 vbr dx jc cs n2 cc n2 (c-acp av d po31 n2-jn vbr).
We pity those who live under Tyrants, Ʋsurpers, hard Masters, &c. and judge their bondage to be very great; but (alas!) what is that if compar'd with this of graceless Souls living under the tyranny, usurpation, dominion of Sin? O poor Creature!
We pity those who live under Tyrants, Ʋsurpers, hard Masters, etc. and judge their bondage to be very great; but (alas!) what is that if compared with this of graceless Souls living under the tyranny, usurpation, dominion of since? Oh poor Creature!
art thou out of Christ, unsanctified and unregenerate, and consequently acted, ruled, governed by Sin? know thy self, thou art (in a spiritual sense) no better than a slave, yea there's no servitude or vassalage in the world comparable to thine:
art thou out of christ, unsanctified and unregenerate, and consequently acted, ruled, governed by since? know thy self, thou art (in a spiritual sense) no better than a slave, yea there's no servitude or vassalage in the world comparable to thine:
the poor Christians who are Captives and Bondmen under the barbarous Turks or such who are condemn'd to Mines and Galleys, are in a better condition than thou who art under the power of thy base Lusts. The state of Nature is a quite other thing than what men imagin it to be, they think there's nothing but freedom and liberty in it, such who are in it fancy none live so free and happy a Life as themselves;
the poor Christians who Are Captives and Bondmen under the barbarous Turks or such who Are condemned to Mines and Galleys, Are in a better condition than thou who art under the power of thy base Lusts. The state of Nature is a quite other thing than what men imagine it to be, they think there's nothing but freedom and liberty in it, such who Are in it fancy none live so free and happy a Life as themselves;
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There are very many sad attendants upon Ʋnregeneracy (as blindness, darkness, death, enmity, distance and alienation from God, &c. ) but none worse than the spiritual bondage which accompanies it:
There Are very many sad attendants upon Ʋnregeneracy (as blindness, darkness, death, enmity, distance and alienation from God, etc.) but none Worse than the spiritual bondage which Accompanies it:
pc-acp vbr av d j n2-jn p-acp n1 (c-acp n1, n1, n1, n1, n1 cc n1 p-acp np1, av) cc-acp pix av-jc cs dt j n1 r-crq vvz pn31:
than that which I am upon. We see it in the Jews, Joh. 8.33. We be Abraham 's seed, and never were in bondage to any man, how saist thou we shall be made free? (never in bondage to any man? that was false;
than that which I am upon. We see it in the jews, John 8.33. We be Abraham is seed, and never were in bondage to any man, how Sayest thou we shall be made free? (never in bondage to any man? that was false;
were they not once in bondage in Egypt (which therefore was called the house of bondage Exod. 20.2. where they were under hard bondage Exod. 1.14)? were they not again in bondage in Babylon? yea, were they not now in bondage under the Romans? but this not being the bondage which Christ aimed at, he passed by this their vaunting of their exemption from it and fell upon their spiritual bondage, whith respect to which he told them) whasoever commits sin is the servant of sin:
were they not once in bondage in Egypt (which Therefore was called the house of bondage Exod 20.2. where they were under hard bondage Exod 1.14)? were they not again in bondage in Babylon? yea, were they not now in bondage under the Romans? but this not being the bondage which christ aimed At, he passed by this their vaunting of their exemption from it and fell upon their spiritual bondage, vuhith respect to which he told them) whatsoever commits since is the servant of since:
vbdr pns32 xx a-acp p-acp n1 p-acp np1 (r-crq av vbds vvn dt n1 pp-f n1 np1 crd. c-crq pns32 vbdr p-acp j n1 np1 crd)? vbdr pns32 xx av p-acp n1 p-acp np1? uh, vbdr pns32 xx av p-acp n1 p-acp dt np1? p-acp d xx vbg dt n1 r-crq np1 vvd p-acp, pns31 vvd p-acp d po32 vvg pp-f po32 n1 p-acp pn31 cc vvd p-acp po32 j n1, p-acp n1 p-acp r-crq pns31 vvd pno32) c-crq vvz n1 vbz dt n1 pp-f n1:
So go to many now and tell them they are under servitude they will not believe it, what they in such a condition? no, they are so and so descended, such and such is their birth and parentage, they have such noble blood running in their veins, they live in the enjoyment of such priviledges, have so many under them at their beck whilst they themselves are commanded by none, they can go and come and do as they list (being free from that NONLATINALPHABET, wherein the Stoicks placed bondage ),
So go to many now and tell them they Are under servitude they will not believe it, what they in such a condition? no, they Are so and so descended, such and such is their birth and parentage, they have such noble blood running in their Veins, they live in the enjoyment of such privileges, have so many under them At their beck while they themselves Are commanded by none, they can go and come and do as they list (being free from that, wherein the Stoics placed bondage),
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they have all liberty but that which is the best and are exempted from all bondage but that which is the worst. The Moralists by the Light of Nature had true notions about this,
they have all liberty but that which is the best and Are exempted from all bondage but that which is the worst. The Moralists by the Light of Nature had true notions about this,
for they could say that Vertue and Goodness onely did entitle to Liberty, that Vice and Wickedness were always attended with Servitude: The Satyrist falls severely upon some high pretenders to Liberty, because they were their own Masters, at their own dispose, did what they pleased, were not they free? he answers them sharply shewing there might be external and Civil Liberty and yet they might be under bondage, if Vice had the mastery and command of them;
for they could say that Virtue and goodness only did entitle to Liberty, that Vice and Wickedness were always attended with Servitude: The Satirist falls severely upon Some high pretenders to Liberty, Because they were their own Masters, At their own dispose, did what they pleased, were not they free? he answers them sharply showing there might be external and Civil Liberty and yet they might be under bondage, if Vice had the mastery and command of them;
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nay, if any one Vice or Lust did prevail over them (whether Covetuousness or Intemperance, &c. ) that would be enough to prove them no better than Vassals and Slaves (let their outward condition be never so high and good).
nay, if any one Vice or Lust did prevail over them (whither Covetousness or Intemperance, etc.) that would be enough to prove them no better than Vassals and Slaves (let their outward condition be never so high and good).
uh-x, cs d crd n1 cc n1 vdd vvi p-acp pno32 (cs n1 cc n1, av) cst vmd vbi av-d pc-acp vvi pno32 av-dx av-jc cs n2 cc n2 (vvb po32 j n1 vbb av-x av j cc j).
Now surely we may be more clear and positive in this than they, who by Scripture-light know more of the Law of Sin than they could do by the bare light of Nature. Every regenerate, good man is free; but every unregenerate, wicked man is a very slave and under most dreadful thraldom.
Now surely we may be more clear and positive in this than they, who by Scripture light know more of the Law of since than they could do by the bore Light of Nature. Every regenerate, good man is free; but every unregenerate, wicked man is a very slave and under most dreadful thraldom.
av av-j pns12 vmb vbi av-dc j cc j p-acp d cs pns32, r-crq p-acp n1 vvb dc pp-f dt n1 pp-f n1 cs pns32 vmd vdi p-acp dt j j pp-f n1. d vvn, j n1 vbz j; p-acp d j, j n1 vbz dt j n1 cc p-acp ds j n1.
Now it being thus, that I may the better convince your of the evil and misery of this bondage, and also excite you to the most vigorous endeavours to get out of it, let me lay a few particulars before you: As
Now it being thus, that I may the better convince your of the evil and misery of this bondage, and also excite you to the most vigorous endeavours to get out of it, let me lay a few particulars before you: As
av pn31 vbg av, cst pns11 vmb dt jc vvi po22 pp-f dt j-jn cc n1 pp-f d n1, cc av vvb pn22 p-acp dt ds j n2 pc-acp vvi av pp-f pn31, vvb pno11 vvi dt d n2-jn p-acp pn22: c-acp
the truth is, these two are (as it were) Allies and Confederates; nay they are copartners in dominion, they ever share in the government of the Soul and rule jointly; so that he who is under the power of the one is under the power of the other also.
the truth is, these two Are (as it were) Allies and Confederates; nay they Are copartners in dominion, they ever share in the government of the Soul and Rule jointly; so that he who is under the power of the one is under the power of the other also.
dt n1 vbz, d crd vbr (c-acp pn31 vbdr) n2 cc n2; uh-x pns32 vbr n2 p-acp n1, pns32 av vvb p-acp dt n1 pp-f dt n1 cc n1 av-j; av cst pns31 r-crq vbz p-acp dt n1 pp-f dt crd vbz p-acp dt n1 pp-f dt j-jn av.
there he rules and doth what he will (as he is said to take some men captives at his will, 2 Tim. 2.11.) Now is not this a dreadful thing? the most deplorable bondage that a Creature can lie under? what? to be the Devils Subject? a Slave to him who is in chains himself? ruled by him who is the grand Rebel and the Head of all the lower Rebels against God? what more woful!
there he rules and does what he will (as he is said to take Some men captives At his will, 2 Tim. 2.11.) Now is not this a dreadful thing? the most deplorable bondage that a Creature can lie under? what? to be the Devils Subject? a Slave to him who is in chains himself? ruled by him who is the grand Rebel and the Head of all the lower Rebels against God? what more woeful!
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Sinner when wilt thou consider it, shall a damned Creature be thy Lord and Soveraign? shall he be thy Ruler here who will be thy tormentor hereafter? wilt thou live in jubjection under him who is but a Jaylor and Executioner of Gods displeasure? what bondage can be so great,
Sinner when wilt thou Consider it, shall a damned Creature be thy Lord and Sovereign? shall he be thy Ruler Here who will be thy tormentor hereafter? wilt thou live in jubjection under him who is but a Jailor and Executioner of God's displeasure? what bondage can be so great,
yet they being Gods Creatures there is something of excellency in them, but as for Sin God hath nothing to do with it (onely as he doth dispose and over-rule it to his own glory).
yet they being God's Creatures there is something of excellency in them, but as for since God hath nothing to do with it (only as he does dispose and overrule it to his own glory).
av pns32 vbg n2 n2 a-acp vbz pi pp-f n1 p-acp pno32, cc-acp c-acp p-acp n1 np1 vhz pix pc-acp vdi p-acp pn31 (j c-acp pns31 vdz vvi cc vvi pn31 p-acp po31 d n1).
'Tis the onely thing that God cannot do, there are many things which he will not do but Sin is the onely thing which he cannot do; God can make a world, uphold a world, destroy a world, he can do all, onely he cannot sin. Now (whoever thou art) let this be thought of, shall a thing so vile and base, so contrary to God's Nature, shall that have the Rule and Command of thee? how can the Spirit of a Man bear a thing so indecent, so unworthy of him? but if he will stoop to what is so much below him, what slavery and bondage must needs result from it? It's sometimes matter of affliction to us to see vile and base men exalted to places of high power and dignity; Psal. 12.8. The wicked walk on every side, when the vilest men are exalted:
It's the only thing that God cannot do, there Are many things which he will not do but since is the only thing which he cannot do; God can make a world, uphold a world, destroy a world, he can do all, only he cannot sin. Now (whoever thou art) let this be Thought of, shall a thing so vile and base, so contrary to God's Nature, shall that have the Rule and Command of thee? how can the Spirit of a Man bear a thing so indecent, so unworthy of him? but if he will stoop to what is so much below him, what slavery and bondage must needs result from it? It's sometime matter of affliction to us to see vile and base men exalted to places of high power and dignity; Psalm 12.8. The wicked walk on every side, when the Vilest men Are exalted:
pn31|vbz dt av-j n1 cst np1 vmbx vdi, a-acp vbr d n2 r-crq pns31 vmb xx vdi p-acp n1 vbz dt av-j n1 r-crq pns31 vmbx vdi; np1 vmb vvi dt n1, vvb dt n1, vvb dt n1, pns31 vmb vdi d, av-j pns31 vmbx vvi. av (r-crq pns21 vb2r) vvb d vbi vvn pp-f, vmb dt n1 av j cc j, av j-jn p-acp npg1 n1, vmb d vhi dt vvb cc vvb pp-f pno21? q-crq vmb dt n1 pp-f dt n1 vvi dt n1 av j, av j pp-f pno31? cc-acp cs pns31 vmb vvi p-acp r-crq vbz av av-d p-acp pno31, r-crq n1 cc n1 vmb av vvi p-acp pn31? pn31|vbz av n1 pp-f n1 p-acp pno12 pc-acp vvi j cc j n2 vvn p-acp n2 pp-f j n1 cc n1; np1 crd. dt j n1 p-acp d n1, c-crq dt js n2 vbr vvn:
But that a man by his own Act and Choice should set so base a thing as Sin upon the throne and put himself under the dominion of it, this is most strange (and indeed would be incredible did we not see it done every day).
But that a man by his own Act and Choice should Set so base a thing as since upon the throne and put himself under the dominion of it, this is most strange (and indeed would be incredible did we not see it done every day).
p-acp d dt n1 p-acp po31 d n1 cc j vmd vvi av j dt n1 c-acp n1 p-acp dt n1 cc vvi px31 p-acp dt n1 pp-f pn31, d vbz av-ds j (cc av vmd vbi j vdd pns12 xx vvi pn31 vdn d n1).
To be subject to a Prince of high extraction, that hath Greatness and Majesty in him who refuses that? but to be subject to a fellow taken off from the Dunghil, that was born for the Kitchin not the Throne, to hold the Plow rather than the Scepter who can bear that? the application is obvious as to that which I am upon,
To be Subject to a Prince of high extraction, that hath Greatness and Majesty in him who refuses that? but to be Subject to a fellow taken off from the Dunghill, that was born for the Kitchen not the Throne, to hold the Blow rather than the Sceptre who can bear that? the application is obvious as to that which I am upon,
Sin is of so vile a nature that every heart should rise against its power. All subjection doth not infer bondage, but when 'tis to a Person or Thing that is below ones self then 'tis bondage; now that's the case as to Sin. 'Tis sad that that which is so much below us (in worth and excellency ) should be above us (in power and dominion ):
since is of so vile a nature that every heart should rise against its power. All subjection does not infer bondage, but when it's to a Person or Thing that is below ones self then it's bondage; now that's the case as to Sin. It's sad that that which is so much below us (in worth and excellency) should be above us (in power and dominion):
n1 vbz pp-f av j dt n1 cst d n1 vmd vvi p-acp po31 n1. d n1 vdz xx vvi n1, p-acp c-crq pn31|vbz p-acp dt n1 cc n1 cst vbz p-acp pi2 n1 cs pn31|vbz n1; av cst|vbz dt n1 c-acp pc-acp np1 pn31|vbz j cst d r-crq vbz av d p-acp pno12 (p-acp j cc n1) vmd vbi p-acp pno12 (p-acp n1 cc n1):
2. Look upon Sin in the management of its power (and by that you will the better see into the evil and misery of that bondage which arises from subjection to it).
2. Look upon since in the management of its power (and by that you will the better see into the evil and misery of that bondage which arises from subjection to it).
What are the Laws of Sin? always evil: Usurpers amongst men often make good Laws; our own Histories (as to matter of Fact ) tell us that some of our Kings who had the worst Titles made the best Laws, (and indeed they had need use their power well who get it ill ):
What Are the Laws of since? always evil: Usurpers among men often make good Laws; our own Histories (as to matter of Fact) tell us that Some of our Kings who had the worst Titles made the best Laws, (and indeed they had need use their power well who get it ill):
q-crq vbr dt n2 pp-f n1? av j-jn: n2 p-acp n2 av vvi j n2; po12 d n2 (c-acp p-acp n1 pp-f n1) vvb pno12 d d pp-f po12 n2 r-crq vhd dt js n2 vvd dt av-js n2, (cc av pns32 vhd n1 vvb po32 n1 av r-crq vvb pn31 av-jn):
But now Sin doth not only usurp that power which of right belongs not to it but it also manages its power very wickedly, particularly with respect to the Laws which it makes and imposes upon its Subjects; ô 'tis sad living under its government!
But now since does not only usurp that power which of right belongs not to it but it also manages its power very wickedly, particularly with respect to the Laws which it makes and imposes upon its Subject's; o it's sad living under its government!
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but when Sin gets upon the throne and assumes a legislative Authority to it self its intention is only to make its Subjects bad, for the worse they are the better they suit with it.
but when since gets upon the throne and assumes a legislative authority to it self its intention is only to make its Subject's bad, for the Worse they Are the better they suit with it.
'Tis a blessed thing to live under the Rule of Christ because of the holiness, purity, goodness of his Laws, but 'tis a woful thing to live under the Rule of Sin because its Laws are quite contrary, hellish and wicked; for here it holds true like Lord like Law. Nay, the Laws of Men (I do not say all) have real goodness in them,
It's a blessed thing to live under the Rule of christ Because of the holiness, purity, Goodness of his Laws, but it's a woeful thing to live under the Rule of since Because its Laws Are quite contrary, hellish and wicked; for Here it holds true like Lord like Law. Nay, the Laws of Men (I do not say all) have real Goodness in them,
so far as they are founded upon Reason and designed for good Ends, (viz.) to excite persons to what is good and to restrain them from what is evil; and so far 'tis the happiness of any to live under them and their duty readily and cheerfully to comply with them:
so Far as they Are founded upon Reason and designed for good Ends, (viz.) to excite Persons to what is good and to restrain them from what is evil; and so Far it's the happiness of any to live under them and their duty readily and cheerfully to comply with them:
av av-j c-acp pns32 vbr vvn p-acp n1 cc vvn p-acp j n2, (n1) p-acp vvb n2 p-acp r-crq vbz j cc p-acp vvb pno32 p-acp r-crq vbz j-jn; cc av av-j pn31|vbz dt n1 pp-f d pc-acp vvi p-acp pno32 cc po32 n1 av-j cc av-j pc-acp vvi p-acp pno32:
But 'tis not thus with the Laws of Sin, inasmuch as they are always contrary to right and sound Reason and always tend to what is evil; which therefore so far as any man is subject to he must needs be miserable.
But it's not thus with the Laws of since, inasmuch as they Are always contrary to right and found Reason and always tend to what is evil; which Therefore so Far as any man is Subject to he must needs be miserable.
cc-acp pn31|vbz xx av p-acp dt n2 pp-f n1, av c-acp pns32 vbr av j-jn p-acp j-jn cc j n1 cc av vvb p-acp r-crq vbz j-jn; r-crq av av av-j c-acp d n1 vbz j-jn p-acp pns31 vmb av vbi j.
bad manners sometimes produce good Laws, but bad Laws, especially when they are written in the heart and are the principle of action (as the Laws of Sin are), can never produce good manners; if Sin make the Law I know what will be the Life.
bad manners sometime produce good Laws, but bad Laws, especially when they Are written in the heart and Are the principle of actium (as the Laws of since Are), can never produce good manners; if since make the Law I know what will be the Life.
Further, this Sin is not onely out of measure sinful in the exercise of its power where it is uppermost, but 'tis also out of measure tyrannical. There have been too many Tyrants in the World but never was there such an one as Sin, all the Nero's, Caligula's, Domitians, &c. that ever lived were nothing to it;
Further, this since is not only out of measure sinful in the exercise of its power where it is uppermost, but it's also out of measure tyrannical. There have been too many Tyrants in the World but never was there such an one as since, all the Nero's, Caligula's, Domitians, etc. that ever lived were nothing to it;
jc, d n1 vbz xx av-j av pp-f n1 j p-acp dt vvb pp-f po31 n1 c-crq pn31 vbz j, p-acp pn31|vbz av av pp-f n1 j. pc-acp vhi vbn av d ng1 p-acp dt n1 cc-acp av-x vbds a-acp d dt crd c-acp n1, d dt npg1, npg1, npg1, av cst av vvn vbdr pix p-acp pn31;
this first acted the part of a Tyrant in them before they acted the part of Tyrants over others. The tyranny of Sin appears in many things, I'le instance in a Few: (1.) Its Commands are innumerable; there's no end of its Laws (and multiplicity of Laws always speaks either a bad people or a bad Prince ). (2.) Its Commands are contrary; one Law thwarts another, the poor Sinner (under its dominion) is haled contrary ways that he scarce knows whether to go or what to do, Lust clashes with Lust, one draws one way and another another,
this First acted the part of a Tyrant in them before they acted the part of Tyrants over Others. The tyranny of since appears in many things, I'll instance in a Few: (1.) Its Commands Are innumerable; there's no end of its Laws (and Multiplicity of Laws always speaks either a bad people or a bad Prince). (2.) Its Commands Are contrary; one Law thwarts Another, the poor Sinner (under its dominion) is haled contrary ways that he scarce knows whither to go or what to do, Lust clashes with Lust, one draws one Way and Another Another,
so that the poor inslaved Soul is at a loss and knows not how to please all: Tit. 3.3. serving divers Lusts, (NONLATINALPHABET, divers for their Number and divers for their Nature and Kind also).
so that the poor enslaved Soul is At a loss and knows not how to please all: Tit. 3.3. serving diverse Lustiest, (, diverse for their Number and diverse for their Nature and Kind also).
av cst dt j vvn n1 vbz p-acp dt n1 cc vvz xx c-crq pc-acp vvi d: np1 crd. vvg j n2, (, j p-acp po32 n1 cc j p-acp po32 n1 cc j av).
and as God (for whom the All is too little ) so Sin too (for which the least is too much ) is for the doing of all it requires. (4.) Its Commands are never at an end.
and as God (for whom the All is too little) so since too (for which the least is too much) is for the doing of all it requires. (4.) Its Commands Are never At an end.
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Let the poor bondman sin to day he must sin again to morrow, and so on in infinitum; yea, the more he doth in obedience to it the more it grows upon him in its Commands (just.
Let the poor bondman since to day he must sin again to morrow, and so on in infinitum; yea, the more he does in Obedience to it the more it grows upon him in its Commands (just.
as Tyrants and hard Masters use to do). (5.) When Sin once gets upon the throne 'tis so imperious and cruel that its Vassals must stick at nothing. Be the thing never so base, the costs and hazards never so great,
as Tyrants and hard Masters use to do). (5.) When since once gets upon the throne it's so imperious and cruel that its Vassals must stick At nothing. Be the thing never so base, the costs and hazards never so great,
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you must waste you Estates, blast your Credit, impair your Health, destroy your Bodies, damn your Souls; you must part with God, peace of Conscience, Heaven it self;
you must waste you Estates, blast your Credit, impair your Health, destroy your Bodies, damn your Souls; you must part with God, peace of Conscience, Heaven it self;
that the Soul the whole Soul should be thus under the Law of Sin? who can express the greatness, the sadness of this bondage? that the best in man should serve the worst in man (for the Soul is the best and Sin is the worst in him);
that the Soul the Whole Soul should be thus under the Law of since? who can express the greatness, the sadness of this bondage? that the best in man should serve the worst in man (for the Soul is the best and since is the worst in him);
here's the Tyrant indeed both in Titulo and also in Exercitio. And now is not the poor unregenerate Sinner very miserable who lives under such a Tyrant? is not his bondage exceeding great? who (that is not highly besotted) would be willing to continue under Sins power that may be brought under the holy, gracious, excellent government of the Lord Jesus?
here's the Tyrant indeed both in Titulo and also in Exercitio. And now is not the poor unregenerate Sinner very miserable who lives under such a Tyrant? is not his bondage exceeding great? who (that is not highly besotted) would be willing to continue under Sins power that may be brought under the holy, gracious, excellent government of the Lord jesus?
av|vbz dt n1 av av-d p-acp np1 cc av p-acp fw-la. cc av vbz xx dt j j n1 av j r-crq vvz p-acp d dt n1? vbz xx po31 n1 vvg j? q-crq (cst vbz xx av-j vvn) vmd vbi j pc-acp vvi p-acp n2 n1 cst vmb vbi vvn p-acp dt j, j, j n1 pp-f dt n1 np1?
3. Thirdly the Evil of this bondage (arising from the Law of sin ) appears from its principal Subject, 'tis a Soul-bondage. Of all Evils Soul evils are the worst; Soul-famin is the worst famin, Soul-death the worst death, Soul-plagues the worst plagues; and so here, Soul-bondage is the worst bondage. The bondage of Israel in Egypt was very evil yet not comparable to this which I am upon,
3. Thirdly the Evil of this bondage (arising from the Law of since) appears from its principal Subject, it's a Soul-bondage. Of all Evils Soul evils Are the worst; Soul-famin is the worst famine, Soul death the worst death, Soul-plagues the worst plagues; and so Here, Soul-bondage is the worst bondage. The bondage of Israel in Egypt was very evil yet not comparable to this which I am upon,
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because that was but corporal and external but this is spiritual and internal: when the best part is inslav'd that must needs be the worst slavery. There may be a servile condition without and yet a free and generous Soul within (as Seneca observes of Servants );
Because that was but corporal and external but this is spiritual and internal: when the best part is enslaved that must needs be the worst slavery. There may be a servile condition without and yet a free and generous Soul within (as Senecca observes of Servants);
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ô there it delights to have its residence and to exercise its dominion! And this is its subtilty as well as its pride, for it knows if it can but rule the Soul that then the Soul will easily rule the Body, (as the main Fort within the Town being gained that will with ease command all the outward Forts ).
o there it delights to have its residence and to exercise its dominion! And this is its subtlety as well as its pride, for it knows if it can but Rule the Soul that then the Soul will Easily Rule the Body, (as the main Fort within the Town being gained that will with ease command all the outward Forts).
uh a-acp pn31 vvz pc-acp vhi po31 n1 cc pc-acp vvi po31 n1! cc d vbz po31 n1 c-acp av c-acp po31 n1, p-acp pn31 vvz cs pn31 vmb p-acp vvb dt n1 cst av dt n1 vmb av-j vvi dt n1, (c-acp dt j n1 p-acp dt n1 vbg vvn cst vmb p-acp n1 vvi d dt j n2).
it must reign in the Ʋnderstanding (by Darkness, Ignorance, false Conceipts of God, prejudices against the good ways of God, &c. ) it must reign in the Will (by Perverseness, Obstinacy, and Rebellion against God), it must reign in the Affections (by disorder, earthiness and sensuality ), it must reign in the Conscience (by insensibleness and searedness );
it must Reign in the Ʋnderstanding (by Darkness, Ignorance, false Conceits of God, prejudices against the good ways of God, etc.) it must Reign in the Will (by Perverseness, Obstinacy, and Rebellion against God), it must Reign in the Affections (by disorder, earthiness and sensuality), it must Reign in the Conscience (by insensibleness and searedness);
that that which was immediately created by God and for God, which did at first participate of the image of God and was designed for the fruition of God here and hereafter, that so glorious, so excellent a Being should be subjugated, enslaved, to such a cursed thing as Sin, ô the misery and evil of this is inexpressible!
that that which was immediately created by God and for God, which did At First participate of the image of God and was designed for the fruition of God Here and hereafter, that so glorious, so excellent a Being should be subjugated, enslaved, to such a cursed thing as since, o the misery and evil of this is inexpressible!
cst d r-crq vbds av-j vvn p-acp np1 cc p-acp np1, r-crq vdd p-acp ord vvi pp-f dt n1 pp-f np1 cc vbds vvn p-acp dt n1 pp-f np1 av cc av, cst av j, av j dt vbg vmd vbi vvn, vvn, p-acp d dt j-vvn n1 p-acp n1, uh dt n1 cc n-jn pp-f d vbz j!
but then he makes him some amends by giving him good wages; but here's the Sinners unhappiness he serves that Master which pays him no wages at all ( death excepted):
but then he makes him Some amends by giving him good wages; but here's the Sinners unhappiness he serves that Master which pays him no wages At all (death excepted):
God is the best (there's enough to be gained under him), but Sin the worst for there's nothing to be got in its service but broken bones, terrours of Conscience, the loss of Gods favour, and Hell at last: You must drudge for it from morning to night, be at its Call and beck upon all occasions, grind in its mill, run upon its errands, carry its burdens, &c. and what recompence shall you have for all this? I'le tell you, the loss of all that is truly good and the bearing of all that is truly evil;
God is the best (there's enough to be gained under him), but since the worst for there's nothing to be god in its service but broken bones, terrors of Conscience, the loss of God's favour, and Hell At last: You must drudge for it from morning to night, be At its Call and beck upon all occasions, grind in its mill, run upon its errands, carry its burdens, etc. and what recompense shall you have for all this? I'll tell you, the loss of all that is truly good and the bearing of all that is truly evil;
The people of Israel sigh'd, and groaned, and cryed to God because of their bondage, Exod 2.23. and you read in this Chapter how the poor irrational Creatures (being under the bondage of corruption ) do groan after deliverance, ( Ver. 21, 22);
The people of Israel sighed, and groaned, and cried to God Because of their bondage, Exod 2.23. and you read in this Chapter how the poor irrational Creatures (being under the bondage of corruption) do groan After deliverance, (Ver. 21, 22);
But here's the evil of spiritual bondage men do not feel it; nay they will not believe it, they have other thoughts of themselves than that they are under any such thing;
But here's the evil of spiritual bondage men do not feel it; nay they will not believe it, they have other thoughts of themselves than that they Are under any such thing;
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who thinks himself so free as he that is a vassal to Sin? The poor deluded Sinner (like some distracted persons) plays with his chains, sports himself with his fetters, and looks upon them as if they were his crown: ô how doth Sin (where 'tis in its full command and power) besot its Subjects,
who thinks himself so free as he that is a vassal to since? The poor deluded Sinner (like Some distracted Persons) plays with his chains, sports himself with his fetters, and looks upon them as if they were his crown: o how does since (where it's in its full command and power) besot its Subject's,
and make them carry it as though they were in a plain frenzy! Have you not sometimes been in Bedlam ('tis mercy you have been there onely as spectators of the misery of others), where you saw poor creatures in a very dismal and deplorable condition, chained, beaten, almost starved, lodg'd in straw, sadly used;
and make them carry it as though they were in a plain frenzy! Have you not sometime been in Bedlam (it's mercy you have been there only as spectators of the misery of Others), where you saw poor creatures in a very dismal and deplorable condition, chained, beaten, almost starved, lodged in straw, sadly used;
and yet how do these carry it? why they laugh, sing, are merry, behave themselves as if they were the happiest persons in the world, who so jovial as they? is not this a dreadful sight? Ah (my Brethren) the World in a spiritual sense is little better than a large Bedlam, where Sin hath men in its chains and fetters, doth with them what it pleases, keeps them under cruel bondage; and yet they eat, drink, feast, game, live a merry life, and feel nothing; ô how insensible, how stupid are Sinners in the Natural state!
and yet how do these carry it? why they laugh, sing, Are merry, behave themselves as if they were the Happiest Persons in the world, who so jovial as they? is not this a dreadful sighed? Ah (my Brothers) the World in a spiritual sense is little better than a large Bedlam, where since hath men in its chains and fetters, does with them what it Pleases, keeps them under cruel bondage; and yet they eat, drink, feast, game, live a merry life, and feel nothing; o how insensible, how stupid Are Sinners in the Natural state!
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Nay, they are so far from lamenting and groaning under this bondage (as their infelicity), that they affect it and make it the matter of their choice, they love to have it so and refuse to have it otherwise:
Nay, they Are so Far from lamenting and groaning under this bondage (as their infelicity), that they affect it and make it the matter of their choice, they love to have it so and refuse to have it otherwise:
uh-x, pns32 vbr av av-j p-acp vvg cc vvg p-acp d n1 (c-acp po32 n1), cst pns32 vvb pn31 cc vvi pn31 dt n1 pp-f po32 j, pns32 vvb pc-acp vhi pn31 av cc vvb pc-acp vhi pn31 av:
they refuse the Olive, the Vine, and chuse rather the Bramble to reign over them (I allude to that parable, Judg. 9.7, &c. ) they had rather swear Allegiance and Fealty to sin than to God; Christ's government and dominion is rejected and sin's is preferred, they rather hold their bondage than their bondage them, (according to that of the Moralist, Paucos servitus, plures servitutem tenent ).
they refuse the Olive, the Vine, and choose rather the Bramble to Reign over them (I allude to that parable, Judges 9.7, etc.) they had rather swear Allegiance and Fealty to sin than to God; Christ's government and dominion is rejected and since is preferred, they rather hold their bondage than their bondage them, (according to that of the Moralist, Paucos Servitus, plures servitutem tenent).
pns32 vvb dt n1, dt n1, cc vvi av-c dt n1 pc-acp vvi p-acp pno32 (pns11 vvi p-acp d n1, np1 crd, av) pns32 vhd av-c vvb n1 cc n1 p-acp vvb cs p-acp np1; npg1 n1 cc n1 vbz vvn cc ng1 vbz vvn, pns32 av vvb po32 n1 cs po32 n1 pno32, (vvg p-acp d pp-f dt n1, np1 fw-la, fw-la fw-la fw-la).
In a word, they are slaves and it pleases them exceedingly to be so. Now here's a twofold aggravation of the evil of this bondage, partly that it is voluntary (for of all servitude that's the worst which is voluntary, Nulla servitus turpior quam voluntaria ),
In a word, they Are slaves and it Pleases them exceedingly to be so. Now here's a twofold aggravation of the evil of this bondage, partly that it is voluntary (for of all servitude that's the worst which is voluntary, Nulla Servitus turpior quam Voluntary),
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as also in the power it self which Sin hath over the Sinner; but yet the Sinners own Will is as free, full, and intire in his closing with it and submitting to it,
as also in the power it self which since hath over the Sinner; but yet the Sinners own Will is as free, full, and entire in his closing with it and submitting to it,
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for it is deadly, yea, it makes way for and most certainly ends in Eternal Death. Death puts an end to other bondage, the slave when he is dead is a slave no more;
for it is deadly, yea, it makes Way for and most Certainly ends in Eternal Death. Death puts an end to other bondage, the slave when he is dead is a slave no more;
Job 3.18, 19. but the worst of spiritual bondage follows after death, this ends in death but it doth not end with death. And other bondage doth not make any liable to eternal death, for that (simply considered) is nothing either to Heaven or to Hell; God may love and save the true penitent though in chains, and condemn the impenitent though never so free und flourishing in the world;
Job 3.18, 19. but the worst of spiritual bondage follows After death, this ends in death but it does not end with death. And other bondage does not make any liable to Eternal death, for that (simply considered) is nothing either to Heaven or to Hell; God may love and save the true penitent though in chains, and condemn the impenitent though never so free and flourishing in the world;
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the everlasting Concerns of the Soul do not at all depend upon civil liberty or civil servitude: but where this spiritual servitude is there God hath no love, there the Sinner must dye eternally. You have in the Text the Law of sin and the Law of death coupled together;
the everlasting Concerns of the Soul do not At all depend upon civil liberty or civil servitude: but where this spiritual servitude is there God hath no love, there the Sinner must die eternally. You have in the Text the Law of since and the Law of death coupled together;
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where Sin hath its full power over the creature to make him wicked, Death upon this will have its full power also to make him miserable. So Rom. 6.16.
where since hath its full power over the creature to make him wicked, Death upon this will have its full power also to make him miserable. So Rom. 6.16.
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whether of sin [ unto death ], or of obedience unto righreousness? (V. 21.) For the end of these things is death: (V. 23.) the wages of sin is death.
whither of since [ unto death ], or of Obedience unto righreousness? (V. 21.) For the end of these things is death: (V. 23.) the wages of since is death.
And is it so? who then would be Sins servant? who would serve that master who pays no better wages than death? you that are Servants would you enter into the service of One that would pay you such wages? such a master sin is and such wages it doth pay;
And is it so? who then would be Sins servant? who would serve that master who pays no better wages than death? you that Are Servants would you enter into the service of One that would pay you such wages? such a master since is and such wages it does pay;
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ô therefore quit its service, be wise for your Souls, be sensible of the danger of continuing under the Law of sin, otherwise this Law of sin will soon be turned into the Law of death. And indeed it is this which ends in death, 'tis not barely sin which condemns but 'tis the Law of sin which condemns;
o Therefore quit its service, be wise for your Souls, be sensible of the danger of Continuing under the Law of since, otherwise this Law of since will soon be turned into the Law of death. And indeed it is this which ends in death, it's not barely since which condemns but it's the Law of since which condemns;
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And now (Sirs!) may not that which hath been spoken, be sufficient to convince you of the evil of that bondage (that miserable hereditary bondage ) which you all lie under so long as you are in the natural and unregenerate state? and will you not be prevailed with to endeavour speedily to get out of it? by the Law of the Spirit to be made free from the Law of Sin? You may be freed from this bondage if you will;
And now (Sirs!) may not that which hath been spoken, be sufficient to convince you of the evil of that bondage (that miserable hereditary bondage) which you all lie under so long as you Are in the natural and unregenerate state? and will you not be prevailed with to endeavour speedily to get out of it? by the Law of the Spirit to be made free from the Law of since? You may be freed from this bondage if you will;
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Christ is come as for other ends so for this, to give liberty to the captives and to open the prison to them who are bound Isa. 61.1. to knock off Sinners bolts and chains and to make them free indeed, Joh. 8.36. in his name I do this day tender freedom to you and deliverance from Sins vassalage, will you not accept of it? And here's the Law of the Spirit too to make you free from the Law of Sin, why then shall not this be done? Will you still like Sins yoke? (I assure you, Christ's is not so easie but Sins is as uneafie );
christ is come as for other ends so for this, to give liberty to the captives and to open the prison to them who Are bound Isaiah 61.1. to knock off Sinners bolts and chains and to make them free indeed, John 8.36. in his name I do this day tender freedom to you and deliverance from Sins vassalage, will you not accept of it? And here's the Law of the Spirit too to make you free from the Law of since, why then shall not this be done? Will you still like Sins yoke? (I assure you, Christ's is not so easy but Sins is as uneafie);
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will you have its dominion yet kept up in you? are you loath to part with your old Master? then your ears must be boared for Sin and Sathan ( as the Servant under the Law was to be served, who might have been set at liberty from his Master but he had no mind to it).
will you have its dominion yet kept up in you? Are you loath to part with your old Master? then your ears must be bored for since and Sathan (as the Servant under the Law was to be served, who might have been Set At liberty from his Master but he had no mind to it).
If it be thus I can say nothing more, onely pray that the Lord will convince you what the reign and power of Sin is, what a miserable bondage attends it, that you may with the greatest earnestness press after Conversion and the Law of the Spirit of Life (in order to freedom from it).
If it be thus I can say nothing more, only pray that the Lord will convince you what the Reign and power of since is, what a miserable bondage attends it, that you may with the greatest earnestness press After Conversion and the Law of the Spirit of Life (in order to freedom from it).
1. For restraining Grace. By which I mean that grace whereby God keeps in mens corruptions and sets bounds and limits to them in Sin, so as not to suffer them to be as vile and wicked as otherwise they would be.
1. For restraining Grace. By which I mean that grace whereby God keeps in men's corruptions and sets bounds and Limits to them in since, so as not to suffer them to be as vile and wicked as otherwise they would be.
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And said, hitherto shalt-thou come, but no further; and here shall thy proud waves be stayed: as also Jer. 5.22. — which have placed the sand for the bound of the Sea by a perpetual decree, that it cannot pass it;
And said, hitherto shalt-thou come, but no further; and Here shall thy proud waves be stayed: as also Jer. 5.22. — which have placed the sand for the bound of the Sea by a perpetual Decree, that it cannot pass it;
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You see it in the case of Abimilech; whose Lust did strongly work in him towards Sarah but saith God Gen. 20.6. I withheld thee from sinning against me, therefore I suffered thee not to touch her;
You see it in the case of Abimelech; whose Lust did strongly work in him towards Sarah but Says God Gen. 20.6. I withheld thee from sinning against me, Therefore I suffered thee not to touch her;
for the making out of which be pleased to take notice of the following Particulars: 1. That the most of men are under the Law of Sin. All are born under it and the most continue under it,
for the making out of which be pleased to take notice of the following Particulars: 1. That the most of men Are under the Law of Sin. All Are born under it and the most continue under it,
therefore in regeneration God comes with that effectual, almighty grace which shall infallibly pull Sin off from the throne (let it do its worst), with that power which all the power of Sin cannot withstand and so the work is done.
Therefore in regeneration God comes with that effectual, almighty grace which shall infallibly pull since off from the throne (let it do its worst), with that power which all the power of since cannot withstand and so the work is done.
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but (if it be left to it self) it urges to every sin, yea, to the very worst of sins. This indwelling sin contains all sin in it, the corrupt Nature is the NONLATINALPHABET the Seminary or Seed-plot of all wickedness, in that one sinful habit all sinful acts do lie ( seminally and radically );
but (if it be left to it self) it urges to every since, yea, to the very worst of Sins. This indwelling since contains all since in it, the corrupt Nature is the the Seminary or Seed-plot of all wickedness, in that one sinful habit all sinful acts do lie (seminally and radically);
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and Sin where it is a Law is for all Sin, it will excite, instigate, provoke not onely to lesser evils (such as the world puts a fairer interpretation upon),
and since where it is a Law is for all since, it will excite, instigate, provoke not only to lesser evils (such as the world puts a Fairer Interpretation upon),
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but also to those which are most enormous, hideous and horrid, (as Atheism, Blasphemy, Murther, Theft, Adultery, &c. ) 4. This Law of Sin hath great advantages in and over men:
but also to those which Are most enormous, hideous and horrid, (as Atheism, Blasphemy, Murder, Theft, Adultery, etc.) 4. This Law of since hath great advantages in and over men:
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Sin is now connatural to them, yea 'tis as natural (in some respects) for apostatized man to sin as 'tis for the fire to burn or the stone to descend. I have told you (and there is too much of truth in it) that the great Law of Nature (it being considered as depraved ) is to sin against God: This Law of sin is written in the heart, and that gives a mighty power and efficacy to it and must needs strongly incline a person to comply with it;
since is now connatural to them, yea it's as natural (in Some respects) for apostatized man to sin as it's for the fire to burn or the stone to descend. I have told you (and there is too much of truth in it) that the great Law of Nature (it being considered as depraved) is to sin against God: This Law of since is written in the heart, and that gives a mighty power and efficacy to it and must needs strongly incline a person to comply with it;
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as God (when he would have men readily and effectually to close with his Will ) he writes his Law in their heart, and that being done they cannot but do what that Law enjoyns;
as God (when he would have men readily and effectually to close with his Will) he writes his Law in their heart, and that being done they cannot but doe what that Law enjoins;
These things being considered and put together, what's the reason that there is no more sin in the world? God knows there is too much of it, the Law of Sin is too prevalent in the hearts and lives of the most;
These things being considered and put together, what's the reason that there is no more since in the world? God knows there is too much of it, the Law of since is too prevalent in the hearts and lives of the most;
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but yet (I say) what is the reason that there is no more of it? for certainly this Law of Sin leads the Unregenerate to do more evil than what many, yea any of them do.
but yet (I say) what is the reason that there is no more of it? for Certainly this Law of since leads the Unregenerate to do more evil than what many, yea any of them doe.
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Doubtless there are divers who are fully under Sins power who yet are kept from many external gross acts of it, and are not altogether so bad as it and Satan would have them to be.
Doubtless there Are diverse who Are Fully under Sins power who yet Are kept from many external gross acts of it, and Are not altogether so bad as it and Satan would have them to be.
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you read Acts 12.5, &c. how he was kept in prison, bound with two chains, the Keepers before the door kept the prison, besides he had Souldiers by him and he sleeping betwixt them:
you read Acts 12.5, etc. how he was kept in prison, bound with two chains, the Keepers before the door kept the prison, beside he had Soldiers by him and he sleeping betwixt them:
Sometimes it breaks forth in this or that unconverted person but why doth it not do the same in every such person? and sometimes too it breaks forth in this or that act but why doth it not so do in every act, yea in the grossest acts? whence is it that every unconverted man is not a Cain, a Judas, a Nero, &c. (the Law of Sin inclining him to all this wickedness? ) I answer, the reason why it is not so, is wholly grounded upon the restraining grace of God.
Sometime it breaks forth in this or that unconverted person but why does it not do the same in every such person? and sometime too it breaks forth in this or that act but why does it not so do in every act, yea in the Grossest acts? whence is it that every unconverted man is not a Cain, a Judas, a Nero, etc. (the Law of since inclining him to all this wickedness?) I answer, the reason why it is not so, is wholly grounded upon the restraining grace of God.
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It pleases God (for the Good of the World, of humane Society, especially for the good of his own people ), to keep in and bound that wicked nature which is in wicked men, that it shall not in all such, at all times, in all acts (proper to it) vent it self as it pleases:
It Pleases God (for the Good of the World, of humane Society, especially for the good of his own people), to keep in and bound that wicked nature which is in wicked men, that it shall not in all such, At all times, in all acts (proper to it) vent it self as it Pleases:
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And was it not for this mighty restraint which God in his Providence lays upon Sin and Sinners there would be no living in the world, there would be nothing but killing, and slaying, and stealing, &c. and (in a word) the perpetration of all villanies imaginable Was it not for this, whither would not the Law of Sin carry men? they being under the full dominion of it what would they stick at? ô but God restrains them;
And was it not for this mighty restraint which God in his Providence lays upon since and Sinners there would be no living in the world, there would be nothing but killing, and slaying, and stealing, etc. and (in a word) the perpetration of all villainies imaginable Was it not for this, whither would not the Law of since carry men? they being under the full dominion of it what would they stick At? o but God restrains them;
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he lets out so much of their corruptions as may be to his own glory and the residuum or overplus he keeps in, (according to that of the Psalmist Psal. 76.10. Surely the wrath of man shall praise thee, the remainer of wrath shalt thou restrain.
he lets out so much of their corruptions as may be to his own glory and the residuum or overplus he keeps in, (according to that of the Psalmist Psalm 76.10. Surely the wrath of man shall praise thee, the remainer of wrath shalt thou restrain.
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How necessary therefore is restraining grace! 'tis necessary in respect of the good much more in respect of the bad; even they do need it for themselves but these much more for others. Ravenous and fierce Creatures must be kept in chains, or else they would worry and tear all that should come within their reach;
How necessary Therefore is restraining grace! it's necessary in respect of the good much more in respect of the bade; even they do need it for themselves but these much more for Others. Ravenous and fierce Creatures must be kept in chains, or Else they would worry and tear all that should come within their reach;
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if God had not Devils and Men in chains they would be so exorbitant that the world could not long subsist: blessed be God for restraining mercy! And how doth this also hold forth the mighty power of this mercy! when Sin lords it at such a rate in the hearts of men, hath such an absolute power over them•, doth so impetuously urge them to all kinds and degrees of evil, that yet they should be so bounded and limited that some Order and Decorum should be kept up in the world, ô the power of restraining providence! 'Tis like the Fires not burning into which the Three Children were cast,
if God had not Devils and Men in chains they would be so exorbitant that the world could not long subsist: blessed be God for restraining mercy! And how does this also hold forth the mighty power of this mercy! when since Lords it At such a rate in the hearts of men, hath such an absolute power over them•, does so impetuously urge them to all Kinds and Degrees of evil, that yet they should be so bounded and limited that Some Order and Decorum should be kept up in the world, o the power of restraining providence! It's like the Fires not burning into which the Three Children were cast,
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which certainly proceeded from the mighty restraint which God laid upon the One and upon the Other, in the suspending and hindring of them in their natural operations: 'tis no less power that which God puts forth in the restraining of mens sinful Natures that they do not so fiercely break forth in all wicked acts as otherwise they would.
which Certainly proceeded from the mighty restraint which God laid upon the One and upon the Other, in the suspending and hindering of them in their natural operations: it's no less power that which God puts forth in the restraining of men's sinful Nature's that they do not so fiercely break forth in all wicked acts as otherwise they would.
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And if this be so admirable in the restraining of Men, how much more admirable is it in the restraining of Devils ▪ their power, rage, malice, wickedness is greater by much than that in men; ô therefore why do not they do all the mischief they could and would? why do not they destroy and worry all before them? especially as to the Saints (whom they most hate) why do they not tear them in pieces every day? why? no thank to themselves, they cannot do it because God restrains them, binds and bounds them as he pleases;
And if this be so admirable in the restraining of Men, how much more admirable is it in the restraining of Devils ▪ their power, rage, malice, wickedness is greater by much than that in men; o Therefore why do not they do all the mischief they could and would? why do not they destroy and worry all before them? especially as to the Saints (whom they most hate) why do they not tear them in Pieces every day? why? no thank to themselves, they cannot do it Because God restrains them, binds and bounds them as he Pleases;
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2. Secondly it shows us also the necessity, power, and efficacy of Renewing Grace. There's more in this Grace than in the former; in restraining grace Sin is a little curb'd and kept in, but yet it retains its inward strength and power (as 'twas with Sampson when he was onely bound, or as 'tis with fierce Creatures when they are in cages or chains ):
2. Secondly it shows us also the necessity, power, and efficacy of Renewing Grace. There's more in this Grace than in the former; in restraining grace since is a little curbed and kept in, but yet it retains its inward strength and power (as 'twas with Sampson when he was only bound, or as it's with fierce Creatures when they Are in cages or chains):
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but in renewing grace Sin is subdued, conquered, much weakened in its strength, divested of its former absolute power, not onely kept in but brought under, and the Soul brought over to the will and command of God.
but in renewing grace since is subdued, conquered, much weakened in its strength, divested of its former absolute power, not only kept in but brought under, and the Soul brought over to the will and command of God.
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Now this being effected in and by renewing grace 'tis evident that there is a mighty power and efficacy in that Grace; for that which frees from so great a power (as that of Sin before Conversion) must needs have a great power it it.
Now this being effected in and by renewing grace it's evident that there is a mighty power and efficacy in that Grace; for that which frees from so great a power (as that of since before Conversion) must needs have a great power it it.
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'Tis not to be imagin'd that Sin will ever be persuaded to resign or tamely to quit its power and dominion (which it so dearly loves and so fiercely contends for);
It's not to be imagined that since will ever be persuaded to resign or tamely to quit its power and dominion (which it so dearly loves and so fiercely contends for);
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and yet Peter is brought out, how? why the Angel of the Lord comes (in the strength of God) awakens him, bids him arise, makes his chains fall off from him, breaks open the prison doors, and so sets him free:
and yet Peter is brought out, how? why the Angel of the Lord comes (in the strength of God) awakens him, bids him arise, makes his chains fallen off from him, breaks open the prison doors, and so sets him free:
what could have brought these persons (under these circumstances) out of prison, but the miraculous interposures of the mighty power of God? and that did it effectually. Thus 'tis with men in their Natural State, Sin and Satan have them fast bound, secur'd in chains and fetters, they cannot stir hand or foot to help themselves, are fully under the power of their enemies;
what could have brought these Persons (under these Circumstances) out of prison, but the miraculous interposures of the mighty power of God? and that did it effectually. Thus it's with men in their Natural State, since and Satan have them fast bound, secured in chains and fetters, they cannot stir hand or foot to help themselves, Are Fully under the power of their enemies;
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how are these now released? why, God comes and the Spirit comes by renewing grace, and therein he opens the doors of their hearts (though shut up very fast), knocks off their fetters, conquers the Guard that is set upon them, breaks all the power and force of Sin, and so rescues them from that thraldom and bondage which they were under;
how Are these now released? why, God comes and the Spirit comes by renewing grace, and therein he Opens the doors of their hearts (though shut up very fast), knocks off their fetters, conquers the Guard that is Set upon them, breaks all the power and force of since, and so rescues them from that thraldom and bondage which they were under;
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The truth is, in the freeing of a Soul from the Law of Sin, no less power is put forth than that very power of God put forth in the raising up of the Lord Jesus from the dead, so the Apostle makes the parallel Eph. 1.19, 20. (and that was much above that power which was exerted in the rescuing of the forementioned persons out of their confinement ).
The truth is, in the freeing of a Soul from the Law of since, no less power is put forth than that very power of God put forth in the raising up of the Lord jesus from the dead, so the Apostle makes the parallel Ephesians 1.19, 20. (and that was much above that power which was exerted in the rescuing of the forementioned Persons out of their confinement).
It had been morally impossible that ever the Children of Israel should have been freed from the power of Pharaoh and that woful bondage they were under,
It had been morally impossible that ever the Children of Israel should have been freed from the power of Pharaoh and that woeful bondage they were under,
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if God himself had not made bare his arm and brought them out with a strong and mighty hand, (as 'tis Deut. 6.21. Psal. 136.12.) but 'tis a much harder thing to free the Sinner from his spiritual bondage, he being under a sadder captivity and held therein by a far greater strength than what Pharaoh had;
if God himself had not made bore his arm and brought them out with a strong and mighty hand, (as it's Deuteronomy 6.21. Psalm 136.12.) but it's a much harder thing to free the Sinner from his spiritual bondage, he being under a sadder captivity and held therein by a Far greater strength than what Pharaoh had;
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several Others should have been made of the Point in hand, as to shew you yet further how you may find out your particular Cases, whether you be under the Law of Sin or not; how you may be freed from this Law if as yet you be not so;
several Others should have been made of the Point in hand, as to show you yet further how you may find out your particular Cases, whither you be under the Law of since or not; how you may be freed from this Law if as yet you be not so;
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why you should labour after this freedom, &c. But these things will as well fall in under the next Observation and therefore I will there insist upon them.
why you should labour After this freedom, etc. But these things will as well fallen in under the next Observation and Therefore I will there insist upon them.
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where 'tis shown, that the freedom is not to be carried further than the Law of Sin. How Sin is in the best, yea and hath a great power in them, and yet they are not under the Law of Sin:
where it's shown, that the freedom is not to be carried further than the Law of Sin. How since is in the best, yea and hath a great power in them, and yet they Are not under the Law of since:
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Mistakes about things which look like freedom from the Law of Sin and yet are not so: Five Particulars instanc'd in. Secondly, all are exhorted to make out after this freedom. One Direction in order to it. Thirdly, suth as are made free, &c. are exhorted (1.) To be humble. (2.) To stand fast in their Liberty, and also to walk suitably thereunto. (3.) To bless God.
Mistakes about things which look like freedom from the Law of since and yet Are not so: Five Particulars instanced in. Secondly, all Are exhorted to make out After this freedom. One Direction in order to it. Thirdly, suth as Are made free, etc. Are exhorted (1.) To be humble. (2.) To stand fast in their Liberty, and also to walk suitably thereunto. (3.) To bless God.
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THe Sum of these Words (after the giving their proper sense and meaning ) hath been drawn into three Observations: the First of which hath been spoken to; the Second now follows;
THe Sum of these Words (After the giving their proper sense and meaning) hath been drawn into three Observations: the First of which hath been spoken to; the Second now follows;
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this is the priviledge of all such, and that which always accompanies the State of Grace or Regeneration (viz.) freedom from the Law of Sin. Paul being such a person here saith he was [ made free from the Law of Sin ].
this is the privilege of all such, and that which always Accompanies the State of Grace or Regeneration (viz.) freedom from the Law of Sin. Paul being such a person Here Says he was [ made free from the Law of since ].
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For the better opening and stating of this Truth (the first thing to be done), I must necessarily inmind you of some things which in the explication of the Words (and elsewhere too) I have had occasion to insist upon:
For the better opening and stating of this Truth (the First thing to be done), I must necessarily inmind you of Some things which in the explication of the Words (and elsewhere too) I have had occasion to insist upon:
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As 1. Though the Apostle here speaks in his own person, the Law of the Spirit of Life hath made [ me ] free, &c. yet the thing spoken of is not to be limited to him ( individually considered),
As 1. Though the Apostle Here speaks in his own person, the Law of the Spirit of Life hath made [ me ] free, etc. yet the thing spoken of is not to be limited to him (individually considered),
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but to be extended to all who are regenerated and sanctified: his knowledge of it might be somewhat special, but the thing it self is common and general in all Saints. 2. That the freedom (mentioned in the Text) refers to the being made free from the commanding, reigning power of Sin, rather than to the being made free from the condemning power of Sin. 3. The Apostle speaks of it as an act that is past [ hath made me free, &c. ] therefore that freedom from Sin which the Saints shall have hereafter in their glorified estate is not here primarily intended; but rather that which they have already upon their sanctification. 4. This especially must be observed (which I must more enlarge upon) that the thing which the Saints are freed from is but the Law of Sin:
but to be extended to all who Are regenerated and sanctified: his knowledge of it might be somewhat special, but the thing it self is Common and general in all Saints. 2. That the freedom (mentioned in the Text) refers to the being made free from the commanding, reigning power of since, rather than to the being made free from the condemning power of Sin. 3. The Apostle speaks of it as an act that is past [ hath made me free, etc. ] Therefore that freedom from since which the Saints shall have hereafter in their glorified estate is not Here primarily intended; but rather that which they have already upon their sanctification. 4. This especially must be observed (which I must more enlarge upon) that the thing which the Saints Are freed from is but the Law of since:
So the Apostle here states it, and therefore the Words are to be carried no further than to deliverance from that in Sin which doth properly denominate it to be a Law, or which doth belong to it in the notion and appellation of a Law; so far the Saints in this Life are made free from it, but no farther.
So the Apostle Here states it, and Therefore the Words Are to be carried no further than to deliverance from that in since which does properly denominate it to be a Law, or which does belong to it in the notion and appellation of a Law; so Far the Saints in this Life Are made free from it, but no farther.
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The highest Saints (God knows, and they themselves know too well,) in their present state are far from being wholly, compleatly, perfectly made free from Sin in this respect;
The highest Saints (God knows, and they themselves know too well,) in their present state Are Far from being wholly, completely, perfectly made free from since in this respect;
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yet the very lowest Saints are truly and really made free from the Law of Sin. There's a great difference 'twixt the inbeing and the Law of sin, 'twixt the residence and the reign of sin, betwixt Sins mansion and Sins dominion: Sin will have a being in Gods people though it be not a Law to them, a residence in them though it doth not reign over them, a mansion though it be cast out of dominion. There are none on this side of Heaven so pure but that there is some mixture in them;
yet the very lowest Saints Are truly and really made free from the Law of Sin. There's a great difference betwixt the inbeing and the Law of since, betwixt the residence and the Reign of since, betwixt Sins mansion and Sins dominion: since will have a being in God's people though it be not a Law to them, a residence in them though it does not Reign over them, a mansion though it be cast out of dominion. There Are none on this side of Heaven so pure but that there is Some mixture in them;
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O this Sin cleaves fast to us, it will live as long as we live and will not dye till we dye, 'twill be in the Soul so long as the Soul is in the Body, upon Conversion 'tis cast down but not wholly cast out: and therefore all that we can safely ground upon from the Text or that is designed in the present Truth, is deliverance onely from the Law of sin. 'Tis here according to what you read of Daniel 's Beasts, they had their dominion taken away,
O this since cleaves fast to us, it will live as long as we live and will not die till we die, it'll be in the Soul so long as the Soul is in the Body, upon Conversion it's cast down but not wholly cast out: and Therefore all that we can safely ground upon from the Text or that is designed in the present Truth, is deliverance only from the Law of since. It's Here according to what you read of daniel is Beasts, they had their dominion taken away,
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Or as you read of the Canaanites, they were to be be divested of all their power, yet God (for some reasons) would have them to continue in the Holy Land and not cut them off all at once;
Or as you read of the Canaanites, they were to be be divested of all their power, yet God (for Some Reasons) would have them to continue in the Holy Land and not Cut them off all At once;
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just so he orders it with his people in reference to Sin. You have in the Words (according to some) a double freedom, one from Sin, and another from Death; now we are not absolutely freed from Death but only from the Law of it, (that is) from the tyranny and curse of it;
just so he order it with his people in Referente to Sin. You have in the Words (according to Some) a double freedom, one from since, and Another from Death; now we Are not absolutely freed from Death but only from the Law of it, (that is) from the tyranny and curse of it;
True indeed, it hath not such a power in them as it hath in the Ʋnregenerate, for its power is very much broken and is not so entire and absolute in them as it is in the other;
True indeed, it hath not such a power in them as it hath in the Ʋnregenerate, for its power is very much broken and is not so entire and absolute in them as it is in the other;
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By which I do not mean only Sins molesting power, (as it can and doth here greatly mobest, disturb, disquiet, trouble, vex the deerest of Gods Children);
By which I do not mean only Sins molesting power, (as it can and does Here greatly mobest, disturb, disquiet, trouble, vex the dearest of God's Children);
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nor onely Sins assaulting power, (as it can and doth often invade and set upon the Saints, wherever they are or'whatever they are about in order to the overcoming of them);
nor only Sins assaulting power, (as it can and does often invade and Set upon the Saints, wherever they Are or'whatever they Are about in order to the overcoming of them);
we may go higher than so, it hath a worser power than all these namely a prevailing power; now at some times and in some cases Gods own people may be brought even under that. O Sin may carry the day and be victorious over them!
we may go higher than so, it hath a Worse power than all these namely a prevailing power; now At Some times and in Some cases God's own people may be brought even under that. Oh since may carry the day and be victorious over them!
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it may with great efficacy and success prevail even in them both in the keeping of them from what is good and also in the drawing of them to what is evil. Is this a thing to be questioned (though the truth of it is much to be lamented)? do we not see it by sad experience made good in our selves and others? did not Paul himself who here saith he was made free from the Law of Sin, yet (which hath often come in my way) a little before,
it may with great efficacy and success prevail even in them both in the keeping of them from what is good and also in the drawing of them to what is evil. Is this a thing to be questioned (though the truth of it is much to be lamented)? do we not see it by sad experience made good in our selves and Others? did not Paul himself who Here Says he was made free from the Law of since, yet (which hath often come in my Way) a little before,
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when he was in the same state in which here he was, make sad complaints about it? I find (saith he) a Law, that when I would do good, evil is present with me;
when he was in the same state in which Here he was, make sad complaints about it? I find (Says he) a Law, that when I would do good, evil is present with me;
as if he had said, others may dream of perfection and please themselves with the thoughts of their high attainments but (as to my self) I cannot pretend to any such thing,
as if he had said, Others may dream of perfection and please themselves with the thoughts of their high attainments but (as to my self) I cannot pretend to any such thing,
and (saith he) this Law I find, I plainly perceive it and cannot but take notice of it, I do not onely hear of it but I find and feel it in my self in the sad fruits and effects of it:
and (Says he) this Law I find, I plainly perceive it and cannot but take notice of it, I do not only hear of it but I find and feel it in my self in the sad fruits and effects of it:
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for it wars against the law of my mind and leads me captive, &c. thus this great Saint did groan under Sins power. And if a Paul thus complains how may others complain? if Sin had such a power in him what hath it in poor Christians of a far lower size and s••••re? We have too many Instances not onely of the having and bare inbeing of Sin,
for it wars against the law of my mind and leads me captive, etc. thus this great Saint did groan under Sins power. And if a Paul thus complains how may Others complain? if since had such a power in him what hath it in poor Christians of a Far lower size and s••••re? We have too many Instances not only of the having and bore inbeing of since,
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David commits adultery, plots the death of Ʋriah, numbers the people, &c. Noah is drunk, Lot incestuous, Hezekiah proud, Job impatient, Peter denies Christ, &c. ô the strength and efficncy of Sin even in the Regenerate themselves!
David commits adultery, plots the death of Ʋriah, numbers the people, etc. Noah is drunk, Lot incestuous, Hezekiah proud, Job impatient, Peter Denies christ, etc. o the strength and efficncy of since even in the Regenerate themselves!
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yet you must know that these partial successes of Sin do not amount to the Law of Sin: it may conquer and yet not command, its prevalency doth not evince its regency; the Invader may win the field in some barrels and yet for all that not be upon the throne. But (I say) Sin pro his & nunc may have a prevailing power even over the best, notwithstanding their being made free from the Law of Sin.
yet you must know that these partial Successes of since do not amount to the Law of since: it may conquer and yet not command, its prevalency does not evince its regency; the Invader may win the field in Some barrels and yet for all that not be upon the throne. But (I say) since Pro his & nunc may have a prevailing power even over the best, notwithstanding their being made free from the Law of Sin.
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All then that we can warrantably and truly fix upon in this matter is this, that such who are in the state of grace, in whom the Spirit hath wrought as the Spirit of Life, they are made free from the Law of Sin, (that Law being taken in its strict and proper notion according to the explication which hath been given of it,
All then that we can warrantably and truly fix upon in this matter is this, that such who Are in the state of grace, in whom the Spirit hath wrought as the Spirit of Life, they Are made free from the Law of since, (that Law being taken in its strict and proper notion according to the explication which hath been given of it,
You have heard there are two things which make Sin to be a Law; One is authoritative commanding on its part, the Other is full and free resignation on the Sinners part to its Commands and impulsions:
You have herd there Are two things which make since to be a Law; One is authoritative commanding on its part, the Other is full and free resignation on the Sinners part to its Commands and impulsions:
possibly now and then through infirmity they may hearken to something that Sin enjoyns, but as to their general course and to the bent and purpose of their hearts they say Sin shall not reign ever us.
possibly now and then through infirmity they may harken to something that since enjoins, but as to their general course and to the bent and purpose of their hearts they say since shall not Reign ever us.
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Sin is onely then a Law when it hath habitual, universal, entire, absolute dominion, and when the Sinner gives up himself in willing, ready total subjection to it;
since is only then a Law when it hath habitual, universal, entire, absolute dominion, and when the Sinner gives up himself in willing, ready total subjection to it;
So again, the Apostle Rom. 6. speaks much of the Law or reign and dominion of Sin; which he having dehorted from ( V. 12.) let not Sin reign in you, &c. he then backs his dehortation with a promise ) V. 14. For Sin shall not have dominion over you,
So again, the Apostle Rom. 6. speaks much of the Law or Reign and dominion of since; which he having dehorted from (V. 12.) let not since Reign in you, etc. he then backs his dehortation with a promise) V. 14. For since shall not have dominion over you,
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now its never thus bad with the Regenerate, Sins power never rises so high where grace is, in this respect every Child of God is made free from the Law of Sin. And in this notion the Apostle here takes the Law of Sin: in the former Chapter he speaks to it as it notes the power and strength of the relicks. of Sin and as its power is but somewhat broken, and so he 〈 ◊ 〉 too much of it;
now its never thus bad with the Regenerate, Sins power never rises so high where grace is, in this respect every Child of God is made free from the Law of Sin. And in this notion the Apostle Here Takes the Law of since: in the former Chapter he speaks to it as it notes the power and strength of the Relics. of since and as its power is but somewhat broken, and so he 〈 ◊ 〉 too much of it;
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Having thus stated the Doctrine and given you the explication of it, I am now Secondly to make out the truth of it and to prove, that persons truly regenerate are made free from the Law of Sin. And surely so it is!
Having thus stated the Doctrine and given you the explication of it, I am now Secondly to make out the truth of it and to prove, that Persons truly regenerate Are made free from the Law of Sin. And surely so it is!
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That Text is not impertinent to my present purpose, in the 2 Cor. 3.17. Where the Spirit of the Lord is (as the Spirit of Life, as renewing and regenerating ), there is liberty (or freedom from the Law of Sin ):
That Text is not impertinent to my present purpose, in the 2 Cor. 3.17. Where the Spirit of the Lord is (as the Spirit of Life, as renewing and regenerating), there is liberty (or freedom from the Law of since):
but also of the liberty of the State, in opposition to the State of bondage; and that too, is not to be limited only to the liberty of the Gospel state, in opposition to the bondage of the Law, (though I grant the Words are brought in more immediately upon that account );
but also of the liberty of the State, in opposition to the State of bondage; and that too, is not to be limited only to the liberty of the Gospel state, in opposition to the bondage of the Law, (though I grant the Words Are brought in more immediately upon that account);
but it is applicable to persons with respect to their inward and spiritual state, as by the sanctifying Spirit they are freed from the power of Sin, and from that bondage which they were under to it in their natural condition:
but it is applicable to Persons with respect to their inward and spiritual state, as by the sanctifying Spirit they Are freed from the power of since, and from that bondage which they were under to it in their natural condition:
because you are not under the law, but under grace: the grace here mainly intended is that assisting, helping, strengthening grace which always accompanies the Gospel or new Covenant state; the Law commanded much but gave no strength for the doing what it commanded,
Because you Are not under the law, but under grace: the grace Here mainly intended is that assisting, helping, strengthening grace which always Accompanies the Gospel or new Covenant state; the Law commanded much but gave no strength for the doing what it commanded,
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Now upon this grace Paul assures Believers that, they endeavouring on their part and making vigorous resistance to sin, it should not have dominion over them, because they should certainly have such strength and assistance given them from God,
Now upon this grace Paul assures Believers that, they endeavouring on their part and making vigorous resistance to since, it should not have dominion over them, Because they should Certainly have such strength and assistance given them from God,
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Sin neither hath nor ever shall have dominion over you (who are Believers), because you are not under the Law ( i e. that Law which only discovers Sin but doth not help to conquer it, which leaves the person as it finds him without any charging of his heart or state ), but you are under grace ( i.e. regenerating grace), which always delivers from and secures against the dominion of Sin.
since neither hath nor ever shall have dominion over you (who Are Believers), Because you Are not under the Law (i e. that Law which only discovers since but does not help to conquer it, which leaves the person as it finds him without any charging of his heart or state), but you Are under grace (i.e. regenerating grace), which always delivers from and secures against the dominion of Sin.
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And besides these Scripture-proofs in point of Reason it must needs be so, because upon regeneration there is another active, operative, commanding principle infused into the Soul (viz) Grace; now Grace and the Law of Sin are inconsistent. It may consist with sin, for otherwise there would be no Grace in this lower world,
And beside these Scripture proofs in point of Reason it must needs be so, Because upon regeneration there is Another active, operative, commanding principle infused into the Soul (videlicet) Grace; now Grace and the Law of since Are inconsistent. It may consist with since, for otherwise there would be no Grace in this lower world,
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but it cannot consist with the Law of Sin or with Sin in its full and absolute dominion power: Two contrary principles cannot be together in the same Subject in their full vigour and strength, (the like caeteris paribus may be said of contrary Powers );
but it cannot consist with the Law of since or with since in its full and absolute dominion power: Two contrary principles cannot be together in the same Subject in their full vigour and strength, (the like caeteris paribus may be said of contrary Powers);
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if Sin be the principle in its full efficacy (so as to make it a Law ) then there is no grace, because if this was in the Soul it would certainly break the full strength of the opposite principle. True grace is a commanding thing as well as Sin; there is such an holy pride in it that it disdains and scorns to be subject to Corruption or to let Sin be above it; it can (though not without reluctancy) bear the inbeing of Sin,
if since be the principle in its full efficacy (so as to make it a Law) then there is no grace, Because if this was in the Soul it would Certainly break the full strength of the opposite principle. True grace is a commanding thing as well as since; there is such an holy pride in it that it disdains and scorns to be Subject to Corruption or to let since be above it; it can (though not without reluctancy) bear the inbeing of since,
but it cannot bear Sin as a corrival or competitor with it in point of rule and dominion. Here the elder must serve the younger (to allude to that of Jacob and Esau Gen. 25.23.) I mean, the corrupt nature must be an underling to that which is sanctified: if Hagar will be content to live in the house in a state of inferiority well and good, that for a time must be submitted to;
but it cannot bear since as a corrival or competitor with it in point of Rule and dominion. Here the elder must serve the younger (to allude to that of Jacob and Esau Gen. 25.23.) I mean, the corrupt nature must be an underling to that which is sanctified: if Hagar will be content to live in the house in a state of inferiority well and good, that for a time must be submitted to;
but if she will be presuming to vie with her Mistress for authority and rule and nothing will serve her below that, she must then be made to know her self: the application is obvious.
but if she will be presuming to vie with her Mistress for Authority and Rule and nothing will serve her below that, she must then be made to know her self: the application is obvious.
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When ever the Sinner is regenerated in the first moment of that state Sin is divested of its usurped power and regency, and the Kingdom of Christ (in and by Grace ) is set up in him:
When ever the Sinner is regenerated in the First moment of that state since is divested of its usurped power and regency, and the Kingdom of christ (in and by Grace) is Set up in him:
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now Christ's kingdom and Sins kingdom are incompatible, where he reigns it shall not for he is impatiens consortis; but especially he will not have such a base thing as Sin to share with him in the government of the Soul. Where Christ comes and takes possession, he always abolishes the Law of Sin and instead of that sets up another Law; for new Lords will have new Laws, and different Lords different Laws. Therefore in the work of Conversion God promises to write his Law in the heart; Jer. 31.33.
now Christ's Kingdom and Sins Kingdom Are incompatible, where he reigns it shall not for he is impatiens consortis; but especially he will not have such a base thing as since to share with him in the government of the Soul. Where christ comes and Takes possession, he always abolishes the Law of since and instead of that sets up Another Law; for new lords will have new Laws, and different lords different Laws. Therefore in the work of Conversion God promises to write his Law in the heart; Jer. 31.33.
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now upon the doing of that the Law of Sin is defac'd, antiquated and canoell'd, for since contrary Laws cannot be together in their full force, the former must be abolish'd upon the introduction of the latter. Once more:
now upon the doing of that the Law of since is defaced, antiquated and canoelled, for since contrary Laws cannot be together in their full force, the former must be abolished upon the introduction of the latter. Once more:
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now shall this Spirit put forth such a mighty power for this very end, and yet Sin continue as high in its Soveraignty as before? what advantage then would the Believer have by the Law of the Spirit if the Law of Sin should yet be kept up in him? Certainly when this great Spirit shall vouchsafe to exert his great power there must be some great effect produced by it;
now shall this Spirit put forth such a mighty power for this very end, and yet since continue as high in its Sovereignty as before? what advantage then would the Believer have by the Law of the Spirit if the Law of since should yet be kept up in him? Certainly when this great Spirit shall vouchsafe to exert his great power there must be Some great Effect produced by it;
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and what can that be but the delivering of the poor Captive-Sinner from Sins bondage? the destroying of Satans kingdom? and the setting up of Christs sweet and gracious Government in the Soul? (but I spend time in the proving of that which indeed needs not much proof.)
and what can that be but the delivering of the poor Captive-Sinner from Sins bondage? the destroying of Satan Kingdom? and the setting up of Christ sweet and gracious Government in the Soul? (but I spend time in the proving of that which indeed needs not much proof.)
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In the application of the Doctrine (which I judge will be more useful and necessary), I might here take occasion to confute those who misunderstanding this passage [ being made free from the Law of Sin ], do from thence infer and argue for the Saints perfection in this Life.
In the application of the Doctrine (which I judge will be more useful and necessary), I might Here take occasion to confute those who misunderstanding this passage [ being made free from the Law of since ], do from thence infer and argue for the Saints perfection in this Life.
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But having given you all that this freedom contains in it (which comes exceeding short of perfection ), I think I need not (I'm sure I will not) speak any thing further for the obviating and refuting of that proud Opinion. He that here saith he was made free from the Law of Sin, elsewhere saith also he had not already attained nor was already perfect, &c. and surely he went as far (nay, much further) than any of our modern Perfectionists. God make us sensible of imperfection in this State, and ever to be pressing after and waiting for that perfection which only belongs to the future state!
But having given you all that this freedom contains in it (which comes exceeding short of perfection), I think I need not (I'm sure I will not) speak any thing further for the obviating and refuting of that proud Opinion. He that Here Says he was made free from the Law of since, elsewhere Says also he had not already attained nor was already perfect, etc. and surely he went as Far (nay, much further) than any of our modern Perfectionists. God make us sensible of imperfection in this State, and ever to be pressing After and waiting for that perfection which only belongs to the future state!
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I might also from hence infer the happiness of such who are truly regenerate, and the preciousness, excellency, advantage of regenerating grace: ô how happy are they who are delivered from Sins yoke! and how precious is that grace which instates the Soul in such liberty!
I might also from hence infer the happiness of such who Are truly regenerate, and the preciousness, excellency, advantage of regenerating grace: o how happy Are they who Are Delivered from Sins yoke! and how precious is that grace which instates the Soul in such liberty!
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Adam hath entail'd this bondage upon all his posterity, had he not flan we had come into the world with the Law of God written in our hearts, but now we are born with the Law of Sin written in them:
Adam hath entailed this bondage upon all his posterity, had he not flan we had come into the world with the Law of God written in our hearts, but now we Are born with the Law of since written in them:
these two do mutually prove each the other, if it be the state of unregeneracy 'tis the Law of Sin, and if it be the Law of Sin 'tis the state of unregeneracy. Well! it highly concerns you to be most seriously inquisitive about this, 'pray therefore bring it down to your selves one by one and ask,
these two do mutually prove each the other, if it be the state of unregeneracy it's the Law of since, and if it be the Law of since it's the state of unregeneracy. Well! it highly concerns you to be most seriously inquisitive about this, pray Therefore bring it down to your selves one by one and ask,
therefore what is the Law which hath the authority over me? is it the Law of Christ, the Law of Grace, or is it the Law of Sin? hath not the sinful Nature in me the dominion of a Law, and the efficacy of a Principle? is not all that which makes up the Law of Sin to be found in me?
Therefore what is the Law which hath the Authority over me? is it the Law of christ, the Law of Grace, or is it the Law of since? hath not the sinful Nature in me the dominion of a Law, and the efficacy of a Principle? is not all that which makes up the Law of since to be found in me?
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do but look back to the explication of Sins being a Law, as also to the Answer of that Question How this may be known? and there's enough to direct you in examination and passing judgment upon your selves.
do but look back to the explication of Sins being a Law, as also to the Answer of that Question How this may be known? and there's enough to Direct you in examination and passing judgement upon your selves.
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Yet however a little further to help you herein, and also to quicken you to the more serious searching into it, let me tell you there are very great and dangerous mistakes in this matter;
Yet however a little further to help you herein, and also to quicken you to the more serious searching into it, let me tell you there Are very great and dangerous mistakes in this matter;
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Let me instance in a few particulars to show how far persons may go and yet not be made free from the Law of Sin, or to set forth the weakness of some grounds which men build upon for this.
Let me instance in a few particulars to show how Far Persons may go and yet not be made free from the Law of since, or to Set forth the weakness of Some grounds which men built upon for this.
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(2.) it may be bus to this or that Sin, nor to every Sin: (3.) it may be to Sin but not as Sin; (that is) Sin may be resisted, because of the Effects and Consequents of it,
(2.) it may be bus to this or that since, nor to every since: (3.) it may be to since but not as since; (that is) since may be resisted, Because of the Effects and Consequents of it,
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as it kindles God's wrath, brings punnishment, ends in Hell, exposes to shame before men, &c. and yet as considered in its own nature, as 'tis an offence to God, a breach of the holy Commandment,
as it kindles God's wrath, brings punishment, ends in Hell, exposes to shame before men, etc. and yet as considered in its own nature, as it's an offence to God, a breach of the holy Commandment,
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now such a resistance as this will not amount to a proof or evidence of not being under the Law of Sin. There is a resistance indeed which will undeniably prove it,
now such a resistance as this will not amount to a proof or evidence of not being under the Law of Sin. There is a resistance indeed which will undeniably prove it,
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when 'tis made to every sin and to sin as sin; where 'tis thus 'tis no Law of Sin, he that thus opposes and resists it 'tis most certain he's none of Sins slaves and subjects: if therefore it be thus with any of you 'tis well,
when it's made to every since and to sin as since; where it's thus it's no Law of since, he that thus opposes and resists it it's most certain he's none of Sins slaves and subject's: if Therefore it be thus with any of you it's well,
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Indeed no resistance is a good affirmative Argument to prove Sins dominion, but every kind of resistance is not a good negative Argument to prove no dominion thereof:
Indeed no resistance is a good affirmative Argument to prove Sins dominion, but every kind of resistance is not a good negative Argument to prove no dominion thereof:
Sincere Christians may fetch much comfort from their resistings of sin, but as to those which are common and ordinary in Others little comfort can be fetch'd from them.
Sincere Christians may fetch much Comfort from their resistings of since, but as to those which Are Common and ordinary in Others little Comfort can be fetched from them.
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possibly they are not proud but they are covetuous, they are not openly vitious but they are worldly, they are not unclean but they are spightful and malitious; now reigning Sin never limits it self to any one Sin,
possibly they Are not proud but they Are covetous, they Are not openly vicious but they Are worldly, they Are not unclean but they Are spiteful and malicious; now reigning since never Limits it self to any one since,
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willing and full subjection to it in any one sin (I speak not of particular acts but of the kinds of Sin) evinces its dominion. Thou pleasest thy self because such Corruptions and Lusts do not prevail over thee, I but if any other single Lust rules thee so that it hath thy heart and thou yieldest free and entire Obedience to it, this sufficiently determins thy Case thou art under the Law of Sin. As whoever keeps the whole Law of God and yet offends in one point, is guilty of all, so whoever opposes the whole Law of Sin and yet in some one point resigns up himself to it, he is as truly under the power of it as if he obeyed it in all its Commands.
willing and full subjection to it in any one since (I speak not of particular acts but of the Kinds of since) evinces its dominion. Thou pleasest thy self Because such Corruptions and Lustiest do not prevail over thee, I but if any other single Lust rules thee so that it hath thy heart and thou yieldest free and entire obedience to it, this sufficiently determins thy Case thou art under the Law of Sin. As whoever keeps the Whole Law of God and yet offends in one point, is guilty of all, so whoever opposes the Whole Law of since and yet in Some one point resigns up himself to it, he is as truly under the power of it as if he obeyed it in all its Commands.
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3. Sin may seem to lye still and quiet in the heart, to let Sinners alone, that they shall not feel its urgings and impulsions to what is evil (especially in such a violent and impetuous manner),
3. since may seem to lie still and quiet in the heart, to let Sinners alone, that they shall not feel its urgings and impulsions to what is evil (especially in such a violent and impetuous manner),
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For this stillness and quietness of sin may proceed meerly from the entireness of its reign, or because it meets with no opposition; the Soul doth whatever it will have it do, no wonder then that 'tis still:
For this stillness and quietness of since may proceed merely from the entireness of its Reign, or Because it meets with no opposition; the Soul does whatever it will have it do, no wonder then that it's still:
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Pharaoh himself was so till the people of Israel would cast off his yoke, but then he bestirr'd himself and march'd in all his rage and fury against them.
Pharaoh himself was so till the people of Israel would cast off his yoke, but then he bestirred himself and marched in all his rage and fury against them.
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but so long as 'tis pleas'd all is still and calm. And do any say they feel not the impetuous risings, stirrings, motions of Sin? doth not this proceed from their insensibleness? if so,
but so long as it's pleased all is still and Cam. And do any say they feel not the impetuous risings, stirrings, motions of since? does not this proceed from their insensibleness? if so,
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if all be in peace 'tis a sign the strong man keeps the house Luk. 11.21. Sin evermore hath the fullest dominion where it gives the least disturbance, where it troubles least it rules most: if there be little or no sense, no conflict, no trouble, 'tis a very bad sign that Sin is entire upon the throne.
if all be in peace it's a Signen the strong man keeps the house Luk. 11.21. since evermore hath the Fullest dominion where it gives the least disturbance, where it Troubles least it rules most: if there be little or no sense, no conflict, no trouble, it's a very bad Signen that since is entire upon the throne.
4. There may be some trouble upon the Conscience after the commission of sin, and yet it be the Law of Sin. 'Twas so in Cain, in Ahab, in Judas, &c. where there is no after-grief Sin indeed reigns, there may be some after-grief and yet for all that Sin may reign too.
4. There may be Some trouble upon the Conscience After the commission of since, and yet it be the Law of Sin. 'Twas so in Cain, in Ahab, in Judas, etc. where there is no after-grief since indeed reigns, there may be Some after-grief and yet for all that since may Reign too.
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Sin usually hath not that power in the Conscience which it hath in the other Faculties, it may entirely have the Will and Affections whilst yet Conscience stands off and is not so fully on its side:
since usually hath not that power in the Conscience which it hath in the other Faculties, it may entirely have the Will and Affections while yet Conscience Stands off and is not so Fully on its side:
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Conscience (saith God) go and do thine office, make such a man know what he hath done, tell him of his Sin and spare him not, pursue him from place to place with the sense of his guilt, &c. Well! now all this may be but in order to his smarting and not in order to his healing, this trouble may be only penal and not medicinal or penitential; and therefore doth not amount to any proof of freedom from the Law of Sin. I would not discourage any true penitent, know therefore Sin never reigns where the Soul grieves for it, provided (1.) that the ground of this belief be right: (viz.) because God is offended, the good Spirit grieved, the holy Law violated, &c. (2.) that the effect of this grief be reformation and the leaving that Sin which the Soul seems to mourn over:
Conscience (Says God) go and do thine office, make such a man know what he hath done, tell him of his since and spare him not, pursue him from place to place with the sense of his guilt, etc. Well! now all this may be but in order to his smarting and not in order to his healing, this trouble may be only penal and not medicinal or penitential; and Therefore does not amount to any proof of freedom from the Law of Sin. I would not discourage any true penitent, know Therefore since never reigns where the Soul grieves for it, provided (1.) that the ground of this belief be right: (viz.) Because God is offended, the good Spirit grieved, the holy Law violated, etc. (2.) that the Effect of this grief be Reformation and the leaving that since which the Soul seems to mourn over:
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and yet be under the Law of Sin. O there are many who pray, hear the Word, attend upon Ordinances, give alms, &c. and yet Sin is still regent in them:
and yet be under the Law of Sin. Oh there Are many who pray, hear the Word, attend upon Ordinances, give alms, etc. and yet since is still regent in them:
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'Tis a thing too common for men even in their external serving of God to serve Sin more than God; and Gods work is done by them (for the matter of it),
It's a thing too Common for men even in their external serving of God to serve since more than God; and God's work is done by them (for the matter of it),
but Sin so far interposes its authority and strength as that it carries it in the Sinner as to his Ends in what he doth, (and if it can but sway and order him in them;
but since so Far interposes its Authority and strength as that it carries it in the Sinner as to his Ends in what he does, (and if it can but sway and order him in them;
external piety is too well consistent with the internal reign of Sin: it rules in the fair professing-Hypocrite as well as in the gross and scandalous Sinner.
external piety is too well consistent with the internal Reign of since: it rules in the fair professing-Hypocrite as well as in the gross and scandalous Sinner.
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By this you see, you may run your selves upon great mistakes in taking up with such Evidences as will not prove your being made free from the Law of Sin:
By this you see, you may run your selves upon great mistakes in taking up with such Evidences as will not prove your being made free from the Law of since:
What are they? why, no allowed subjection to Sin, no tame; quiet submission to its commands, inward renouncing, nay abjuring of its authority, a rooted, vigorous opposition to it in all its cursed suggestions, an utter dislike and hatred of it, the bent and impetus of the heart set against it, universal resignation of a mans self to the Law and Will of God,
What Are they? why, no allowed subjection to since, no tame; quiet submission to its commands, inward renouncing, nay abjuring of its Authority, a rooted, vigorous opposition to it in all its cursed suggestions, an utter dislike and hatred of it, the bent and impetus of the heart Set against it, universal resignation of a men self to the Law and Will of God,
an hearty willingness, nay desire to come under the rule and government of the Lord Jesus, &c. these are the things you are to enquire after and to judge by,
an hearty willingness, nay desire to come under the Rule and government of the Lord jesus, etc. these Are the things you Are to inquire After and to judge by,
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'twas more for Paul to say the Law of the Spirit of Life, &c. than if he could have said that God had given him all the Kingdoms, Crowns, Diadems, Riches, Honours, Pleasures of this world.
'twas more for Paul to say the Law of the Spirit of Life, etc. than if he could have said that God had given him all the Kingdoms, Crowns, Diadems, Riches, Honours, Pleasures of this world.
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now (Sinners!) when will you be able to say the same of your selves? that you also by the power of the Spirit are made free from the Law of Sin? ô (as Eliphaz once said to Job, hear it and know it for thy self, Job. 5.27. so) I would say to you hear this and know it for your selves;
now (Sinners!) when will you be able to say the same of your selves? that you also by the power of the Spirit Are made free from the Law of since? o (as Eliphaz once said to Job, hear it and know it for thy self, Job. 5.27. so) I would say to you hear this and know it for your selves;
so as to get it for and to be able to appropriate it unto your own selves, so as to take the [ me ] here (as coming out of Pauls mouth concerning himself) into your mouths one by one concerning your selves. Sirs!
so as to get it for and to be able to Appropriate it unto your own selves, so as to take the [ me ] Here (as coming out of Paul's Mouth Concerning himself) into your mouths one by one Concerning your selves. Sirs!
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Therefore consider hath not this Sin tyranniz'd long enough over you? are you willing still to continue under its thraldom and vassalage? must this cursed Ʋsurper forever sit upon the throne? shall it yet command and give Law to you? What woful and miserable bondage attends its empire and government, hath been described largely, shall all that be nothing to you? to be slaves, the very worst of slaves, shall that be but a little thing in your eye? Other bondagé (not half so bad) you cannot bear, you detest and dread it;
Therefore Consider hath not this since tyrannized long enough over you? Are you willing still to continue under its thraldom and vassalage? must this cursed Ʋsurper forever fit upon the throne? shall it yet command and give Law to you? What woeful and miserable bondage attends its empire and government, hath been described largely, shall all that be nothing to you? to be slaves, the very worst of slaves, shall that be but a little thing in your eye? Other bondagé (not half so bad) you cannot bear, you detest and dread it;
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shall the worst bondage only be tolerable, nay eligible? 'pray look back to the description of Sins bondage and methinks your hearts should rise at it.
shall the worst bondage only be tolerable, nay eligible? pray look back to the description of Sins bondage and methinks your hearts should rise At it.
'Tis an astonishing thing to consider, that so excellent a Creature as Man, who hath such an excellent Being in him as a reasonable and immortal Soul, should so tamely submit to so base a•thing as Sin and make no more of servitude to it.
It's an astonishing thing to Consider, that so excellent a Creature as Man, who hath such an excellent Being in him as a reasonable and immortal Soul, should so tamely submit to so base a•thing as since and make no more of servitude to it.
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is this after the manner of men (with respect to external liberty or bondage )? When God sent Moses to deliver Israel out of their bondage, what madness would it have been in them not to have accepted it? let there be a ransom sent to the poor Captives under Turkish cruelty, would they not readily embrace it? ah Sinner!
is this After the manner of men (with respect to external liberty or bondage)? When God sent Moses to deliver Israel out of their bondage, what madness would it have been in them not to have accepted it? let there be a ransom sent to the poor Captives under Turkish cruelty, would they not readily embrace it? ah Sinner!
the Lord Jesus came from Heaven on purpose to redeem thy poor captive Soul out of the hands of Sin and Satan, he hath (on his part), effected what he came about, he now offers his Merit and Spirit to make thee free,
the Lord jesus Come from Heaven on purpose to Redeem thy poor captive Soul out of the hands of since and Satan, he hath (on his part), effected what he Come about, he now offers his Merit and Spirit to make thee free,
what ingratitude is this to thy Saviour, what cruelty to thy self! as to thee I may well alter Tiberius 's ô gentem, &c. into ô animam ad servitutem natam!
what ingratitude is this to thy Saviour, what cruelty to thy self! as to thee I may well altar Tiberius is o gentem, etc. into o animam ad servitutem natam!
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you know that he rules wherever he saves, that he will be the Governour Where he is the Saviour, that Sins yoke must be taken off and his yoke taken up, or no salvation; and yet shall Sin be obey'd and be thy Lord and Sovereign rather than Christ? The business comes to a narrow issue, let Christ rule thee and hee'l save the, but let Sin command thee and 'twill condemn thee; the Law of Christ and of the Spirit is the Law of Life, but the Law of Sin is the Law of Death; (but these things have been insisted upon).
you know that he rules wherever he saves, that he will be the Governor Where he is the Saviour, that Sins yoke must be taken off and his yoke taken up, or no salvation; and yet shall since be obeyed and be thy Lord and Sovereign rather than christ? The business comes to a narrow issue, let christ Rule thee and he'll save thee, but let since command thee and it'll condemn thee; the Law of christ and of the Spirit is the Law of Life, but the Law of since is the Law of Death; (but these things have been insisted upon).
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And as for you, let me ask you how you carry it in other respects; you hate the Tyrant without, will you love the Tyrant within? you groan under the Laws of men (when they are a little heavy), shall there be no groanings under the far heavier Laws of Sin? you will not be called slaves to any, will you be content to be indeed slaves to Sin? is a barbarous Turk cry'd out of,
And as for you, let me ask you how you carry it in other respects; you hate the Tyrant without, will you love the Tyrant within? you groan under the Laws of men (when they Are a little heavy), shall there be not groanings under the Far Heavier Laws of since? you will not be called slaves to any, will you be content to be indeed slaves to since? is a barbarous Turk cried out of,
as God made you at the first you had nothing to do with this Law of Sin: no, he made you for his own government, to be subject to himself, his Law was written within you to command and act you in your whole course;
as God made you At the First you had nothing to do with this Law of since: no, he made you for his own government, to be Subject to himself, his Law was written within you to command and act you in your Whole course;
will you now by your liking of it and continuance under it give an after-ratification or approbation of its power? It hath depriv'd you of your primitive liberty and will you not endeavour to regain it? when Sardis was taken by the Grecians, Xerxes commanded that every day when he was at dinner one should cry aloud, Sardis is lost, Sardis is lost, that hereby he might be inminded of what he had lost and stirr'd up to endeavour the regaining of it: ô Sirs!
will you now by your liking of it and Continuance under it give an after-ratification or approbation of its power? It hath deprived you of your primitive liberty and will you not endeavour to regain it? when Sardis was taken by the Greeks, Xerxes commanded that every day when he was At dinner one should cry aloud, Sardis is lost, Sardis is lost, that hereby he might be inminded of what he had lost and stirred up to endeavour the regaining of it: o Sirs!
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your Original Liberty is lost, Sin hath got it out of your hands, this we proclaim in your ears from time to time that you may never be quiet till you have recovered it,
your Original Liberty is lost, since hath god it out of your hands, this we proclaim in your ears from time to time that you may never be quiet till you have recovered it,
All this hath been spoken to set you against Sins dominion, to excite you to the most earnest endeavours to be rid of its soveraignty, to cause you to fly to the Spirit of Life that you may be made free from the Law of Sin, to work holy purposes in you that Sin shall no longer reign over you, that you may say with the Church Isa. 26.13. O Lord our God, other Lords besides thee have had dominion over us, but by thee onely will we make mention of thy name:
All this hath been spoken to Set you against Sins dominion, to excite you to the most earnest endeavours to be rid of its sovereignty, to cause you to fly to the Spirit of Life that you may be made free from the Law of since, to work holy Purposes in you that since shall no longer Reign over you, that you may say with the Church Isaiah 26.13. Oh Lord our God, other lords beside thee have had dominion over us, but by thee only will we make mention of thy name:
I am resolved now onely to be subject to thy self, ô do thou dethrone Sin and inthrone thy self in me, let me be brought under universal, hearty, ready subjection to thy Laws, and let not the Law of Sin carry it in me any longer, &c. In what ways and by what means a poor enslaved Sinner may be made free from the Law of Sin, is a very weighty enquiry; and I would hope that some Sinners (being convinc'd by what hath been spoken) have it in their thoughts.
I am resolved now only to be Subject to thy self, o do thou dethrone since and enthrone thy self in me, let me be brought under universal, hearty, ready subjection to thy Laws, and let not the Law of since carry it in me any longer, etc. In what ways and by what means a poor enslaved Sinner may be made free from the Law of since, is a very weighty enquiry; and I would hope that Some Sinners (being convinced by what hath been spoken) have it in their thoughts.
regenerate persons are the adequate Subjects of this freedom, they (and none but they) are freed from Sin as a Law. Paul so long as he was unconverted was as much under this Law as any person whatsoever,
regenerate Persons Are the adequate Subject's of this freedom, they (and none but they) Are freed from since as a Law. Paul so long as he was unconverted was as much under this Law as any person whatsoever,
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All your strivings; endeavours, convictions, purposes, promises, will never make Sins throne to shake and fall, till you be renewed and sanctified. Therefore pray much for the regenerating Spirit, and attend much upon the regenerating Word in order to this great work: Joh. 3.5. Except a man be born of water and of [ the Spirit ], he cannot enter into the kingdom of God. Jam. 1.18. Of his own will begat he us by the [ Word of truth ], &c. 1 Cor. 4.15. In Christ Jesus I have begotten you [ through the Gospel ];
All your strivings; endeavours, convictions, Purposes, promises, will never make Sins throne to shake and fallen, till you be renewed and sanctified. Therefore pray much for the regenerating Spirit, and attend much upon the regenerating Word in order to this great work: John 3.5. Except a man be born of water and of [ the Spirit ], he cannot enter into the Kingdom of God. Jam. 1.18. Of his own will begat he us by the [ Word of truth ], etc. 1 Cor. 4.15. In christ jesus I have begotten you [ through the Gospel ];
First, hath the Lord been so gracious to any of you as to bring you out of the Natural bondage? to dethrone and bring down this Sin which did at such a rate domineer over you? ô you must be deeply humbled upon your taking a view of what is past. You are now (God be blessed for it!) made free, but how long was it before this was done? how many years did you pass over in the unregenerate state, in which you were as much under the command and at the beck of Sin as any? how great a part of your life hath been spent in its drudgery and vassalage? for how long a time did you tamely submit to its yoke when you would by no means be brought to submit to the yoke of Christ? do you not remember how it was with you a few days or years ago,
First, hath the Lord been so gracious to any of you as to bring you out of the Natural bondage? to dethrone and bring down this since which did At such a rate domineer over you? o you must be deeply humbled upon your taking a view of what is passed. You Are now (God be blessed for it!) made free, but how long was it before this was done? how many Years did you pass over in the unregenerate state, in which you were as much under the command and At the beck of since as any? how great a part of your life hath been spent in its drudgery and vassalage? for how long a time did you tamely submit to its yoke when you would by no means be brought to submit to the yoke of christ? do you not Remember how it was with you a few days or Years ago,
when the Scepter was in Sins hands and it rul'd and acted you even as it pleased? should not this now be thought of with the greatest grief and sorrow? ô the bondage, rebellion, enmity of the natural state should (even by converted ones) often be remembred and bitterly bewailed! That's a Soul-humbling, Heart-melting word, Among whom also we all had our conversation in times past, in the lusts, &c. who can read that sad description of a Sinner before Conversion Ezek. 16.3, 4, 5, &c. and not be affected!
when the Sceptre was in Sins hands and it ruled and acted you even as it pleased? should not this now be Thought of with the greatest grief and sorrow? o the bondage, rebellion, enmity of the natural state should (even by converted ones) often be remembered and bitterly bewailed! That's a Soul-humbling, Heart-melting word, Among whom also we all had our Conversation in times past, in the Lustiest, etc. who can read that sad description of a Sinner before Conversion Ezekiel 16.3, 4, 5, etc. and not be affected!
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so as that 'tis still able to do you much hurt notwithstanding its being weakened, (as Sampson though he was much debilitated when his locks were cut yet he had strength enough left to do mischief to the Philistins ).
so as that it's still able to do you much hurt notwithstanding its being weakened, (as Sampson though he was much debilitated when his locks were Cut yet he had strength enough left to do mischief to the philistines).
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Do not you to this very day find the corrupt Nature very strong and powerful? Sin rising and stirring in you with great vigour? many very evil inclinations assaulting you with such vehemency that you scarce know how to resist? doth not Corruption, this and that Lust too often foil you and triumph over you as its Captives? Now though these things are not enough to evince Sins dominion yet surely they call for deep humiliation: it doth not rule you here, it shall not damn. you hereafter,
Do not you to this very day find the corrupt Nature very strong and powerful? since rising and stirring in you with great vigour? many very evil inclinations assaulting you with such vehemency that you scarce know how to resist? does not Corruption, this and that Lust too often foil you and triumph over you as its Captives? Now though these things Are not enough to evince Sins dominion yet surely they call for deep humiliation: it does not Rule you Here, it shall not damn. you hereafter,
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but it defiles you, often separates 'twixt you and your God, draws you off from him, prevailingly hinders you from what is good and prevailingly also excites you to what is evil: is not this sad? is there nothing to afflict a gracious heart but only the unbroken power of Sin? ô why are you not more in crying out ô wretched man that I am, who shall deliver me from this body of death!
but it defiles you, often separates betwixt you and your God, draws you off from him, prevailingly hinders you from what is good and prevailingly also excites you to what is evil: is not this sad? is there nothing to afflict a gracious heart but only the unbroken power of since? o why Are you not more in crying out o wretched man that I am, who shall deliver me from this body of death!
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He that gloried here in his deliverance from the Law of Sin (in one sense ), was as much abased before because of the Law of Sin (of which he felt so much in another sense ).
He that gloried Here in his deliverance from the Law of since (in one sense), was as much abased before Because of the Law of since (of which he felt so much in Another sense).
O never think how it hath been, how yet it is, without great self-abasement and humiliation! when you begin to be exalted above measure remember what you were, consider what you are.
O never think how it hath been, how yet it is, without great self-abasement and humiliation! when you begin to be exalted above measure Remember what you were, Consider what you Are.
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2. Are you made free from the Law of Sin? let me say to you what Paul once said to the Galatians (in reference to their being made free from the Ceremonial Law), Stand fast in the liberty wherewith Christ hath made you free,
2. are you made free from the Law of since? let me say to you what Paul once said to the Galatians (in Referente to their being made free from the Ceremonial Law), Stand fast in the liberty wherewith christ hath made you free,
Is Sin brought down? be sure you keep it down; 'tis pity it should get up again or ever recover its pristine power. When a people have once got the Ʋsurper off from the throne, it concerns them to look to it that he doth not regain it,
Is since brought down? be sure you keep it down; it's pity it should get up again or ever recover its pristine power. When a people have once god the Ʋsurper off from the throne, it concerns them to look to it that he does not regain it,
just so should you carry it toward Sin. That's brought under at present I but it watches all opportunities for the regaining of that power which it hath lost, (for 'tis of a proud nature and cannot bear the loss of superiority );
just so should you carry it towards Sin. That's brought under At present I but it watches all opportunities for the regaining of that power which it hath lost, (for it's of a proud nature and cannot bear the loss of superiority);
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Therefore as Christ once charged the healed man Joh. 5.14. Thou art made whole, sin no more, so would I charge you, you are made free, ô sin no more that you may never come under its bondage again.
Therefore as christ once charged the healed man John 5.14. Thou art made Whole, sin no more, so would I charge you, you Are made free, o since no more that you may never come under its bondage again.
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shall it be thus with you? shall your gracious deliverance be so undervalued? have you such low thoughts of Sins servitude as that you can be willing to come under it again? 'Pray learn how to put a due value upon your liberty, prize it at an high rate,
shall it be thus with you? shall your gracious deliverance be so undervalved? have you such low thoughts of Sins servitude as that you can be willing to come under it again? Pray Learn how to put a due valve upon your liberty, prize it At an high rate,
Amongst other Conditions which were anciently impos'd upon those who were set at liberty this was one, that they should not servitutis jugum iterum sponte suscipere, willingly submit to the yoke of bondage again;
among other Conditions which were anciently imposed upon those who were Set At liberty this was one, that they should not servitutis jugum iterum sponte suscipere, willingly submit to the yoke of bondage again;
and is not this obligation laid upon Souls in their being made free by Christ and the Spirit? The Historian tells us a good man will lose his life as soon as his liberty;
and is not this obligation laid upon Souls in their being made free by christ and the Spirit? The Historian tells us a good man will loose his life as soon as his liberty;
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I beseech you take heed lest by your carelesness and little compliances with Sin, you provoke God to permit its former power and tyranny in a great measure to return upon you, that he may thereby let you see the difference 'twixt His and Sins government; (read and apply Deut. 28.47, 48.) 'Twould be sad it God should deal with any of you as once that Master in Athens did with his Servant, whom he had formerly made free but upon some unworthy carriage he reversed and retracted that freedom, saying to him, The City shall never have one as a free Denizon of it, who doth so little know how to value such a priviledge:
I beseech you take heed lest by your carelessness and little compliances with since, you provoke God to permit its former power and tyranny in a great measure to return upon you, that he may thereby let you see the difference betwixt His and Sins government; (read and apply Deuteronomy 28.47, 48.) 'twould be sad it God should deal with any of you as once that Master in Athens did with his Servant, whom he had formerly made free but upon Some unworthy carriage he reversed and retracted that freedom, saying to him, The city shall never have one as a free Denizen of it, who does so little know how to valve such a privilege:
wherein doth that consist? why in this in being holy and very holy. If you so be, this will suit with the deliverance from the Law of Sin which you have upon regeneration;
wherein does that consist? why in this in being holy and very holy. If you so be, this will suit with the deliverance from the Law of since which you have upon regeneration;
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Luk. 1.74, 75. That we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness before him all the days of our life.
Luk. 1.74, 75. That we being Delivered out of the hands of our enemies might serve him without Fear, in holiness and righteousness before him all the days of our life.
and the reason is because corrupt nature before Conversion was entire, not broken or weakened by any contrary habit or principle; but 'tis not so with the renewed Nature after Conversion, for that hath Sin mingled with it, striving against it, making opposition to it;
and the reason is Because corrupt nature before Conversion was entire, not broken or weakened by any contrary habit or principle; but it's not so with the renewed Nature After Conversion, for that hath since mingled with it, striving against it, making opposition to it;
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'Tis observable how God ushers in the Ten Commandements with his delivering the people of Israel out of the Egyptian bondage, (thereby to lay the greater obligation upon them to obey and keep those Commandements); Exod. 20.2. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage; then the several Commandements follow:
It's observable how God ushers in the Ten commandments with his delivering the people of Israel out of the Egyptian bondage, (thereby to lay the greater obligation upon them to obey and keep those commandments); Exod 20.2. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage; then the several commandments follow:
And as to that particular Command of keeping the Sabbath, you find God enforcing of it with this Argument only, Deut. 5.15. Remember that thou wast a servant in the land of Egypt, &c. O how holy, how obedient should they be whom God hath brought out of the state of spiritual bondage (the obligation rising higher from this deliverance than from the former )! Christians!
And as to that particular Command of keeping the Sabbath, you find God enforcing of it with this Argument only, Deuteronomy 5.15. remember that thou wast a servant in the land of Egypt, etc. Oh how holy, how obedient should they be whom God hath brought out of the state of spiritual bondage (the obligation rising higher from this deliverance than from the former)! Christians!
you should be very holy, partly from a principle of gratitude; partly because now the life of holiness is made more easie and facil; if you be not so now the power of Sin is broken in you, it must be from your sloth (or something worse ).
you should be very holy, partly from a principle of gratitude; partly Because now the life of holiness is made more easy and Facil; if you be not so now the power of since is broken in you, it must be from your sloth (or something Worse).
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Some observe upon the latter-Clause of the preceding Verse [ who walk not after the flesh, &c. ] that now under the Gospel 'tis much more easie to live the heavenly life than it was formerly under the Law; so that (say they) if men do not live that Life it must be charg'd meerly upon their own negligence: so here I say, persons being delivered from the Reign of Sin to them now 'tis much more possible, nay easie to be holy in their walkings than sometimes it was;
some observe upon the latter-Clause of the preceding Verse [ who walk not After the Flesh, etc. ] that now under the Gospel it's much more easy to live the heavenly life than it was formerly under the Law; so that (say they) if men do not live that Life it must be charged merely upon their own negligence: so Here I say, Persons being Delivered from the Reign of since to them now it's much more possible, nay easy to be holy in their walkings than sometime it was;
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The Apostle here (according to that Connexion of the Words which some pitch upon) brings in freedom from the Law of Sin as the ground of not walking, &c. therefore they who are in Christ do not follow the sinful and carnal but the holy and spiritual course,
The Apostle Here (according to that Connexion of the Words which Some pitch upon) brings in freedom from the Law of since as the ground of not walking, etc. Therefore they who Are in christ do not follow the sinful and carnal but the holy and spiritual course,
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because they are freed from Sins power: I'm sure (as to the thing) 'tis the duty of such so to walk upon this account. — Let me add a third Consideration, regenerate persons upon this must be very holy that there may be some proportion 'twixt Nature as renewed in the way of Holiness,
Because they Are freed from Sins power: I'm sure (as to the thing) it's the duty of such so to walk upon this account. — Let me add a third Consideration, regenerate Persons upon this must be very holy that there may be Some proportion betwixt Nature as renewed in the Way of Holiness,
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'pray observe it, so long as depraved Nature was upon the throne you were very sinful, therefore now when renewed Nature is upon the throne you should be very holy. I do not from hence plead for an equality (that I very well know is not possible,
pray observe it, so long as depraved Nature was upon the throne you were very sinful, Therefore now when renewed Nature is upon the throne you should be very holy. I do not from hence plead for an equality (that I very well know is not possible,
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yet I may (and I do) plead from hence for some proportion, whilst Sin ruled you you were very sinful therefore now Christ and Grace rule you you should be very holy.
yet I may (and I do) plead from hence for Some proportion, while since ruled you you were very sinful Therefore now christ and Grace Rule you you should be very holy.
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therefore (which though it be not express'd yet 'tis imply'd ) proportionably now when you are the servants of righteousness, you should be free from sin.
Therefore (which though it be not expressed yet it's implied) proportionably now when you Are the Servants of righteousness, you should be free from since.
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Now (that I may be somewhat more particular about this) Sin being that which is opposite to Holiness, and much of the nature of holiness lying in refraining from sin, and also the dominion of any particular sin very ill agreeing with deliverance from the Law thereof, therefore in both of these respects I would caution all regenerate persons against it; (but 'tis the latter only that I shall speak a few words unto).
Now (that I may be somewhat more particular about this) since being that which is opposite to Holiness, and much of the nature of holiness lying in refraining from since, and also the dominion of any particular since very ill agreeing with deliverance from the Law thereof, Therefore in both of these respects I would caution all regenerate Persons against it; (but it's the latter only that I shall speak a few words unto).
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Where I would be very earnest with you who have passed under the regenerating work of the Spirit, to take heed even of the actual and partial dominion of Sin;
Where I would be very earnest with you who have passed under the regenerating work of the Spirit, to take heed even of the actual and partial dominion of since;
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and there is great need of this admonition, for though upon regeneration you are secur'd from its Habitual and Ʋniversal dominion, yet as to some particular Sin and some particular evil acts it may have that which looks too much like dominion (though strictly and properly it be not so).
and there is great need of this admonition, for though upon regeneration you Are secured from its Habitual and Ʋniversal dominion, yet as to Some particular since and Some particular evil acts it may have that which looks too much like dominion (though strictly and properly it be not so).
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for how would this consist with your being made free from the Law of Sin? since (as hath been said) the power of any one sin and subjection thereunto (if it be full and free, plenary and voluntary ) doth as certainly prove its dominion as the power of many, nay of all: ô take heed that this and that sin do not rule or be too high in you. 'Twas Davids prayer Psal. 19.13. Keep back thy servant also from presumptuous sins, let [ them not have dominion ] over me;
for how would this consist with your being made free from the Law of since? since (as hath been said) the power of any one since and subjection thereunto (if it be full and free, plenary and voluntary) does as Certainly prove its dominion as the power of many, nay of all: o take heed that this and that since do not Rule or be too high in you. 'Twas Davids prayer Psalm 19.13. Keep back thy servant also from presumptuous Sins, let [ them not have dominion ] over me;
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then shall I be upright, and I shall be innocent from the great transgression: he goes further and takes in all Psal. 119.133. Order my steps in thy word, and let not [ any iniquity ] have dominion over me:
then shall I be upright, and I shall be innocent from the great Transgression: he Goes further and Takes in all Psalm 119.133. Order my steps in thy word, and let not [ any iniquity ] have dominion over me:
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Saints are not so freed from the Law of Sin by the Spirit, but that there is need of daily prayer and that there be all endeavours and care on their part against it;
Saints Are not so freed from the Law of since by the Spirit, but that there is need of daily prayer and that there be all endeavours and care on their part against it;
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And here especially you must be careful and vigilant about that particular sin to which you are most strongly enclin'd, or which hath the greatest strength in you;
And Here especially you must be careful and vigilant about that particular since to which you Are most strongly inclined, or which hath the greatest strength in you;
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about the Diotrephes-sin, the Herodias or darling-Sin, that which is as the right eye or the right-hand, I say your eye must be chiefly upon this that it do not prevail and domineer over you.
about the Diotrephes-sin, the Herodias or Darling-sin, that which is as the right eye or the right-hand, I say your eye must be chiefly upon this that it do not prevail and domineer over you.
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Every man in the world hath some one Sin which is uppermost in him, which carries it before all the rest, to which all do vail and stoop: 'tis pride in one, fleshly lust in another, greediness after the world in a third (and so on):
Every man in the world hath Some one since which is uppermost in him, which carries it before all the rest, to which all do Vail and stoop: it's pride in one, fleshly lust in Another, greediness After the world in a third (and so on):
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Nay, a Child of God too usually hath some particular sin which is predominant in him, which though it doth not absolutely reign in him (for then he would be under the Law of Sin ),
Nay, a Child of God too usually hath Some particular since which is predominant in him, which though it does not absolutely Reign in him (for then he would be under the Law of since),
yet there is some particular grace which shows it self more eminently in one than in another, (as faith in Abraham, meekness in Moses, patience in Job, zeal in Hezekiah, &c. ) So e contrà though they (and others) have every sin in them radically and seminally in the corrupt Nature,
yet there is Some particular grace which shows it self more eminently in one than in Another, (as faith in Abraham, meekness in Moses, patience in Job, zeal in Hezekiah, etc.) So e contrà though they (and Others) have every since in them radically and seminally in the corrupt Nature,
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yet there is some particular sin which ordinarily vents it self with more strength than the rest, which having the advantage of the Constitution, Education, Calling, Condition, &c. is stronger than others: (how that may be known Divines show in several things,
yet there is Some particular since which ordinarily vents it self with more strength than the rest, which having the advantage of the Constitution, Education, Calling, Condition, etc. is Stronger than Others: (how that may be known Divines show in several things,
Now you that are regenerate look to your selves here, act your greatest vigilancy and make your strongest opposition with respect to your particular sin; here's your weakest part and therefore here you must set your strongest guard (as Keepers of Garrisons use to do):
Now you that Are regenerate look to your selves Here, act your greatest vigilancy and make your Strongest opposition with respect to your particular since; here's your Weakest part and Therefore Here you must Set your Strongest guard (as Keepers of Garrisons use to do):
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as he said Fight neither with small nor great, save only with the King of Israel, so I would say to you, fight against neither small nor great but only against the King sin or Master sin in you.
as he said Fight neither with small nor great, save only with the King of Israel, so I would say to you, fight against neither small nor great but only against the King since or Master since in you.
and here's the great evidence of sincerity, I was also upright before him and I kept my self from my iniquity, Psal. 18.23. and herein deliverance from the Law of Sin mainly shows it self.
and here's the great evidence of sincerity, I was also upright before him and I kept my self from my iniquity, Psalm 18.23. and herein deliverance from the Law of since mainly shows it self.
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3. Thirdly you that are upon regeneration thus freed from Sins power I am to bespeak your thankfulness, your highest and most hearty thankfulness for so great a mercy.
3. Thirdly you that Are upon regeneration thus freed from Sins power I am to bespeak your thankfulness, your highest and most hearty thankfulness for so great a mercy.
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The remainders of Sin call for your deepest humiliation but withall the not reigning of Sin calls for your highest thankefulness. Are you made partakers of such liberty and will you not be thankful? is there any deliverance from any servitude whatsoever like to this? Sin is the worst of Evils, the power of Sin the worst of Sin, are you delivered from that? ô admirable mercy!
The remainders of since call for your Deepest humiliation but withal the not reigning of since calls for your highest thankfulness. are you made partakers of such liberty and will you not be thankful? is there any deliverance from any servitude whatsoever like to this? since is the worst of Evils, the power of since the worst of since, Are you Delivered from that? o admirable mercy!
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Israels deliverance out of Egypt and Babylon, the rescuing of Subjects from the dominion of Tyrants, the fetching poor Captives out of chains and bonds are good things;
Israel's deliverance out of Egypt and Babylon, the rescuing of Subject's from the dominion of Tyrants, the fetching poor Captives out of chains and bonds Are good things;
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and this is done for you shall not the Lord be greatly blessed for it? Here's a great part of that benefit which you have by Christ as a Redeemer; for what doth Redemption point to but to the Sinners release from his spiritual captivity and bondage by Sin? what did Christ come for but to proclaim liberty to the captives, &c. Now as you were Captives in Gods hands by reason of guilt so Christ redeem'd you by paying down a price or ransom for you;
and this is done for you shall not the Lord be greatly blessed for it? Here's a great part of that benefit which you have by christ as a Redeemer; for what does Redemption point to but to the Sinners release from his spiritual captivity and bondage by since? what did christ come for but to proclaim liberty to the captives, etc. Now as you were Captives in God's hands by reason of guilt so christ redeemed you by paying down a price or ransom for you;
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as you are Captives in Sins and Sathans hands so he redeems you by power (for they are no other way to be dealt withall,) by rescuing you out of their dominion and slavery in spite of all the resistance they can make;
as you Are Captives in Sins and Satan's hands so he redeems you by power (for they Are not other Way to be dealt withal,) by rescuing you out of their dominion and slavery in spite of all the resistance they can make;
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He that was so thankful for others surely would be so much more for himself; and so he was Rom. 7.24, 25. O wretched man that I am, who shall deliver me from the body of this death!
He that was so thankful for Others surely would be so much more for himself; and so he was Rom. 7.24, 25. Oh wretched man that I am, who shall deliver me from the body of this death!
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and Christ redeeming both these ways so he becomes a full and compleat Redeemer. So that your being made free from the Law of Sin is a a part of Christs redeeming love; and what the Spirit of Life doth therein it is but in conjunction with Christ in the carrying on of that love: and if so, have not you great reason to be very thankful? 'Pray look into that precious promise (the matter of which is that God will not onely pardon your iniquities but also subdue them, he being every way as gracious in the latter as in the former );
and christ redeeming both these ways so he becomes a full and complete Redeemer. So that your being made free from the Law of since is a a part of Christ redeeming love; and what the Spirit of Life does therein it is but in conjunction with christ in the carrying on of that love: and if so, have not you great reason to be very thankful? Pray look into that precious promise (the matter of which is that God will not only pardon your iniquities but also subdue them, he being every Way as gracious in the latter as in the former);
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Micah 7.18, 19. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage, &c. He will turn again, he will have compassion upon us, [ he will subdue our iniquities ]:
micah 7.18, 19. Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage, etc. He will turn again, he will have compassion upon us, [ he will subdue our iniquities ]:
Once more, why should you be made free when others are let alone? what was there in you to move God to vouchsafe this distinguishing mercy? you had indeed been eternally undone without it but was he under any necessity or motive (but what was from his own grace) to do it for you? ô you that are renewed shall not the Lord be admired by you? 'pray be much in blessing of him for all Mercies,
Once more, why should you be made free when Others Are let alone? what was there in you to move God to vouchsafe this distinguishing mercy? you had indeed been eternally undone without it but was he under any necessity or motive (but what was from his own grace) to do it for you? o you that Are renewed shall not the Lord be admired by you? pray be much in blessing of him for all mercies,
See how Paul upon this account blesses God for others; Rom. 6.17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart the form of doctrine, which was delivered you:
See how Paul upon this account Blesses God for Others; Rom. 6.17. But God be thanked, that you were the Servants of since, but you have obeyed from the heart the from of Doctrine, which was Delivered you:
Titus 3.3, 4, 5. For we our selves also were sometimes foolish, &c. but after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done,
Titus 3.3, 4, 5. For we our selves also were sometime foolish, etc. but After that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done,
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he lays it upon the kindness and love of God, which indeed are admirable in the freeing of a Soul from the Law of Sin by the regenerating Spirit; this kindness of God should draw out the thankefulness of every gracious heart. (So much for this Ʋse of Counsel.
he lays it upon the kindness and love of God, which indeed Are admirable in the freeing of a Soul from the Law of since by the regenerating Spirit; this kindness of God should draw out the thankfulness of every gracious heart. (So much for this Ʋse of Counsel.
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A word in the fourth place for Comfort! I would have every truly gracious person upon this Truth to be even filled with joy, what glad tidings doth it bring to thee (whoever thou art) upon whom regenerating Grace hath taken hold!
A word in the fourth place for Comfort! I would have every truly gracious person upon this Truth to be even filled with joy, what glad tidings does it bring to thee (whoever thou art) upon whom regenerating Grace hath taken hold!
it tells thee thou art made free from the Law of Sin. Sin may (and doth) trouble thee but it doth not rule thee, it lorded it over thee too long but now its dominion is gone, from the very first moment of thy Conversion thou hast been made free; believe it and take the comfort of it.
it tells thee thou art made free from the Law of Sin. since may (and does) trouble thee but it does not Rule thee, it lorded it over thee too long but now its dominion is gone, from the very First moment of thy Conversion thou hast been made free; believe it and take the Comfort of it.
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What think you? had not Paul great joy in himself when he uttered these words the Law of the Spirit, &c. thou maist say the same concerning thy self the new birth having pass'd upon thee,
What think you? had not Paul great joy in himself when he uttered these words the Law of the Spirit, etc. thou Mayest say the same Concerning thy self the new birth having passed upon thee,
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why therefore shouldst not thou be brimful of joy also? This is so great a thing that the sense and comfort of it should revive and cheer thy Spirit under all outward evils; the Laws of Men possibly may be somewhat heavy upon thee, thou maist groan under such and such external pressures, there may be much of bondage in thy outward condition;
why Therefore Shouldst not thou be brimful of joy also? This is so great a thing that the sense and Comfort of it should revive and cheer thy Spirit under all outward evils; the Laws of Men possibly may be somewhat heavy upon thee, thou Mayest groan under such and such external pressures, there may be much of bondage in thy outward condition;
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is not this well? very well? Under the Law how were the poor Servants overjoy'd when the year of Jubilee came which gave them a release from all their servitude? ô Christian thou hast liv'd to see a glorious Jubilee wilt not thou rejoyce? So also when oppressed Subjects are freed from cruel Ʋsurpers 'tis a time of great rejoycing, mens joy then runs over and will be kept in no bounds or limits;
is not this well? very well? Under the Law how were the poor Servants overjoyed when the year of Jubilee Come which gave them a release from all their servitude? o Christian thou hast lived to see a glorious Jubilee wilt not thou rejoice? So also when oppressed Subject's Are freed from cruel Ʋsurpers it's a time of great rejoicing, men's joy then runs over and will be kept in no bounds or Limits;
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Sin never had any right to rule yet de facto rule it did, therefore triumph over it as though its authority had been just (as the people of Rome once did with a mean person ).
since never had any right to Rule yet de facto Rule it did, Therefore triumph over it as though its Authority had been just (as the people of Room once did with a mean person).
I know you lie under many discouragements, you feel such cursed inclinations to evil, Sin doth so often prevail over you, repeated back-slidings afflict you greatly, your corruptions daily pursue you, &c. Well! I would have you to be very sensible of these things and mourn over them,
I know you lie under many discouragements, you feel such cursed inclinations to evil, since does so often prevail over you, repeated backslidings afflict you greatly, your corruptions daily pursue you, etc. Well! I would have you to be very sensible of these things and mourn over them,
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but yet know the reigning, commanding power of Sin is gone, notwithstanding all these yet 'tis not the Law of Sin. How much good may an unregenerate person do and yet Sin reign in him,
but yet know the reigning, commanding power of since is gone, notwithstanding all these yet it's not the Law of Sin. How much good may an unregenerate person do and yet since Reign in him,
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Sin shall not have dominion over you, &c. Rom. 6.14. Is all this nothing or but little in your thoughts? is not here sufficient matter of great joy? ô know what God hath done for you and make the best of it!
since shall not have dominion over you, etc. Rom. 6.14. Is all this nothing or but little in your thoughts? is not Here sufficient matter of great joy? o know what God hath done for you and make the best of it!
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for the Apostle having said there's no condemnation, &c. he proves his assertion by this for the Law of the Spirit of Life, &c. And where 'tis not the Law of Sin there 'tis not the Law of Death; these two Laws are link'd and fast'ned each to the other,
for the Apostle having said there's no condemnation, etc. he Proves his assertion by this for the Law of the Spirit of Life, etc. And where it's not the Law of since there it's not the Law of Death; these two Laws Are linked and fastened each to the other,
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As you are justified its guilt is gone, as you are sanctified its power is gone, it will not be long before you will be glorified and then its very being shall be gone too:
As you Are justified its guilt is gone, as you Are sanctified its power is gone, it will not be long before you will be glorified and then its very being shall be gone too:
The Third Observation, (viz.) that 'tis the Law of the Spirit of Life which frees the Regenerate from the Law of Sin. How this is brought about by the Spirit, by the Spirit of Life, by the Law of the Spirit, &c. what this imports.
The Third Observation, (viz.) that it's the Law of the Spirit of Life which frees the Regenerate from the Law of Sin. How this is brought about by the Spirit, by the Spirit of Life, by the Law of the Spirit, etc. what this imports.
Of its workings at the first Conversion: Of its subsequent regency in the renewed Soul. Ʋse 1. Of the greatness and glory of the Spirit: his Godhead inferr'd from hence.
Of its workings At the First Conversion: Of its subsequent regency in the renewed Soul. Ʋse 1. Of the greatness and glory of the Spirit: his Godhead inferred from hence.
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where men are exhorted (1.) To apply themselves to the Spirit for this freedome: (2.) In case it be wrought in them, to ascribe and attribute the glory of it only to the Spirit.
where men Are exhorted (1.) To apply themselves to the Spirit for this freedom: (2.) In case it be wrought in them, to ascribe and attribute the glory of it only to the Spirit.
TWo Observations I have gone through, I come now to the third and last, 'Tis the Law of the Spirit of Life which frees the Regenerate from the Law of Sin;
TWo Observations I have gone through, I come now to the third and last, It's the Law of the Spirit of Life which frees the Regenerate from the Law of since;
or thus, 'tis by the mighty power of the living and regenerating Spirit that any are deliver'd from the power and dominion of Sin. This is the great effect here spoken of,
or thus, it's by the mighty power of the living and regenerating Spirit that any Are Delivered from the power and dominion of Sin. This is the great Effect Here spoken of,
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and the Apostle shows who is the Author and Efficient of it or how 'tis brought about, the Law of the Spirit of Life hath made me free from the Law of Sin. I shall (as much as conveniently I may) contract in what I have to say upon this Point that I may draw towards the close of this Verse (which I fear I have staid too long upon).
and the Apostle shows who is the Author and Efficient of it or how it's brought about, the Law of the Spirit of Life hath made me free from the Law of Sin. I shall (as much as conveniently I may) contract in what I have to say upon this Point that I may draw towards the close of this Verse (which I Fear I have stayed too long upon).
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In reference to which you may consider him either essentially as he is God, or personally as he is the third Person distinct from the Father and the Son: in both of which considerations he makes free from the Law of Sin. As to the first, so there can be no question made of the thing, because the Spirit (so considered) acts in common with the two other Persons and (a) they with him;
In Referente to which you may Consider him either essentially as he is God, or personally as he is the third Person distinct from the Father and the Son: in both of which considerations he makes free from the Law of Sin. As to the First, so there can be no question made of the thing, Because the Spirit (so considered) acts in Common with the two other Persons and (a) they with him;
that being a thing done within the Creature this person is the proper author of it, it belonging to the Son to do all without and to the Spirit to do all within: The Father and the Son are by no means to be excluded,
that being a thing done within the Creature this person is the proper author of it, it belonging to the Son to do all without and to the Spirit to do all within: The Father and the Son Are by no means to be excluded,
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If you cast your eye a little upon what lies very near the Text, you'l find all the Persons mentioned (as all concurring to the advancement and promoting of the good of Believers):
If you cast your eye a little upon what lies very near the Text, You'll find all the Persons mentioned (as all concurring to the advancement and promoting of the good of Believers):
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'tis Chrysostomes observation upon the Words, That (saith he) which the Apostle always doth going from the Son to the Spirit, from the Spirit to the Son and Father, ascribing all to the Trinity, that here he doth also:
it's Chrysostomes observation upon the Words, That (Says he) which the Apostle always does going from the Son to the Spirit, from the Spirit to the Son and Father, ascribing all to the Trinity, that Here he does also:
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For when he said [ who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord ], heshews that the Father doth this by the Son;
For when he said [ who shall deliver me from the body of this death? I thank God through jesus christ our Lord ], heshews that the Father does this by the Son;
then he shews that the Spirit also doth this by the Son, when he says that [ the Law of the Spirit of Life which is in Christ Jesus, &c. ] then he brings in again the Father and the Son ( v. 3, 4.) But (I say) this freedom from the Law of Sin 'tis the proper and immediate effect of the Spirit; therefore 'tis said where the Spirit of the Lord is, there is liberty, (the meaning of which Scripture I had occasion to touch upon before):
then he shows that the Spirit also does this by the Son, when he Says that [ the Law of the Spirit of Life which is in christ jesus, etc. ] then he brings in again the Father and the Son (v. 3, 4.) But (I say) this freedom from the Law of since it's the proper and immediate Effect of the Spirit; Therefore it's said where the Spirit of the Lord is, there is liberty, (the meaning of which Scripture I had occasion to touch upon before):
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but by my Spirit, is applicable to deliverance from Sins dominion, which is not brought about by any external and visible force and strength but onely by the internal, effectual operations of the Holy Spirit.
but by my Spirit, is applicable to deliverance from Sins dominion, which is not brought about by any external and visible force and strength but only by the internal, effectual operations of the Holy Spirit.
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but he joyns this with it the Spirit of Life. What is contain'd in this as 'tis consider'd abstractly and in it self, I show'd at my first entrance upon this Verse;
but he joins this with it the Spirit of Life. What is contained in this as it's considered abstractly and in it self, I showed At my First Entrance upon this Verse;
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it being either a description of the Spirit who frees from the Law of Sin, he is a living Spirit; or it pointing to the special time when the Spirit doth this (viz.) when he quickens and regenerates a man;
it being either a description of the Spirit who frees from the Law of since, he is a living Spirit; or it pointing to the special time when the Spirit does this (viz.) when he quickens and regenerates a man;
or it noting the way and method of the Spirit wherein or whereby he frees from the Law of Sin, that is by working the spiritual Life or regeneration. The Spirit who renews, when he renews, by renewing, brings Sin under; these are distinct things and yet are all couch'd in this Spirit of Life; I might enlarge upon each but I will not because that which I have in my eye doth not much depend upon them.
or it noting the Way and method of the Spirit wherein or whereby he frees from the Law of since, that is by working the spiritual Life or regeneration. The Spirit who renews, when he renews, by renewing, brings since under; these Are distinct things and yet Are all couched in this Spirit of Life; I might enlarge upon each but I will not Because that which I have in my eye does not much depend upon them.
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'Tis a Metaphorical expression (as was shown in the opening of the Words), the Law of the Spirit is the power of the Spirit (as the Law of Sin is the power of Sin).
It's a Metaphorical expression (as was shown in the opening of the Words), the Law of the Spirit is the power of the Spirit (as the Law of since is the power of since).
Here is Law against Law, power against power, the power and efficacy of the Spirit against the power and efficacy of Sin. The Apostle elsewhere speaks of NONLATINALPHABET an inworking power, Eph. 3.20. — according to the power that worketh in us:
Here is Law against Law, power against power, the power and efficacy of the Spirit against the power and efficacy of Sin. The Apostle elsewhere speaks of an inworking power, Ephesians 3.20. — according to the power that works in us:
that is the same with the Law of the Spirit in the Text; so that when he saith the Law of the Spirit, &c. he means this that through the mighty power of the Holy Ghost, authoritatively and effectually working in him, Sins power was abolish'd, its dominion brought down, its kingdom in him destroyed;
that is the same with the Law of the Spirit in the Text; so that when he Says the Law of the Spirit, etc. he means this that through the mighty power of the Holy Ghost, authoritatively and effectually working in him, Sins power was abolished, its dominion brought down, its Kingdom in him destroyed;
and not only so but likewise Christs kingdom was erected in him (for this Law of the Spirit doth both conjunctly, wherever it dethrones Sin it also at the same time inthrones Christ and Grace in the heart).
and not only so but likewise Christ Kingdom was erected in him (for this Law of the Spirit does both conjunctly, wherever it dethrones since it also At the same time inthrones christ and Grace in the heart).
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When I was upon the Law of Sin I told you it hath a twofold power, a moral and a physical power in reference to both of which 'tis called a Law; so 'tis with the Spirit, he hath his Moral power as he doth persuade, command, &c. and he hath his Physical power as he doth strongly, efficaciously incline, urge, impell the Sinner to such and such gracious acts;
When I was upon the Law of since I told you it hath a twofold power, a moral and a physical power in Referente to both of which it's called a Law; so it's with the Spirit, he hath his Moral power as he does persuade, command, etc. and he hath his Physical power as he does strongly, efficaciously incline, urge, impel the Sinner to such and such gracious acts;
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yea (which is highest of all) as he doth effectually nay irresistibly change his heart, make him a new Creature, dispossess Sin of its regency and bring him under the Scepter and Government of Christ.
yea (which is highest of all) as he does effectually nay irresistibly change his heart, make him a new Creature, dispossess since of its regency and bring him under the Sceptre and Government of christ.
yet it doth not rise to such a pitch or degree of efficacy in what is evil as the Spirit of God doth in what is good: Set corrupt Nature never so high yet 'tis but a finite thing and so hath but a finite power, but the Spirit is an infinite being and in his saving and special workings he puts forth an infinite power, and therefore He must work more efficaciously than Sin can do;
yet it does not rise to such a pitch or degree of efficacy in what is evil as the Spirit of God does in what is good: Set corrupt Nature never so high yet it's but a finite thing and so hath but a finite power, but the Spirit is an infinite being and in his Saving and special workings he puts forth an infinite power, and Therefore He must work more efficaciously than since can do;
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the Law of the Spirit must carry it against and notwithstanding the Law of Sin, for though both pass under the same appellation of Laws yet they are Laws of a different kind and nature with respect to their power and efficacy.
the Law of the Spirit must carry it against and notwithstanding the Law of since, for though both pass under the same appellation of Laws yet they Are Laws of a different kind and nature with respect to their power and efficacy.
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This Law or power of the Spirit is that which I will speak to ▪ and for the better opening of the Truth in hand (which mainly points thereunto) I'le do two things, 1. I'le speak to the necessity, sufficiency, efficacy of the power of the Spirit in order to the freeing of men from the power of Sin. 2. I'le shew in what Way or Method the Spirit doth work and exert his power in his rescuing of Souls from Sins power.
This Law or power of the Spirit is that which I will speak to ▪ and for the better opening of the Truth in hand (which mainly points thereunto) I'll doe two things, 1. I'll speak to the necessity, sufficiency, efficacy of the power of the Spirit in order to the freeing of men from the power of Sin. 2. I'll show in what Way or Method the Spirit does work and exert his power in his rescuing of Souls from Sins power.
Concerning which I may confidently affirm that 'tis indispensably, absolutely necessary for the divesting Sin of its long possessed soveraignty, no less a power than the mighty power of this Spirit can bring down Sins power: ô its no easie thing to rescue the poor enslaved captive-soul out of its bonds, Omnipotency it self is requisite thereunto;
Concerning which I may confidently affirm that it's indispensably, absolutely necessary for the divesting since of its long possessed sovereignty, no less a power than the mighty power of this Spirit can bring down Sins power: o its no easy thing to rescue the poor enslaved captive-soul out of its bonds, Omnipotency it self is requisite thereunto;
Israel had never got out of their bondage under Pharaoh, if God himself had not brought them out of it through a mighty hand and by an outstretched arm (as you read Deut. 5.15); and so 'tis here.
Israel had never god out of their bondage under Pharaoh, if God himself had not brought them out of it through a mighty hand and by an outstretched arm (as you read Deuteronomy 5.15); and so it's Here.
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Let's bring it to a particular case! take a Sinner who is under the Law of Ʋnbelief (as there are too many such, God knows), nothing shall ever free this Sinner from the power of his unbelief unless a divine and an almighty power from above be put forth upon him;
Let's bring it to a particular case! take a Sinner who is under the Law of Ʋnbelief (as there Are too many such, God knows), nothing shall ever free this Sinner from the power of his unbelief unless a divine and an almighty power from above be put forth upon him;
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it hath a power and 'twill keep it, 'twill fight it out to the last and dye rather than yield, all the persuasives in the world signifie nothing to it;
it hath a power and it'll keep it, it'll fight it out to the last and die rather than yield, all the persuasive in the world signify nothing to it;
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therefore 'tis said to be the faith of the operation of God Col. 2.12. and the Apostle pray'd that God would fulfil the work of faith with power 2 Thes. 1.11. and says the Prophet who hath believed our report? and to whom is the arm of the Lord revealed? Isa. 53.1. (without the revealing of Gods mighty arm there's no believing );
Therefore it's said to be the faith of the operation of God Col. 2.12. and the Apostle prayed that God would fulfil the work of faith with power 2 Thebes 1.11. and Says the Prophet who hath believed our report? and to whom is the arm of the Lord revealed? Isaiah 53.1. (without the revealing of God's mighty arm there's no believing);
and you read that God in sanctification and the working of Faith doth put forth the exceeding greatness of his power, according to the working of his mighty power, which he wrought in Christ,
and you read that God in sanctification and the working of Faith does put forth the exceeding greatness of his power, according to the working of his mighty power, which he wrought in christ,
You see the Law of the Spirit is necessary to the freeing of a person from the Law of Ʋnbelief, and is it not so in all other things wherein Sins power shows it self? The power of Nature (which some do so much magnifie) can never conquer the power of Sin, (alas!) 'tis impar congressus, there's no eaven match betwixt them:
You see the Law of the Spirit is necessary to the freeing of a person from the Law of Ʋnbelief, and is it not so in all other things wherein Sins power shows it self? The power of Nature (which Some do so much magnify) can never conquer the power of since, (alas!) it's impar congressus, there's no eaven match betwixt them:
and besides, Natures greatest strength is on Sins side; its relicks onely (where 'tis good ) are for God against Sin, but its full and entire strength (as 'tis bad ) are for Sin against God; God hath but its shattered sorces (as it were) but Sin hath its full Body; what can enfeebled Nature, what will depraved Nature do against Sin? Let it be considered,
and beside, Nature's greatest strength is on Sins side; its Relics only (where it's good) Are for God against since, but its full and entire strength (as it's bad) Are for since against God; God hath but its shattered sources (as it were) but since hath its full Body; what can enfeebled Nature, what will depraved Nature do against since? Let it be considered,
if the power of Grace in the Regenerate be so small that by that alone (without the concurrence of divine and special assistance from above) they can do nothing, (which Christ affirms Joh. 15.5.) no, not so much as think a good thought (as the Apostle affirms 2 Cor. 3.5);
if the power of Grace in the Regenerate be so small that by that alone (without the concurrence of divine and special assistance from above) they can do nothing, (which christ affirms John 15.5.) no, not so much as think a good Thought (as the Apostle affirms 2 Cor. 3.5);
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what then can be expected from meer Nature in the Ʋnregenerate (in whom Sin is in its full strength) as to the weakning or subduing of it? In things of a spiritual nature the Scripture doth not onely deny the act but the power too; Joh. 6.44. No man [ can ] come to me except the Father draw him: 1 Cor. 2.14.
what then can be expected from mere Nature in the Ʋnregenerate (in whom since is in its full strength) as to the weakening or subduing of it? In things of a spiritual nature the Scripture does not only deny the act but the power too; John 6.44. No man [ can ] come to me except the Father draw him: 1 Cor. 2.14.
The natural man receiveth not the things of the Spirit of God, &c. neither [ can ] the know them, because they are spiritually discerned: Jer. 13.23. [ Can ] the Aethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil.
The natural man receives not the things of the Spirit of God, etc. neither [ can ] the know them, Because they Are spiritually discerned: Jer. 13.23. [ Can ] the aethiopian change his skin, or the Leopard his spots? then may you also do good that Are accustomed to do evil.
So in that which I am upon, 'tis not onely the Sinner doth not free himself from the Law of Sin, but of himself without the mighty power of the divine Spirit he cannot so do;
So in that which I am upon, it's not only the Sinner does not free himself from the Law of since, but of himself without the mighty power of the divine Spirit he cannot so do;
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he that is not strong enough to subdue some one particular Lust, how shall he be able to subdue the whole body of Sin in all its united and combined force? (as he that cannot conquer one single Souldier can much less conquer the whole Army ).
he that is not strong enough to subdue Some one particular Lust, how shall he be able to subdue the Whole body of since in all its united and combined force? (as he that cannot conquer one single Soldier can much less conquer the Whole Army).
As (1.) 'tis in possession: (2.) It hath been so a long time; may be twenty, forty, theescore years, to be sure from the time of the Sinners coming into the world,
As (1.) it's in possession: (2.) It hath been so a long time; may be twenty, forty, theescore Years, to be sure from the time of the Sinners coming into the world,
for its power and his birth are of the same date: now Ʋsurpers in possession and who have long been so are not so easily conquer'd. (3.) Its dominion is entire, it hath all on its side;
for its power and his birth Are of the same date: now Ʋsurpers in possession and who have long been so Are not so Easily conquered. (3.) Its dominion is entire, it hath all on its side;
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the whole Soul is for Sin, insomuch that when the Spirit of God comes to grapple with it, he finds nothing there to side with him or to take his part (which argues the necessity of his infinite power):
the Whole Soul is for since, insomuch that when the Spirit of God comes to grapple with it, he finds nothing there to side with him or to take his part (which argues the necessity of his infinite power):
When there is a party within a Kingdom ready to fall in with the foreign force that comes to depose the Tyrant, he may with more facility be vanquished;
When there is a party within a Kingdom ready to fallen in with the foreign force that comes to depose the Tyrant, he may with more facility be vanquished;
As Christ once said the prince of this world cometh and hath nothing in me, so the poor Sinner may say, the Sin-subduing Spirit comes but he finds nothing in me to close with him. (4.) The natural man likes the power of Sin;
As christ once said the Prince of this world comes and hath nothing in me, so the poor Sinner may say, the Sin-subduing Spirit comes but he finds nothing in me to close with him. (4.) The natural man likes the power of since;
it hath his heart (which is worst of all for the securing of its empire), he is fond of his vassalage and loves Sins government better than Christs, ô the Commands of it suit better with him than the Commands of an holy God;
it hath his heart (which is worst of all for the securing of its empire), he is found of his vassalage and loves Sins government better than Christ, o the Commands of it suit better with him than the Commands of an holy God;
so that upon the whole matter he is peremptorily resolved to adhere to it against whatever shall oppose it. (5.) Sins strength is not only very great in it self but it hath also those additional advantages which render it (as to any finite power ) invincible:
so that upon the Whole matter he is peremptorily resolved to adhere to it against whatever shall oppose it. (5.) Sins strength is not only very great in it self but it hath also those additional advantages which render it (as to any finite power) invincible:
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therefore 'tis set forth by the strong man and by the strong man armed too Luk. 11.21. 'tis ingarrison'd in the heart (which of all places is the most inaccessible ), it hath its [ NONLATINALPHABET ] strong holds in which 'tis fortified 2 Cor. 10.4. (6.) Sin is very resolute for and in the maintaining of what it hath:
Therefore it's Set forth by the strong man and by the strong man armed too Luk. 11.21. it's ingarrisoned in the heart (which of all places is the most inaccessible), it hath its [ ] strong holds in which it's fortified 2 Cor. 10.4. (6.) since is very resolute for and in the maintaining of what it hath:
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if the Spirit of God will gain the Soul he must gain it as Souldiers do strong Towns which refuse to surrender, unciatim (to borrow the Comedians word) inch by inch (7.) Sin and the Sinner are under a Covenant; they have engaged (as it were) to live and dye together;
if the Spirit of God will gain the Soul he must gain it as Soldiers do strong Towns which refuse to surrender, unciatim (to borrow the Comedians word) inch by inch (7.) since and the Sinner Are under a Covenant; they have engaged (as it were) to live and die together;
now to dissolve and break this engagement is no easie matter. (8.) Satan sets in with it, and upon all occasions gives it all the help he can (as Allies and Confederates use to do);
now to dissolve and break this engagement is no easy matter. (8.) Satan sets in with it, and upon all occasions gives it all the help he can (as Allies and Confederates use to do);
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he says to Sin what Joab once did to Abisha 2 Sam. 10.11. If the Syrians be too strong for me then thou shalt help me, but if the Children of Ammon be too strong for thee then I will come and help thee:
he Says to since what Joab once did to Abishai 2 Sam. 10.11. If the Syrians be too strong for me then thou shalt help me, but if the Children of Ammon be too strong for thee then I will come and help thee:
if he can hinder it, Sins kingdom shall never be demolish'd no not in any one Soul. Now put all these things together and it will appear, that the power of the Spirit is highly necessary to deliver from the power of Sin,
if he can hinder it, Sins Kingdom shall never be demolished no not in any one Soul. Now put all these things together and it will appear, that the power of the Spirit is highly necessary to deliver from the power of since,
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'Tis indeed a great thing to break the yoke of Sin, to pull the Crown off from its head, to conquer it notwithstanding all the things which have been alledged;
It's indeed a great thing to break the yoke of since, to pull the Crown off from its head, to conquer it notwithstanding all the things which have been alleged;
if he once engage in the work 'tis enough, the power of an Almighty God must needs be above the power of what is but finite and limited (as was said but now).
if he once engage in the work it's enough, the power of an Almighty God must needs be above the power of what is but finite and limited (as was said but now).
As Christ is able to save to the utmost from Sins guilt, so the Spirit also is able to save to the utmost from Sins power; let it be never so high and lofty if this Spirit take it in hand I'le warrant you it shall be brought down.
As christ is able to save to the utmost from Sins guilt, so the Spirit also is able to save to the utmost from Sins power; let it be never so high and lofty if this Spirit take it in hand I'll warrant you it shall be brought down.
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now as that grace is sufficient to bear up under the heaviest afflictions, so this sanctifying, sin-subduing, sin-mortifying grace is sufficient to bring down the strongest corruptions. All things considered, we may stand and wonder at the rescuing of a Soul out of Sins thraldome, ô the bringing of Sin under (that but just now was so high) is a strange and wonderful thing!
now as that grace is sufficient to bear up under the Heaviest afflictions, so this sanctifying, sin-subduing, Sin-mortifying grace is sufficient to bring down the Strongest corruptions. All things considered, we may stand and wonder At the rescuing of a Soul out of Sins thraldom, o the bringing of since under (that but just now was so high) is a strange and wondered thing!
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but if we consider the strength of that person who is employed about it, the wonder is at an end; (as 'twas said upon another account Zech. 8.6. If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of Hosts ). Jer. 32.27. Behold I am the Lord, the God of all flesh, is there any thing too hard for me? (this is applicable to the Spirit in the personal consideration of God).
but if we Consider the strength of that person who is employed about it, the wonder is At an end; (as 'twas said upon Another account Zechariah 8.6. If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? Says the Lord of Hosts). Jer. 32.27. Behold I am the Lord, the God of all Flesh, is there any thing too hard for me? (this is applicable to the Spirit in the personal consideration of God).
3. Thirdly, There's the efficacy of the Spirits power or the effectual working of the Spirit, in the freeing of a person from the Law of Sin. When this great Agent comes to bring about this freedom how doth he act? Answ. efficaciously and irresistibly; I mean, he puts forth such a power as that the work is certainly done.
3. Thirdly, There's the efficacy of the Spirits power or the effectual working of the Spirit, in the freeing of a person from the Law of Sin. When this great Agent comes to bring about this freedom how does he act? Answer efficaciously and irresistibly; I mean, he puts forth such a power as that the work is Certainly done.
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Further, when he comes about this or any other saving act, he doth not leave the Sinners Will in suspense, pendulous, in aequilibrio, hanging like a pair of Scales even and not going down on either side;
Further, when he comes about this or any other Saving act, he does not leave the Sinners Will in suspense, pendulous, in Equilibrium, hanging like a pair of Scales even and not going down on either side;
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a thing strongly defended of old by Austine against the Pelagians, and of late by the Dominicans and Jansenists against the Jesuits, (and I could wish the Controversie had lodged there,
a thing strongly defended of old by Augustine against the Pelagians, and of late by the Dominicans and Jansenists against the Jesuits, (and I could wish the Controversy had lodged there,
whereever and whenever the Spirit undertakes to deliver any man out of Sins power he doth it effectually; he then puts forth such a mighty power as that he infallibly doth effect what he designed, (which is all that Divines mean by that so much disliked word irresistibly ).
wherever and whenever the Spirit undertakes to deliver any man out of Sins power he does it effectually; he then puts forth such a mighty power as that he infallibly does Effect what he designed, (which is all that Divines mean by that so much disliked word irresistibly).
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As the power of Nature, take it at its best, cannot much further this freedome, so the power of Nature, take it at its worst (as to the final issue) shall not be able to hinder it.
As the power of Nature, take it At its best, cannot much further this freedom, so the power of Nature, take it At its worst (as to the final issue) shall not be able to hinder it.
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The Scriptures which hold forth the efficacy of saving grace in general, are applicable to that particular branch of it which I am upon: Cant. 1.4. Draw thou me, we will run after thee. Joh. 6.45. Every man that hath heard and learn'd of the Father, comes to me. Jer. 31.18. Turn thou me, and I shall be turned. Ezek. 36.27.
The Scriptures which hold forth the efficacy of Saving grace in general, Are applicable to that particular branch of it which I am upon: Cant 1.4. Draw thou me, we will run After thee. John 6.45. Every man that hath herd and learned of the Father, comes to me. Jer. 31.18. Turn thou me, and I shall be turned. Ezekiel 36.27.
'Tis in the acts of Grace as 'tis in the acts of Providence, in which sometimes the stream runs with such a mighty force that there's no resisting of it;
It's in the acts of Grace as it's in the acts of Providence, in which sometime the stream runs with such a mighty force that there's no resisting of it;
indeed at first he was at his Who art thou Lord? but 'twas not long before he threw himself down at the feet of Christ saying, Lord, what wilt thou have me to do? So much for the threefold consideration of the power of the Spirit with respect to the effect here mentioned, making free from the Law of Sin.
indeed At First he was At his Who art thou Lord? but 'twas not long before he threw himself down At the feet of christ saying, Lord, what wilt thou have me to do? So much for the threefold consideration of the power of the Spirit with respect to the Effect Here mentioned, making free from the Law of Sin.
For the explaining of which we must distinguish of his Workings; they are either those which are at the first Conversion by which Sins habitual dominion is destroyed,
For the explaining of which we must distinguish of his Workings; they Are either those which Are At the First Conversion by which Sins habitual dominion is destroyed,
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by the first he makes free, by the second he keeps free from the Law of Sin. With respect to each of these workings the Spirit hath his different Ways and Methods, which therefore must be distinctly spoken unto.
by the First he makes free, by the second he keeps free from the Law of Sin. With respect to each of these workings the Spirit hath his different Ways and Methods, which Therefore must be distinctly spoken unto.
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He comes and turns it from Sin to God, brings about the new Creature in it, forms Christ therein, translates it out of one state into another; and herein you have the Law or mighty power of the Spirit exerted.
He comes and turns it from since to God, brings about the new Creature in it, forms christ therein, translates it out of one state into Another; and herein you have the Law or mighty power of the Spirit exerted.
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as here, 'tis easier to create a World than to convert a Soul, the new Creation is more difficult than the old; for in the latter there was nothing to oppose or make resistance, but in the former there's Sin, Satan, a wicked heart within, a cursed World without, all uniting and combining in all their strength to oppose to their utmost the work of Conversion: there the matter was indispos'd and unfit to be cast into such a form and that was all,
as Here, it's Easier to create a World than to convert a Soul, the new Creation is more difficult than the old; for in the latter there was nothing to oppose or make resistance, but in the former there's since, Satan, a wicked heart within, a cursed World without, all uniting and combining in all their strength to oppose to their utmost the work of Conversion: there the matter was indisposed and unfit to be cast into such a from and that was all,
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The Spirit therefore puts forth such a power, whereby he makes mountains to become plains, cuts his way through the very rock, conquers all that vast hoast which is mustered up against him, in spite of all opposition converts the Sinner;
The Spirit Therefore puts forth such a power, whereby he makes Mountains to become plains, cuts his Way through the very rock, conquers all that vast host which is mustered up against him, in spite of all opposition converts the Sinner;
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Observe it, 'tis the Law of the Spirit of Life which frees from the Law of Sin, 'tis not absolute or meer power that doth it but 'tis power as regenerating, as changing the heart, as implanting the divine Nature by which Sin is brought under.
Observe it, it's the Law of the Spirit of Life which frees from the Law of since, it's not absolute or mere power that does it but it's power as regenerating, as changing the heart, as implanting the divine Nature by which since is brought under.
that being the leading faculty, and there being in it several things by which in special Sins dominion is kept up, and he working upon reasonable Creatures in that way which best agrees with them as such, therefore there the Spirit of God begins and first exerts his power upon that faculty.
that being the leading faculty, and there being in it several things by which in special Sins dominion is kept up, and he working upon reasonable Creatures in that Way which best agrees with them as such, Therefore there the Spirit of God begins and First exerts his power upon that faculty.
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And whereas he finds it under darkness, blindness, woful ignorance he is pleased to act as a Spirit of Illumination, irradiating the mind with beams of divine light, dispelling the opposite darkness, filling the Soul with heavenly and saving knowledge. This is the Spirits proper act, and that which carries a marvellous power in it;
And whereas he finds it under darkness, blindness, woeful ignorance he is pleased to act as a Spirit of Illumination, irradiating the mind with beams of divine Light, dispelling the opposite darkness, filling the Soul with heavenly and Saving knowledge. This is the Spirits proper act, and that which carries a marvellous power in it;
when the World lay in the abyss of darkness it required Omnipotency to say Let there be light, no less a power is requisite to the saving enlight'ning of the Sinner (who is not in darkness but darkness it self, Eph. 5.8.) But this being done Sin is exceedingly broken in its power by it;
when the World lay in the abyss of darkness it required Omnipotency to say Let there be Light, no less a power is requisite to the Saving enlightening of the Sinner (who is not in darkness but darkness it self, Ephesians 5.8.) But this being done since is exceedingly broken in its power by it;
where that is in the head, Sin domineers in the heart and life. You read Eph. 4.19. of some who being past feeling, have given themselves over unto lasciviousness to work all uncleanness with greediness;
where that is in the head, since domineers in the heart and life. You read Ephesians 4.19. of Some who being passed feeling, have given themselves over unto lasciviousness to work all uncleanness with greediness;
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how did things come to this pass?) why ver. 18. their Ʋnderstanding was darkened, and they were alienated from the life of God through the ignorance that was in them,
how did things come to this pass?) why ver. 18. their Ʋnderstanding was darkened, and they were alienated from the life of God through the ignorance that was in them,
No wonder then that the Spirit when he comes to take Sin down, first removes this ignorance: Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, &c. here's the order or method in which the Spirit acts, he first opens mens eyes and turns them from darkness to light, and so he frees them from the power of Sin and Satan.
No wonder then that the Spirit when he comes to take since down, First removes this ignorance: Acts 26.18. To open their eyes, and to turn them from darkness to Light, and from the power of Satan unto God, etc. here's the order or method in which the Spirit acts, he First Opens men's eyes and turns them from darkness to Light, and so he frees them from the power of since and Satan.
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Again, whereas the Ʋnderstanding lies under sad mistakes, misapprehensions, misjudgings, having false notions of things, and accordingly passing false judgment upon them (by which Sins power is highly strengthened and kept up);
Again, whereas the Ʋnderstanding lies under sad mistakes, misapprehensions, misjudgings, having false notions of things, and accordingly passing false judgement upon them (by which Sins power is highly strengthened and kept up);
therefore the Spirit doth rectifie it, delivers it from these mistakes, &c. makes it to judge aright of things and things, brings it to pass true dictates (that Sin is evil, Christ good, holiness excellent, &c. ) gives that sound mind which the Apostle speaks of 2 Tim. 1.7.
Therefore the Spirit does rectify it, delivers it from these mistakes, etc. makes it to judge aright of things and things, brings it to pass true dictates (that since is evil, christ good, holiness excellent, etc.) gives that found mind which the Apostle speaks of 2 Tim. 1.7.
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This too being done, Sin as commanding exceedingly falls and sinks, upon this there's a great abatement and diminution of its power, for that never continues absolute and entire in a rectified judgment; the convincing Spirit (working as such) always destroys commanding Sin. Its kingdom stands by lyes and falshoods, let but the Soul be enabled to see into them and thorough them so as no longer to be deluded by them, and down goes that kingdom;
This too being done, since as commanding exceedingly falls and sinks, upon this there's a great abatement and diminution of its power, for that never continues absolute and entire in a rectified judgement; the convincing Spirit (working as such) always Destroys commanding Sin. Its Kingdom Stands by lies and falsehoods, let but the Soul be enabled to see into them and through them so as no longer to be deluded by them, and down Goes that Kingdom;
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Once more, the Ʋnderstanding is full of high and proud thoughts, of strange imaginations and reasonings which lift up themselves against God and subjection to his Will:
Once more, the Ʋnderstanding is full of high and proud thoughts, of strange Imaginations and reasonings which lift up themselves against God and subjection to his Will:
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2. He then proceeds to the Will: where you have heard Sin chiefly exercises its dominion and which of all the faculties is most enslaved to it and by it.
2. He then proceeds to the Will: where you have herd since chiefly exercises its dominion and which of all the faculties is most enslaved to it and by it.
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but (out of that sense) there's nothing in man more under bondage than his Will; 'tis not now liberum but servum arbitrium (as Luther us'd to phrase it,
but (out of that sense) there's nothing in man more under bondage than his Will; it's not now liberum but servum Arbitrium (as Luther used to phrase it,
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In natural and (purely) moral acts there's no question but it yet retains its freedom, but in things of a spiritual and supernatural nature that upon Adams fall it hath wholly lost;
In natural and (purely) moral acts there's no question but it yet retains its freedom, but in things of a spiritual and supernatural nature that upon Adams fallen it hath wholly lost;
and surely 'tis most necessary he should so do, for till the Will be effectually wrought upon and subbued how can it be imagin'd that ever the Law of Sin should be abolish'd? Of all the faculties Sin contends most for the Will, which when it hath once gained it will not easily part with, whatever it loses that it will not lose, it puts forth its utmost strength to defend and make good its Conquests over that:
and surely it's most necessary he should so do, for till the Will be effectually wrought upon and subbued how can it be imagined that ever the Law of since should be abolished? Of all the faculties since contends most for the Will, which when it hath once gained it will not Easily part with, whatever it loses that it will not loose, it puts forth its utmost strength to defend and make good its Conquests over that:
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And so too of all the faculties the blessed Spirit contends most for the Will (that being the determining faculty with respect to Sins Reign ), he puts forth the greatest efficacy of his Grace for the setting of that right and straight for God, that it may chuse, close with, cleave to his good and holy Commands in opposition to what it was wont to do to the Laws and Commands of Sin.
And so too of all the faculties the blessed Spirit contends most for the Will (that being the determining faculty with respect to Sins Reign), he puts forth the greatest efficacy of his Grace for the setting of that right and straight for God, that it may choose, close with, cleave to his good and holy Commands in opposition to what it was wont to do to the Laws and Commands of Sin.
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But 'twill be ask'd How far or wherein doth he exert his power upon the Sinners Will in order to the freeing of him from Sin as a Law? I have already answer'd this in what I said but now,
But it'll be asked How Far or wherein does he exert his power upon the Sinners Will in order to the freeing of him from since as a Law? I have already answered this in what I said but now,
when I affirm'd that the Spirit doth not work upon it only in a persuasive way, barely presenting some alluring Considerations or Motives for the inclining of it to this or that,
when I affirmed that the Spirit does not work upon it only in a persuasive Way, barely presenting Some alluring Considerations or Motives for the inclining of it to this or that,
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but still leaving it under a perfect indifferency (so as that the Sinner may after all yet chuse whether he will believe or not, repent or not, cast of Sins yoke or not);
but still leaving it under a perfect indifferency (so as that the Sinner may After all yet choose whither he will believe or not, Repent or not, cast of Sins yoke or not);
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but he doth efficaciously incline, bow, overpon•er, determine it, so as that it shall most certainly (yet most freely ) consent to what is good and close with it.
but he does efficaciously incline, bow, overpon•er, determine it, so as that it shall most Certainly (yet most freely) consent to what is good and close with it.
or if he should be converted, the compleating of his Conversion would be brought about by the determination of his Will as his own act (God doing no more than only leaving it to its own indifferency ),
or if he should be converted, the completing of his Conversion would be brought about by the determination of his Will as his own act (God doing no more than only leaving it to its own indifferency),
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And herein lies the mysterious operation of the Spirit, in that though he acts thus efficaciously and victorio•sly upon the Will, yet he doth not at all violate, infringe, or intrench upon its Natural liberty; which is yet secured because the Spirit exerts all this power in such a way as doth very well agree with that liberty, for he carries on the work suavitèr as well as fortitèr, with efficacy but without any coaction or violence; all being done by him in an accommodation and congruous attemperature of things to the Wills native and ingenit liberty, and he working per certam scientiam & victricem delectationem (as Austine speaks). Therefore 'tis said Psal. 110.3. Thy people shall be willing in the day of thy power;
And herein lies the mysterious operation of the Spirit, in that though he acts thus efficaciously and victorio•sly upon the Will, yet he does not At all violate, infringe, or entrench upon its Natural liberty; which is yet secured Because the Spirit exerts all this power in such a Way as does very well agree with that liberty, for he carries on the work Suaviter as well as fortitèr, with efficacy but without any coaction or violence; all being done by him in an accommodation and congruous attemperature of things to the Wills native and ingenit liberty, and he working per certam scientiam & Victress delectationem (as Augustine speaks). Therefore it's said Psalm 110.3. Thy people shall be willing in the day of thy power;
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And in reference to the casting off the yoke of Sin and the taking up of the yoke of Christ, he never gives the Will off till he hath brought the Sinner to say, Sin!
And in Referente to the casting off the yoke of since and the taking up of the yoke of christ, he never gives the Will off till he hath brought the Sinner to say, since!
I am thine, I have been a traytor and rebel against thee too long, but now I fully surrender up my self to thy Government, thy Laws only I'le be subject unto, do thou rule, command, order, dispose me as thou pleasest, put thy yoke upon me I willingly stoop to it:
I am thine, I have been a traitor and rebel against thee too long, but now I Fully surrender up my self to thy Government, thy Laws only I'll be Subject unto, do thou Rule, command, order, dispose me as thou pleasest, put thy yoke upon me I willingly stoop to it:
thus his Will is subdued and now he's made free from the Law of Sin. So much of the power of the Spirit and of its way of working upon the Will in order to this effect.
thus his Will is subdued and now he's made free from the Law of Sin. So much of the power of the Spirit and of its Way of working upon the Will in order to this Effect.
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2. Secondly I am to consider the exertings of his power in his subsequent workings after Conversion, during the whole life, by which he keeps free from the Law of Sin and secures from its actual dominion:
2. Secondly I am to Consider the exertings of his power in his subsequent workings After Conversion, during the Whole life, by which he keeps free from the Law of since and secures from its actual dominion:
The good Spirit doth not put forth his power only in his first regenerating, Sin-subduing acts, but he continues so to do to the end of the Believers life;
The good Spirit does not put forth his power only in his First regenerating, Sin-subduing acts, but he continues so to do to the end of the Believers life;
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Having made the conquest he will (parta tueri) make good the conquest, having gained the throne in the heart for God and Christ he'le order it so that that shall be secured for them, that Sin shall never ascend it any more.
Having made the conquest he will (Parta tueri) make good the conquest, having gained the throne in the heart for God and christ he'll order it so that that shall be secured for them, that since shall never ascend it any more.
And truly there is much power in this as well as in that which went before: ô this corrupt nature will be stirring, making head upon all occasions to get up again!
And truly there is much power in this as well as in that which went before: o this corrupt nature will be stirring, making head upon all occasions to get up again!
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But how is this done by him? Answ. by his constant and continued agency in and regency over the renewed Soul. The Law of the Spirit may have reference to these also;
But how is this done by him? Answer by his constant and continued agency in and regency over the renewed Soul. The Law of the Spirit may have Referente to these also;
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and it being the constant, abiding, lively principle in them efficaciously urging and exciting them to what is good: by which continued actings he keeps Sin under forever.
and it being the constant, abiding, lively principle in them efficaciously urging and exciting them to what is good: by which continued actings he keeps since under forever.
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For if it shall offer at any time by its sollicitations, promises, threatnings, to recover its former dominion, the Spirit is ready at hand to set in with other commands, promises, threatnings, thereby to obviate and countermine Sin in its interposures: he watches Sin in all its motions and assaults, and accordingly applies himself in his guiding, governing, strengthening grace;
For if it shall offer At any time by its solicitations, promises, threatenings, to recover its former dominion, the Spirit is ready At hand to Set in with other commands, promises, threatenings, thereby to obviate and countermine since in its interposures: he watches since in all its motions and assaults, and accordingly Applies himself in his guiding, governing, strengthening grace;
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which (he saith) is so called because it doth NONLATINALPHABET, &c. bridle and command the affections and put forth its power over sensual pleasures ):
which (he Says) is so called Because it does, etc. bridle and command the affections and put forth its power over sensual pleasures):
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he's the Spirit of Life, by a mighty power he delivers from the Law of Sin, the corrupt nature with all its strength and advantages cannot stand before him, that which to the Creature is invincible he overcomes with ease;
he's the Spirit of Life, by a mighty power he delivers from the Law of since, the corrupt nature with all its strength and advantages cannot stand before him, that which to the Creature is invincible he overcomes with ease;
ô he that doth such great things must needs be a great Spirit! the excellency of the effect proves the excellency of the agent. Some from this very passage fetch an Argument to prove the Godhead of the Holy Ghost; Cyril from his being the Spirit of Life, Chrysostome from his making free from the Law of Sin:
o he that does such great things must needs be a great Spirit! the excellency of the Effect Proves the excellency of the agent. some from this very passage fetch an Argument to prove the Godhead of the Holy Ghost; Cyril from his being the Spirit of Life, Chrysostom from his making free from the Law of since:
Hast thou not (saith he) heard Paul saying the Law of the Spirit, &c. doth the Spirit make slaves free it not having liberty in its own nature? if it be created and in subjection it self, it cannot make others free.
Hast thou not (Says he) herd Paul saying the Law of the Spirit, etc. does the Spirit make slaves free it not having liberty in its own nature? if it be created and in subjection it self, it cannot make Others free.
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and the Spirit of Liberty to free the enslaved Soul, he is God; but the Holy Spirit of God in this way is and doth all this, ergo: (I put in these words in the way of primary efficiency, because other things as means or instruments by a derived and subordinate power may have some influence upon these things,
and the Spirit of Liberty to free the enslaved Soul, he is God; but the Holy Spirit of God in this Way is and does all this, ergo: (I put in these words in the Way of primary efficiency, Because other things as means or Instruments by a derived and subordinate power may have Some influence upon these things,
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and yet not be God, but whoever doth produce them by an immediate, primary, underived power (as the Spirit doth), certainly he is more than a bare Creature, he is truly God ).
and yet not be God, but whoever does produce them by an immediate, primary, underived power (as the Spirit does), Certainly he is more than a bore Creature, he is truly God).
To make free from the Law of Sin is work for a God, and for a God only: for to this, infinite knowledge is requisite (in order to the finding out of all the secret recesses and close workings of Sin);
To make free from the Law of since is work for a God, and for a God only: for to this, infinite knowledge is requisite (in order to the finding out of all the secret Recesses and close workings of since);
if therefore the Spirit carries through such a work as this, it speaks him to be infinite in his knowledge and in his power, and consequently to be God. (But this I do but touch upon here, hereafter (if the Lord give leave) I shall have occasion to speak more fully to it).
if Therefore the Spirit carries through such a work as this, it speaks him to be infinite in his knowledge and in his power, and consequently to be God. (But this I do but touch upon Here, hereafter (if the Lord give leave) I shall have occasion to speak more Fully to it).
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The Apostle here speaking of his being made free from the Law of Sin, what doth he fix upon as the proper Cause thereof? doth he resolve it into the power of Nature? alas!
The Apostle Here speaking of his being made free from the Law of since, what does he fix upon as the proper Cause thereof? does he resolve it into the power of Nature? alas!
I challenge the whole world to give me one instance of a Sinner that was ever (by the power, election, and determination of his own Will ) made free from the reign of Sin. The Will (as now constituted ) is so corrupted that 'tis rather for the continuance than for the shaking off of Sins dominion;
I challenge the Whole world to give me one instance of a Sinner that was ever (by the power, election, and determination of his own Will) made free from the Reign of Sin. The Will (as now constituted) is so corrupted that it's rather for the Continuance than for the shaking off of Sins dominion;
One of the greatest things that the converting Spirit (when it so works) hath to do, is to bow and incline the Sinners Will so as to make it willing to accept of deliverance from Sins yoke; and he's never brought to this till the day of Gods power dawn upon him, Psal. 110.3. Thy people shall be willing in the day of thy power.
One of the greatest things that the converting Spirit (when it so works) hath to do, is to bow and incline the Sinners Will so as to make it willing to accept of deliverance from Sins yoke; and he's never brought to this till the day of God's power dawn upon him, Psalm 110.3. Thy people shall be willing in the day of thy power.
the same holds true of that which is a Consequent upon regeneration, viz. being made free from the Law of Sin. How can he that is a captive himself deliver others out of their captivity? how can that bring down Sins power which is it self most under that power? This was not the thing in Pauls eye when he was giving an account of his happy state;
the same holds true of that which is a Consequent upon regeneration, viz. being made free from the Law of Sin. How can he that is a captive himself deliver Others out of their captivity? how can that bring down Sins power which is it self most under that power? This was not the thing in Paul's eye when he was giving an account of his happy state;
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Again, doth he resolve it into any thing out of himself, as the Word, Ordinances, the means of Grace, &c. no! 'tis very true that these, God having set his divine stamp upon them, he also being pleas'd to accompany them with his own presence and blessing, may be productive of high and great things;
Again, does he resolve it into any thing out of himself, as the Word, Ordinances, the means of Grace, etc. no! it's very true that these, God having Set his divine stamp upon them, he also being pleased to accompany them with his own presence and blessing, may be productive of high and great things;
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yet as consider'd in themselves they are but means or instruments, and therefore do not operate from any natural or instruments, and therefore do not operate from any natural or inherent virtue, but onely as they are us'd by the first Cause and as the Spirit of Life puts energy and power into them.
yet as considered in themselves they Are but means or Instruments, and Therefore do not operate from any natural or Instruments, and Therefore do not operate from any natural or inherent virtue, but only as they Are used by the First Cause and as the Spirit of Life puts energy and power into them.
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Our weapons (saith the Apostle) are not carnal but spiritual, and mighty [ through God ] to the pulling down of strong holds, &c. the same may be said of all Gospel-institutions. O how many live under the most effectual means, the Ordinances of God in the most lively and powerful administration thereof,
Our weapons (Says the Apostle) Are not carnal but spiritual, and mighty [ through God ] to the pulling down of strong holds, etc. the same may be said of all Gospel-institutions. Oh how many live under the most effectual means, the Ordinances of God in the most lively and powerful administration thereof,
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'Tis not Goliah's Sword that makes execution upon the Enemy unless it be wielded with Goliah's arm; the Word is the sword of the Spirit, which when he manages himself with his own arm then Sin falls and dyes before it,
It's not goliath's Sword that makes execution upon the Enemy unless it be wielded with goliath's arm; the Word is the sword of the Spirit, which when he manages himself with his own arm then since falls and dies before it,
and consequently of the absolute necessity of the Spirits efficiency, in order to the divesting Sin of its dominion; and thence it is that I stay so long upon this Argument:
and consequently of the absolute necessity of the Spirits efficiency, in order to the divesting since of its dominion; and thence it is that I stay so long upon this Argument:
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but I'le close it with this one Consideration, viz. Take the Saints themselves, such as have true Grace wrought in them, who consequently are made free from the Law of Sin;
but I'll close it with this one Consideration, viz. Take the Saints themselves, such as have true Grace wrought in them, who consequently Are made free from the Law of since;
I say take these very persons and let things too be brought thus low, yet they of themselves without the mighty assistance of Gods Spirit can do nothing about them:
I say take these very Persons and let things too be brought thus low, yet they of themselves without the mighty assistance of God's Spirit can do nothing about them:
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special grace from above is requisite to every act and degree of mortification by the Saints themselves, Rom. 8.13. If ye [ through the Spirit ] do mortifie the deeds of the body, ye shall live:
special grace from above is requisite to every act and degree of mortification by the Saints themselves, Rom. 8.13. If you [ through the Spirit ] do mortify the Deeds of the body, you shall live:
'twas spoken to renewed persons therefore it must be understood of gradual and progressive mortification; now saith Paul if ye through the Spirit, &c. implying that even such persons, in such mortification (which of all is most easie ), must be enabled thereunto by strength from the holy Spirit convey'd to them.
'twas spoken to renewed Persons Therefore it must be understood of gradual and progressive mortification; now Says Paul if you through the Spirit, etc. implying that even such Persons, in such mortification (which of all is most easy), must be enabled thereunto by strength from the holy Spirit conveyed to them.
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Whence I infer an utter inability in the unregenerate to free themselves from the Law of Sin; they having no principle in them to further such a thing (as the Saints have for their mortification ),
Whence I infer an utter inability in the unregenerate to free themselves from the Law of since; they having no principle in them to further such a thing (as the Saints have for their mortification),
Sin having its full, unbroken strength in them (which it hath not in the other), their work not being gradual mortification but habitual and the first mortification of the whole body of Sin (which therefore is much harder than the former );
since having its full, unbroken strength in them (which it hath not in the other), their work not being gradual mortification but habitual and the First mortification of the Whole body of since (which Therefore is much harder than the former);
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If the Saint be so weak, how weak is the Sinner? if the Saint must have the Spirits help or else Sin will be too hard for him in its relicks, how much more must the Sinner have it in whom Sin is in its full strength? he being under the Law of Sin what can he do (further than attend upon the means) to free himself from it? Blessed be God that this Spirit is engag'd in this work, otherwise there would be no such thing in the world as freedom from the Law of Sin!
If the Saint be so weak, how weak is the Sinner? if the Saint must have the Spirits help or Else since will be too hard for him in its Relics, how much more must the Sinner have it in whom since is in its full strength? he being under the Law of since what can he do (further than attend upon the means) to free himself from it? Blessed be God that this Spirit is engaged in this work, otherwise there would be no such thing in the world as freedom from the Law of since!
will any be willing still to continue under Sins Command? I will suppose all that hear me to be heartily desirous to cast off its yoke, no longer to live in subjection to it, &c. the onely thing that troubles them is the difficulty of the thing,
will any be willing still to continue under Sins Command? I will suppose all that hear me to be heartily desirous to cast off its yoke, no longer to live in subjection to it, etc. the only thing that Troubles them is the difficulty of the thing,
'Tis a great while before Sinners will be brought to desire such a thing, when they are brought to that then they mistake themselves about the way of obtaining it:
It's a great while before Sinners will be brought to desire such a thing, when they Are brought to that then they mistake themselves about the Way of obtaining it:
but who are ye? so here, Sin despises and defies all that will meddle with it, it onely knows and cannot stand before this omnipotent Spirit. Christs infinite merit alone frees from its damnation, the Spirits infinite power alone frees from its dominion; therefore to that you must fly for this freedom. You may possibly think this and that may do the work, but you'l be deceiv'd:
but who Are you? so Here, since despises and defies all that will meddle with it, it only knows and cannot stand before this omnipotent Spirit. Christ infinite merit alone frees from its damnation, the Spirits infinite power alone frees from its dominion; Therefore to that you must fly for this freedom. You may possibly think this and that may do the work, but You'll be deceived:
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deliver a poor Captive that is held in Sins chains and fetters, break its yoke for me, rid me out of the thraldom I have so long liv'd in, put forth thy power in me to free me from Sins power over me, I'm undone forever if thou dost not help me;
deliver a poor Captive that is held in Sins chains and fetters, break its yoke for me, rid me out of the thraldom I have so long lived in, put forth thy power in me to free me from Sins power over me, I'm undone forever if thou dost not help me;
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I must not let thee alone 'till this be done, take thine own course and method, convince, humble, terrifie, &c. do any thing with me, onely let not lust, pride, ignorance, passion, covetuousness, sensuality, any sin whatsoever any longer reign over me.
I must not let thee alone till this be done, take thine own course and method, convince, humble, terrify, etc. do any thing with me, only let not lust, pride, ignorance, passion, covetousness, sensuality, any since whatsoever any longer Reign over me.
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if it be the Spirit of supplication it will be the Law of the Spirit, &c. never did any sincerely desire to be freed from Sins dominion but 'twas done for them, (at the Spirits time, in the Spirits method, and according to that measure which the Spirit sees best).
if it be the Spirit of supplication it will be the Law of the Spirit, etc. never did any sincerely desire to be freed from Sins dominion but 'twas done for them, (At the Spirits time, in the Spirits method, and according to that measure which the Spirit sees best).
but the mighty Spirit can do it easily and effectually: Sin cannot stand before him no more than you can before it; when he undertakes it, he'l subdue it to purpose (notwithstanding all its strength).
but the mighty Spirit can do it Easily and effectually: since cannot stand before him no more than you can before it; when he undertakes it, He'll subdue it to purpose (notwithstanding all its strength).
They are but means and therefore not to be relied upon, yet they are means and therefore not to be neglected. In things of this nature men are very prone to run themselves upon one of these two rocks, either they rest upon the means not looking up to the Spirit,
They Are but means and Therefore not to be relied upon, yet they Are means and Therefore not to be neglected. In things of this nature men Are very prove to run themselves upon one of these two Rocks, either they rest upon the means not looking up to the Spirit,
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either they are proud and can do all without God, or dejected and slothful so as that God must and shall do all without them: both of which are most dangerous mistakes!
either they Are proud and can do all without God, or dejected and slothful so as that God must and shall do all without them: both of which Are most dangerous mistakes!
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You have heard that 'tis the Spirits sole Act to free from Sins power, that you your selves and all Causes and Means whatsoever are utterly unable to produce this effect;
You have herd that it's the Spirits sole Act to free from Sins power, that you your selves and all Causes and Means whatsoever Are utterly unable to produce this Effect;
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he doth all in us and for us yet he'l do nothing without us; therefore the confidence must be on him, but yet diligence is requir'd of us: 'Tis the warmth and influences of the Sun which make the fruits of the earth to grow,
he does all in us and for us yet He'll do nothing without us; Therefore the confidence must be on him, but yet diligence is required of us: It's the warmth and influences of the Sun which make the fruits of the earth to grow,
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'twas the Angel stirring the waters that wrought the cure, yet the poor Cripples were to lie by the pool side, (which allusion was before made use of upon this account); and thus 'tis here.
'twas the Angel stirring the waters that wrought the cure, yet the poor Cripples were to lie by the pool side, (which allusion was before made use of upon this account); and thus it's Here.
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as namely, you are to attend upon the Word, the several Ordinances (in and by which the Spirit works), to read the Scriptures, to be much in consideration (of the evil of Sin and the sad effects of its dominion), not to do any thing that may tend to the strengthening of its power, by abstinence, fasting, &c. to keep it under (where it vents it self in some bodily lusts ), &c. And in the doing of these things, with all faithfulness and diligence, you may with the greater confidence expect that the Spirit will exert his power for the real and thorough delivering of you from the Law of Sin.
as namely, you Are to attend upon the Word, the several Ordinances (in and by which the Spirit works), to read the Scriptures, to be much in consideration (of the evil of since and the sad effects of its dominion), not to do any thing that may tend to the strengthening of its power, by abstinence, fasting, etc. to keep it under (where it vents it self in Some bodily Lustiest), etc. And in the doing of these things, with all faithfulness and diligence, you may with the greater confidence expect that the Spirit will exert his power for the real and thorough delivering of you from the Law of Sin.
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2. The Second word of advice is this, Let such who are made free from this Law of Sin, own the Spirit of Life as the author of their freedom and ascribe the glory of it to him.
2. The Second word of Advice is this, Let such who Are made free from this Law of since, own the Spirit of Life as the author of their freedom and ascribe the glory of it to him.
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how should you evermore be crying out Not unto us (ô Lord and Spirit), not unto us, (nor unto any thing in all the World besides) but unto thy name be all the glory.
how should you evermore be crying out Not unto us (o Lord and Spirit), not unto us, (nor unto any thing in all the World beside) but unto thy name be all the glory.
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Assuredly if this Spirit had not effected this liberty for you, you had been to this day as much under Sins bondage as you your selves ever were or as any others yet are;
Assuredly if this Spirit had not effected this liberty for you, you had been to this day as much under Sins bondage as you your selves ever were or as any Others yet Are;
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The Apostle praid for the Romans that God would fill them with all joy and peace in believing, that they might abound in hope [ through the power of the holy Ghost ], Rom. 15.13. 'tis this power of the holy Ghost that hath done your work, keep your eye there. Acts 3.12.
The Apostle prayed for the Romans that God would fill them with all joy and peace in believing, that they might abound in hope [ through the power of the holy Ghost ], Rom. 15.13. it's this power of the holy Ghost that hath done your work, keep your eye there. Acts 3.12.
Why look ye so earnestly on us (saith Peter ), as though by our own power we had made this man to walk? possibly God was pleas'd to make use of such instruments in order to your spiritual rescue,
Why look you so earnestly on us (Says Peter), as though by our own power we had made this man to walk? possibly God was pleased to make use of such Instruments in order to your spiritual rescue,
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But is nothing to be ascrib'd to a mans self? to the actings and determination of his own will? to the improvement of his natural abilities? is it not enough to ascribe part (yea, the better part ) to the Spirit, but some part to the Creature? ô this we like dearly, to divide 'twixt God and our selves, to share with him in part of the glory due upon his special grace!
But is nothing to be ascribed to a men self? to the actings and determination of his own will? to the improvement of his natural abilities? is it not enough to ascribe part (yea, the better part) to the Spirit, but Some part to the Creature? o this we like dearly, to divide betwixt God and our selves, to share with him in part of the glory due upon his special grace!
Some seem highly to cry up the grace of God, and very much to assert the impotency of Nature; and yet in after-positions and distinctions the Creature must come in for a part;
some seem highly to cry up the grace of God, and very much to assert the impotency of Nature; and yet in after-positions and Distinctions the Creature must come in for a part;
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This you do (or ought to do) to the Father, to the Son, pray do the same to the Spirit: He's the great agent in your Regeneration, deliverance from Sins Soveraignty, illumination, conviction, turning to God, believing, mortification, &c. from him your light, life, strength, liberty joy, peace, do all proceed;
This you do (or ought to do) to the Father, to the Son, pray do the same to the Spirit: He's the great agent in your Regeneration, deliverance from Sins Sovereignty, illumination, conviction, turning to God, believing, mortification, etc. from him your Light, life, strength, liberty joy, peace, do all proceed;
why do you not more love and honour the Spirit? O love the Son for what hath been done without, but love the Spirit also for what he hath done within; the whole management of Soul-work within in order to salvation now lies upon the hands of the Spirit;
why do you not more love and honour the Spirit? O love the Son for what hath been done without, but love the Spirit also for what he hath done within; the Whole management of Soul-work within in order to salvation now lies upon the hands of the Spirit;
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what a life doth he live who ever lives under the Spirits authoritative guidance! Col. 3.15. Let the peace of God rule in your hearts, &c. I and let the Spirit of peace rule in your hearts.
what a life does he live who ever lives under the Spirits authoritative guidance! Col. 3.15. Let the peace of God Rule in your hearts, etc. I and let the Spirit of peace Rule in your hearts.
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he that is acted by the Spirits command and yields up himself to the Spirits guidance, shall neither want peace here nor come short of Heaven hereafter.
he that is acted by the Spirits command and yields up himself to the Spirits guidance, shall neither want peace Here nor come short of Heaven hereafter.
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Set Law against Law: the Law of the Spirit against the Law of Sin. You yet find too much of this latter Law, and it goes to the heart of you that Sin should yet have so great a power over you: well!
Set Law against Law: the Law of the Spirit against the Law of Sin. You yet find too much of this latter Law, and it Goes to the heart of you that since should yet have so great a power over you: well!
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what have you to do in this case? why, set Law against Law, power against power the power of the Spirit against the power of Sin: this should humble you that should support you.
what have you to do in this case? why, Set Law against Law, power against power the power of the Spirit against the power of since: this should humble you that should support you.
That power which could baffle Sin when in its full strength, can it not subdue it in the remainders thereof? that power which could bring you in to God (in spite of all opposition), is it not sufficient to keep you now you are brought in to God? 1 Pet. 1.5. We are kept by the power of God through Faith unto salvation:
That power which could baffle since when in its full strength, can it not subdue it in the remainders thereof? that power which could bring you in to God (in spite of all opposition), is it not sufficient to keep you now you Are brought in to God? 1 Pet. 1.5. We Are kept by the power of God through Faith unto salvation:
When you are beset and enemies press hard upon you, see that you improve (both for duty and comfort ) this power of Gods own Spirit. Thus I have finish'd the three Observations which take in the summe of this Verse.
When you Are beset and enemies press hard upon you, see that you improve (both for duty and Comfort) this power of God's own Spirit. Thus I have finished the three Observations which take in the sum of this Verse.
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Rom. 8.2. — From the Law of Sin and [ Death ]. CHAP. VIII. Of the Law of Death. The connexion 'twixt Sin and Death. Where 'tis the Law of Sin there 'tis the Law of Death. Regenerate persons are made free from this Law: that opened with respect to Death temporal and Death eternal. Ʋse 1. Men persuaded to believe that Sin and Death go together;
Rom. 8.2. — From the Law of since and [ Death ]. CHAP. VIII. Of the Law of Death. The connexion betwixt since and Death. Where it's the Law of since there it's the Law of Death. Regenerate Persons Are made free from this Law: that opened with respect to Death temporal and Death Eternal. Ʋse 1. Men persuaded to believe that since and Death go together;
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THe Apostle here sets a twofold Law before us, the Law of Sin and the Law of Death; the former I have been large upon, the latter I must dispatch in a few words.
THe Apostle Here sets a twofold Law before us, the Law of since and the Law of Death; the former I have been large upon, the latter I must dispatch in a few words.
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Had there been no Sin there had been no Death: if man had continued in his sinless and innocent state, he might have been mortal (i. e.) under a posse mori, (he being but a Creature and made up of contrary principles );
Had there been no since there had been no Death: if man had continued in his sinless and innocent state, he might have been Mortal (i. e.) under a posse Mori, (he being but a Creature and made up of contrary principles);
In the opening of them I told you there is a twofold Sense given of them: (1.) Some tell us there is in them the Figure NONLATINALPHABET, wherein one thing is set forth by two words: therefore they render this [ and Death ] as being onely an Adjective or Epethite of Sin; thus, the Law &c. from the Law of Sin and Death, that is, from deadly Sin, or from the Law of Sin which is of a deadly nature. (2.) Others take the word substantivè, making the Law of Death to be a Law by it self as well as the Law of Sin; as if this Death was not to be melted into Sin, and the deliverance from it into the deliverance from Sin, but that they are distinct things and point to distinct deliverances.
In the opening of them I told you there is a twofold Sense given of them: (1.) some tell us there is in them the Figure, wherein one thing is Set forth by two words: Therefore they render this [ and Death ] as being only an Adjective or Epitaph of since; thus, the Law etc. from the Law of since and Death, that is, from deadly since, or from the Law of since which is of a deadly nature. (2.) Others take the word substantivè, making the Law of Death to be a Law by it self as well as the Law of since; as if this Death was not to be melted into since, and the deliverance from it into the deliverance from since, but that they Are distinct things and point to distinct Deliverances.
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Now both of these Senses are very true and good, and indeed I know not which to prefer. From the First, one single point offers it self to us, viz. That Sin is a deadly thing:
Now both of these Senses Are very true and good, and indeed I know not which to prefer. From the First, one single point offers it self to us, viz. That since is a deadly thing:
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And well might the Apostle put them together, when God himself in the methods of his Justice, and in the threatning of his Law hath so put them together, (and surely what he hath so joyn'd no man can put asunder ).
And well might the Apostle put them together, when God himself in the methods of his justice, and in the threatening of his Law hath so put them together, (and surely what he hath so joined no man can put asunder).
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Death did not come into the world upon Gods meer dominion and Soveraignty, or meerly upon the frailty of the humane Nature (as Pelagians of old and Socinians of late assert);
Death did not come into the world upon God's mere dominion and Sovereignty, or merely upon the frailty of the humane Nature (as Pelagians of old and socinians of late assert);
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You know in Gods dealing with our first Parents, how he back'd his Command (or Prohibition ) with the threatning of death; Gen. 2.17. Of the tree of knowledge of good and evil, thou shalt not eat of it;
You know in God's dealing with our First Parents, how he backed his Command (or Prohibition) with the threatening of death; Gen. 2.17. Of the tree of knowledge of good and evil, thou shalt not eat of it;
and also upon all their posterity. Besides the guilt of this Sin (made over to all mankind by imputation ), there is mens personal sin ( habitual and actual ) which renders them yet more obnoxious unto death; and that too not onely to temporal but also to eternal death: Rom. 6.21. the end of those things is death;
and also upon all their posterity. Beside the guilt of this since (made over to all mankind by imputation), there is men's personal since (habitual and actual) which renders them yet more obnoxious unto death; and that too not only to temporal but also to Eternal death: Rom. 6.21. the end of those things is death;
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treats of the first and last of Sin, shows where it begins and where it ends, sets down its rise, progress, and final issue; But every man is tempted,
treats of the First and last of since, shows where it begins and where it ends, sets down its rise, progress, and final issue; But every man is tempted,
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so that where 'tis the Law of Sin there (and there only) 'tis the Law of Death. When Sin is reigning and commanding then 'tis ruining and condemning; 'tis the power of Sin that exposes to the power of death. Rom. 6.16.
so that where it's the Law of since there (and there only) it's the Law of Death. When since is reigning and commanding then it's ruining and condemning; it's the power of since that exposes to the power of death. Rom. 6.16.
whether [ of sin unto death ], or of obedience unto righteousness? 'Tis true every sin in its own nature deserves death, the Scripture knows no such thing as venial sin, it being judge all and every sin is mortal: indeed as to event the Apostle saith there is a Sin not unto death 1 Joh. 5.17. but as to merit every Sin (be it what it will) deserves death:
whither [ of since unto death ], or of Obedience unto righteousness? It's true every since in its own nature deserves death, the Scripture knows no such thing as venial since, it being judge all and every since is Mortal: indeed as to event the Apostle Says there is a since not unto death 1 John 5.17. but as to merit every since (be it what it will) deserves death:
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how in the words the Law of the Spirit is join'd with Life, and the Law of Sin with Death; as where the power of the Spirit is there is Life, so where the power of Sin is there is Death. I know the Death in the latter Clause doth not carry a direct opposition to the Life in the former; for the Life there referring to Grace and Regeneration and not to Glory hereafter, the Death, which refers to eternal Condemnation and the misery of the future state, cannot be look'd upon as directly opposite to that Life; yet there is a truth in the Parallel: As upon the Law of the Spirit there is Life ( spiritual and eternal ),
how in the words the Law of the Spirit is joined with Life, and the Law of since with Death; as where the power of the Spirit is there is Life, so where the power of since is there is Death. I know the Death in the latter Clause does not carry a Direct opposition to the Life in the former; for the Life there referring to Grace and Regeneration and not to Glory hereafter, the Death, which refers to Eternal Condemnation and the misery of the future state, cannot be looked upon as directly opposite to that Life; yet there is a truth in the Parallel: As upon the Law of the Spirit there is Life (spiritual and Eternal),
Further I know there is a great disparity betwixt the Spirits working Life, and Sins working Death; the Law of the Spirit works Life in the way of proper Efficiency and Causality, the Law of Sin works Death only in a final, consequential, meritorious way;
Further I know there is a great disparity betwixt the Spirits working Life, and Sins working Death; the Law of the Spirit works Life in the Way of proper Efficiency and Causality, the Law of since works Death only in a final, consequential, meritorious Way;
yet here also we may speak by way of Parallel: as the power of the Spirit works Life in its way, so the power of Sin works Death too in its way. (That which I drive at is very plain if I be so happy as to express my self clearly about it).
yet Here also we may speak by Way of Parallel: as the power of the Spirit works Life in its Way, so the power of since works Death too in its Way. (That which I drive At is very plain if I be so happy as to express my self clearly about it).
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for this deliverance undeniably follows from the former; they who are made free from the Law of Sin, by that Grace are also made free from the Law of Death, it being the Law of Sin which subjects the Creature to the Law of Death. The power (or right ) of Death stands or falls by the power of Sin; so that if the person be freed from the latter (as you have heard every regenerate person is), it certainly follows in the course and methods of Gods Grace, that every such person shall be freed from the former too:
for this deliverance undeniably follows from the former; they who Are made free from the Law of since, by that Grace Are also made free from the Law of Death, it being the Law of since which subject's the Creature to the Law of Death. The power (or right) of Death Stands or falls by the power of since; so that if the person be freed from the latter (as you have herd every regenerate person is), it Certainly follows in the course and methods of God's Grace, that every such person shall be freed from the former too:
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For answer to this, you know Death is either temporal or eternal; (I do not instance in spiritual Death, because though 'tis very true that the Saints upon the Law of the Spirit are made free from this Death, yet I conceive that is not so much intended here):
For answer to this, you know Death is either temporal or Eternal; (I do not instance in spiritual Death, Because though it's very true that the Saints upon the Law of the Spirit Are made free from this Death, yet I conceive that is not so much intended Here):
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the former lies in the separation of the Soul from the Body for a time, the latter in the everlasting separation of both Soul and Body from the love and favour and presence of God.
the former lies in the separation of the Soul from the Body for a time, the latter in the everlasting separation of both Soul and Body from the love and favour and presence of God.
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hence though it doth not carry in it any annihilation, yea though it be attended with a kind of Life (both Soul and Body retaining their physical being, existence, and union );
hence though it does not carry in it any annihilation, yea though it be attended with a kind of Life (both Soul and Body retaining their physical being, existence, and Union);
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yet 'tis called Death, because there is in it a separation from the fountain of true Life and of all blessedness: upon which account 'tis not only Death but the worst Death; and this too is the worst part of this worst Death, for though there be more included in it than the loss of Gods presence, ( viz. the punnishment of sense, eternal torment in Hell-fire ),
yet it's called Death, Because there is in it a separation from the fountain of true Life and of all blessedness: upon which account it's not only Death but the worst Death; and this too is the worst part of this worst Death, for though there be more included in it than the loss of God's presence, (viz. the punishment of sense, Eternal torment in Hell-fire),
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yet it might easily be prov'd that herein lies its greatest evil; the departing from God is worse than the going into everlasting fire. But to apply this distinction to the business in hand!
yet it might Easily be proved that herein lies its greatest evil; the departing from God is Worse than the going into everlasting fire. But to apply this distinction to the business in hand!
1. The Law of the Spirit of Life frees the Regenerate from death temporal. Not simply and absolutely, from death considered abstractly and in it-self, for so all must dye; Believers themselves are within the compass of the general Statute Heb. 9.27. It is appointed unto men once to dye; Psal. 89.48.
1. The Law of the Spirit of Life frees the Regenerate from death temporal. Not simply and absolutely, from death considered abstractly and in itself, for so all must die; Believers themselves Are within the compass of the general Statute Hebrew 9.27. It is appointed unto men once to die; Psalm 89.48.
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What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? but it frees from death as so qualified and so circumstantiated; in the language of the Text it frees from the Law of Death: How's that? why, take a gracious man Death hath not a full right or an absolute power over him,
What man is he that lives, and shall not see death? shall he deliver his soul from the hand of the grave? but it frees from death as so qualified and so circumstantiated; in the language of the Text it frees from the Law of Death: How's that? why, take a gracious man Death hath not a full right or an absolute power over him,
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Such an one may dye but he shall live again, the grave shall not always hold him, he may be thrown into prison for a time but Christ will fetch him out;
Such an one may die but he shall live again, the grave shall not always hold him, he may be thrown into prison for a time but christ will fetch him out;
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and then death shall never again exercise its power over him, after he hath died once he shall dye no more (as 'tis said of Christ Rom. 6.9.) Again, Grace frees from the Law of this Death, (that is) from the hurtfulness, sting, and curse of it:
and then death shall never again exercise its power over him, After he hath died once he shall die no more (as it's said of christ Rom. 6.9.) Again, Grace frees from the Law of this Death, (that is) from the hurtfulness, sting, and curse of it:
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but a sleep, but a change, but a departure or going out of prison, but a going to bed, but an uncloathing, but a passage into an endless and everlasting life,
but a sleep, but a change, but a departure or going out of prison, but a going to Bed, but an unclothing, but a passage into an endless and everlasting life,
Christ by death hath overcome death, unstung it and taken off its hurtful quality; by dying himself he hath expiated Sin, vanquished Satan, atoned God, satisfied the Law, secured from Hell, purchased eternal life;
christ by death hath overcome death, unstung it and taken off its hurtful quality; by dying himself he hath expiated since, vanquished Satan, atoned God, satisfied the Law, secured from Hell, purchased Eternal life;
and (these things being done) where is now the Law of Death? Heb 2.14, 15 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil:
and (these things being done) where is now the Law of Death? Hebrew 2.14, 15 Forasmuch then as the children Are partakers of Flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the devil:
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as no life like to eternal life so no death like to eternal death. To have the Body separated for a while from the Soul is a thing to Nature very dreadful,
as no life like to Eternal life so no death like to Eternal death. To have the Body separated for a while from the Soul is a thing to Nature very dreadful,
Where's the man, let him be never so thirsty or let the draught be never so alluring, that would venture upon it should he be told there's poyson in it,
Where's the man, let him be never so thirsty or let the draught be never so alluring, that would venture upon it should he be told there's poison in it,
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we tell them from Gods own mouth there's death at the bottom of sinful practises, and yet (because these suit with and please their sensual part) they will venture upon them.
we tell them from God's own Mouth there's death At the bottom of sinful practises, and yet (Because these suit with and please their sensual part) they will venture upon them.
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but what is that to the separation both of Body and Soul from God forever? This is sometimes set forth by Death without the addition of any Epethite, as Joh. 8.51. If a man keep my sayings he shall never see death; Rom. 6.23. — 8.6. (& passim): Sometimes by the second death; and 'tis so stiled because it succeeds upon and doth not commence till after the first death: Rev. 2.11. He that overcometh shall not be hurt of the second death: Rev, 20.6. — 21.4. This is that death which the unconverted and impenitent are obnoxious unto, but such as turn to God by true repentance and live and holy life they are freed from it:
but what is that to the separation both of Body and Soul from God forever? This is sometime Set forth by Death without the addition of any Epitaph, as John 8.51. If a man keep my sayings he shall never see death; Rom. 6.23. — 8.6. (& passim): Sometime by the second death; and it's so styled Because it succeeds upon and does not commence till After the First death: Rev. 2.11. He that Overcometh shall not be hurt of the second death: Rev, 20.6. — 21.4. This is that death which the unconverted and impenitent Are obnoxious unto, but such as turn to God by true Repentance and live and holy life they Are freed from it:
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Even such may (and shall) dye the first death, but they shall never dye this second death; Rom. 20.6. Blessed and holy is he that hath part in the first resurrection, on such the second death hath no power:
Even such may (and shall) die the First death, but they shall never die this second death; Rom. 20.6. Blessed and holy is he that hath part in the First resurrection, on such the second death hath no power:
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what? shall I sin and dye? shall I for the pleasures, delights, satisfaction of sin which are but for a season expose my self to death? yea, to eternal death? no, that I dare not, that I must not do.
what? shall I since and die? shall I for the pleasures, delights, satisfaction of since which Are but for a season expose my self to death? yea, to Eternal death? no, that I Dare not, that I must not do.
for though ('tis true) the great restraints from sin should be taken from the love of God, the fear of offending God, &c. yet it's good (and God allows it) to take in the advantage of self-love too,
for though (it's true) the great restraints from since should be taken from the love of God, the Fear of offending God, etc. yet it's good (and God allows it) to take in the advantage of Self-love too,
and the fear of self-destroying. Surely if men did indeed believe or did nor strangely smother and suppress all serious convictions about this, that 'tis sin and death, they durst not sin as they do.
and the Fear of Self-destroying. Surely if men did indeed believe or did nor strangely smother and suppress all serious convictions about this, that it's since and death, they durst not since as they do.
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and yet wilt thou dare to do it? shall the fear of this not at all restrain thee from what is evil? Here's the Devils cunning in his temptations, he presents the bait but hides the hook, he tempts from and by the pleasure, delight, contentment that is in sin,
and yet wilt thou Dare to do it? shall the Fear of this not At all restrain thee from what is evil? Here's the Devils cunning in his temptations, he presents the bait but hides the hook, he tempts from and by the pleasure, delight, contentment that is in since,
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This lying Spirit will tell the Sinner he may sin without danger, what? dye for it? no, there's no such thing, thou shalt not dye: Thus he began in his first assault upon our first Parents, Gen. 3.4. And the serpent said to the woman, ye shall not surely dye;
This lying Spirit will tell the Sinner he may sin without danger, what? die for it? no, there's no such thing, thou shalt not die: Thus he began in his First assault upon our First Parents, Gen. 3.4. And the serpent said to the woman, you shall not surely die;
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He always sharpens his temptations by blunting the edge of the Laws threatning, assuring the poor besotted Creature that he may sin and yet not dye. Now I beseech you do not hearken to him or believe him,
He always sharpens his temptations by blunting the edge of the Laws threatening, assuring the poor besotted Creature that he may sin and yet not die. Now I beseech you do not harken to him or believe him,
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for he is what he always was a lyar, and so a murderer, Joh. 8.44. Let the temptation be never so inviting and alluring, yet 'pray consider death is in the pot, and therefore there is no meddling with it;
for he is what he always was a liar, and so a murderer, John 8.44. Let the temptation be never so inviting and alluring, yet pray Consider death is in the pot, and Therefore there is no meddling with it;
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and doth not the evil of that infinitely weigh down all the good which Sin promises? Sin is the falsest thing in all the world, its promises are very fair but its performances are quite contrary;
and does not the evil of that infinitely weigh down all the good which since promises? since is the falsest thing in all the world, its promises Are very fair but its performances Are quite contrary;
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it pretends to this and that (which takes with the Sinner exceedingly), but the very upshot and end of all is everlasting destruction: Suppose it be as good as its word (as to some temporal concerns ),
it pretends to this and that (which Takes with the Sinner exceedingly), but the very upshot and end of all is everlasting destruction: Suppose it be as good as its word (as to Some temporal concerns),
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I cannot now enter upon any particular description of it, onely let me tell them what there is in it, the absence of all good, the presence of all evil;
I cannot now enter upon any particular description of it, only let me tell them what there is in it, the absence of all good, the presence of all evil;
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and should not such a thing make a poor Creature tremble? As to this death the Sinner would fain dye, but cannot; he must live (though he be dead even whilst he lives):
and should not such a thing make a poor Creature tremble? As to this death the Sinner would fain die, but cannot; he must live (though he be dead even while he lives):
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but the just God will keep them together, that as they sinn'd together so they shall suffer together. What a sad meeting will there be 'twixt these two at the general Resurrection? when they shall be reunited onely in order to their being eternally miserable? Now do not Sinners tremble at this? do they not dread that which will bring all this upon them? if not, what can we further say or do!
but the just God will keep them together, that as they sinned together so they shall suffer together. What a sad meeting will there be betwixt these two At the general Resurrection? when they shall be Reunited only in order to their being eternally miserable? Now do not Sinners tremble At this? do they not dread that which will bring all this upon them? if not, what can we further say or doe!
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As to you (dearly Beloved) I hope you are not given up to a reprobate mind, to this desperate hardness of heart to make nothing of dying eternally; 'pray therefore stand in awe and sin not, do not dare to live in that for which you must dye and perish forever;
As to you (dearly beloved) I hope you Are not given up to a Reprobate mind, to this desperate hardness of heart to make nothing of dying eternally; pray Therefore stand in awe and since not, do not Dare to live in that for which you must die and perish forever;
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let Sin dye that you may never dye, for it must be either its death or yours. If you live sin you love death, and is death a thing to be lov'd? Prov. 8.36. He that sinneth against me wrongeth his own Soul;
let since die that you may never die, for it must be either its death or yours. If you live since you love death, and is death a thing to be loved? Curae 8.36. He that Sinneth against me wrongeth his own Soul;
Methinks that's a very sad description of the carriage of the poor amorous Wanton under the enchantments of the whorish Woman; Prov. 7.21, 22, 23. With much fair speech she caused him to yield, with the flattering of her lips she forced him.
Methinks that's a very sad description of the carriage of the poor Amoros Wanton under the enchantments of the whorish Woman; Curae 7.21, 22, 23. With much fair speech she caused him to yield, with the flattering of her lips she forced him.
will you carry it thus under Sins enchantments? not considering that it aims at your life and exposes you to eternal death? A fool sees but a little way, but a wise man looks to the issues and consequences of things; you know what I mean.
will you carry it thus under Sins enchantments? not considering that it aims At your life and exposes you to Eternal death? A fool sees but a little Way, but a wise man looks to the issues and consequences of things; you know what I mean.
as you would shun that, shun sin for it• house is the way to Hell, going down to the chambers of death, Proverbs 7.27. 2. Let the people of God see their happiness, and take the comfort of it.
as you would shun that, shun since for it• house is the Way to Hell, going down to the chambers of death, Proverbs 7.27. 2. Let the people of God see their happiness, and take the Comfort of it.
You that by the power of the regenerating. Spirit are made free from the Law of Sin, know that upon this you are also made free from the Law of death; ô precious and admirable mercy!
You that by the power of the regenerating. Spirit Are made free from the Law of since, know that upon this you Are also made free from the Law of death; o precious and admirable mercy!
For to you 'twill come without a sting, and you know the Serpent that hath lost its sting may hiss but cannot hurt; 'tis in it self an enemy and the last enemy,
For to you it'll come without a sting, and you know the Serpent that hath lost its sting may hiss but cannot hurt; it's in it self an enemy and the last enemy,
it may seem to threaten the greatest evil but (in truth) it shall do you the greatest good. But here lies your main happiness you are wholly exempted from eternal death, the second death; you shall dye but once and then live with God forever. 'Tis this second death that makes the first to be so formidable;
it may seem to threaten the greatest evil but (in truth) it shall do you the greatest good. But Here lies your main happiness you Are wholly exempted from Eternal death, the second death; you shall die but once and then live with God forever. It's this second death that makes the First to be so formidable;
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When death is but an inlet to eternal life, a departure to be with Christ, when there's no condemnation to follow after it, you may and you should meet it with joy and holy triumph. And know, that to you it shall not be bare freedome from eternal death, but it shall also be the possession of eternal life;
When death is but an inlet to Eternal life, a departure to be with christ, when there's no condemnation to follow After it, you may and you should meet it with joy and holy triumph. And know, that to you it shall not be bore freedom from Eternal death, but it shall also be the possession of Eternal life;
ô admire and adore the Grace of God! The least of your sins deserves death, the best of your duties doth not deserve life; and yet you are freed from that which you so much deserve, and shall be put into the possession of that which you so little deserve, here's the riches of the grace of God towards you.
o admire and adore the Grace of God! The least of your Sins deserves death, the best of your duties does not deserve life; and yet you Are freed from that which you so much deserve, and shall be put into the possession of that which you so little deserve, here's the riches of the grace of God towards you.
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but you are freed from both; what reason have you to rejoice and to admire the Lords boundless goodness! ô the damned in hell (who are under this death and feel it,) what would they give to be freed from it? You through the merit of Christ and the power of the Spirit are made free from it,
but you Are freed from both; what reason have you to rejoice and to admire the lords boundless Goodness! o the damned in hell (who Are under this death and feel it,) what would they give to be freed from it? You through the merit of christ and the power of the Spirit Are made free from it,
he hath delivered you from the Rule of sin whilst you live, from the hurt of death when you dye, have not you abundant cause of blessing and rejoicing? 'Twill not be long before this Death will look you in the face and lay its cold hands upon you;
he hath Delivered you from the Rule of sin while you live, from the hurt of death when you die, have not you abundant cause of blessing and rejoicing? It'll not be long before this Death will look you in the face and lay its cold hands upon you;
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'tis death but not damnation, 'tis the parting of the Soul from the Body but no parting of the Soul from God; 'tis but dying temporally that you may live eternally: how great is your happiness! proportionable to which how great should your thankefulness and holy joy be! (So much for this Verse ).
it's death but not damnation, it's the parting of the Soul from the Body but no parting of the Soul from God; it's but dying temporally that you may live eternally: how great is your happiness! proportionable to which how great should your thankfulness and holy joy be! (So much for this Verse).
yet fulfilled for us in a most strange and wonderful manner, as Christ hath done and suffered that for us which we were utterly unable to do and suffer our selves.
yet fulfilled for us in a most strange and wondered manner, as christ hath done and suffered that for us which we were utterly unable to do and suffer our selves.
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They are divided into Five Parts. There's a Complication in them of the several Causes of the Sinners Justification and Salvation. The First Branch of the Text insisted upon, What the Law. &c. Four things observed in it.
They Are divided into Five Parts. There's a Complication in them of the several Causes of the Sinners Justification and Salvation. The First Branch of the Text insisted upon, What the Law. etc. Four things observed in it.
Of its Literal Exposition. What is here meant by Law? What that was which the Law could not do? How 'tis said to be weak? What the Flesh is by which 'tis weakened? The whole matter drawn into one Observation. Of the Special matter of the Laws impotency, as it refers to Justification and Salvation. Three Grounds or Demonstrations of its impotency:
Of its Literal Exposition. What is Here meant by Law? What that was which the Law could not do? How it's said to be weak? What the Flesh is by which it's weakened? The Whole matter drawn into one Observation. Of the Special matter of the Laws impotency, as it refers to Justification and Salvation. Three Grounds or Demonstrations of its impotency:
Here's Gods sending his Son: which surely was the greatest thing that ever he did (it being the highest contrivance of his infinite Wisdom, and the highest product of his infinite Love ).
Here's God's sending his Son: which surely was the greatest thing that ever he did (it being the highest contrivance of his infinite Wisdom, and the highest product of his infinite Love).
O the bredths, lengths, depths, heights of the Wisdom, Mercy, Justice, Holiness of God! for all these several Attributes in what is here set forth, do concur and shine forth in their greatest lustre. Who can hear or read these two Verses (with due consideration),
O the breadths, lengths, depths, heights of the Wisdom, Mercy, justice, Holiness of God! for all these several Attributes in what is Here Set forth, do concur and shine forth in their greatest lustre. Who can hear or read these two Verses (with due consideration),
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and not be in a divine transport and extasie? for the truth is, whatever is short of the most raised workings in the Soul, is too low for the glorious things here spoken of.
and not be in a divine transport and ecstasy? for the truth is, whatever is short of the most raised workings in the Soul, is too low for the glorious things Here spoken of.
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They are a further proof or confirmation of the main Proposition laid down in the first Verse, [ there is no condemnation to them that are in Christ Jesus ].
They Are a further proof or confirmation of the main Proposition laid down in the First Verse, [ there is no condemnation to them that Are in christ jesus ].
That which might endanger as to Condemnation, was Sin: and there are two things in Sin to endanger about it, its Power and Guilt: therefore the Apostle shews,
That which might endanger as to Condemnation, was since: and there Are two things in since to endanger about it, its Power and Gilded: Therefore the Apostle shows,
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As to the taking away its Power, that is spoken to in the second Verse: The Law of the Spirit of Life, in Christ Jesus, hath made me free from the Law of Sin, &c. As to the taking away its Guilt, that he speaks to in these two Verses; [ What the Law could not do, &c. ] As if the Apostle had said,
As to the taking away its Power, that is spoken to in the second Verse: The Law of the Spirit of Life, in christ jesus, hath made me free from the Law of since, etc. As to the taking away its Gilded, that he speaks to in these two Verses; [ What the Law could not do, etc. ] As if the Apostle had said,
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If any thing could condemn God's people, it would be Sin; but that cannot, for tis condemn'd it self: Christ (or God by him) hath condemned Sin, and so the Sinner himself shall not be condemned by it, or for it.
If any thing could condemn God's people, it would be since; but that cannot, for this condemned it self: christ (or God by him) hath condemned since, and so the Sinner himself shall not be condemned by it, or for it.
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The guilt of Sin being expiated, and the Sinner made righteous upon the imputation of Christs Obedience and Satisfaction, (which are the two things here asserted);
The guilt of since being expiated, and the Sinner made righteous upon the imputation of Christ obedience and Satisfaction, (which Are the two things Here asserted);
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surely there is, there can be no condemnation to those who have an interest in this Grace. And this I judge to be the chief scope and proper reference of the Words;
surely there is, there can be no condemnation to those who have an Interest in this Grace. And this I judge to be the chief scope and proper Referente of the Words;
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The First of these, is done by the Spirit in the heart within, in the putting forth of his mighty power in the work of Regeneration; [ the Law of the Spirit of Life, &c. ] The Second, is done by the Son for the person without, in that Propitiatory Sacrifice which he offered up to God;
The First of these, is done by the Spirit in the heart within, in the putting forth of his mighty power in the work of Regeneration; [ the Law of the Spirit of Life, etc. ] The Second, is done by the Son for the person without, in that Propitiatory Sacrifice which he offered up to God;
and to be effected by the Son; [ God sending his Son in the, &c. ] And he speaks of condemning sin for sin, (that is) for Christ 's being a Sacrifice for Sin; and therefore this must properly and strictly refer to Justification, rather than to Sanctification. Yet I would not be too nice,
and to be effected by the Son; [ God sending his Son in thee, etc. ] And he speaks of condemning since for since, (that is) for christ is being a Sacrifice for since; and Therefore this must properly and strictly refer to Justification, rather than to Sanctification. Yet I would not be too Nicaenae,
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Expositors take in both, and I would not straighten the Words more than needs, (though yet I conceive, in their main and primary intendment they refer to what is done in Justification ).
Expositors take in both, and I would not straighten the Words more than needs, (though yet I conceive, in their main and primary intendment they refer to what is done in Justification).
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The Apostles Argument then stands thus, To them for whom God sent his Son (all other ways being impossible ), for sin to condemn sin, and in their stead to fulfil the righteousness of the Law, to them there is no Condemnation: But for Believers and such who are in Christ, God upon these terms sent his Son;
The Apostles Argument then Stands thus, To them for whom God sent his Son (all other ways being impossible), for since to condemn since, and in their stead to fulfil the righteousness of the Law, to them there is no Condemnation: But for Believers and such who Are in christ, God upon these terms sent his Son;
I know there are Several who go another way; they making the Words to be rather the further explication or continuation of that Matter which is laid down in the Second Verse. The Saints are made free from the law of sin and death, how is that brought about? why thus, God sent his Son into the World, by whom he is reconciled to them;
I know there Are Several who go Another Way; they making the Words to be rather the further explication or continuation of that Matter which is laid down in the Second Verse. The Saints Are made free from the law of since and death, how is that brought about? why thus, God sent his Son into the World, by whom he is reconciled to them;
being reconcil'd, upon this he hath taken away from Sin that commanding power that it had before, abolished its strength, devested it of its former dominion and regency; and this they make to be the condemning of sin in the Text. Well! I will not now object any thing against this Interpetation; (hereafter I shall speak more to it,
being reconciled, upon this he hath taken away from since that commanding power that it had before, abolished its strength, devested it of its former dominion and regency; and this they make to be the condemning of since in the Text. Well! I will not now Object any thing against this Interpretation; (hereafter I shall speak more to it,
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Let us now consider the Words in themselves. As to their general Sense and Meaning, 'tis plainly this (though somewhat more darkly express'd), What the Law (it standing in such circumstances) could not do, for the guilty, undone Sinner, that God through Christ hath fully done for him:
Let us now Consider the Words in themselves. As to their general Sense and Meaning, it's plainly this (though somewhat more darkly expressed), What the Law (it standing in such Circumstances) could not do, for the guilty, undone Sinner, that God through christ hath Fully done for him:
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Some, would have a Word inserted, as NONLATINALPHABET, fecit, praestitit; thus, What the Law could not do, in that it was weak through the flesh, God [ did ], he sending his own Son &c. They conceive, with the addition of this one Word the sence would be more clear,
some, would have a Word inserted, as, fecit, praestitit; thus, What the Law could not do, in that it was weak through the Flesh, God [ did ], he sending his own Son etc. They conceive, with the addition of this one Word the sense would be more clear,
Some again would have the Conjunctive particle [ NONLATINALPHABET, and ] and for sin, &c. to be expung'd; apprehending that it makes the Words to be more obscure.
some again would have the Conjunctive particle [, and ] and for since, etc. to be expunged; apprehending that it makes the Words to be more Obscure.
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'Tis not omitted by any of the Greek Scholiasts; and I see no reason why we should put it out. Tolet would solve all 1st. by adding some illative word, as ideò, igitur, &c. 2dly. by turning the Participle [ sending ] into the Verb [ sent ]; (of which hereafter).
It's not omitted by any of the Greek Scholiasts; and I see no reason why we should put it out. Tolet would solve all 1st. by adding Some illative word, as ideò, igitur, etc. 2dly. by turning the Participle [ sending ] into the Verb [ sent ]; (of which hereafter).
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Only 'tis necessary that you make this Variation or Addition; whereas 'tis said [ and for sin condemned sin ], reade [ and by a Sin-offering or Sacrifice for Sin, condemned Sin ].
Only it's necessary that you make this Variation or Addition; whereas it's said [ and for since condemned since ], read [ and by a Sin-offering or Sacrifice for since, condemned since ].
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And so they will run thus, For what the Law could not do, in that it was weak through the flesh, God sending (or sent) his own Son in the likeness of sinful flesh,
And so they will run thus, For what the Law could not do, in that it was weak through the Flesh, God sending (or sent) his own Son in the likeness of sinful Flesh,
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and [ by a Sacrifice ] for Sin condemned Sin in the flesh: That the righteousness, &c. There are great difficulties in their several branches and parts; but they shall be opened as I go over them in their order.
and [ by a Sacrifice ] for since condemned since in the Flesh: That the righteousness, etc. There Are great difficulties in their several branches and parts; but they shall be opened as I go over them in their order.
1. 'Tis here imply'd, That something was to be done in order to the Recovery, Justification, Salvation of the lost Sinner 2. Here's an express assertion of the weakness, inability of the Law, to do what was to be done;
1. It's Here implied, That something was to be done in order to the Recovery, Justification, Salvation of the lost Sinner 2. Here's an express assertion of the weakness, inability of the Law, to do what was to be done;
the Final Cause, the Finis NONLATINALPHABET [ that the Righteousness of the Law might be fulfilled ], and the Finis NONLATINALPHABET [ in us, who walk not after the flesh,
the Final Cause, the Finis [ that the Righteousness of the Law might be fulfilled ], and the Finis [ in us, who walk not After the Flesh,
but &c. ] Here I bring in the Words [ for sin condemned sin ] under another Head of Causes than that laid down but now in the division of the words;
but etc. ] Here I bring in the Words [ for sin condemned since ] under Another Head of Causes than that laid down but now in the division of the words;
I begin with the Causa deficiens; which comes in also as the Procatartick or impulsiue Cause, as that which moved God to send his Son, (viz.) the weakness and impotency of the Law to help the lost Sinner.
I begin with the Causa deficiens; which comes in also as the Procatartick or impulsive Cause, as that which moved God to send his Son, (viz.) the weakness and impotency of the Law to help the lost Sinner.
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Some, would read it absolutely, and change the Nominative Case into the Genitive, (the Greeks using that Case as the Latines do the Ablative in that form of expression);
some, would read it absolutely, and change the Nominative Case into the Genitive, (the Greeks using that Case as the Latins do the Ablative in that from of expression);
thus, for NONLATINALPHABET, they turn it NONLATINALPHABET or NONLATINALPHABET, the Law being unable, in that it was weak through the flesh, God sent, &c. Some, take it in the Accusative Case, and put in the word NONLATINALPHABET;
thus, for, they turn it or, the Law being unable, in that it was weak through the Flesh, God sent, etc. some, take it in the Accusative Case, and put in the word;
Some, make the impossibile Legis to be taken Substantivè, for impossibilitas implendae Legis; which impossibility of fulfilling the Law proceeded from hence,
some, make the impossibile Legis to be taken Substantivè, for impossibilitas implendae Legis; which impossibility of fulfilling the Law proceeded from hence,
therefore God sent his Son. The Ancient Versions bring it in with a Since or Because; Since there was an utter impossibility or inability in the Law to justifie or recover lost man, therefore God pitch'd upon another way, (viz.) the Incarnation, Obedience, Satisfaction of his own Son. I thought it not amiss, to put down these several Explications and Readings of the Words,
Therefore God sent his Son. The Ancient Versions bring it in with a Since or Because; Since there was an utter impossibility or inability in the Law to justify or recover lost man, Therefore God pitched upon Another Way, (viz.) the Incarnation, obedience, Satisfaction of his own Son. I Thought it not amiss, to put down these several Explications and Readings of the Words,
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for the satisfaction of more inquisitive persons concerning the Expression it self, and the Coherence of the Matter: but as to the plain Sense, that our Translators (as I said before) give us very well;
for the satisfaction of more inquisitive Persons Concerning the Expression it self, and the Coherence of the Matter: but as to the plain Sense, that our Translators (as I said before) give us very well;
For what the Law could not do, (or because of the Laws inability to do ), in that it was weak through the flesh, therefore God sent his Son, &c. I pass from the Letter of the Words to the Matter contain'd in them;
For what the Law could not do, (or Because of the Laws inability to do), in that it was weak through the Flesh, Therefore God sent his Son, etc. I pass from the letter of the Words to the Matter contained in them;
For the better understanding of which Propositions, it will be necessary to resolve these Four Questions: 1. Of what Law doth the Apostle here speak? 2. What was the [ NONLATINALPHABET ], that which the Law could not do? 3. How is the Law said to be weak? 4. What is meant by the [ Flesh ] from which the Laws weakness proceeds?
For the better understanding of which Propositions, it will be necessary to resolve these Four Questions: 1. Of what Law does the Apostle Here speak? 2. What was the [ ], that which the Law could not do? 3. How is the Law said to be weak? 4. What is meant by the [ Flesh ] from which the Laws weakness proceeds?
I answer, Of Gods own Law, and that too in its strict and proper acceptation. For the Word [ Law ] is taken sometimes in an improper, allusive, Metaphorical notion;
I answer, Of God's own Law, and that too in its strict and proper acceptation. For the Word [ Law ] is taken sometime in an improper, allusive, Metaphorical notion;
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as in the Verse foregoing, where you read of the Law of the Spirit and of the Law of Sin, (which is nothing but the power and commanding efficacy of the Spirit and of Sin ).
as in the Verse foregoing, where you read of the Law of the Spirit and of the Law of since, (which is nothing but the power and commanding efficacy of the Spirit and of since).
But here in this Verse 'tis to be taken in the strict and proper notion of a Law; (viz.) as it notes that declaration or revelation which God (the great Law-giver) hath made of his Will, therein binding and obliging the reasonable creature to duty.
But Here in this Verse it's to be taken in the strict and proper notion of a Law; (viz.) as it notes that declaration or Revelation which God (the great Lawgiver) hath made of his Will, therein binding and obliging the reasonable creature to duty.
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I know Some understand the Law here of that Law of the Mind spoken of Chap. 7.23; which lies in strong propensions, efficacious and commanding impulsions to what is holy and good, springing from the Sanctifi'd nature in regenerate persons:
I know some understand the Law Here of that Law of the Mind spoken of Chap. 7.23; which lies in strong propensions, efficacious and commanding impulsions to what is holy and good, springing from the Sanctified nature in regenerate Persons:
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where he is treating not of the Law which is in some persons, but of the Law which is imposed upon all; of that Law the righteousness of which was to be fulfilled (as it follows Vers. 4.):
where he is treating not of the Law which is in Some Persons, but of the Law which is imposed upon all; of that Law the righteousness of which was to be fulfilled (as it follows Vers. 4.):
That 'tis either that Primitive Law which God impos'd upon Adam (and in him upon all mankind ), upon the keeping of which he promised Life, upon the breaking of which he threatned death, (it being the Summary of the Covenant of Works ):
That it's either that Primitive Law which God imposed upon Adam (and in him upon all mankind), upon the keeping of which he promised Life, upon the breaking of which he threatened death, (it being the Summary of the Covenant of Works):
Or else, 'tis that Law which God gave the people of Israel from Mount Sinai, namely the Decalogue or Moral Law. Which Law was but a new draught of the Law first made with Adam; for that being by his Fall much defac'd, nay almost quite obliterated (as it was written in his heart ), it pleas'd the Lord to copy it out again and to write it afresh (in Tables of Stone ) in fair and legible Characters. And this too was a Scheme or Transcript and Summary of the Covenant of Works, first made with Adam, (though it was not given to the people of Israel purely and absolutely as the Covenant of Works, for in reference to its end and design there was much in it of the Covenant of Grace ).
Or Else, it's that Law which God gave the people of Israel from Mount Sinai, namely the Decalogue or Moral Law. Which Law was but a new draught of the Law First made with Adam; for that being by his Fallen much defaced, nay almost quite obliterated (as it was written in his heart), it pleased the Lord to copy it out again and to write it afresh (in Tables of Stone) in fair and legible Characters. And this too was a Scheme or Transcript and Summary of the Covenant of Works, First made with Adam, (though it was not given to the people of Israel purely and absolutely as the Covenant of Works, for in Referente to its end and Design there was much in it of the Covenant of Grace).
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For Matter and Substance they were both but one and the same Law; the Terms and Conditions of both were the same, Do and Live: but there were certain appendixes of Grace to the Moral Law, which were not in that made with Adam in the state of innocency (as is fully made out by several Writers upon the Covenant);
For Matter and Substance they were both but one and the same Law; the Terms and Conditions of both were the same, Do and Live: but there were certain appendixes of Grace to the Moral Law, which were not in that made with Adam in the state of innocency (as is Fully made out by several Writers upon the Covenant);
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so that it was a mixt thing, there being something in it of the Covenant of Works, and something also of the Covenant of Grace. Now the Law considered as first given to Adam, and then as renewed to the people of Israel, so far as in both it was the Covenant of Works, is the Law here spoken of;
so that it was a mixed thing, there being something in it of the Covenant of Works, and something also of the Covenant of Grace. Now the Law considered as First given to Adam, and then as renewed to the people of Israel, so Far as in both it was the Covenant of Works, is the Law Here spoken of;
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but this one is enough, he speaks of that Law the righteousness of which was to be fulfilled in Believers, (For Law in the 3 verse must be expounded by Law in the 4 verse );
but this one is enough, he speaks of that Law the righteousness of which was to be fulfilled in Believers, (For Law in the 3 verse must be expounded by Law in the 4 verse);
now 'tis the righteousness of the Moral Law which is fulfilled in us; Ergo. 'Tis very true, Paul insisting upon the Laws weakness doth sometimes direct his discourse to the Ceremonial, and sometimes to the Moral Law; and it would be of great use to us to understand his Epistles, if we could exactly hit upon the true notion of that Law of which he occasionally speaks:
now it's the righteousness of the Moral Law which is fulfilled in us; Ergo. It's very true, Paul insisting upon the Laws weakness does sometime Direct his discourse to the Ceremonial, and sometime to the Moral Law; and it would be of great use to us to understand his Epistles, if we could exactly hit upon the true notion of that Law of which he occasionally speaks:
but undoubtedly here 'twas the Moral Law (as the Covenant of Works ), of which he affirmeth that it could not do &c. Let this suffice for answer to the First Question.
but undoubtedly Here 'twas the Moral Law (as the Covenant of Works), of which he Affirmeth that it could not do etc. Let this suffice for answer to the First Question.
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You read ( vers. 1.) of exemption from condemnation, now this the Law could not do: the Law (in separation from Christ and especially in opposition to Christ) can condemn millions, but it cannot save one person from condemnation; (thus Some do open it).
You read (vers. 1.) of exemption from condemnation, now this the Law could not do: the Law (in separation from christ and especially in opposition to christ) can condemn millions, but it cannot save one person from condemnation; (thus some do open it).
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The Text speaks of the condemning of sin: this the Law could not do, it can condemn the Sinner but it cannot (in a way of expiation ) condemn sin it self; (So De Dieu paraphraseth upon it). Musculus puts many things together;
The Text speaks of the condemning of since: this the Law could not do, it can condemn the Sinner but it cannot (in a Way of expiation) condemn since it self; (So De Dieu Paraphraseth upon it). Musculus puts many things together;
What is it (saith he) that was impossible to the Law? he answers, to abolish sin, to make righteous, to free from the Law of Sin and Death, to give that the righteousness which it taught and exacted, should be fulfilled in us.
What is it (Says he) that was impossible to the Law? he answers, to Abolah since, to make righteous, to free from the Law of since and Death, to give that the righteousness which it taught and exacted, should be fulfilled in us.
but further, there's the reconciling of God and the Sinner, the atoning and propitiating of an incensed God, the satisfying of infinite justice, the paying of vast debts contracted, the justifying of the guilty, the giving of a right and title to Heaven, (with many other such-like great things).
but further, there's the reconciling of God and the Sinner, the atoning and propitiating of an incensed God, the satisfying of infinite Justice, the paying of vast debts contracted, the justifying of the guilty, the giving of a right and title to Heaven, (with many other suchlike great things).
Now the Law was under an impossibility of doing or effecting any of these; insomuch that God must send his Son, or no justification, no reconciliation, no atonement, no satisfaction, no paiment, no pardon, no righteousness, no salvation: (which will be by and by particularly made out, in the two most eminent branches of the Laws impotency. )
Now the Law was under an impossibility of doing or effecting any of these; insomuch that God must send his Son, or no justification, no reconciliation, no atonement, no satisfaction, no payment, no pardon, no righteousness, no salvation: (which will be by and by particularly made out, in the two most eminent branches of the Laws impotency.)
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I must mind you, that I am in all this speaking of the Moral Law: The inability of the Ceremonial Law (abstracted from Christ, who was the pith and marrow, and who put energy and efficacy into all the types, rites, shadows of that Law), I say, its inability to do any thing (further than to point or direct and lead to Christ), is easily granted.
I must mind you, that I am in all this speaking of the Moral Law: The inability of the Ceremonial Law (abstracted from christ, who was the pith and marrow, and who put energy and efficacy into all the types, Rites, shadows of that Law), I say, its inability to do any thing (further than to point or Direct and led to christ), is Easily granted.
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'Tis the very thing which the Apostle largely insists upon the proof of, in his excellent Epistle to the Hebrews: Chap. 7.18, 19. For there is verily a disannulling of the Commandment going before,
It's the very thing which the Apostle largely insists upon the proof of, in his excellent Epistle to the Hebrews: Chap. 7.18, 19. For there is verily a Disannulling of the Commandment going before,
Which was a figure for the time then present, in which were offered both gifts and sacrifices, that [ could not ] make him that did the service perfect, as pertaining to the conscience. So Heb. 10.1. For the Law having a shadow of good things to come, and not the very image of the things, [ can never ] with those Sacrifices which they offered year by year continualy, make the commers thereunto perfect:
Which was a figure for the time then present, in which were offered both Gifts and Sacrifices, that [ could not ] make him that did the service perfect, as pertaining to the conscience. So Hebrew 10.1. For the Law having a shadow of good things to come, and not the very image of the things, [ can never ] with those Sacrifices which they offered year by year continually, make the comers thereunto perfect:
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And that Law had its NONLATINALPHABET also, for the Apostle adds ( vers. 4.), it is not possible [ NONLATINALPHABET ] that the blood of Bulls and Goats should take away sins:
And that Law had its also, for the Apostle adds (vers. 4.), it is not possible [ ] that the blood of Bulls and Goats should take away Sins:
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even this was and is as weak as the former. This very Law which is so much for doing, which requires and commands the creature to be so much in doing, it self can do little or nothing. The lost Sinner hath great things to be done by him and for him;
even this was and is as weak as the former. This very Law which is so much for doing, which requires and commands the creature to be so much in doing, it self can do little or nothing. The lost Sinner hath great things to be done by him and for him;
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The word is NONLATINALPHABET, which is used to set forth any debility or weakness whether it be natural or praeternatural, (as being occasioned by some bodily disease or distemper, (in which Sense 'tis often used in the New Testament ).
The word is, which is used to Set forth any debility or weakness whither it be natural or preternatural, (as being occasioned by Some bodily disease or distemper, (in which Sense it's often used in the New Testament).
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And speaking of the ordinances, rites, injunctions of the Ceremonial Law, he calls them [ NONLATINALPHABET ] weak and beggarly elements, Gal. 4.9. Here in the Text an higher Law was in his eye, and yet he attributes weakness to it also:
And speaking of the ordinances, Rites, injunctions of the Ceremonial Law, he calls them [ ] weak and beggarly elements, Gal. 4.9. Here in the Text an higher Law was in his eye, and yet he attributes weakness to it also:
And let me add, that this weakness of the Law is not gradual or partial but total: 'tis not the having of a lesser strength but 'tis the negation of all strength; 'tis so weak, that it hath no power at all to accomplish what is here intended.
And let me add, that this weakness of the Law is not gradual or partial but total: it's not the having of a lesser strength but it's the negation of all strength; it's so weak, that it hath no power At all to accomplish what is Here intended.
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A man that is weak may do something, though he cannot do it vigorously, exactly, and throughly: but now (as to Justification and Salvation ) the Law (considered in its self) is so weak, that it can do nothing; it cannot have the least influence into these effects (further than as God is pleased to make use of it in a preparatory or directive manner).
A man that is weak may do something, though he cannot do it vigorously, exactly, and thoroughly: but now (as to Justification and Salvation) the Law (considered in its self) is so weak, that it can do nothing; it cannot have the least influence into these effects (further than as God is pleased to make use of it in a preparatory or directive manner).
Its weakness as to the great things of the Gospel, is like the weakness of the body when 'tis dead; 1 Cor. 15.43. It is sown in weakness [ NONLATINALPHABET, 'tis the same word with that in the Text concerning the Law ], it is raised in power:
Its weakness as to the great things of the Gospel, is like the weakness of the body when it's dead; 1 Cor. 15.43. It is sown in weakness [, it's the same word with that in the Text Concerning the Law ], it is raised in power:
but when 'tis dead it lies under a total weakness: Such is the weakness or impotency of the Law, in reference to the taking away of guilt and the making of a person righteous before God.
but when it's dead it lies under a total weakness: Such is the weakness or impotency of the Law, in Referente to the taking away of guilt and the making of a person righteous before God.
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As 'tis us'd in the first place, it carries in it a very different sense from what it doth in the two following places; (and tis not unusual in holy Writ,
As it's used in the First place, it carries in it a very different sense from what it does in the two following places; (and this not unusual in holy Writ,
for one and the same Word in one and the same Verse to be taken in different senses; as you may see Matth. 26.29. Matth. 8.22.) When 'tis said the Law was weak through the Flesh, here Flesh is taken Morally for the corrupt nature in man:
for one and the same Word in one and the same Verse to be taken in different Senses; as you may see Matthew 26.29. Matthew 8.22.) When it's said the Law was weak through the Flesh, Here Flesh is taken Morally for the corrupt nature in man:
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but when 'tis said, God sent his Son in the likeness of sinful Flesh (and so on), there Flesh is taken Physically for the humane nature of Christ. But to come to the business in hand!
but when it's said, God sent his Son in the likeness of sinful Flesh (and so on), there Flesh is taken Physically for the humane nature of christ. But to come to the business in hand!
Now 'tis true (as hath been already observed), that that Law may be stiled Flesh because it lay very much in fleshly things; 'tis called the Law of a carnal commandment, Heb. 7.16; it stood only in meats, and drinks, and divers washings, and carnal ordinances, imposed till the time of reformation, Heb. 9.10.
Now it's true (as hath been already observed), that that Law may be styled Flesh Because it lay very much in fleshly things; it's called the Law of a carnal Commandment, Hebrew 7.16; it stood only in Meats, and drinks, and diverse washings, and carnal ordinances, imposed till the time of Reformation, Hebrew 9.10.
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And 'tis also most true, that they who looked no further than the fleshly part the letter of that Law, who did haerere in cortice and only rodere literarum ossa (as the Jews did);
And it's also most true, that they who looked no further than the fleshly part the Letter of that Law, who did haerere in cortice and only rodere Literarum ossa (as the jews did);
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they being in that state by means thereof to them the Law was weak: But (as to this explication) our learned Annotator well observes, that Flesh here is not so properly the State of men under the Law, as that which is the means by which occasionally the Law became weak and unable to restrain men, (viz.) the carnal or fleshly appetite which is so contrary to the proposals of the Law;
they being in that state by means thereof to them the Law was weak: But (as to this explication) our learned Annotator well observes, that Flesh Here is not so properly the State of men under the Law, as that which is the means by which occasionally the Law became weak and unable to restrain men, (viz.) the carnal or fleshly appetite which is so contrary to the proposals of the Law;
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For the [ NONLATINALPHABET ] is Causal; therefore 'tis usually rendred here by quia, quoniam, quandoquidem, eò quod &c. And so it is in other places, as Heb. 2.18. For [ in that ] he himself hath suffered [ NONLATINALPHABET, because he hath suffered ], being tempted he is able to succor them that are tempted:
For the [ ] is Causal; Therefore it's usually rendered Here by quia, quoniam, quandoquidem, eò quod etc. And so it is in other places, as Hebrew 2.18. For [ in that ] he himself hath suffered [, Because he hath suffered ], being tempted he is able to succour them that Are tempted:
'tis as much as the NONLATINALPHABET Rom. 5.12. Sometimes indeed 'tis only expressive of such a time or state or condition; as Mar. 2.19. Can the children of the Bride-chamber fast while the Bridegroom is with them? (NONLATINALPHABET):
it's as much as the Rom. 5.12. Sometime indeed it's only expressive of such a time or state or condition; as Mar. 2.19. Can the children of the Bridechamber fast while the Bridegroom is with them? ():
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Let it then be observed, that the weakness. of the Law is not properly inherent or from the Law it self, only 'tis adventitious, accidental, and from the state and condition of the Subject with whom it hath to do.
Let it then be observed, that the weakness. of the Law is not properly inherent or from the Law it self, only it's adventitious, accidental, and from the state and condition of the Subject with whom it hath to do.
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'Tis the wickedness. of mans Nature which is the sole cause of the Law's weakness. If Man was the same now that at first he was, the Law would be the same too now that at first it was;
It's the wickedness. of men Nature which is the sole cause of the Law's weakness. If Man was the same now that At First he was, the Law would be the same too now that At First it was;
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but only because it meets with a Subject in which there is Flesh, a depraved nature; and so it cannot do that which before it did when the Nature was holy and good.
but only Because it meets with a Subject in which there is Flesh, a depraved nature; and so it cannot do that which before it did when the Nature was holy and good.
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but then he tells you what was the ground of that weakness, namely our Fesh. The Law is only weak to us because we are weak to it: the strongest Sword in a weak hand can do but little execution;
but then he tells you what was the ground of that weakness, namely our Fesh. The Law is only weak to us Because we Are weak to it: the Strongest Sword in a weak hand can do but little execution;
(viz.) as the Law gives it a killing and condemning power, and as (through man's corruption) it makes Sin to be more active, impetuous and boystrous; thus Sin is strengthned by the Law: But then the weakness of the Law is Sin, for because of that it cannot now do what formerly it could.
(viz.) as the Law gives it a killing and condemning power, and as (through Man's corruption) it makes since to be more active, impetuous and boisterous; thus since is strengthened by the Law: But then the weakness of the Law is since, for Because of that it cannot now do what formerly it could.
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yet it having now to do with fallen man, with Sinners that have Flesh (a corrupt nature) in them, it is become weak and altogether unable to justifie and save.
yet it having now to do with fallen man, with Sinners that have Flesh (a corrupt nature) in them, it is become weak and altogether unable to justify and save.
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I must not enter upon any large prosecution of this Point; yet let me speak something to it, both to fill up what I have hitherto but just touch'd upon,
I must not enter upon any large prosecution of this Point; yet let me speak something to it, both to fill up what I have hitherto but just touched upon,
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2. The Grounds or Demonstrations of the Laws weakness. For the First the Special Matter of the Laws weakness, that will be cleared up 1. With respect to Justification.
2. The Grounds or Demonstrations of the Laws weakness. For the First the Special Matter of the Laws weakness, that will be cleared up 1. With respect to Justification.
what was the thing particularly which the Law could not do? what did its weakness especially refer to? Answ. The Scripture mainly fixes it upon these Two things, it could not justifie, it could not eternally save. There are indeed many other things (some of which have been already hinted) which the Law could not do;
what was the thing particularly which the Law could not do? what did its weakness especially refer to? Answer The Scripture mainly fixes it upon these Two things, it could not justify, it could not eternally save. There Are indeed many other things (Some of which have been already hinted) which the Law could not do;
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but the doing of this by the Law was a thing altogether impossible: that could not make the Creature to cease to be guilty or to become righteous. The proving of this truth was elsewhere his main business:
but the doing of this by the Law was a thing altogether impossible: that could not make the Creature to cease to be guilty or to become righteous. The proving of this truth was elsewhere his main business:
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So also in his Sermon at Antioch, Acts 13.39. By him all that believe are justified from all things, from which ye could not be justified by the Law of Moses.
So also in his Sermon At Antioch, Acts 13.39. By him all that believe Are justified from all things, from which you could not be justified by the Law of Moses.
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There is indeed the righteousness of the Law, and (upon that) righteousness by the Law; but that now is altogether unattainable further than as 'tis brought about and accomplished in the hands of Christ; the Law in Christs hands can do great things,
There is indeed the righteousness of the Law, and (upon that) righteousness by the Law; but that now is altogether unattainable further than as it's brought about and accomplished in the hands of christ; the Law in Christ hands can do great things,
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So also the Law is weak in reference to Eternal life. It could not do (i. e.) it could not save; it never yet (as separated from Christ) carried one Sinner to Heaven:
So also the Law is weak in Referente to Eternal life. It could not do (i. e.) it could not save; it never yet (as separated from christ) carried one Sinner to Heaven:
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'tis above the ability of the Law to save one. Soul. Consider it as the Covenant of works so its language is Do and Live, Rom. 10.5. For Moses describeth the righteousness of the Law, that the man which doth these things shall live by them:
it's above the ability of the Law to save one. Soul. Consider it as the Covenant of works so its language is Do and Live, Rom. 10.5. For Moses Describeth the righteousness of the Law, that the man which does these things shall live by them:
You know, Moses brought Israel to the borders of the Holy Land but Joshua must lead them into it: so the Law (as God uses it in subserviency to the Gospel ), may do something toward the saving of a poor creature;
You know, Moses brought Israel to the borders of the Holy Land but joshua must led them into it: so the Law (as God uses it in subserviency to the Gospel), may do something towards the Saving of a poor creature;
but 'tis the alone Merit and Obedience of the Lord Jesus (applyed by Faith), which must put the Sinner into the possession of the Heavenly Rest. That which now saves, is Christ not Moses, the Gospel not the Law, believing not doing, (I mean only in the old Covenant sense ).
but it's the alone Merit and obedience of the Lord jesus (applied by Faith), which must put the Sinner into the possession of the Heavenly Rest. That which now saves, is christ not Moses, the Gospel not the Law, believing not doing, (I mean only in the old Covenant sense).
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and 'tis as high in these terms now as ever it was, for though man hath lost his power, the Law hath not lost its rigor; it doth not sink or fall in its demands because of mans inability to answer them.
and it's as high in these terms now as ever it was, for though man hath lost his power, the Law hath not lost its rigor; it does not sink or fallen in its demands Because of men inability to answer them.
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but 'twill have full payment of the whole debt. Now this in statu lapso (as I shall shew when I come to the 4th verse ) is impossible: None (but such an one as Christ) could thus answer the Laws demands.
but it'll have full payment of the Whole debt. Now this in Statu lapso (as I shall show when I come to the 4th verse) is impossible: None (but such an one as christ) could thus answer the Laws demands.
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The Gospel accepts of Sincerity but the Law will ' bate nothing of perfection; if there be but the least failure, all is spoiled. Gal. 3.10. For as many as are of the works of the Law, are under the curse:
The Gospel accepts of Sincerity but the Law will ' bore nothing of perfection; if there be but the least failure, all is spoiled. Gal. 3.10. For as many as Are of the works of the Law, Are under the curse:
for it is written, Cursed is every one that continueth not [ in all things ] which are written in the book of the Law to do them. Jam. 2. 1•. For who, soever shall keep the whole Law, and yet offend [ in one point ] he is guilty of all.
for it is written, Cursed is every one that Continueth not [ in all things ] which Are written in the book of the Law to do them. Jam. 2. 1•. For who, soever shall keep the Whole Law, and yet offend [ in one point ] he is guilty of all.
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— And is it thus? are these the terms and demands of the Law? what then can it do? (or rather what can we do )? it must needs be weak to us Because (in these rigors ) we are so weak to it; it cannot do much for us because we can do but little to it; it cannot do what we desire because we cannot do what it demands. O how exceeding short do the best come of the high measures of the Law!
— And is it thus? Are these the terms and demands of the Law? what then can it do? (or rather what can we do)? it must needs be weak to us Because (in these rigors) we Are so weak to it; it cannot do much for us Because we can do but little to it; it cannot do what we desire Because we cannot do what it demands. Oh how exceeding short do the best come of the high measures of the Law!
2. The Law doth not give what the Creature needs: it asks above his strength and gives below his want. He must have Grace, Sanctification, Holiness, &c. but will the Law help him to these? no! 'tis high in the commanding of them but that's all, it doth not work them in the soul;
2. The Law does not give what the Creature needs: it asks above his strength and gives below his want. He must have Grace, Sanctification, Holiness, etc. but will the Law help him to these? no! it's high in the commanding of them but that's all, it does not work them in the soul;
it asks very high but gives very low. 'Tis holy it self but it cannot make others holy; it can discover sin but it cannot mortifie sin (as the glass discovers the spots and blemishes in the face;
it asks very high but gives very low. It's holy it self but it cannot make Others holy; it can discover since but it cannot mortify since (as the glass discovers the spots and blemishes in the face;
The Law is a killing thing, but 'tis of the Sinner not of the Sin: it hath by accident, by reason of the Flesh here spoken of a quite other effect; for it doth rather enliven, increase, and irritate sin, (as Water meeting with opposition grows the more fierce and violent; and the Disease the more 'tis check'd by the medicine the more it rages ).
The Law is a killing thing, but it's of the Sinner not of the since: it hath by accident, by reason of the Flesh Here spoken of a quite other Effect; for it does rather enliven, increase, and irritate since, (as Water meeting with opposition grows the more fierce and violent; and the Disease the more it's checked by the medicine the more it rages).
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It neither pardons what it forbids, for doth it inable to do what it injoyns; and much of the NONLATINALPHABET impotency of the Law lies in these two things. Take a particular instance, great is the Sinners need of Faith; for without this, no justification, no peace with God, no heaven; 'tis the Gospel-condition on which all depends.
It neither Pardons what it forbids, for does it inable to do what it enjoins; and much of the impotency of the Law lies in these two things. Take a particular instance, great is the Sinners need of Faith; for without this, no justification, no peace with God, no heaven; it's the Gospel condition on which all depends.
If Faith come under the Law, 'tis only that Faith which is a General Faith, or as 'tis a part of Obedience, not as the Condition of Gospel-grace. The Law therefore not helping as to these things (so indispensably necessary for Grace here and hereafter), what can it do for the lost Sinner? 3dly. The Law could not do, because it could not heal that breach which Sin had made betwixt God and the Sinner.
If Faith come under the Law, it's only that Faith which is a General Faith, or as it's a part of obedience, not as the Condition of Gospel-grace. The Law Therefore not helping as to these things (so indispensably necessary for Grace Here and hereafter), what can it do for the lost Sinner? 3dly. The Law could not do, Because it could not heal that breach which since had made betwixt God and the Sinner.
cs n1 vvb p-acp dt n1, pn31|vbz j cst n1 r-crq vbz dt j n1, cc c-acp pn31|vbz dt n1 pp-f n1, xx p-acp dt n1 pp-f n1. dt n1 av xx vvg a-acp p-acp d n2 (av av-j j p-acp vvb av cc av), q-crq vmb pn31 vdi p-acp dt j-vvn n1? av. dt n1 vmd xx vdi, c-acp pn31 vmd xx vvi d n1 r-crq n1 vhd vvn p-acp np1 cc dt n1.
It still looks forwards, and is alwayes calling for perfect Obedience; but what if Sin hath been committed for the time past? O there the Law is weak!
It still looks forward, and is always calling for perfect obedience; but what if since hath been committed for the time past? Oh there the Law is weak!
pn31 av vvz av-j, cc vbz av vvg p-acp j n1; p-acp r-crq cs n1 vhz vbn vvn p-acp dt n1 j? uh pn31|vbz dt n1 vbz j!
It can make no reparation for what is past; as to that, all it sayes to the guilty person is (as they to Judas ) what is that to me? see thou to that. Suppose the Sinner could for the future come up to a full conformity to the Law and in every thing answer its highest commands, Suppose him now to arrive at such a pitch of perfection that he should do nothing which this Law forbids,
It can make no reparation for what is past; as to that, all it Says to the guilty person is (as they to Judas) what is that to me? see thou to that. Suppose the Sinner could for the future come up to a full conformity to the Law and in every thing answer its highest commands, Suppose him now to arrive At such a pitch of perfection that he should do nothing which this Law forbids,
pn31 vmb vvi dx n1 p-acp r-crq vbz j; p-acp p-acp d, d pn31 vvz p-acp dt j n1 vbz (c-acp pns32 p-acp np1) q-crq vbz d p-acp pno11? vvb pns21 p-acp d. vvb dt n1 vmd p-acp dt j-jn vvb a-acp p-acp dt j n1 p-acp dt n1 cc p-acp d n1 vvi po31 js n2, vvb pno31 av pc-acp vvi p-acp d dt n1 pp-f n1 cst pns31 vmd vdi pix q-crq d n1 vvz,
yet (supposing the Fall from God and the Guilt thereby contracted, or any one sin committed), the Law would be weak and the creature could not thereby be justified; the reason is,
yet (supposing the Fallen from God and the Gilded thereby contracted, or any one since committed), the Law would be weak and the creature could not thereby be justified; the reason is,
av (vvg dt vvb p-acp np1 cc dt j-vvn av vvn, cc d crd n1 vvn), dt n1 vmd vbi j cc dt n1 vmd xx av vbb vvn; dt n1 vbz,
This perfect Obedience (present and future) might do the work was it not for what is past; but guilt hath been contracted, God hath been offended, his first Covenant violated;
This perfect obedience (present and future) might do the work was it not for what is past; but guilt hath been contracted, God hath been offended, his First Covenant violated;
d j n1 (j cc j-jn) vmd vdi dt n1 vbds pn31 xx p-acp r-crq vbz j; p-acp n1 vhz vbn vvn, np1 vhz vbn vvn, po31 ord n1 vvn;
for all that he can arrive at is but perfect obedience and that is his duty; he's under an obligation to it and therefore by it he can make no satisfaction for what is past: this is but the paying of the present debt which can quit nothing of the former score. This is very well if we look forward but what becomes of us when we look backward? So that the Apostle did very deservedly thus speak of the Law, what the Law could not do, &c. So much for the opening of the matter held forth in these Words;
for all that he can arrive At is but perfect Obedience and that is his duty; he's under an obligation to it and Therefore by it he can make no satisfaction for what is past: this is but the paying of the present debt which can quit nothing of the former score. This is very well if we look forward but what becomes of us when we look backward? So that the Apostle did very deservedly thus speak of the Law, what the Law could not do, etc. So much for the opening of the matter held forth in these Words;
p-acp d cst pns31 vmb vvi p-acp vbz p-acp j n1 cc d vbz po31 n1; pns31|vbz p-acp dt n1 p-acp pn31 cc av p-acp pn31 pns31 vmb vvi dx n1 p-acp r-crq vbz j: d vbz p-acp dt vvg pp-f dt j n1 r-crq vmb vvi pix pp-f dt j n1. d vbz av av cs pns12 vvb av-j cc-acp q-crq vvz pp-f pno12 c-crq pns12 vvb av-j? av cst dt n1 vdd av av-vvn av vvi pp-f dt n1, r-crq dt n1 vmd xx vdi, av av av-d c-acp dt vvg pp-f dt n1 vvd av p-acp d n2;
Well! suppose we do, what of this? O this should bitterly be bewailed by us because by reason of this the Law is weak; that it cannot do that for us which otherwise it could and would have done.
Well! suppose we do, what of this? O this should bitterly be bewailed by us Because by reason of this the Law is weak; that it cannot do that for us which otherwise it could and would have done.
uh vvb pns12 vdb, q-crq pp-f d? sy d vmd av-j vbi vvn p-acp pno12 p-acp p-acp n1 pp-f d dt n1 vbz j; cst pn31 vmbx vdi cst p-acp pno12 r-crq av pn31 vmd cc vmd vhi vdn.
As we were created at the first before our Nature was corrupted, we were strong to the Law and the Law strong to us; we could fulfil its highest demands and it could fulfil our highest desires; we were able to keep it and it was able to save us; its perfect righteousness was not above us and we had been righteous in that righteousness. But now 'tis far otherwise;
As we were created At the First before our Nature was corrupted, we were strong to the Law and the Law strong to us; we could fulfil its highest demands and it could fulfil our highest Desires; we were able to keep it and it was able to save us; its perfect righteousness was not above us and we had been righteous in that righteousness. But now it's Far otherwise;
c-acp pns12 vbdr vvn p-acp dt ord p-acp po12 n1 vbds vvn, pns12 vbdr j p-acp dt n1 cc dt n1 j p-acp pno12; pns12 vmd vvi po31 av-js n2 cc pn31 vmd vvi po12 av-js n2; pns12 vbdr j pc-acp vvi pn31 cc pn31 vbds j pc-acp vvi pno12; po31 j n1 vbds xx p-acp pno12 cc pns12 vhd vbn j p-acp cst n1. p-acp av pn31|vbz av-j av;
The Gospel it self (the new and remedial Law ) though it be the power of God, yet it would be altogether ineffectual to our justification and salvation,
The Gospel it self (the new and remedial Law) though it be the power of God, yet it would be altogether ineffectual to our justification and salvation,
dt n1 pn31 n1 (dt j cc j n1) cs pn31 vbb dt n1 pp-f np1, av pn31 vmd vbi av j p-acp po12 n1 cc n1,
yet we should be never the better for it, this too could not do, if God (in spight of all opposition from our cursed Natures) did not over-powre us to believe, to close with Christ, to accept of restoring Grace in the way of the Gospel.
yet we should be never the better for it, this too could not do, if God (in spite of all opposition from our cursed Nature's) did not over-powre us to believe, to close with christ, to accept of restoring Grace in the Way of the Gospel.
av pns12 vmd vbi av-x dt jc p-acp pn31, d av vmd xx vdi, cs np1 (p-acp n1 pp-f d n1 p-acp po12 j-vvn n2) vdd xx n1 pno12 pc-acp vvi, pc-acp vvi p-acp np1, pc-acp vvi pp-f vvg n1 p-acp dt n1 pp-f dt n1.
And is it so? I might then from hence infer, that certainly in the fal'n Creature the power of Nature is very low, nay, that (with respect to the keeping and fulfilling of the Law ) 'tis quite lost. Pelagius of old (with whom Some in latter ages do almost concur, only they put a better varnish upon their Opinions) held, that though Nature by the Fall is somewhat weakened and impair'd in its strength,
And is it so? I might then from hence infer, that Certainly in the fallen Creature the power of Nature is very low, nay, that (with respect to the keeping and fulfilling of the Law) it's quite lost. Pelagius of old (with whom some in latter ages do almost concur, only they put a better varnish upon their Opinions) held, that though Nature by the Fallen is somewhat weakened and impaired in its strength,
cc vbz pn31 av? pns11 vmd av p-acp av vvi, cst av-j p-acp dt vvn n1 dt n1 pp-f n1 vbz j j, uh, cst (p-acp n1 p-acp dt n-vvg cc vvg pp-f dt n1) pn31|vbz av vvn. np1 pp-f j (p-acp ro-crq d p-acp d n2 vdb av vvb, av-j pns32 vvd dt jc n1 p-acp po32 n2) vvd, cst cs n1 p-acp dt n1 vbz av vvn cc vvn p-acp po31 n1,
is the Law weak and yet is the Sinner strong? is that under an impossibility and yet is (this and that) possible to the creature? The Flesh is but extraneous to the Law and yet by reason of that it cannot do; but 'tis inherent in the Sinner and yet he can do, what more absurd!
is the Law weak and yet is the Sinner strong? is that under an impossibility and yet is (this and that) possible to the creature? The Flesh is but extraneous to the Law and yet by reason of that it cannot do; but it's inherent in the Sinner and yet he can do, what more absurd!
vbz dt n1 j cc av vbz dt n1 j? vbz cst p-acp dt n1 cc av vbz (d cc d) j p-acp dt n1? dt n1 vbz p-acp j p-acp dt n1 cc av p-acp n1 pp-f d pn31 vmbx vdi; p-acp pn31|vbz j p-acp dt n1 cc av pns31 vmb vdi, q-crq av-dc j!
Especially it being considered, that the Laws weakness is not attributed to it in respect of it self, but only in respect of us; so that if we now could perfectly obey, perform, keep the Law, its NONLATINALPHABET would then cease;
Especially it being considered, that the Laws weakness is not attributed to it in respect of it self, but only in respect of us; so that if we now could perfectly obey, perform, keep the Law, its would then cease;
av-j pn31 vbg vvn, cst dt n2 n1 vbz xx vvn p-acp pn31 p-acp n1 pp-f pn31 n1, p-acp j p-acp n1 pp-f pno12; av cst cs pns12 av vmd av-j vvi, vvb, vvb dt n1, po31 vmd av vvi;
Secondly, 'Tis necessary that I should vindicate the honour of the Law, and obviate those mistakes and bad inferences which some possibly may run upon from what hath been spoken. Three things therefore let me say to you: 1: Notwithstanding this weakness of the Law, yet keep up high thoughts of it and give it that honour and reverence which is due to it.
Secondly, It's necessary that I should vindicate the honour of the Law, and obviate those mistakes and bad inferences which Some possibly may run upon from what hath been spoken. Three things Therefore let me say to you: 1: Notwithstanding this weakness of the Law, yet keep up high thoughts of it and give it that honour and Reverence which is due to it.
ord, pn31|vbz j cst pns11 vmd vvi dt n1 pp-f dt n1, cc vvi d n2 cc j n2 r-crq d av-j vmb vvi p-acp p-acp r-crq vhz vbn vvn. crd n2 av vvb pno11 vvi p-acp pn22: crd: a-acp d n1 pp-f dt n1, av vvb a-acp j n2 pp-f pn31 cc vvb pn31 d n1 cc n1 r-crq vbz j-jn p-acp pn31.
as also what an excellent Law it is in it self: 'tis a perfect draught or model and delineation of Original righteousness, 'tis the measure, standard, test of that purity and perfection which man would have had in the state of innocency;
as also what an excellent Law it is in it self: it's a perfect draught or model and delineation of Original righteousness, it's the measure, standard, test of that purity and perfection which man would have had in the state of innocency;
c-acp av q-crq dt j n1 pn31 vbz p-acp pn31 n1: pn31|vbz dt j n1 cc n1 cc n1 pp-f j-jn n1, pn31|vbz dt vvb, n1, n1 pp-f d n1 cc n1 r-crq n1 vmd vhi vhn p-acp dt n1 pp-f n1;
Two things will sufficiently vindicate it as to any such reflections: 1. The Apostle only says of it that 'twas weak: he chargeth nothing upon it but only weakness. He doth not say that 'twas any way impure or unholy or unrighteous, (he affirms the contrary The Law is holy, and just and good );
Two things will sufficiently vindicate it as to any such reflections: 1. The Apostle only Says of it that 'twas weak: he charges nothing upon it but only weakness. He does not say that 'twas any Way impure or unholy or unrighteous, (he affirms the contrary The Law is holy, and just and good);
crd n2 vmb av-j vvi pn31 a-acp p-acp d d n2: crd dt n1 av-j vvz pp-f pn31 cst pn31|vbds j: pns31 vvz pix p-acp pn31 p-acp j n1. pns31 vdz xx vvi cst pn31|vbds d n1 j cc j cc j-u, (pns31 vvz dt j-jn dt n1 vbz j, cc j cc j);
2. 'Tis weak, but how comes it to be so? why, through our Flesh: 'tis not so in and from it self but only through our depraved nature; 'tis meerly by accident et aliundè that it lies under this impotency. The Law is not to be blamed but we: had not we finn'd, the Law would have been still as able and mighty in its operations as ever it was;
2. It's weak, but how comes it to be so? why, through our Flesh: it's not so in and from it self but only through our depraved nature; it's merely by accident et aliundè that it lies under this impotency. The Law is not to be blamed but we: had not we finned, the Law would have been still as able and mighty in its operations as ever it was;
crd pn31|vbz j, p-acp q-crq vvz pn31 pc-acp vbi av? uh-crq, p-acp po12 n1: pn31|vbz xx av p-acp cc p-acp pn31 n1 cc-acp av-j p-acp po12 vvn n1; pn31|vbz av-j p-acp n1 fw-fr fw-fr cst pn31 vvz p-acp d n1. dt n1 vbz xx pc-acp vbi vvn p-acp pns12: vhd xx po12 j-vvn, dt n1 vmd vhi vbn av c-acp j cc j p-acp po31 n2 c-acp av pn31 vbds;
but only we because of the Flesh. Observe here the wisdom and care of our Apostle, where-ever he seems to tax the Law there he will be sure to vindicate it:
but only we Because of the Flesh. Observe Here the Wisdom and care of our Apostle, wherever he seems to Tax the Law there he will be sure to vindicate it:
As where he speaks of its irritating of corruption, he there layes the blame upon his own wicked nature, not at all upon the holy Law: Rom. 7.8, 9, 10, 11. Sin taking occasion by the commandment, wrought in me all manner of concupiscence:
As where he speaks of its irritating of corruption, he there lays the blame upon his own wicked nature, not At all upon the holy Law: Rom. 7.8, 9, 10, 11. since taking occasion by the Commandment, wrought in me all manner of concupiscence:
'Tis indeed weak (as to such ends ), but yet 'tis a Law and that which is obligatory to all (even to Believers themselves under the Gospel State and Covenant ).
It's indeed weak (as to such ends), but yet it's a Law and that which is obligatory to all (even to Believers themselves under the Gospel State and Covenant).
pn31|vbz av j (c-acp p-acp d n2), cc-acp av pn31|vbz dt n1 cc cst r-crq vbz j p-acp d (av p-acp n2 px32 p-acp dt n1 n1 cc n1).
Shall we because of this weakness (especially it being occasioned by our selves) cast off the Law? and pretend that we are not under the obligation of it? we must not so argue.
Shall we Because of this weakness (especially it being occasioned by our selves) cast off the Law? and pretend that we Are not under the obligation of it? we must not so argue.
vmb pns12 p-acp pp-f d n1 (av-j pn31 vbg vvn p-acp po12 n2) vvn a-acp dt n1? cc vvb cst pns12 vbr xx p-acp dt n1 pp-f pn31? pns12 vmb xx av vvi.
Observe it in the Apostle, even when he was proving the weakness of the Law as to Justification and shewing that God had found out another way for that (viz.) the way of Faith, yet foreseeing that some might run themselves upon this rock, and infer from hence that they had nothing to do with the Law;
Observe it in the Apostle, even when he was proving the weakness of the Law as to Justification and showing that God had found out Another Way for that (viz.) the Way of Faith, yet Foreseeing that Some might run themselves upon this rock, and infer from hence that they had nothing to do with the Law;
vvb pn31 p-acp dt n1, av c-crq pns31 vbds vvg dt n1 pp-f dt n1 c-acp pc-acp n1 cc vvg cst np1 vhd vvn av j-jn n1 p-acp d (n1) dt n1 pp-f n1, av vvg cst d vmd vvi px32 p-acp d n1, cc vvb p-acp av cst pns32 vhd pix pc-acp vdi p-acp dt n1;
True indeed, Believers are not under the curse, rigor, or bondage of this Law, or under it as it is the condition of life: but they are (and it cannot be otherwise) under the obligation of its commands as to an holy life.
True indeed, Believers Are not under the curse, rigor, or bondage of this Law, or under it as it is the condition of life: but they Are (and it cannot be otherwise) under the obligation of its commands as to an holy life.
There may be (and blessed be God there is) a great change as to circumstances, a great relaxation as to the Laws rigors, severitys and penaltys; but for the main duties of Obedience and Holiness, it is eternally obligatory and never to be abrogated. O therefore do not look upon your selves as made free from this Law,
There may be (and blessed be God there is) a great change as to Circumstances, a great relaxation as to the Laws rigors, severitys and penaltys; but for the main duties of obedience and Holiness, it is eternally obligatory and never to be abrogated. Oh Therefore do not look upon your selves as made free from this Law,
pc-acp vmb vbi (cc vvn vbb np1 a-acp vbz) dt j n1 a-acp p-acp n2, dt j n1 a-acp p-acp dt n2 n2, n2 cc n2; p-acp p-acp dt j n2 pp-f n1 cc n1, pn31 vbz av-j j cc av-x pc-acp vbi vvn. uh av vdb xx vvi p-acp po22 n2 c-acp vvd j p-acp d n1,
Thirdly, Was the Law thus unable to do for the Sinner what was necessary to be done? then never look for Righteousness and Life from and by the Law. For as to these, it cannot do your work unless you could do its work, it cannot justifie or save you unless you could perfectly obey and fulfil it.
Thirdly, Was the Law thus unable to do for the Sinner what was necessary to be done? then never look for Righteousness and Life from and by the Law. For as to these, it cannot do your work unless you could do its work, it cannot justify or save you unless you could perfectly obey and fulfil it.
ord, vbds dt n1 av j pc-acp vdi p-acp dt n1 r-crq vbds j pc-acp vbi vdn? av av-x vvb p-acp n1 cc n1 p-acp cc p-acp dt n1. c-acp c-acp p-acp d, pn31 vmbx vdb po22 n1 cs pn22 vmd vdb po31 n1, pn31 vmbx vvb cc p-acp pn22 cs pn22 vmd av-j vvi cc vvb pn31.
I say, not as altogether weak; for though as to some things it be under a total impotency, yet as to other things it still retains its pristine power. It cannot take away sin, or make righteous, or give life (which it promis'd at first and for which it was appointed, for the commandment was ordained to life Rom. 7.10);
I say, not as altogether weak; for though as to Some things it be under a total impotency, yet as to other things it still retains its pristine power. It cannot take away since, or make righteous, or give life (which it promised At First and for which it was appointed, for the Commandment was ordained to life Rom. 7.10);
pns11 vvb, xx p-acp av j; c-acp cs c-acp p-acp d n2 pn31 vbb p-acp dt j n1, av c-acp p-acp j-jn n2 pn31 av vvz po31 j n1. pn31 vmbx vvb av n1, cc vvb j, cc vvb n1 (r-crq pn31 vvd p-acp ord cc p-acp r-crq pn31 vbds vvn, p-acp dt n1 vbds vvn p-acp n1 np1 crd);
but its ability to give righteousness or life (in which respects only the Apostle here speaks of it) is not the same. If God open this Law to you and set it home upon your Consciences, you will find it hath yet a very great strength and efficacy in it:
but its ability to give righteousness or life (in which respects only the Apostle Here speaks of it) is not the same. If God open this Law to you and Set it home upon your Consciences, you will find it hath yet a very great strength and efficacy in it:
cc-acp po31 n1 pc-acp vvi n1 cc n1 (p-acp r-crq vvz av-j dt n1 av vvz pp-f pn31) vbz xx dt d. cs np1 vvb d n1 p-acp pn22 cc vvb pn31 av-an p-acp po22 n2, pn22 vmb vvi pn31 vhz av dt j j n1 cc n1 p-acp pn31:
Nor altogether useless. For Some will be ready to say, if the Law be thus weak then what use is there of it? to what end doth it serve? what is to be looked for from that which can do so little for us? But do not you thus reason!
Nor altogether useless. For some will be ready to say, if the Law be thus weak then what use is there of it? to what end does it serve? what is to be looked for from that which can do so little for us? But do not you thus reason!
ccx av j. p-acp d vmb vbi j pc-acp vvi, cs dt n1 vbb av j av r-crq n1 vbz a-acp pp-f pn31? p-acp r-crq n1 vdz pn31 vvi? q-crq vbz pc-acp vbi vvn p-acp p-acp d r-crq vmb vdi av av-j p-acp pno12? p-acp vdi xx pn22 av n1!
For though the Law be not of use to you as to Justification, I mean in a way of immediate influence upon the Act or State, (a remoter influence it may have);
For though the Law be not of use to you as to Justification, I mean in a Way of immediate influence upon the Act or State, (a Remoter influence it may have);
The Lord Jesus indeed hath taken Sin-pardoning, God-atoning, Justice-satisfying, Soul-saving work into his own hands, (he would not trust this in the hands of the Law any longer,
The Lord jesus indeed hath taken Sin-pardoning, God-atoning, Justice-satisfying, Soul-saving work into his own hands, (he would not trust this in the hands of the Law any longer,
dt n1 np1 av vhz vvn j, j, j, j vvb p-acp po31 d n2, (pns31 vmd xx vvi d p-acp dt n2 pp-f dt n1 d av-jc,
but for other work, the awakening and convincing of a Sinner, the terrifying of the secure, the humbling of the proud, the preparing of the Soul to close with Christ, (though this last act be only eventual and accidental as to the Law), all this work (I say) yet lies upon the Law. Be you who you will, Believers or unbelievers, regenerate or unregenerate, the Law is of marvellous use to you.
but for other work, the awakening and convincing of a Sinner, the terrifying of the secure, the humbling of the proud, the preparing of the Soul to close with christ, (though this last act be only eventual and accidental as to the Law), all this work (I say) yet lies upon the Law. Be you who you will, Believers or unbelievers, regenerate or unregenerate, the Law is of marvellous use to you.
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'Tis a rule to all whether they be good or bad, and (as so) none are exempted from it, (as is by several Divines sufficiently proved against the Antinomists );
It's a Rule to all whither they be good or bad, and (as so) none Are exempted from it, (as is by several Divines sufficiently proved against the Antinomists);
pn31|vbz dt vvi p-acp d cs pns32 vbb j cc j, cc (c-acp av) pix vbr vvn p-acp pn31, (c-acp vbz p-acp j vvz av-j vvd p-acp dt n2);
Our Apostle who here doth so much depress the Law in respect of Justification, doth elsewhere in other respects speak much of its usefulness: Rom. 3.19.
Our Apostle who Here does so much depress the Law in respect of Justification, does elsewhere in other respects speak much of its usefulness: Rom. 3.19.
po12 n1 r-crq av vdz av av-d vvb dt n1 p-acp n1 pp-f n1, vdz av p-acp j-jn n2 vvb d pp-f po31 n1: np1 crd.
you have variety of Treatises upon this Argument, (namely) to prove that the Law is still a Rule, and still very useful in those great effects which have been mentioned: (I refer you to them for further satisfaction).
you have variety of Treatises upon this Argument, (namely) to prove that the Law is still a Rule, and still very useful in those great effects which have been mentioned: (I refer you to them for further satisfaction).
pn22 vhb n1 pp-f n2 p-acp d n1, (av) pc-acp vvi cst dt n1 vbz av dt n1, cc av av j p-acp d j n2 r-crq vhb vbn vvn: (pns11 vvb pn22 p-acp pno32 p-acp jc n1).
you cannot answer its expectations and it cannot answer yours. It highly concerns every man in the world to make sure of righteousness and life; but where are these to be had? only in Christ in the way of believing, not in the Law in the way of doing. We would fain make the Law stronger than indeed it is;
you cannot answer its Expectations and it cannot answer yours. It highly concerns every man in the world to make sure of righteousness and life; but where Are these to be had? only in christ in the Way of believing, not in the Law in the Way of doing. We would fain make the Law Stronger than indeed it is;
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and 'tis natural to us to look for a righteousness from it because there was our righteousness at first, and that suits best with the pride of our hearts.
and it's natural to us to look for a righteousness from it Because there was our righteousness At First, and that suits best with the pride of our hearts.
Man is not so averse to the Law in point of obedience, but he is as apt to rest upon the Law for Heaven and Happiness; if he can but do something which the Law requires, O this he looks upon as a sufficient Righteousness and as a good Plea for Heaven.
Man is not so averse to the Law in point of Obedience, but he is as apt to rest upon the Law for Heaven and Happiness; if he can but doe something which the Law requires, Oh this he looks upon as a sufficient Righteousness and as a good Plea for Heaven.
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But yet when we have gone the furthest, the Righteousness which we are to rely upon is only the Gospel Righteousness or the imputed Righteousness of the Lord Jesus;
But yet when we have gone the furthest, the Righteousness which we Are to rely upon is only the Gospel Righteousness or the imputed Righteousness of the Lord jesus;
As to the Law, is it thus weak (or rather are you thus weak ) and yet will you bottom your expectation and confidence there? can you fulfil or satisfie it in its demands of perfect, personal, universal, constant Obedience? If you cannot (then which nothing more certain), it can never then do your business;
As to the Law, is it thus weak (or rather Are you thus weak) and yet will you bottom your expectation and confidence there? can you fulfil or satisfy it in its demands of perfect, personal, universal, constant obedience? If you cannot (then which nothing more certain), it can never then do your business;
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and so, though it cannot as a Friend do you much good yet as an Enemy it can and will do you much hurt. What a sad case is the legalist in? the Law condemns him because he doth no more obey, and the Gospel condemns him because he doth no more believe; he's lost on every hand, O this is woful!
and so, though it cannot as a Friend do you much good yet as an Enemy it can and will do you much hurt. What a sad case is the legalist in? the Law condemns him Because he does no more obey, and the Gospel condemns him Because he does no more believe; he's lost on every hand, Oh this is woeful!
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And yet how many precious Souls split themselves upon this rock! millions of men look no higher than the Law, that is the foundation upon which they build their confidence for Life and Salvation. Could we but get into them and be privy to the Grounds of their Hope, we should find that 'tis not Christ and Faith in him but the Law and some imperfect Obedience thereunto upon which they bottom:
And yet how many precious Souls split themselves upon this rock! millions of men look no higher than the Law, that is the Foundation upon which they built their confidence for Life and Salvation. Could we but get into them and be privy to the Grounds of their Hope, we should find that it's not christ and Faith in him but the Law and Some imperfect obedience thereunto upon which they bottom:
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they deal honestly, wrong no body, live unblameably, make some external Profession, perform such duties, are thus and thus charitable to the poor, &c. and hereupon they are confident of their Salvation.
they deal honestly, wrong no body, live unblamably, make Some external Profession, perform such duties, Are thus and thus charitable to the poor, etc. and hereupon they Are confident of their Salvation.
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as good as they are, in reference to these great concerns they are no better than so many figg-leaves, which will not cover a Sinners nakedness when God shall come to reckon with him;
as good as they Are, in Referente to these great concerns they Are no better than so many figg-leaves, which will not cover a Sinners nakedness when God shall come to reckon with him;
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I would feign leave every one of you upon a good bottom, built upon the Rock, that sure Foundation which will stand firm and steady in all winds and weather, having that anchor-hold which will abide under all storms.
I would feign leave every one of you upon a good bottom, built upon the Rock, that sure Foundation which will stand firm and steady in all winds and weather, having that Anchorhold which will abide under all storms.
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And therefore let me prevail with you, to cast off all Legal Confidence, and to rely, trust, rest upon nothing short of Christ and his Righteousness. Duties, Graces, Holiness, Obedience, Good Works, all (in their proper places) are excellent things; but 'tis the alone Merit, Righteousness, Satisfaction of Christ that must justifie and save you.
And Therefore let me prevail with you, to cast off all Legal Confidence, and to rely, trust, rest upon nothing short of christ and his Righteousness. Duties, Graces, Holiness, obedience, Good Works, all (in their proper places) Are excellent things; but it's the alone Merit, Righteousness, Satisfaction of christ that must justify and save you.
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Would you have that righteousness which will bear the test at the great day? that righteousness in which you may be able to stand before the disquisition of the righteous God? O then fly to Christ, to his imputed righteousness, and there let all your trust and relyance be placed!
Would you have that righteousness which will bear the test At the great day? that righteousness in which you may be able to stand before the disquisition of the righteous God? Oh then fly to christ, to his imputed righteousness, and there let all your trust and reliance be placed!
What is that One thing which the New-Testament-revelation mainly drives at? 'tis this, to carry Sinners from Moses to Christ, from the way of the Law to the way of the Gospel, from doing (as the Old-Covenant Condition and Ground of Life) to believing. The not understanding, receiving, embracing of this grand Truth, was the sin and ruine of the Jewes; all that Christ and the Apostles could say or do, would not prevail with them to shake off their depending upon the Law;
What is that One thing which the New-Testament-revelation mainly drives At? it's this, to carry Sinners from Moses to christ, from the Way of the Law to the Way of the Gospel, from doing (as the Old-Covenant Condition and Ground of Life) to believing. The not understanding, receiving, embracing of this grand Truth, was the sin and ruin of the Jews; all that christ and the Apostles could say or do, would not prevail with them to shake off their depending upon the Law;
but still they rested in the Law, followed after the Law of Righteousness, and sought righteousness not by Faith but as it were by the works of the Law;
but still they rested in the Law, followed After the Law of Righteousness, and sought righteousness not by Faith but as it were by the works of the Law;
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He saith, the whole matter of Righteousness was now taken out of the Laws hands and put into the hands of Christ; Christ is the end of the Law for righteousness to every one that believeth:
He Says, the Whole matter of Righteousness was now taken out of the Laws hands and put into the hands of christ; christ is the end of the Law for righteousness to every one that Believeth:
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Therefore by the deeds of the Law there shall no flesh be justified in his sight, &c. But now the Righteousness of God without the Law is manifested, being witnessed by the Law and Prophets:
Therefore by the Deeds of the Law there shall no Flesh be justified in his sighed, etc. But now the Righteousness of God without the Law is manifested, being witnessed by the Law and prophets:
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(see too Gal. 5.3, 4.) He tells them further, that God had such a respect for his own Law that if righteousness and Life had been possible by it, he would have taken no other way;
(see too Gal. 5.3, 4.) He tells them further, that God had such a respect for his own Law that if righteousness and Life had been possible by it, he would have taken no other Way;
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(But why do I give you a few gleanings when you your selves may go into the full field? ) Now was all this spoken only to the Jews and Gentiles who lived at that time? doth it not concern us also? have not these several Considerations their strength to us as well as to them? To come neerer home!
(But why do I give you a few gleanings when you your selves may go into the full field?) Now was all this spoken only to the jews and Gentiles who lived At that time? does it not concern us also? have not these several Considerations their strength to us as well as to them? To come nearer home!
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will you not be convinced of the Laws inability to help you? so as to betake your selves to that better and effectual way of Justification and Salvation which God hath so graciously provided for you? The Law is weak (as weak now as ever.),
will you not be convinced of the Laws inability to help you? so as to betake your selves to that better and effectual Way of Justification and Salvation which God hath so graciously provided for you? The Law is weak (as weak now as ever.),
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but Christ is strong (as strong now as ever;) the Law can do nothing but Christ can do all. 'Till it pleases God to convince you of the Laws impossibility to make you righteous and happy, you'll never seek out after help in Christ or close with him:
but christ is strong (as strong now as ever;) the Law can do nothing but christ can do all. Till it Pleases God to convince you of the Laws impossibility to make you righteous and happy, You'll never seek out After help in christ or close with him:
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Well! shall I bring it to an head? here are two wayes set before you for Righteousness and Life, the way of the Law and the way of the Gospel, the way of Doing and the way of Believing; now which of these two will you chuse? if the former, so as to venture your Souls upon what you can do, your case is desperate;
Well! shall I bring it to an head? Here Are two ways Set before you for Righteousness and Life, the Way of the Law and the Way of the Gospel, the Way of Doing and the Way of Believing; now which of these two will you choose? if the former, so as to venture your Souls upon what you can do, your case is desperate;
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by this you plainly put your selves under the Covenant of Works, and there's nothing but perishing (as things now stand with us) under that Covenant: if the latter, there is hope,
by this you plainly put your selves under the Covenant of Works, and there's nothing but perishing (as things now stand with us) under that Covenant: if the latter, there is hope,
Who would not now say with David I will make mention of thy righteousness even of thine only? who would not with Paul count all but dross and dung, that he may winne Christ,
Who would not now say with David I will make mention of thy righteousness even of thine only? who would not with Paul count all but dross and dung, that he may win christ,
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4. Fourthly, See here the admirable love of God, and be greatly affected with it. The Law was weak, utterly unable to relieve us in our forlorn condition;
4. Fourthly, See Here the admirable love of God, and be greatly affected with it. The Law was weak, utterly unable to relieve us in our forlorn condition;
as to that conclamatum est the case is desperate: and now the merciful God finds out another way, pitches upon another course, hee'll see what that will do (the former failing);
as to that Conclamatum est the case is desperate: and now the merciful God finds out Another Way, pitches upon Another course, He'll see what that will do (the former failing);
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what's that? he sent his own Son in the likeness, &c. O the infinite Love, Mercy, Compassion of God! The weaker was Gods Law, the stronger and higher was Gods love. O that he should not let us all perish under the Laws impotency! that he should imploy One for our recovery who was every way able to do what the Law could not!
what's that? he sent his own Son in the likeness, etc. Oh the infinite Love, Mercy, Compassion of God! The Weaker was God's Law, the Stronger and higher was God's love. Oh that he should not let us all perish under the Laws impotency! that he should employ One for our recovery who was every Way able to do what the Law could not!
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how should we adore his mercy in this? But this leads me to the following words in the Text, God sent &c. where I shall have occasion more fully to press this duty upon you.
how should we adore his mercy in this? But this leads me to the following words in the Text, God sent etc. where I shall have occasion more Fully to press this duty upon you.
All reduced to three Observations. Of Christs Mission: How be was sent, and sent by God. It notes his Praeexistence (before his Mission and Incarnation );
All reduced to three Observations. Of Christ Mission: How be was sent, and sent by God. It notes his Preexistence (before his Mission and Incarnation);
his Personality; his being distinct from the Father. 'Tis opened First Negatively: 1. 'Twas not Christ's ineffable and eternal Generation. 2. 'Twas not any local Secession from his Father.
his Personality; his being distinct from the Father. It's opened First Negatively: 1. 'Twas not Christ's ineffable and Eternal Generation. 2. 'Twas not any local Secession from his Father.
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Secondly Affirmatively: 'Twas 1. Gods preordaining of him to the Office and Work of a Mediator. 2. His qualifying and fitting of him for that Office and Work. 3. His authorizing and commissionating of him to engage therein. 4. His authoritative willing of him to assume mans Nature, and therein so to do and so to suffer. 5. His trusting of him with his great designs. How was this Sending of Christ consistent with his equality with the Father? this answered Two wayes. Why was Christ sent? answered first more Generally, then more Particularly in Four things.
Secondly Affirmatively: 'Twas 1. God's preordaining of him to the Office and Work of a Mediator. 2. His qualifying and fitting of him for that Office and Work. 3. His authorizing and Commissionating of him to engage therein. 4. His authoritative willing of him to assume men Nature, and therein so to do and so to suffer. 5. His trusting of him with his great designs. How was this Sending of christ consistent with his equality with the Father? this answered Two ways. Why was christ sent? answered First more Generally, then more Particularly in Four things.
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Use 1. To stir up persons 1. To admire God. 2. To admire (in special) the Love of the Father. 3. To love Christ. 4. To imitate Christ (with respect to his Sending ). 5. Not to rest in the external Sending of Christ. 6. To believe on him whom God hath sent.
Use 1. To stir up Persons 1. To admire God. 2. To admire (in special) the Love of the Father. 3. To love christ. 4. To imitate christ (with respect to his Sending). 5. Not to rest in the external Sending of christ. 6. To believe on him whom God hath sent.
the Sinner cannot help himself, the Law stands with a withered arm and can do nothing, there's no Creature in heaven or earth to interpose; as to all of these the case was desperate. Therefore God himself engages to let the world see what He could do; He looked and there was none to help,
the Sinner cannot help himself, the Law Stands with a withered arm and can do nothing, there's no Creature in heaven or earth to interpose; as to all of these the case was desperate. Therefore God himself engages to let the world see what He could do; He looked and there was none to help,
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Here indeed was NONLATINALPHABET, a God helping at a dead lift, in the greatest streights and in the most admirable manner. If ever (with reverence be it spoken) infinite Wisdom was put to it, now was the time;
Here indeed was, a God helping At a dead lift, in the greatest straights and in the most admirable manner. If ever (with Reverence be it spoken) infinite Wisdom was put to it, now was the time;
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None could cry NONLATINALPHABET to this but God himself, this was his alone invention and contrivance. The restoring of fal'n man was impossible to the Law, yet it shall be done;
None could cry to this but God himself, this was his alone invention and contrivance. The restoring of fallen man was impossible to the Law, yet it shall be done;
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[ God sending his own Son ] &c. To make the Sense run more smoothly, Some turn the Participle [ NONLATINALPHABET ] into the Verb [ NONLATINALPHABET ], reading the Words thus [ God sent his &c ]:
[ God sending his own Son ] etc. To make the Sense run more smoothly, some turn the Participle [ ] into the Verb [ ], reading the Words thus [ God sent his etc. ]:
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In the whole Paragraph you have, 1. The Act or the Thing done: namely the [ Sending ] of Christ. 2. The Person whose Act this was, or the Person sending: (viz.) God the Father; [ God ] sent &c. 'Tis a known Rule,
In the Whole Paragraph you have, 1. The Act or the Thing done: namely the [ Sending ] of christ. 2. The Person whose Act this was, or the Person sending: (viz.) God the Father; [ God ] sent etc. It's a known Rule,
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when the Name or Title of God is set in contradistinction to the Son, 'tis then taken not Essentially but Personally, for the First Person God the Father, (instances of which are very common).
when the Name or Title of God is Set in contradistinction to the Son, it's then taken not Essentially but Personally, for the First Person God the Father, (instances of which Are very Common).
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'Tis here said God sent his own Son, therefore it must be understood of God the Father, Christ being his Son and upon that consideration he being stiled the Father. And this Person is called God, not because he partakes more of the Godhead than the Other Persons ( Son and holy Ghost ) do,
It's Here said God sent his own Son, Therefore it must be understood of God the Father, christ being his Son and upon that consideration he being styled the Father. And this Person is called God, not Because he partakes more of the Godhead than the Other Persons (Son and holy Ghost) doe,
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but because he is the first in the Order of the Three Divine Persons; and because he is the beginning of the Son and of the Holy Ghost, but hath no beginning of his own Person; for he doth not receive the Godhead (in the Personal consideration of it) by communication from any other: in which respect he is in Scripture more frequently stiled God than either the Son or the Holy Ghost.
but Because he is the First in the Order of the Three Divine Persons; and Because he is the beginning of the Son and of the Holy Ghost, but hath no beginning of his own Person; for he does not receive the Godhead (in the Personal consideration of it) by communication from any other: in which respect he is in Scripture more frequently styled God than either the Son or the Holy Ghost.
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In the Greek 'tis [ NONLATINALPHABET ] the Son of himself; In Vers. 32. 'tis [ NONLATINALPHABET ] his proper Son, or his own Son. There is that in this expression which very much heightens Christ's Sonship; he was not barely a Son but God's own Son, a Son in a special, extraordinary, incommunicable manner.
In the Greek it's [ ] the Son of himself; In Vers. 32. it's [ ] his proper Son, or his own Son. There is that in this expression which very much heightens Christ's Sonship; he was not barely a Son but God's own Son, a Son in a special, extraordinary, incommunicable manner.
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1. This Sending of Christ strongly imply's his Praeecistence before his Incarnation. For if he had not had a Being before, how could the Father send him? that which is not cannot be sent. 'Tis not said here that God now created him or made him (as if he did not exist before ),
1. This Sending of christ strongly imply's his Preexistence before his Incarnation. For if he had not had a Being before, how could the Father send him? that which is not cannot be sent. It's not said Here that God now created him or made him (as if he did not exist before),
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and therefore in this matter they are worse than the Arrians. For these though they deny'd that Christ was from all Eternity, and made him to be only first created by God, (upon the misunderstanding and perverting of his being called the first born of every Creature Col. 1.13. the beginning of the creation of God Rev. 3.14);
and Therefore in this matter they Are Worse than the Arians. For these though they denied that christ was from all Eternity, and made him to be only First created by God, (upon the misunderstanding and perverting of his being called the First born of every Creature Col. 1.13. the beginning of the creation of God Rev. 3.14);
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yet they asserted Christ's existence long before his Incarnation. But the Socinians (following Photinus ) deny that he had any Being or Existence before he was con•••ed and brought forth by the Virgin Mary: So that their Opinion about the Person of Christ is somewhat worse than that of the Old Arrians, (for which they are admonished and dealt with a little sharply by a late Arrian Writer himself).
yet they asserted Christ's existence long before his Incarnation. But the socinians (following Photinus) deny that he had any Being or Existence before he was con•••ed and brought forth by the Virgae Marry: So that their Opinion about the Person of christ is somewhat Worse than that of the Old Arians, (for which they Are admonished and dealt with a little sharply by a late Arrian Writer himself).
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For they tell us, that Christ was in Jacobs time, Gen. 48.16. The Angel which redeemed me from all evil &c. (it might easily be proved that this Angel was Christ ):
For they tell us, that christ was in Jacobs time, Gen. 48.16. The Angel which redeemed me from all evil etc. (it might Easily be proved that this Angel was christ):
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That he was in the Prophets time under the Old Testament, for the Spirit of Christ was in them 1 Pet. 1.11. That he was in Abrahams time, yea, long before it;
That he was in the prophets time under the Old Testament, for the Spirit of christ was in them 1 Pet. 1.11. That he was in Abrahams time, yea, long before it;
Then said the Jews unto him, thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, before Abraham was, I am.
Then said the jews unto him, thou art not yet fifty Years old, and hast thou seen Abraham? jesus said unto them, Verily, verily, I say unto you, before Abraham was, I am.
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That he was in the Israelites time, for 1 Cor. 10.9. 'tis said, Neither let us tempt Christ as some of them also tempted; (him is added in some Translations, however the Sense will so carry it):
That he was in the Israelites time, for 1 Cor. 10.9. it's said, Neither let us tempt christ as Some of them also tempted; (him is added in Some Translations, however the Sense will so carry it):
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That he was in the Prophet Isaih's time, for Joh. 12.41. you read, These things said Isaias when he saw his glory and spake of him, (that is, of Christ ).
That he was in the Prophet Isaih's time, for John 12.41. you read, These things said Isaiah when he saw his glory and spoke of him, (that is, of christ).
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Now could Christ have thus cooperated with the Father in the Creation, and yet not have a being before his incarnation which was so long after the Creation? Joh. 1.15.
Now could christ have thus cooperated with the Father in the Creation, and yet not have a being before his incarnation which was so long After the Creation? John 1.15.
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how was Christ before John Baptist if he did then only exist when he was born? for in reference to that John Baptist was before Christ, he being born before him. Joh. 17.5. And now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the world was:
how was christ before John Baptist if he did then only exist when he was born? for in Referente to that John Baptist was before christ, he being born before him. John 17.5. And now, Oh Father, Glorify thou me with thine own self, with the glory which I had with thee before the world was:
mark the latter words [ with the glory which I had with thee before the world was ]. Phil. 2.6. Who being [ NONLATINALPHABET, subsisting, existing ] in the form of God &c. Joh. 16.28. I came forth from the Father, and am come into the world:
mark the latter words [ with the glory which I had with thee before the world was ]. Philip 2.6. Who being [, subsisting, existing ] in the from of God etc. John 16.28. I Come forth from the Father, and am come into the world:
again, I leave the world, and go to the Father. Joh. 6.62. What and if ye shall see the Son of man ascend up where he was before, (in respect of his Divine Nature or as he was the Son of God)? Do not these Scriptures sufficiently evince that Christ had a Being before he was Incarnate? the drawing forth of their full strength, and the answering of the several Cavils and Evasions of the Adversaries about them, would fill up a Volume, the Learned know where and by Whom both of these are fully done.
again, I leave the world, and go to the Father. John 6.62. What and if you shall see the Son of man ascend up where he was before, (in respect of his Divine Nature or as he was the Son of God)? Do not these Scriptures sufficiently evince that christ had a Being before he was Incarnate? the drawing forth of their full strength, and the answering of the several Cavils and Evasions of the Adversaries about them, would fill up a Volume, the Learned know where and by Whom both of these Are Fully done.
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This Sending of Christ therefore speaks his existence before he assumed flesh; he must have an antecedent Being, otherwise he would not have been capable of being sent. And he was first sent and then incarnate, his Mission being antecedent to his incarnation (though this be dony'd by the Enemies with whom we have to do);
This Sending of christ Therefore speaks his existence before he assumed Flesh; he must have an antecedent Being, otherwise he would not have been capable of being sent. And he was First sent and then incarnate, his Mission being antecedent to his incarnation (though this be donyed by the Enemies with whom we have to do);
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for God sent him, that is, appointed that he should assume the bumane nature, and this is his being sent in the likeness of sinful flesh, (as a judicious Expositor descants upon the words).
for God sent him, that is, appointed that he should assume the bumane nature, and this is his being sent in the likeness of sinful Flesh, (as a judicious Expositor descants upon the words).
He did not only exist before he took flesh, but he existed as a Person; he had his NONLATINALPHABET (wherein the notion of a Divine Person consists), his manner of subsistence distinct from the subsistence of the Father and of the Holy Ghost: (but this explication of Christ's being a Person more properly belongs to the next head ).
He did not only exist before he took Flesh, but he existed as a Person; he had his (wherein the notion of a Divine Person consists), his manner of subsistence distinct from the subsistence of the Father and of the Holy Ghost: (but this explication of Christ's being a Person more properly belongs to the next head).
or manifestation (as some fondly and dangerously speak), but he was (and is) a Person, having a proper, personal subsistence: And he must be so, or else he could not be the Subject of this Sending. 'Tis very true, God may be said to send or give that which is but manifestative; as he sends his Gospel, which yet is not a person but only a manifestation of his Will, Grace, Love, Wisdom, &c. But now in Christ there is something more than bare sending, even that which will amount to the proving of him to be nothing less than a Person. For he is sent to be incarnate, to take the likeness of sinful flesh upon him:
or manifestation (as Some fondly and dangerously speak), but he was (and is) a Person, having a proper, personal subsistence: And he must be so, or Else he could not be the Subject of this Sending. It's very true, God may be said to send or give that which is but manifestative; as he sends his Gospel, which yet is not a person but only a manifestation of his Will, Grace, Love, Wisdom, etc. But now in christ there is something more than bore sending, even that which will amount to the proving of him to be nothing less than a Person. For he is sent to be incarnate, to take the likeness of sinful Flesh upon him:
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Which appears not only as One is the Father and the Other is the Son, (though that evidently infers a distinction, for the same Person in the same respects cannot be Father and Son too, cannot beget and be begotten too);
Which appears not only as One is the Father and the Other is the Son, (though that evidently infers a distinction, for the same Person in the same respects cannot be Father and Son too, cannot beget and be begotten too);
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but also as the One sends and the Other is sent. The Father and the Son are One in Nature and Essence (with respect to which he saith I and my Father are One);
but also as the One sends and the Other is sent. The Father and the Son Are One in Nature and Essence (with respect to which he Says I and my Father Are One);
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yet they are distinct Persons. The number and distinction of the Persons in the Trinity, is usually taken notice of by Divi••s from this Scripture. The Apostle (faith Theophylact ) had spoken of the Spirit in the former Verse, in this he speaks of the Father and of the Son, NONLATINALPHABET tenching the Trinity: And saith Pet. Martyr, from these words the number and distinction of the Persons in the holy Trinity doth appear.
yet they Are distinct Persons. The number and distinction of the Persons in the Trinity, is usually taken notice of by Divi••s from this Scripture. The Apostle (faith Theophylact) had spoken of the Spirit in the former Verse, in this he speaks of the Father and of the Son, tenching the Trinity: And Says Pet. Martyr, from these words the number and distinction of the Persons in the holy Trinity does appear.
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Come ye near unto me (Christ is the Person here speaking) hear ye this, I have not spoken in secret from the beginning, from the time that it was there am I,
Come you near unto me (christ is the Person Here speaking) hear you this, I have not spoken in secret from the beginning, from the time that it was there am I,
Christ directed his Apostles to baptize in the Name of the Father, Son, and Holy Ghost, (which surely he would not have done had there not been a personal distinction betwixt them). Joh. 14.16. I will pray the Father, and he shall give you another Comforter &c. (here's all the Persons as distinct ). Joh. 14.1. Ye believe in God, believe also in me. Joh. 12.44. He that believeth on me, believeth not on me (i. e.
christ directed his Apostles to baptise in the Name of the Father, Son, and Holy Ghost, (which surely he would not have done had there not been a personal distinction betwixt them). John 14.16. I will pray the Father, and he shall give you Another Comforter etc. (here's all the Persons as distinct). John 14.1. You believe in God, believe also in me. John 12.44. He that Believeth on me, Believeth not on me (i. e.
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on me only ), but on him that sent me. Joh. 5.32. There is [ another ] that beareth witness of me, and I know that the witness which he witnesseth of me is true:
on me only), but on him that sent me. John 5.32. There is [ Another ] that bears witness of me, and I know that the witness which he Witnesseth of me is true:
Here's enough in the Text; the same Person (considered in the same respects ) cannot both send and be sent too, therefore the Father and the Son are distinct Persons. True (as Austine observes) in some sense Christ might be said to send himself; that is, consider him Essentially, so he did what the Father did,
Here's enough in the Text; the same Person (considered in the same respects) cannot both send and be sent too, Therefore the Father and the Son Are distinct Persons. True (as Augustine observes) in Some sense christ might be said to send himself; that is, Consider him Essentially, so he did what the Father did,
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yet our Lord Jesus would not of his own head engage in it or thrust himself upon it, no, he must first be sent, then (and not till then) did he undertake it.
yet our Lord jesus would not of his own head engage in it or thrust himself upon it, no, he must First be sent, then (and not till then) did he undertake it.
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And who sent him? surely He who onely had Authority to imploy and commissionate him about such a work, (viz.) God the Father; God sent his own Són ▪ &c. where (as hath been already hinted) God is to be taken in the Personal Notion, and as relating to the first Person.
And who sent him? surely He who only had authority to employ and commissionate him about such a work, (viz.) God the Father; God sent his own Són ▪ etc. where (as hath been already hinted) God is to be taken in the Personal Notion, and as relating to the First Person.
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This sending of Christ, and that by the Father, are two Points of such unquestionable verity to all who pass under the denomination os Christians, that as to them (and with Jews and Heathens I will not meddle) 'tis not necessary to spend the least time in the proving of them:
This sending of christ, and that by the Father, Are two Points of such unquestionable verity to all who pass under the denomination os Christians, that as to them (and with jews and heathens I will not meddle) it's not necessary to spend the least time in the proving of them:
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As to the first, the Question is What was the Fathers sending of Christ? in what respects is he said to be sent, and sent by the Father (for I shall open both together)?
As to the First, the Question is What was the Father's sending of christ? in what respects is he said to be sent, and sent by the Father (for I shall open both together)?
To which I answer 1. Negatively, in Two things: 1. This Sending of Christ was not his ineffable and eternal Generation, or Sonship grounded upon that. He was sent who was the Son of God, but he was not the Son of God as he was sent, nor said to be sent as he was the Son of God: his Sonship was the result of his Generation, not of his Mission. These two are very different things,
To which I answer 1. Negatively, in Two things: 1. This Sending of christ was not his ineffable and Eternal Generation, or Sonship grounded upon that. He was sent who was the Son of God, but he was not the Son of God as he was sent, nor said to be sent as he was the Son of God: his Sonship was the result of his Generation, not of his Mission. These two Are very different things,
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for Christ was begotten of the Father from everlasting, but he was sent by the Father (the sending being taken in its strict and most proper notion) in time; When the fulness of time was come God sent forth his Son &c. He was a Son long before he was sent; and he was not a Son because he was sent, but he was sent because he was a Son. 2. Christ's Sending was not any local Secession from his Father, or any local motion from the place where he was, to some other place where he was not.
for christ was begotten of the Father from everlasting, but he was sent by the Father (the sending being taken in its strict and most proper notion) in time; When the fullness of time was come God sent forth his Son etc. He was a Son long before he was sent; and he was not a Son Because he was sent, but he was sent Because he was a Son. 2. Christ's Sending was not any local Secession from his Father, or any local motion from the place where he was, to Some other place where he was not.
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for there when you send one upon your errand or business, he leaves the place where he was and goes to the place where he was not; but so it was not with Christ. The Father sent him to this lower world yet here he was before; the Father sent him from heaven yet (as to his Godhead ) he remained in heaven still. He saith indeed I came forth from the Father (yet not so but that he was still with the Father), and am come into the world (yet not so but that he was there before,
for there when you send one upon your errand or business, he leaves the place where he was and Goes to the place where he was not; but so it was not with christ. The Father sent him to this lower world yet Here he was before; the Father sent him from heaven yet (as to his Godhead) he remained in heaven still. He Says indeed I Come forth from the Father (yet not so but that he was still with the Father), and am come into the world (yet not so but that he was there before,
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Look as when Christ ascended, he went from earth and yet he was on earth still (as to his Spiritual presence, for he saith Lo I am with you unto the end of the world;
Look as when christ ascended, he went from earth and yet he was on earth still (as to his Spiritual presence, for he Says Lo I am with you unto the end of the world;
So that in Christ's Sending there was no mutation of place, only upon that he assumed the humane nature and so became visible, whereas before (as God) he was invisible: He was but where he was, only he was more than what he was for he was now God-man; and he was here in a different manner for now he was visible.
So that in Christ's Sending there was no mutation of place, only upon that he assumed the humane nature and so became visible, whereas before (as God) he was invisible: He was but where he was, only he was more than what he was for he was now God-man; and he was Here in a different manner for now he was visible.
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2. Secondly to open it Affirmatively, this Sending of Christ lies in Five things: 1. In God's chusing, appointing, ordaining of Christ from everlasting to the Office and Work of the Mediatour:
2. Secondly to open it Affirmatively, this Sending of christ lies in Five things: 1. In God's choosing, appointing, ordaining of christ from everlasting to the Office and Work of the Mediator:
'tis said, Whom God hath [ set forth ] to be a propitiation through faith in his blood &c. NONLATINALPHABET, it relates to God's NONLATINALPHABET or purpose; and it notes not only God's setting forth and revealing of Christ in the Gospel which was done in time,
it's said, Whom God hath [ Set forth ] to be a propitiation through faith in his blood etc., it relates to God's or purpose; and it notes not only God's setting forth and revealing of christ in the Gospel which was done in time,
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but also (and chiefly) his decreeing, fore-ordaining of Christ in his secret purpose from all eternity to the work and office of a Redeemer; (so the Word is used Eph. 1.9):
but also (and chiefly) his decreeing, foreordaining of christ in his secret purpose from all eternity to the work and office of a Redeemer; (so the Word is used Ephesians 1.9):
but was manifest in these last times for you. You read of a decree concerning Christ Psal. 2.7. I will declare the decree &c. (but that which I am upon, was not the matter of the decree there spoken of). 2dly. Christ's Sending (I take it passively ) lies in God's qualifying and fitting of him for his great Work:
but was manifest in these last times for you. You read of a Decree Concerning christ Psalm 2.7. I will declare the Decree etc. (but that which I am upon, was not the matter of the Decree there spoken of). 2dly. Christ's Sending (I take it passively) lies in God's qualifying and fitting of him for his great Work:
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The wise God first fits and then sends; he never puts a person upon any special service but first he qualifies and fits him for that service; (you have it exemplified in Moses, and in several Others):
The wise God First fits and then sends; he never puts a person upon any special service but First he Qualifies and fits him for that service; (you have it exemplified in Moses, and in several Others):
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Now the restauration of Man to God's image and favour, the redeeming and reconciling of the Sinner to God, was the greatest work that ever was undertaken;
Now the restauration of Man to God's image and favour, the redeeming and reconciling of the Sinner to God, was the greatest work that ever was undertaken;
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but a body hast thou prepared (or fitted ) me. And whereas he must also have the Spirit, in a large proportion and plentiful effusion thereof, that too the Father doth furnish him with: Isa. 42.1. I have put my Spirit upon him: Joh. 3.34. God giveth not the Spirit by measure unto him.
but a body hast thou prepared (or fitted) me. And whereas he must also have the Spirit, in a large proportion and plentiful effusion thereof, that too the Father does furnish him with: Isaiah 42.1. I have put my Spirit upon him: John 3.34. God gives not the Spirit by measure unto him.
because I said I am the Son of God? what was the Father's Sanctifying of Christ? I answer, 'twas partly his setting of Christ apart to, and partly his gifting and qualifying of Christ for, his Office and undertaking;
Because I said I am the Son of God? what was the Father's Sanctifying of christ? I answer, 'twas partly his setting of christ apart to, and partly his gifting and qualifying of christ for, his Office and undertaking;
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And observe, 'twas first Sanctifying and then Sending, whom the Father hath sanctified and sent, &c. 3. Thirdly, It lies in God's authorizing and commissionating of Christ to what he was to be, and to do.
And observe, 'twas First Sanctifying and then Sending, whom the Father hath sanctified and sent, etc. 3. Thirdly, It lies in God's authorizing and Commissionating of christ to what he was to be, and to do.
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Christ had a Commission from God under hand and seal (as it were), before he medled in his great negotiation; Joh. 6.27. Him hath God the Father sealed (or authorized by special commission );
christ had a Commission from God under hand and seal (as it were), before he meddled in his great negotiation; John 6.27. Him hath God the Father sealed (or authorized by special commission);
As Princes when they send abroad their Embassadours or appoint their Officers at home, they give them their Commissions sealed to be their warrant for what they shall do;
As Princes when they send abroad their ambassadors or appoint their Officers At home, they give them their Commissions sealed to be their warrant for what they shall do;
So also Christ glorified not himself to be made an High Priest, but he that said unto him, thou art my Son this day have I begotten thee. Joh. 8.42. I proceeded forth and came from God, neither came I of my self, but he sent me.
So also christ glorified not himself to be made an High Priest, but he that said unto him, thou art my Son this day have I begotten thee. John 8.42. I proceeded forth and Come from God, neither Come I of my self, but he sent me.
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You see how his Sending is opened by this; the due consideration of which doth administer matter of great support and encouragement to Faith, (as you will hear in the applying of the Truth in hand). 4. Fourthly, This Sending of Christ consists in the Fathers authoritative willing of him to take mans nature upon him,
You see how his Sending is opened by this; the due consideration of which does administer matter of great support and encouragement to Faith, (as you will hear in the applying of the Truth in hand). 4. Fourthly, This Sending of christ consists in the Father's authoritative willing of him to take men nature upon him,
Just thus (allowing for the preheminence of the Person and of his Office ) did God send Christ, (which fully agrees with the particulars that have been insisted upon).
Just thus (allowing for the pre-eminence of the Person and of his Office) did God send christ, (which Fully agrees with the particulars that have been insisted upon).
This is higher than the former; God did not only authorize Christ to engage, so as that he might if he so pleas'd undertake to redeem Sinners, without any intrusion or usurpation; but he made this known to him as his Will, and (to speak according to our conceptions) he laid his command upon him to act accordingly.
This is higher than the former; God did not only authorise christ to engage, so as that he might if he so pleased undertake to Redeem Sinners, without any intrusion or usurpation; but he made this known to him as his Will, and (to speak according to our conceptions) he laid his command upon him to act accordingly.
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So as that Christ was under an obligation (which yet did not in the least destroy or lessen his Liberty, or his Merit, or his Love ) to come and to do as he did.
So as that christ was under an obligation (which yet did not in the least destroy or lessen his Liberty, or his Merit, or his Love) to come and to do as he did.
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the Father did not proceed with him in a way of meer offer or bare proposal or intreaty, but in a way of authority; he laid his injunction upon him to assume flesh,
the Father did not proceed with him in a Way of mere offer or bore proposal or entreaty, but in a Way of Authority; he laid his injunction upon him to assume Flesh,
Therefore when Christ entred upon this work, speaking to his Father he saith Lo I come (in the volume of the book it is written of me) to do thy will O God;
Therefore when christ entered upon this work, speaking to his Father he Says Lo I come (in the volume of the book it is written of me) too do thy will Oh God;
And Christ was under a command in reference to his incarnation as well as to his death and passion, for indeed without that there could have been none of this; therefore the Text saith God sent him in the likeness, &c. that is, God ordered him to take our flesh.
And christ was under a command in Referente to his incarnation as well as to his death and passion, for indeed without that there could have been none of this; Therefore the Text Says God sent him in the likeness, etc. that is, God ordered him to take our Flesh.
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This Sending then of Christ was the Father's authoritative calling of him to the Office and Work of a Redeemer, which Call was also back'd with positive and peremptory commands as to the management of both; in respect of which God is said to send him, for mittere Deus dicitur ubi mandata dat (as Grotius glosses upon it).
This Sending then of christ was the Father's authoritative calling of him to the Office and Work of a Redeemer, which Call was also backed with positive and peremptory commands as to the management of both; in respect of which God is said to send him, for mittere Deus dicitur ubi Commandments that (as Grotius Glosses upon it).
and according to his Fathers comuand: whereupon God calls him his Servant Isa. 42.1. Isa. 53.11. and Christ himself speaking to his Father sayes, Joh. 17.4. I have glorified thee on the earth, I have finished the work which thou gavest me to do;
and according to his Father's comuand: whereupon God calls him his Servant Isaiah 42.1. Isaiah 53.11. and christ himself speaking to his Father Says, John 17.4. I have glorified thee on the earth, I have finished the work which thou Gavest me to do;
And as to the Apostles, Christ had said the same before to his Father, Joh. 17.18. As thou hast sent me into the world, even so have I also sent them into the world:
And as to the Apostles, christ had said the same before to his Father, John 17.18. As thou hast sent me into the world, even so have I also sent them into the world:
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mark that [ which thou gavest me to do ] intimating that all his Work was cut out for him by the will of his Father. So Joh. 4.34. Jesus saith unto them, my meat is to do the will of him that sent me and to finish his work: Joh. 6.38. I came down from heaven not to do mine own will but the will of him that sent me:
mark that [ which thou Gavest me to do ] intimating that all his Work was Cut out for him by the will of his Father. So John 4.34. jesus Says unto them, my meat is to do the will of him that sent me and to finish his work: John 6.38. I Come down from heaven not to do mine own will but the will of him that sent me:
In Scripture 'tis sometimes God gave him, and sometimes God sent him; Christ was given, in respect of the freeness of the Grace of God towards us, and he was sent, in respect of the Father's authority over himself. 5. Fifthly, take one thing more, God's Sending of Christ imports his trusting of him with his great designs:
In Scripture it's sometime God gave him, and sometime God sent him; christ was given, in respect of the freeness of the Grace of God towards us, and he was sent, in respect of the Father's Authority over himself. 5. Fifthly, take one thing more, God's Sending of christ imports his trusting of him with his great designs:
In all sending there is trust; when we send a person about our affairs we repose a trust in him, that he will be faithful in the management of our concerns;
In all sending there is trust; when we send a person about our affairs we repose a trust in him, that he will be faithful in the management of our concerns;
And now by all put together you see how or in what respects. Christ was sent, and sent by God the Father: you may (both to strengthen what hath been said,
And now by all put together you see how or in what respects. christ was sent, and sent by God the Father: you may (both to strengthen what hath been said,
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So that look what Christ's sending of the Apostles was in reference to their Office, the same was God's sending of Christ in reference to his Office. How then did he send them? why 1. he designed, chose, selected them to and for the work of the Ministry: 2. He qualified and fitted them for that work: 3. He authorized them by his special Commissian to undertake it: 4. He sent them out authoritatively to preach the Gospel,
So that look what Christ's sending of the Apostles was in Referente to their Office, the same was God's sending of christ in Referente to his Office. How then did he send them? why 1. he designed, chosen, selected them to and for the work of the Ministry: 2. He qualified and fitted them for that work: 3. He authorized them by his special Commissian to undertake it: 4. He sent them out authoritatively to preach the Gospel,
That which hath been spoken seems to derogate from the greatness and glory of Christ's Person: For did God thus send him? surely then (as some argue) he is a Person inferiour to the Father, this sending seems to be inconsistent with his equality to his Father; if he was sent and thus sent doth not that speak his inferiority to that God who sent him? and by consequence that he is not God? (thus the Socinians argue from it;
That which hath been spoken seems to derogate from the greatness and glory of Christ's Person: For did God thus send him? surely then (as Some argue) he is a Person inferior to the Father, this sending seems to be inconsistent with his equality to his Father; if he was sent and thus sent does not that speak his inferiority to that God who sent him? and by consequence that he is not God? (thus the socinians argue from it;
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For the explaining of the Thing, and the answering of the Adversary, Divines commonly lay down two things about it: 1. That Sending doth not alwayes imply inferiority or inequality:
For the explaining of the Thing, and the answering of the Adversary, Divines commonly lay down two things about it: 1. That Sending does not always imply inferiority or inequality:
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For Persons who are equal upon mutual consent may send each the other, and if the Person sent doth freely concur and consent with the Person sending, there's no impeachment or intrenchment then upon the equality betwixt them.
For Persons who Are equal upon mutual consent may send each the other, and if the Person sent does freely concur and consent with the Person sending, there's no impeachment or entrenchment then upon the equality betwixt them.
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When the Master sends the Servant he goes because he must, but when the Father sends the Son he goes readily, because his Will falls in with his Father's Will;
When the Master sends the Servant he Goes Because he must, but when the Father sends the Son he Goes readily, Because his Will falls in with his Father's Will;
You must not look upon Christ as meerly passive in the Sending, for (in some respects) he sent himself; and his coming upon that great errand of mans Redemption was his own act as well as the Fathers. As the Father is said to Sanctifie him, and yet he also is said to sanctifie himself, and as the Father is said to give him, and yet he also is said to give himself; So here the Father is said to send him, yet he also (as he was One in Nature and in Will with the Father) may be said to send himself; (thus Austine opens it).
You must not look upon christ as merely passive in the Sending, for (in Some respects) he sent himself; and his coming upon that great errand of men Redemption was his own act as well as the Father's. As the Father is said to Sanctify him, and yet he also is said to sanctify himself, and as the Father is said to give him, and yet he also is said to give himself; So Here the Father is said to send him, yet he also (as he was One in Nature and in Will with the Father) may be said to send himself; (thus Augustine Opens it).
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The expression in the Text [ God sent his Son ] doth not exclude the Son or the Spirit from the sending, or wholly appropriate it to the Father; it only notes the Order of the Persons in their working.
The expression in the Text [ God sent his Son ] does not exclude the Son or the Spirit from the sending, or wholly Appropriate it to the Father; it only notes the Order of the Persons in their working.
but there being nothing more in it than so, that will not prove any inequality in the Persons, or any superiority that One hath over the Other. The Schoolmen give some nice and curious distinctions about Christ's being sent by himself, and by the Holy Ghost, as well as by the first Person; but 'tis not convenient to perplex the Reader with them:
but there being nothing more in it than so, that will not prove any inequality in the Persons, or any superiority that One hath over the Other. The Schoolmen give Some Nicaenae and curious Distinctions about Christ's being sent by himself, and by the Holy Ghost, as well as by the First Person; but it's not convenient to perplex the Reader with them:
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this is one Answer for the clearing up of the difficulty and the weakening of the Objection which we have to do with. 2. The Learned further distinguish of a twofold inferiority, One in respect of Nature, and One in respect of Office, Condition, or Dispensation. As to the First, Christ neither was nor is in the least inferiour to the Father (both having the same Nature and Essence, in respect of which he thought it not robbery to be [ equal ] with God ).
this is one Answer for the clearing up of the difficulty and the weakening of the Objection which we have to do with. 2. The Learned further distinguish of a twofold inferiority, One in respect of Nature, and One in respect of Office, Condition, or Dispensation. As to the First, christ neither was nor is in the least inferior to the Father (both having the same Nature and Essence, in respect of which he Thought it not robbery to be [ equal ] with God).
As to the Second, Christ being considered as Mediator, as having assumed flesh, put himself into the Sinners stead, and undertaken to make Satisfaction to God;
As to the Second, christ being considered as Mediator, as having assumed Flesh, put himself into the Sinners stead, and undertaken to make Satisfaction to God;
so (without any derogation ) it may be said of him that he was inferiour to the Father: In reference to which it follows in the forementioned place, He made himself of no reputation,
so (without any derogation) it may be said of him that he was inferior to the Father: In Referente to which it follows in the forementioned place, He made himself of no reputation,
He was in Nature every way as great as the Father, but he having submitted to be made Man, to be a Surety, having condescended to the Office and Work of a Redeemer in our Flesh, so in respect of oeconomy and dispensation the Father was greater than he. And by vertue of his superiority over Christ (as considered in this his voluntary exinanition ) so he sent him,
He was in Nature every Way as great as the Father, but he having submitted to be made Man, to be a Surety, having condescended to the Office and Work of a Redeemer in our Flesh, so in respect of economy and Dispensation the Father was greater than he. And by virtue of his superiority over christ (as considered in this his voluntary exinanition) so he sent him,
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but yet his natural and essential greatness or equality with the Father was not at all by this impaired or lessened, (which was the great Truth to be secured against the Adversary ).
but yet his natural and essential greatness or equality with the Father was not At all by this impaired or lessened, (which was the great Truth to be secured against the Adversary).
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The Third thing which I am to speak to is, to enquire (so far as the Word will warrant) into the Grounds and Reasons of Christ's mission; wherefore did God send him? He who is so Wise that he doth nothing (be it never so little or mean ) but he hath his Reasons for it,
The Third thing which I am to speak to is, to inquire (so Far as the Word will warrant) into the Grounds and Reasons of Christ's mission; Wherefore did God send him? He who is so Wise that he does nothing (be it never so little or mean) but he hath his Reasons for it,
yet 'tis as certain that he had great and urgent Grounds for it, even such as might become a God in doing such a thing. He that in Other things is a God of judgment, undoubtedly in this (which was his Master-piece ) he would shew himself to be a God of judgment. It will therefore be worthy of a modest enquiry, to find out the Reasons which the wise and gracious God went upon in the sending of his Son.
yet it's as certain that he had great and urgent Grounds for it, even such as might become a God in doing such a thing. He that in Other things is a God of judgement, undoubtedly in this (which was his Masterpiece) he would show himself to be a God of judgement. It will Therefore be worthy of a modest enquiry, to find out the Reasons which the wise and gracious God went upon in the sending of his Son.
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In the General, Some must be sent. When I say [ must ] I do not mean any simple or absolute necessity, as though it was simply and absolutely necessary that God should take some course,
In the General, some must be sent. When I say [ must ] I do not mean any simple or absolute necessity, as though it was simply and absolutely necessary that God should take Some course,
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and so highly derogatory from the freeness of the grace of God in what he did!) I only mean therefore that which we call hypothetical or conditional necessity:
and so highly derogatory from the freeness of the grace of God in what he did!) I only mean Therefore that which we call hypothetical or conditional necessity:
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Observe it in the Text, when (or because) it was impossible for the Law to do, then (or therefore) God sent his Son: since neither the Law (nor any thing else ) could operate to any purpose towards the advancing of God's Honour, and the promoting of the Sinners good, it was necessary (in order to these great Ends ) that God himself should interpose in some extraordinary way; which thereupon he accordingly did in the sending of Christ.
Observe it in the Text, when (or Because) it was impossible for the Law to do, then (or Therefore) God sent his Son: since neither the Law (nor any thing Else) could operate to any purpose towards the advancing of God's Honour, and the promoting of the Sinners good, it was necessary (in order to these great Ends) that God himself should interpose in Some extraordinary Way; which thereupon he accordingly did in the sending of christ.
But more particularly; let us take it for granted that there was a necessity of Sending, yet why did God pitch upon his Son and send him? might not some Other Person have been sent as well as he? or might not some Other Way have been found out as good as this? I answer, No:
But more particularly; let us take it for granted that there was a necessity of Sending, yet why did God pitch upon his Son and send him? might not Some Other Person have been sent as well as he? or might not Some Other Way have been found out as good as this? I answer, No:
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Christ the Son must be the very Person whom God will send. And him he pitch'd upon (so far as we poor shallow mortals are able to judge of his deep and unsearchable actings,
christ the Son must be the very Person whom God will send. And him he pitched upon (so Far as we poor shallow mortals Are able to judge of his deep and unsearchable actings,
There was a Covenant (commonly called the Covenant of Redemption ) which had passed betwixt these two Persons; in which the Father engaged so and so to Christ,
There was a Covenant (commonly called the Covenant of Redemption) which had passed betwixt these two Persons; in which the Father engaged so and so to christ,
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and Christ reciprocally engaged so and so to the Father, (a considerable part of the terms and matter of which Covenant is set down Isa. 53.10. When thou shalt make his Soul an offering for sin, he shall see his seed, &c. ).
and christ reciprocally engaged so and so to the Father, (a considerable part of the terms and matter of which Covenant is Set down Isaiah 53.10. When thou shalt make his Soul an offering for since, he shall see his seed, etc.).
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The Father Covenants to do thus and thus for Fallen Man; but first (in order thereunto) the Son must Covenant to take man's Nature, therein to satisfie offended Justice, to repair and vindicate his Father's Honour &c: well, he submits, assents to these demands, indents and covenants to make all good;
The Father Covenants to do thus and thus for Fallen Man; but First (in order thereunto) the Son must Covenant to take Man's Nature, therein to satisfy offended justice, to repair and vindicate his Father's Honour etc.: well, he submits, assents to these demands, indents and Covenants to make all good;
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but upon the foederal agreement made betwixt them as to this very matter. (Of which I'le say no more here, having formerly had an opportunity to publish some thoughts about it). 2. Secondly, God sent Christ because he saw that was the very best way which could be taken;
but upon the federal agreement made betwixt them as to this very matter. (Of which I'll say no more Here, having formerly had an opportunity to publish Some thoughts about it). 2. Secondly, God sent christ Because he saw that was the very best Way which could be taken;
The Father had great desigus now to carry on, (as for example) to let the world see what an evil thing Sin was, what a dreadful breach it had made betwixt himself and the Creature,
The Father had great desigus now to carry on, (as for Exampl) to let the world see what an evil thing since was, what a dreadful breach it had made betwixt himself and the Creature,
how terrible and impartial his Justice was, what an Ocean of Love he had in his heart, to promote the Sinners happiness (yet so as in the first place to secure and advance his own glory in the magnifying of all his Attributes ), to indear himself, his Son, and all his mercies to his people, to lay a sure foundation for the Righteousness and Salvation of believers;
how terrible and impartial his justice was, what an Ocean of Love he had in his heart, to promote the Sinners happiness (yet so as in the First place to secure and advance his own glory in the magnifying of all his Attributes), to endear himself, his Son, and all his Mercies to his people, to lay a sure Foundation for the Righteousness and Salvation of believers;
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were not these great and glorious designs? Now there was no Way (for the accomplishing and effecting of these) comparable to this of God's sending his Son. What God might have done some other way by his absolute Power and Will ( abstracting from his decree ), I dare not enquire into, much less determine any thing about it;
were not these great and glorious designs? Now there was no Way (for the accomplishing and effecting of these) comparable to this of God's sending his Son. What God might have done Some other Way by his absolute Power and Will (abstracting from his Decree), I Dare not inquire into, much less determine any thing about it;
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but certainly this was the best, the fittest Way, and therefore the Wise God pitch'd upon it. ( Austine went no higher than thus). 3. Christ was sent,
but Certainly this was the best, the Fittest Way, and Therefore the Wise God pitched upon it. (Augustine went no higher than thus). 3. christ was sent,
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'twas a great errand for Christ to come from heaven to earth about man's Redemption, but God saw that He was the fittest messenger to be imploy'd therein, and therefore he sent him.
'twas a great errand for christ to come from heaven to earth about Man's Redemption, but God saw that He was the Fittest Messenger to be employed therein, and Therefore he sent him.
and therefore this was that which induced him to send Christ, none being so fit for the managing and transacting the Work of Redemption as he was: (which I shall endeavour to make out in a few Particulars ).
and Therefore this was that which induced him to send christ, none being so fit for the managing and transacting the Work of Redemption as he was: (which I shall endeavour to make out in a few Particulars).
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Christ's superlative fitness for it appears from, and was grounded upon, 1. His two Natures, the Hypostatical union of Both in his Person. He was God; Joh. 1.1. Phil. 2.6. 1 Joh. 5.20. Rom. 9.5. Isa. 9.6. Tit. 2.13. He was also Man; 1 Tim. 2.5. then too he •as God-man in one Person; Col. 2.19.
Christ's superlative fitness for it appears from, and was grounded upon, 1. His two Nature's, the Hypostatical Union of Both in his Person. He was God; John 1.1. Philip 2.6. 1 John 5.20. Rom. 9.5. Isaiah 9.6. Tit. 2.13. He was also Man; 1 Tim. 2.5. then too he •as God-man in one Person; Col. 2.19.
Now who could be so fit to bring God and Man together, as he who was himself both God and Man? who so fit to negotiate with both, as he who was a middle Person betwixt both? who so fit to treat with an offended God, as he who was God? who so fit to suffer as he who was Man, and to merit by suffering as he who was God-man? Had he been only God he could not have suffered, had he been only Man he could not have merited: but being both he was eminently fit for both, (viz.) for suffering and meriting, for obeying and satisfying. Thus his not to be parallell'd Fitness was grounded upon his Personal consideration.
Now who could be so fit to bring God and Man together, as he who was himself both God and Man? who so fit to negotiate with both, as he who was a middle Person betwixt both? who so fit to Treat with an offended God, as he who was God? who so fit to suffer as he who was Man, and to merit by suffering as he who was God-man? Had he been only God he could not have suffered, had he been only Man he could not have merited: but being both he was eminently fit for both, (viz.) for suffering and meriting, for obeying and satisfying. Thus his not to be paralleled Fitness was grounded upon his Personal consideration.
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2. 'Twas grounded upon his glorious Attributes; his Power, Wisdom, Mercy, Goodness, Faithfulness, Holiness &c. He that will undertake to redeem Sinners must have all these, for they all were indispensably requisite to such an undertaking:
2. 'Twas grounded upon his glorious Attributes; his Power, Wisdom, Mercy, goodness, Faithfulness, Holiness etc. He that will undertake to Redeem Sinners must have all these, for they all were indispensably requisite to such an undertaking:
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For hereupon he was (and is) fit to deal both with God and Man; he's a Friest to deal with God, a King and Prophet to deal with Man. Doth God stand upon Satisfaction? Christ is a Priest to die, and to offer up himself an expiatory Sacrifice: or will God keep his distance from the Creature and be known in his greatness? Christ is a Priest to mediate and intercede. Then is the Sinner under ignorance and darkness? Christ is a Prophet to inlighten and teach or is he under the tyranny of sin and a rebel against God? Christ is King to rescue, subdue and conquer him to himself, to bring and keep him under his own dominion and government. To sum up all!
For hereupon he was (and is) fit to deal both with God and Man; he's a Friest to deal with God, a King and Prophet to deal with Man. Does God stand upon Satisfaction? christ is a Priest to die, and to offer up himself an expiatory Sacrifice: or will God keep his distance from the Creature and be known in his greatness? christ is a Priest to mediate and intercede. Then is the Sinner under ignorance and darkness? christ is a Prophet to inlighten and teach or is he under the tyranny of since and a rebel against God? christ is King to rescue, subdue and conquer him to himself, to bring and keep him under his own dominion and government. To sum up all!
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there are but two things to be done for the Sinner in order to his happiness (viz.) impetration and application; now both of these are done by Christ's threefold Office. By the first part of his Priestly Office (his Oblation ), there w•s the impetration, for by that he procured, purchased, merited all good;
there Are but two things to be done for the Sinner in order to his happiness (viz.) impetration and application; now both of these Are done by Christ's threefold Office. By the First part of his Priestly Office (his Oblation), there w•s the impetration, for by that he procured, purchased, merited all good;
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by the second part of his Priestly Office (his intercession, ), there's the application. And because both God and the Creature are to be dealt withal in order to this application, therefore Christ doth accordingly deal with both of them:
by the second part of his Priestly Office (his Intercession,), there's the application. And Because both God and the Creature Are to be dealt withal in order to this application, Therefore christ does accordingly deal with both of them:
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Upon the Whole then it follows, that Christ being invested with these Offices (which are every way so full, of so great virtue, so suited to the Nature and demands of God,
Upon the whole then it follows, that christ being invested with these Offices (which Are every Way so full, of so great virtue, so suited to the Nature and demands of God,
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It must be granted, that the sending of Christ was praevious and antecedent to several of the Things which have been mentioned, (as the demonstrations of his superlative fitness to be sent, and the grounds of his being sent ):
It must be granted, that the sending of christ was previous and antecedent to several of the Things which have been mentioned, (as the demonstrations of his superlative fitness to be sent, and the grounds of his being sent):
Yet nevertheless they may be alledged and made use of in that notion, because though in our apprehension (if not also in the Nature of the Thing ) they were after the sending, yet in the eye and estimation of God they were before it. For instance, Christ just at his sending had not then assumed the Humane Nature, (we suppose that to antecede his incarnation );
Yet nevertheless they may be alleged and made use of in that notion, Because though in our apprehension (if not also in the Nature of the Thing) they were After the sending, yet in the eye and estimation of God they were before it. For instance, christ just At his sending had not then assumed the Humane Nature, (we suppose that to antecede his incarnation);
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for though the incarnation as considered in it self was future, yet as to the knowledge, consideration, estimation of God, it was present and done already. (I thought it necessary to put in this,
for though the incarnation as considered in it self was future, yet as to the knowledge, consideration, estimation of God, it was present and done already. (I Thought it necessary to put in this,
If God will be so gracious as to send, 'twas not only convenient but necessary that he should send this very person his own Son; for there was none Other in heaven or earth that could go through an undertaking of this nature.
If God will be so gracious as to send, 'twas not only convenient but necessary that he should send this very person his own Son; for there was none Other in heaven or earth that could go through an undertaking of this nature.
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there were also Blessings to be procured (as Reconciliation with God, Justification, Adoption, eternal Salvation ), which no such Creature possibly could procure:
there were also Blessings to be procured (as Reconciliation with God, Justification, Adoption, Eternal Salvation), which no such Creature possibly could procure:
Why did not God send an Angel rather than his Son? why? because he knew Redemption-work was no work for an Angel; no, not for the whole body of Angels. If the whole Order of them had come from heaven and combined all their strength together, they could not have redeemed so much as One Soul. I dispute not how far God by his mighty power might have enabled an Angel to have bore up under the greatest sufferings: Suppose he might have had such a strength as to have been able to undergo all that Christ did,
Why did not God send an Angel rather than his Son? why? Because he knew Redemption work was no work for an Angel; no, not for the Whole body of Angels. If the Whole Order of them had come from heaven and combined all their strength together, they could not have redeemed so much as One Soul. I dispute not how Far God by his mighty power might have enabled an Angel to have boar up under the greatest sufferings: Suppose he might have had such a strength as to have been able to undergo all that christ did,
yet under the highest communications of the grace of God to him, he (being still a meer Creature ) could never satisfie for what was past, not merit for what was to come; he could neither expiate sin nor procure eternal Life. No, these are things which could only be accomplished by Him who was more than a meer finite or created being, even by the Lord Jesus who was Man but God too;
yet under the highest communications of the grace of God to him, he (being still a mere Creature) could never satisfy for what was passed, not merit for what was to come; he could neither expiate since nor procure Eternal Life. No, these Are things which could only be accomplished by Him who was more than a mere finite or created being, even by the Lord jesus who was Man but God too;
if the work had been possible to have been effected by any Creature, God would have employd that Creature and spar'd his own Son; nothing but absolute necessity made him to fix upon this course.
if the work had been possible to have been effected by any Creature, God would have employed that Creature and spared his own Son; nothing but absolute necessity made him to fix upon this course.
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and eminently those which he went upon in this his highest and greatest work. When we come to heaven we shall more fully know why Christ was sent; but here our knowledge is very dark and imperfect about it.
and eminently those which he went upon in this his highest and greatest work. When we come to heaven we shall more Fully know why christ was sent; but Here our knowledge is very dark and imperfect about it.
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I have done with the three Things which I propounded to open, and so have dispatch'd the Doctrinal part; I am now to make some practical improvement of it.
I have done with the three Things which I propounded to open, and so have dispatched the Doctrinal part; I am now to make Some practical improvement of it.
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'twas much that he should make a World, but what's the making of a World to the sending of a Son? The Apostle (in the Text ) seems to ascend step by step,
'twas much that he should make a World, but what's the making of a World to the sending of a Son? The Apostle (in the Text) seems to ascend step by step,
and to crowd together variety of great and glorious things, that he might the more heighten God's Love and draw up the hearts of Believers to the admiration of it.
and to crowd together variety of great and glorious things, that he might the more heighten God's Love and draw up the hearts of Believers to the admiration of it.
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For 1. here is Sending: 2. God sending: 3. God sending a Son: 4. His own Son: 5. The sending of this Son in our flesh: Yea 6. in the likeness of sinful flesh:
For 1. Here is Sending: 2. God sending: 3. God sending a Son: 4. His own Son: 5. The sending of this Son in our Flesh: Yea 6. in the likeness of sinful Flesh:
is not here maguum in parvo? and doth not the Apostle thrust things together, heaping one thing upon another, that he might the better set off and aggrandize the Love of God? There's enough in any One of them to make you stand and wonder;
is not Here maguum in parvo? and does not the Apostle thrust things together, heaping one thing upon Another, that he might the better Set off and aggrandise the Love of God? There's enough in any One of them to make you stand and wonder;
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After this came Redeeming Love, and had the Father no hand in that Love? nay, had not He the first and the chief hand therein? For did not he find out the ransom? Job 33.24. I have found a ransom:
After this Come Redeeming Love, and had the Father no hand in that Love? nay, had not He the First and the chief hand therein? For did not he find out the ransom? Job 33.24. I have found a ransom:
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but when you have them conjunct, and all set before you in their proper emphasis and import, how should you be affected and wrought upon to admire the Grace of God! The truth is, take all together and you have here a representation of that Low, Mercy, Goodness, which was too great and bigg for any but a God. If you read no further than [ the Law could not do, in that it was weak through the Flesh ], there man is utterly lost; but if you go on to [ God's sending of his Son &c. ], there the day of Salvation begins to dawn, there's an effectual remedy for a desperate malady, now the case is altered;
but when you have them conjunct, and all Set before you in their proper emphasis and import, how should you be affected and wrought upon to admire the Grace of God! The truth is, take all together and you have Here a representation of that Low, Mercy, goodness, which was too great and big for any but a God. If you read no further than [ the Law could not do, in that it was weak through the Flesh ], there man is utterly lost; but if you go on to [ God's sending of his Son etc. ], there the day of Salvation begins to dawn, there's an effectual remedy for a desperate malady, now the case is altered;
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I would not too curiously divide or distinguish betwixt the Sacred Persons in their several Acts; much less would I set them in competition or prefer one before another, (as if we were more beholden to the One than to the Other ):
I would not too curiously divide or distinguish betwixt the Sacred Persons in their several Acts; much less would I Set them in competition or prefer one before Another, (as if we were more beholden to the One than to the Other):
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but yet they being personally distinct, and they having those acts which are proper to them as so distinguished, so they have their special and peculiar Love. And 'tis very good for us to understand what is immediately done by the Father, what by the Son, what by the Spirit; which we must the rather endeavour after,
but yet they being personally distinct, and they having those acts which Are proper to them as so distinguished, so they have their special and peculiar Love. And it's very good for us to understand what is immediately done by the Father, what by the Son, what by the Spirit; which we must the rather endeavour After,
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because the Scripture usually (I do not say alwayes ) apply's this effect to the First, that to the Second, and another to the Third Person. I am at present only to speak to the acts of the Father, wherein he hath display'd that Love which is proper to him; which if you please to look into (as the Scripture sets them forth), you will find your selves under a strong obligation to admire him (as personally so considered).
Because the Scripture usually (I do not say always) apply's this Effect to the First, that to the Second, and Another to the Third Person. I am At present only to speak to the acts of the Father, wherein he hath displayed that Love which is proper to him; which if you please to look into (as the Scripture sets them forth), you will find your selves under a strong obligation to admire him (as personally so considered).
For 'pray observe, who did from all eternity predestinate, elect, choose you? was it not God the Father? Predestinating Love is the Father's Love: Eph. 1.3, 4, 5. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
For pray observe, who did from all eternity predestinate, elect, choose you? was it not God the Father? Predestinating Love is the Father's Love: Ephesians 1.3, 4, 5. Blessed be the God and Father of our Lord jesus christ, who hath blessed us with all spiritual blessings in heavenly places in christ:
According as he hath chosen us in him before the foundation of the world &c. Having predestinated us unto the adoption of Children by Jesus Christ to himself, according to the good pleasure of his will.
According as he hath chosen us in him before the Foundation of the world etc. Having predestinated us unto the adoption of Children by jesus christ to himself, according to the good pleasure of his will.
did not he contrive and lay the whole model and platform of Redemption in his eternal purpose and ordination? (therefore 'tis said Isa. 53.10. The pleasure of the Lord shall prosper in his hand;
did not he contrive and lay the Whole model and platform of Redemption in his Eternal purpose and ordination? (Therefore it's said Isaiah 53.10. The pleasure of the Lord shall prosper in his hand;
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Who chose, sent, called Christ to that Work and fitted him for it, but the Father (as you have heard)? So also who assisted and strengthened him in it,
Who chosen, sent, called christ to that Work and fitted him for it, but the Father (as you have herd)? So also who assisted and strengthened him in it,
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of which upholding and strengthening Grace by the Father Christ assured himself beforehand (as you read Isa. 50. 7, 9.) and it was accordingly made good to him (as you read Matth. 4.11. Luke 22.43.) Then again, who rewarded Christ when he had finished his Work, but the Father? therefore to him Christ pray'd for this, Joh. 17.4, 5. I have glorified thee on the earth, I have finished the work which thou gavest me to do:
of which upholding and strengthening Grace by the Father christ assured himself beforehand (as you read Isaiah 50. 7, 9.) and it was accordingly made good to him (as you read Matthew 4.11. Luke 22.43.) Then again, who rewarded christ when he had finished his Work, but the Father? Therefore to him christ prayed for this, John 17.4, 5. I have glorified thee on the earth, I have finished the work which thou Gavest me to do:
And now Christ hath made the purchase, who doth authoritatively collate upon persons the blessings purchased, but the Father? Rom. 8.33. It is God that justifieth: 2 Cor. 5.18. All things are of God, who hath reconciled us to himself by Jesus Christ &c. Luke 12.32. Fear not little flock, it is your Father's good pleasure to give you the Kingdom.
And now christ hath made the purchase, who does authoritatively collate upon Persons the blessings purchased, but the Father? Rom. 8.33. It is God that Justifieth: 2 Cor. 5.18. All things Are of God, who hath reconciled us to himself by jesus christ etc. Lycia 12.32. fear not little flock, it is your Father's good pleasure to give you the Kingdom.
Who is it that works in Sinners their meetness for heaven, but the Father? Col. 1.12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light.
Who is it that works in Sinners their meetness for heaven, but the Father? Col. 1.12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light.
And (to shut up this) who secures and keeps in a state of grace, but the Father? Joh. 10.29. My Father, which gave them me, is greater than all, and no man is able to pluck them out of my Father's band.
And (to shut up this) who secures and keeps in a state of grace, but the Father? John 10.29. My Father, which gave them me, is greater than all, and no man is able to pluck them out of my Father's band.
Now (Christians) may you not be fully convinced by all this, that the Father's Love to you is very great? and if so, will you not admire him for it? You must honour the Son even as you honour the Father, and you must adore, bless, love the Father even as you do the Son. God forbid that I should go about to lessen your most thankful sense of what the Son and Spirit have done for you!
Now (Christians) may you not be Fully convinced by all this, that the Father's Love to you is very great? and if so, will you not admire him for it? You must honour the Son even as you honour the Father, and you must adore, bless, love the Father even as you do the Son. God forbid that I should go about to lessen your most thankful sense of what the Son and Spirit have done for you!
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'Tis a temptation (though not so usual) which some gracious Persons lie under, they can with more comfort think of the Son than of the Father, they do not so much question the Love of the Son as of the Father: they cannot deny but that the Son is indeed a very gracious Person, for he came from heaven to seek and to save what was lost, to save Sinners, yea the chiefest of them &c. hereupon they can (in some comfortable manner) encourage themselves to hope in him.
It's a temptation (though not so usual) which Some gracious Persons lie under, they can with more Comfort think of the Son than of the Father, they do not so much question the Love of the Son as of the Father: they cannot deny but that the Son is indeed a very gracious Person, for he Come from heaven to seek and to save what was lost, to save Sinners, yea the chiefest of them etc. hereupon they can (in Some comfortable manner) encourage themselves to hope in him.
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than they have either of the Son or of the Spirit. Doth Satan assault any of you in this manner? or do such thoughts as these prevail over you? O be convinced of your mistake!
than they have either of the Son or of the Spirit. Does Satan assault any of you in this manner? or do such thoughts as these prevail over you? O be convinced of your mistake!
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and whatever Christ was or did, all was but in pursuance of his good pleasure; therefore have you any reason to think otherwise than well of him? Surely.
and whatever christ was or did, all was but in pursuance of his good pleasure; Therefore have you any reason to think otherwise than well of him? Surely.
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God is Love: this very thing (his sending of his Son) represents him as full of Mercy, Goodness, and Grace; the Sinner hath not the least cause to be jealous or afraid of him.
God is Love: this very thing (his sending of his Son) represents him as full of Mercy, goodness, and Grace; the Sinner hath not the least cause to be jealous or afraid of him.
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but meerly from his dignation and gracious condescention; and now after all this will you not love him? how can you do otherwise than love him? Suppose you had heard him (as soon as ever God had signified his pleasure to him,
but merely from his dignation and gracious condescension; and now After all this will you not love him? how can you do otherwise than love him? Suppose you had herd him (as soon as ever God had signified his pleasure to him,
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O when unbelief and hard thoughts of God the Father begin to rise, beat them down by arguing thus, was not He the first spring from which redeeming Grace did flow? the great contriver and willer of man's recovery? who set Christ on work but he? who sent him into the world to be a Saviour but he? who imploy'd his own Son for the good of Sinners but he? O that you would labour to get your Faith encourag'd and strengthened as to the first Person! and that it might rise up to the first Cause of all,
O when unbelief and hard thoughts of God the Father begin to rise, beatrice them down by arguing thus, was not He the First spring from which redeeming Grace did flow? the great contriver and willer of Man's recovery? who Set christ on work but he? who sent him into the world to be a Saviour but he? who employed his own Son for the good of Sinners but he? O that you would labour to get your Faith encouraged and strengthened as to the First Person! and that it might rise up to the First Cause of all,
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and there fix and terminate, that your faith and hope may be in God (as the Apostle expresses it 1 Pet. 1.21.) Christ sayes Joh. 14.1. Let not your heart be troubled, ye believe in God, believe in me also:
and there fix and terminate, that your faith and hope may be in God (as the Apostle Expresses it 1 Pet. 1.21.) christ Says John 14.1. Let not your heart be troubled, you believe in God, believe in me also:
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He came down from heaven that he might carry you up to heaven; he that was a Son for your sake stooped to be a Servant, that you of slaves might be made sons: What had become of you if Christ had refused to come when the Father sent him? O love the Lord Jesus!
He Come down from heaven that he might carry you up to heaven; he that was a Son for your sake stooped to be a Servant, that you of slaves might be made Sons: What had become of you if christ had refused to come when the Father sent him? O love the Lord jesus!
let his Person be very dear and precious to you, admit him into your hearts who was willing to take the whole business of your Salvation into his hands: what Love can be enough for a Father sending, and a Son coming! 'Tis true God sent him, but his obedience to his Father was no diminution of his Love to you;
let his Person be very dear and precious to you, admit him into your hearts who was willing to take the Whole business of your Salvation into his hands: what Love can be enough for a Father sending, and a Son coming! It's true God sent him, but his Obedience to his Father was no diminution of his Love to you;
but 'twas his pity to you which made him willing to put himself into such a state of subjection and inferiority: for that did not proceed from his Nature (before he had assumed yours ),
but 'twas his pity to you which made him willing to put himself into such a state of subjection and inferiority: for that did not proceed from his Nature (before he had assumed yours),
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and said, Son! the fulness of time is come, I must send thee down to earth to redeem man ), saying, Father I am ready, here I am, send me whithersoever and about whatsoever thou pleasest;
and said, Son! the fullness of time is come, I must send thee down to earth to Redeem man), saying, Father I am ready, Here I am, send me whithersoever and about whatsoever thou pleasest;
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Suppose (I say) you had heard Christ uttering such Words to his Father, doubtless it would have wrought very much upon you, your Hearts would have been all in flames of Love to him. O wretched Creatures!
Suppose (I say) you had herd christ uttering such Words to his Father, doubtless it would have wrought very much upon you, your Hearts would have been all in flames of Love to him. O wretched Creatures!
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He went not till he was sent, before he would move one step he would have his Father's Mission and Commission; a great Mind he had to be at Redeeming Work, his Heart was exceedingly set upon it,
He went not till he was sent, before he would move one step he would have his Father's Mission and Commission; a great Mind he had to be At Redeeming Work, his Heart was exceedingly Set upon it,
yet he would stay till he was sent, called, authoriz'd thereunto by his Father. But as soon as he was so called, how readily and cheerfully did he engage!
yet he would stay till he was sent, called, authorized thereunto by his Father. But as soon as he was so called, how readily and cheerfully did he engage!
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Whatever rank or station God hath set you in, see that you therein abide; and that you meddle with no Work, Employment, Office, Ʋndertaking, further than as you are called thereunto. This is a Duty in special incumbent upon Publick Officers, Magistrates and Ministers; as also, upon Christians in a private capacity with respect to publick Offices: none must presume to invade an Office or to intrude themselves into it where they are not sent by God; O that's an act of high presumption, and usually attended with sad and fatal Consequences (as several Instances show).
Whatever rank or station God hath Set you in, see that you therein abide; and that you meddle with no Work, Employment, Office, Ʋndertaking, further than as you Are called thereunto. This is a Duty in special incumbent upon Public Officers, Magistrates and Ministers; as also, upon Christians in a private capacity with respect to public Offices: none must presume to invade an Office or to intrude themselves into it where they Are not sent by God; O that's an act of high presumption, and usually attended with sad and fatal Consequences (as several Instances show).
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Concerning the Office and Work of the Ministry the Apostle is very smart, How shall they preach except they be sent? the Interrogation carries a vehement negation it it, (viz.) without a Call and Mission from God none ought, none can (that is, lawfully, warrantably, you may put in too successfully ) preach the Gospel.
Concerning the Office and Work of the Ministry the Apostle is very smart, How shall they preach except they be sent? the Interrogation carries a vehement negation it it, (viz.) without a Call and Mission from God none ought, none can (that is, lawfully, warrantably, you may put in too successfully) preach the Gospel.
But now though in things of this Nature a Divine Call be eminently requisite, yet 'tis not to be limited to them; whoever you be, whatever work or service you engage in, you must look to your Call and Commission from God.
But now though in things of this Nature a Divine Call be eminently requisite, yet it's not to be limited to them; whoever you be, whatever work or service you engage in, you must look to your Call and Commission from God.
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For you can no further expect assistance, acceptance, success in any thing you do then as you are thereunto called: when 'tis so, you may rely upon it God will assist, accept, succeed, prosper;
For you can no further expect assistance, acceptance, success in any thing you do then as you Are thereunto called: when it's so, you may rely upon it God will assist, accept, succeed, prosper;
Our Lord being sent 'twas prophesied that the work should prosper in his hands; and we find that from the consideration of his sending all along he fetch'd encouragement, that his Father would be with him and would not leave him alone, (as you see Joh. 8.29. & passim ).
Our Lord being sent 'twas prophesied that the work should prosper in his hands; and we find that from the consideration of his sending all along he fetched encouragement, that his Father would be with him and would not leave him alone, (as you see John 8.29. & passim).
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Hence therefore I would give you this advice, in every undertaking (especially when 'tis very weighty and momentous ) make sure of a Call and Commission from above; to run upon any thing without this, you will find to be not only uncomfortable but very dangerous. And in order to the finding out of this Call pro hic & nunc, there must first be the serious studying of the Word, and then the prudent weighing and considering of Providences (so far as they comply with the Word);
Hence Therefore I would give you this Advice, in every undertaking (especially when it's very weighty and momentous) make sure of a Call and Commission from above; to run upon any thing without this, you will find to be not only uncomfortable but very dangerous. And in order to the finding out of this Call Pro hic & nunc, there must First be the serious studying of the Word, and then the prudent weighing and considering of Providences (so Far as they comply with the Word);
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for Providences. (so bounded) may sometimes in such and such particular Cases give much light concerning the Will and Call of God: (but I must not engage in this Point ).
for Providences. (so bounded) may sometime in such and such particular Cases give much Light Concerning the Will and Call of God: (but I must not engage in this Point).
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if God commands you must obey, if God sends you must run: no dangers, difficulties, discouragements, sufferings, fleshly concerns are then to be regarded.
if God commands you must obey, if God sends you must run: no dangers, difficulties, discouragements, sufferings, fleshly concerns Are then to be regarded.
Gal. 1.15, 16. When it pleased God, who separated me from my mothers womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Heathen;
Gal. 1.15, 16. When it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Heathen;
O let the Service be what it will, be it the preaching of the Gospel amongst Heathens, there must be no consulting with Carnal Reason or Carnal Interest against a Divine Call and Command.
Oh let the Service be what it will, be it the preaching of the Gospel among heathens, there must be not consulting with Carnal Reason or Carnal Interest against a Divine Call and Command.
never was any sent upon such Work as His was, that was hard work indeed, abasing work indeed, painful work indeed, never was any to be compared with it;
never was any sent upon such Work as His was, that was hard work indeed, abasing work indeed, painful work indeed, never was any to be compared with it;
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And this is that very thing wherein the Apostle would have us to conform to Christ, Phil, 2.5. Let this mind be in you which was also in Christ Jesus;
And this is that very thing wherein the Apostle would have us to conform to christ, Philip, 2.5. Let this mind be in you which was also in christ jesus;
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what mind doth he mean? why this, upon all occasions in ready compliance with the Will and Call of God, to be willing to be emptied and abased, to be, to do, to suffer any thing.
what mind does he mean? why this, upon all occasions in ready compliance with the Will and Call of God, to be willing to be emptied and abased, to be, to do, to suffer any thing.
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therefore the Lord took it very ill from Moses, that he was so backward to go upon his sending and would so fain have put it off: Exod. 4.13. Send I pray thee by the hand of him whom thou wilt send:
Therefore the Lord took it very ill from Moses, that he was so backward to go upon his sending and would so fain have put it off: Exod 4.13. Send I pray thee by the hand of him whom thou wilt send:
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God sent him to Niviveh but thither he would not go, wherefore God sent him to the bottom of the Sea and thither he shall go; O let all dread the like disobedience! Pray be alwayes willing to observe and obey God's Call, balk not any service which he puts you upon:
God sent him to Niviveh but thither he would not go, Wherefore God sent him to the bottom of the Sea and thither he shall go; Oh let all dread the like disobedience! prey be always willing to observe and obey God's Call, balk not any service which he puts you upon:
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though possibly in a Sense somewhat different from that which I am upon, God so much complain'd of the false Prophets, Jerem. 14.14. Chap. 23.21.) nor over backward in demurring and hanging off after we are sent. When God asked the Prophet, Whom shall I send, and who will go for us? see how presently he answered, Here am I, send me:
though possibly in a Sense somewhat different from that which I am upon, God so much complained of the false prophets, Jeremiah 14.14. Chap. 23.21.) nor over backward in demurring and hanging off After we Are sent. When God asked the Prophet, Whom shall I send, and who will go for us? see how presently he answered, Here am I, send me:
When the everlasting concerns of your Souls are upon your thoughts, and you are casting with your selves what may be necessary to bring you to Heaven, take heed of looking no farther than meerly a Christ sent. True, this is the great thing which Faith builds upon, the proper and sole foundation of all its relyance and confidence; for that which it doth ultimately eye in the hope of pardon, justification, eternal life, is meerly a Christ sent by God; but yet as to the qualification and actual intitling of the Person to the things believed and hoped for,
When the everlasting concerns of your Souls Are upon your thoughts, and you Are casting with your selves what may be necessary to bring you to Heaven, take heed of looking no farther than merely a christ sent. True, this is the great thing which Faith builds upon, the proper and sole Foundation of all its reliance and confidence; for that which it does ultimately eye in the hope of pardon, justification, Eternal life, is merely a christ sent by God; but yet as to the qualification and actual entitling of the Person to the things believed and hoped for,
so there must be something more than the bare external sending of Christ. Every one knows there is a twofold sending of him, the one External and Visible, the other Internal and Invisible: the First was Christ's sending to be Man, (that's past and over, and was to be but once );
so there must be something more than the bore external sending of christ. Every one knows there is a twofold sending of him, the one External and Visible, the other Internal and Invisible: the First was Christ's sending to be Man, (that's past and over, and was to be but once);
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Now these two though they are of a different nature must not be parted; he that would regularly hope for Salvation by Christ must have the latter as well as the former sending; for 'tis most certain that a Christ without if it be not also a Christ within, will never save.
Now these two though they Are of a different nature must not be parted; he that would regularly hope for Salvation by christ must have the latter as well as the former sending; for it's most certain that a christ without if it be not also a christ within, will never save.
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A Christ in our Flesh must be accompanied with a Christ in our Hearts, there must be not only a Christ sent to us but also a Christ sent into us, or else he will not profit us.
A christ in our Flesh must be accompanied with a christ in our Hearts, there must be not only a christ sent to us but also a christ sent into us, or Else he will not profit us.
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but the fitting or qualifying of persons to have a share in the blessings merited, that lies in the Christ within as he is received into the heart: In a word, the impetration is by Christ without, but the application is by Christ within. Now therfore (I say) you must nor rest in the One unless you find the Other too:
but the fitting or qualifying of Persons to have a share in the blessings merited, that lies in the christ within as he is received into the heart: In a word, the impetration is by christ without, but the application is by christ within. Now Therefore (I say) you must nor rest in the One unless you find the Other too:
Others again are all for a Christ without, contenting themselves with this that he was sent into the world to save Sinners, and this to them is enough for future happiness, they look no farther.
Others again Are all for a christ without, contenting themselves with this that he was sent into the world to save Sinners, and this to them is enough for future happiness, they look no farther.
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But now whoever would be wise to Salvation must take in both; so as to adore, believe in, rest upon a Christ as externally sent, and yet so as to make sure of a Christ in himself (through the gracious operations of the Spirit ).
But now whoever would be wise to Salvation must take in both; so as to adore, believe in, rest upon a christ as externally sent, and yet so as to make sure of a christ in himself (through the gracious operations of the Spirit).
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all that live under the Gospel know the former, but few know the latter. O how is it with you? Christ was sent to you but is he in you? he was formed in the Virgins womh but is he formed in your hearts (as the expression is Gal. 4.19.)? he came from heaven in a corporeal manner for you, but did he ever in a spiritual manner come into you? you have the external mission but have you also the mystical Ʋnion? hath the Father who sent his own Son in your Flesh, sent also his own Spirit into your hearts? (which is the great Promise of the New Testament as the former was the great Promise of the Old; see Joh. 14.26. Joh. 15.26. Joh. 16.7.).
all that live under the Gospel know the former, but few know the latter. Oh how is it with you? christ was sent to you but is he in you? he was formed in the Virgins womh but is he formed in your hearts (as the expression is Gal. 4.19.)? he Come from heaven in a corporeal manner for you, but did he ever in a spiritual manner come into you? you have the external mission but have you also the mystical Ʋnion? hath the Father who sent his own Son in your Flesh, sent also his own Spirit into your hearts? (which is the great Promise of the New Testament as the former was the great Promise of the Old; see John 14.26. John 15.26. John 16.7.).
'Pray search diligently into these things, for be assured that a Christ as only sent in the likeness of sinful flesh, if He and his Spirit be not also received within, I say a Christ (so stated) will never make you happy.
Pray search diligently into these things, for be assured that a christ as only sent in the likeness of sinful Flesh, if He and his Spirit be not also received within, I say a christ (so stated) will never make you happy.
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but you must so know and so believe it as to receive, accept, close with, rest upon him in a saving manner, (which will make you differ from all outside and formal Christians).
but you must so know and so believe it as to receive, accept, close with, rest upon him in a Saving manner, (which will make you differ from all outside and formal Christians).
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6. Did God thus send Christ? it calls aloud to you all to believe in him. Hath the Father chosen him, set him apart, every way fitted him to be a Redeemer, sent him into the world for that end? and after all this, will you not receive, embrace, fly to, and venture your selves, your All upon him? O what an Argument is this to draw Sinners to an hearty closure with Christ! what will engage Souls to believe on him if this will not!
6. Did God thus send christ? it calls aloud to you all to believe in him. Hath the Father chosen him, Set him apart, every Way fitted him to be a Redeemer, sent him into the world for that end? and After all this, will you not receive, embrace, fly to, and venture your selves, your All upon him? O what an Argument is this to draw Sinners to an hearty closure with christ! what will engage Souls to believe on him if this will not!
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for he (who sent him) layes this as his grand Command upon you so to do: 1 Joh. 3.23. And this is [ his Commandment ] that we should believe on the name of his Son Jesus Christ. Joh. 6.29. This is the work of God (that great Work which he injoyns) that ye believe on him whom he hath sent.
for he (who sent him) lays this as his grand Command upon you so to do: 1 John 3.23. And this is [ his Commandment ] that we should believe on the name of his Son jesus christ. John 6.29. This is the work of God (that great Work which he enjoins) that you believe on him whom he hath sent.
'Tis observable how high Christ speaks of the knowledge of himself under this notion (as he was sent of God ); Joh. 17.3. This is life eternal, that they might know thee the only true God, and Jesus Christ [ whom thou hast sent ]:
It's observable how high christ speaks of the knowledge of himself under this notion (as he was sent of God); John 17.3. This is life Eternal, that they might know thee the only true God, and jesus christ [ whom thou hast sent ]:
Yes, his desire reach'd to a practical and fiducial knowledge of it, to such a knowledge as might be attended with true and saving Faith. So that 'tis not enough for you to know and believe (in a common and general way) that Christ was indeed sent of God, (which will only make you differ from Jews and Heathens );
Yes, his desire reached to a practical and fiducial knowledge of it, to such a knowledge as might be attended with true and Saving Faith. So that it's not enough for you to know and believe (in a Common and general Way) that christ was indeed sent of God, (which will only make you differ from jews and heathens);
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is not here a strong engagement as well as an high encouragement to believe? And it being God's act to send his Son, he looks upon Himself as highly concerned according as men carry it towards him;
is not Here a strong engagement as well as an high encouragement to believe? And it being God's act to send his Son, he looks upon Himself as highly concerned according as men carry it towards him;
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And especially this holds true in the matter of believing or not believing: O do you close with Christ and receive him upon the Gospel-offer? not only He himself, but his Father also is highly pleased herewith and takes it very kindly at your hands:
And especially this holds true in the matter of believing or not believing: Oh do you close with christ and receive him upon the Gospel offer? not only He himself, but his Father also is highly pleased herewith and Takes it very kindly At your hands:
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I (sayes God) here are Souls that do not throw away or tread upon that costly remedy which I provided for them, who give me the glory of my Wisdom and Mercy, who would not have my great designs (in the sending of my Son ) to be frustrated, who duly entertain the Messenger whom I sent to transact the great affairs of my Glory and their Good, who answer my expectations in my highest Love &c. I say, this pleases God exceedingly.
I (Says God) Here Are Souls that do not throw away or tread upon that costly remedy which I provided for them, who give me the glory of my Wisdom and Mercy, who would not have my great designs (in the sending of my Son) to be frustrated, who duly entertain the Messenger whom I sent to transact the great affairs of my Glory and their Good, who answer my Expectations in my highest Love etc. I say, this Pleases God exceedingly.
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But (on the other hand) do you reject Christ, make little of him, stand it out against him, refuse to believe? how heinously doth God resent such carriage!
But (on the other hand) do you reject christ, make little of him, stand it out against him, refuse to believe? how heinously does God resent such carriage!
this he looks upon as an high despising and undervaluing of his Mercy, a desperate striking at his Glory (which is very dear to him), a very unworthy requital of his Love, a dangerous attempt to make all his Grace to be to no purpose; and must not all this highly provoke him? Suppose some Great Person, hearing of the sad condition of some poor Captives, should out of meer compassion to them send from a far Country his own and only Son to redeem them;
this he looks upon as an high despising and undervaluing of his Mercy, a desperate striking At his Glory (which is very dear to him), a very unworthy requital of his Love, a dangerous attempt to make all his Grace to be to no purpose; and must not all this highly provoke him? Suppose Some Great Person, hearing of the sad condition of Some poor Captives, should out of mere compassion to them send from a Far Country his own and only Son to Redeem them;
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and this Son should in Person come to them, and treat with them about their redemption, he offering to pay down their ransom, to free them from all their misery; provided, they will but trust on him and be subject to him:
and this Son should in Person come to them, and Treat with them about their redemption, he offering to pay down their ransom, to free them from all their misery; provided, they will but trust on him and be Subject to him:
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If now these Captives should slight all this and choose still to continue in their chains, rather than upon these terms to accept of deliverance; would not this folly and obstinacy greatly incense both Father and Son? Or suppose again, some offended Prince (against whom the Treason had been committed) should send his Son to the Traytor with a Pardon in his hand;
If now these Captives should slight all this and choose still to continue in their chains, rather than upon these terms to accept of deliverance; would not this folly and obstinacy greatly incense both Father and Son? Or suppose again, Some offended Prince (against whom the Treason had been committed) should send his Son to the Traitor with a Pardon in his hand;
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but reject and slight both; what could be expected to follow upon this but the greatest indignation? Now is not this the very case of Ʋnbelievers? nay, is not theirs much worse in respect of the Person sending, the Person sent, the Benefits offered, the Conditions required? and therefore must not they incur an higher displeasure and make themselves obnoxious to a worser severity? Sinners!
but reject and slight both; what could be expected to follow upon this but the greatest Indignation? Now is not this the very case of Ʋnbelievers? nay, is not theirs much Worse in respect of the Person sending, the Person sent, the Benefits offered, the Conditions required? and Therefore must not they incur an higher displeasure and make themselves obnoxious to a Worse severity? Sinners!
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shall not these things be thought of? will nothing prevail upon you to believe? Was Christ sent and did he come to you and will not you come to him? will you not yet understand that it is He only who must save you? (to allude to that Act. 7.25.
shall not these things be Thought of? will nothing prevail upon you to believe? Was christ sent and did he come to you and will not you come to him? will you not yet understand that it is He only who must save you? (to allude to that Act. 7.25.
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do you look for another Son or another Saviour to be sent? indeed hath God such another Son to send? or was not the once sending of this Son enough? hath not God in Christ given you his last Way and Method for Salvation,
do you look for Another Son or Another Saviour to be sent? indeed hath God such Another Son to send? or was not the once sending of this Son enough? hath not God in christ given you his last Way and Method for Salvation,
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so that there is no Other to be expected after that? And was he only sent? did he not do all for which he was sent, and so returned back again to his Father? is there any thing further to be done but only that you will repent and believe? Methinks these Considerations should work upon you,
so that there is no Other to be expected After that? And was he only sent? did he not do all for which he was sent, and so returned back again to his Father? is there any thing further to be done but only that you will Repent and believe? Methinks these Considerations should work upon you,
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We may speak much to convince you of your Duty, but when we have said all 'tis God who must both incline and inable you to believe, who must over-powre against unwillingness and strengthen against weakness. Faith is his Gift (Eph. 2.8.), he who gives the Christ to be believed on, must give the Grace to believe with; he who sent Christ to you must draw you to Christ; No man can (or will) come to me, except the Father which hath sent me, draw him.
We may speak much to convince you of your Duty, but when we have said all it's God who must both incline and inable you to believe, who must over-powre against unwillingness and strengthen against weakness. Faith is his Gift (Ephesians 2.8.), he who gives the christ to be believed on, must give the Grace to believe with; he who sent christ to you must draw you to christ; No man can (or will) come to me, except the Father which hath sent me, draw him.
The Truth which I have been upon (Christ sent by God), may be useful not only as a powerful incentive to Duty but also as a firm foundation of inward Comfort. O believers!
The Truth which I have been upon (christ sent by God), may be useful not only as a powerful incentive to Duty but also as a firm Foundation of inward Comfort. Oh believers!
you cannot (God having done this) overbelieve or over-rejoyce. I'le shew you what there is wrapped up in a Christ sent; and for the better raising of your Comfort. I'le instance in Particulars, (for 'tis with Gospel-Truths as 'tis with your perfumed things, which so long as they are wrapp'd up do but weakly affect the Sense;
you cannot (God having done this) overbelieve or over-rejoyce. I'll show you what there is wrapped up in a christ sent; and for the better raising of your Comfort. I'll instance in Particulars, (for it's with Gospel truths as it's with your perfumed things, which so long as they Are wrapped up do but weakly affect the Sense;
For had it not been so, would he ever have done such a great thing for you as this? therefore that heavenly Quire of Angels singing in consort upon the Birth of Christ made this a part of their Spiritual Song, Glory to God in the Highest,
For had it not been so, would he ever have done such a great thing for you as this? Therefore that heavenly Choir of Angels singing in consort upon the Birth of christ made this a part of their Spiritual Song, Glory to God in the Highest,
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why did they say good will towards men? O because now in the Sending and Incarnation of Christ God had given out the highest demonstration that was possible of his good Will towards them.
why did they say good will towards men? Oh Because now in the Sending and Incarnation of christ God had given out the highest demonstration that was possible of his good Will towards them.
Had there been any thing but that in his Heart, and had there not been an abundance of that in his Heart, he would never have sent and so sent his own Son.
Had there been any thing but that in his Heart, and had there not been an abundance of that in his Heart, he would never have sent and so sent his own Son.
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What higher assurance could God give of his heartiness and reality in these, than this? if he once send his Son there's no room left for suspicion or doubting. This assures us that God is real in his Promises and will be faithful to his Promises, for by it they are all at once ratified and confirmed. If God make good the grand Promise of Sending his Son, what other promise will he not make good? a Christ sent is the Seal of all the Promises; (See Isa. 7.14.)
What higher assurance could God give of his heartiness and reality in these, than this? if he once send his Son there's no room left for suspicion or doubting. This assures us that God is real in his Promises and will be faithful to his Promises, for by it they Are all At once ratified and confirmed. If God make good the grand Promise of Sending his Son, what other promise will he not make good? a christ sent is the Seal of all the Promises; (See Isaiah 7.14.)
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When such a Person sends, and such a Person is sent, the Thing shall be done effectually and throughly; be it never so high, so hard, if Christ undertake it hee'l accomplish it.
When such a Person sends, and such a Person is sent, the Thing shall be done effectually and thoroughly; be it never so high, so hard, if christ undertake it he'll accomplish it.
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Had a Creature indeed been sent, there might have been some ground of fear that he would not have been able to have gone throught such a work; but when Christ is pitch'd upon, all ground of fear is removed;
Had a Creature indeed been sent, there might have been Some ground of Fear that he would not have been able to have gone brought such a work; but when christ is pitched upon, all ground of Fear is removed;
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do not fear, all is finished, Christ gave not over till he brought it to that. You do your work by halfes, very weakly and imperfectly, but Christ did his compleatly; yea,
do not Fear, all is finished, christ gave not over till he brought it to that. You do your work by halves, very weakly and imperfectly, but christ did his completely; yea,
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though the Law it self (through your flesh ) was weak, yet Christ (in your flesh) was strong; he did that throughly which the Law was altogether unable to do.
though the Law it self (through your Flesh) was weak, yet christ (in your Flesh) was strong; he did that thoroughly which the Law was altogether unable to do.
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He sent Christ once into the Flesh and he will send him again in the Flesh, (not to suffer and die again, no, Christ being dead dies no more, there's now no further need of any suffering and dying; but) to appear like Himself in Glory and then to take you up into Glory. Once already he came down from Heaven to Earth, from thence hee'l come again, for what end? why, to carry you up from Earth to Heaven. Heb. 9.28.
He sent christ once into the Flesh and he will send him again in the Flesh, (not to suffer and die again, no, christ being dead die no more, there's now no further need of any suffering and dying; but) to appear like Himself in Glory and then to take you up into Glory. Once already he Come down from Heaven to Earth, from thence he'll come again, for what end? why, to carry you up from Earth to Heaven. Hebrew 9.28.
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Christ was once offered to bear the sins of many (that's past ), and unto them that look for him, shall he appear the second time without sin unto Salvation, (this is yet to come; O long for it,
christ was once offered to bear the Sins of many (that's past), and unto them that look for him, shall he appear the second time without since unto Salvation, (this is yet to come; Oh long for it,
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and rejoyce in it!) His First-Sending was to make the Purchase, his Second shall be to put you into Possession; which shall be done as certainly as the former is done, and then there will be nothing further to be done.
and rejoice in it!) His First-Sending was to make the Purchase, his Second shall be to put you into Possession; which shall be done as Certainly as the former is done, and then there will be nothing further to be done.
herein is Love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins: Joh. 3.17. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.
herein is Love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our Sins: John 3.17. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.
Now were these God's Ends and shall they not be accomplished? may not Faith fetch strong encouragement from these? for in order to the strengthning of Faith we are to look to God's Works and their great Ends, as well as to his Word and Promise.
Now were these God's Ends and shall they not be accomplished? may not Faith fetch strong encouragement from these? for in order to the strengthening of Faith we Are to look to God's Works and their great Ends, as well as to his Word and Promise.
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that which the Law could not do, Christ did; that which was too hard for it, was not too hard for him; the Text tells you he was sent on purpose to make up what was defective in the Law. Set it also against the guilt of Sin: upon Christ's Sending presently you read of the condemning of sin; God sent his own Son &c. and for sin condemned sin in the flesh.
that which the Law could not do, christ did; that which was too hard for it, was not too hard for him; the Text tells you he was sent on purpose to make up what was defective in the Law. Set it also against the guilt of since: upon Christ's Sending presently you read of the condemning of since; God sent his own Son etc. and for since condemned since in the Flesh.
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Sin was to be destroy'd and the Wise God took a fit course, imploy'd a fit messenger for that end, (as the Scape-Goat with the Sin of the people was to be sent away by the hand of a fit man into the Wilderness, Lev. 16.21.) Several Other things might be instanced in;
since was to be destroyed and the Wise God took a fit course, employed a fit Messenger for that end, (as the Scape-Goat with the since of the people was to be sent away by the hand of a fit man into the Wilderness, Lev. 16.21.) Several Other things might be instanced in;
whatever it is which troubles the dejected Christian let him therein study a God sending, a Son sent, and there he may find very proper and considerable satisfaction in every Case.
whatever it is which Troubles the dejected Christian let him therein study a God sending, a Son sent, and there he may find very proper and considerable satisfaction in every Case.
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but afterwards it was enlarged to the lost sheep of the Gentiles also): Luke 19.10. The Son of man is come to seek and to save that which was lost: Matt. 9.13. I am not come to call the righteous, but sinners to repentance. Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save Sinners, of whom I am chief.
but afterwards it was enlarged to the lost sheep of the Gentiles also): Lycia 19.10. The Son of man is come to seek and to save that which was lost: Matt. 9.13. I am not come to call the righteous, but Sinners to Repentance. Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that christ jesus Come into the world to save Sinners, of whom I am chief.
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8. He that sent Christ was also pleased to lay a special Trust and Charge upon him, to secure all the Elect and to look to it that not One of those should perish.
8. He that sent christ was also pleased to lay a special Trust and Charge upon him, to secure all the Elect and to look to it that not One of those should perish.
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And I the rather here take notice of it, because I find our Saviour himself when he is speaking of his Sending to make mention of it, or when he mentions it to take in also his sending: as Joh. 6.39, 40. This is [ the Father's Will [ which hath sent me ], that of all which he hath given me I should lose nothing;
And I the rather Here take notice of it, Because I find our Saviour himself when he is speaking of his Sending to make mention of it, or when he mentions it to take in also his sending: as John 6.39, 40. This is [ the Father's Will [ which hath sent me ], that of all which he hath given me I should loose nothing;
O when the Father sent Christ he made this known to him as his Will and Pleasure, that he should take special care of all his Elect, and see that not one of them should be lost: And this Christ submitted to (as a part of his Surety-ship ),
Oh when the Father sent christ he made this known to him as his Will and Pleasure, that he should take special care of all his Elect, and see that not one of them should be lost: And this christ submitted to (as a part of his Suretyship),
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and ever since he hath with all faithfulness observed this his Father's Will, and made good his Trust in the securing of every sincere Christian. And (for your Comfort) know, that this Trust doth as much lie upon Christ's hands now as ever it did; that even as to your individual Persons (if you be true Believers) it is the Father's Will to Christ, that he should not lose one of you or let one of you perish.
and ever since he hath with all faithfulness observed this his Father's Will, and made good his Trust in the securing of every sincere Christian. And (for your Comfort) know, that this Trust does as much lie upon Christ's hands now as ever it did; that even as to your Individu Persons (if you be true Believers) it is the Father's Will to christ, that he should not loose one of you or let one of you perish.
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Here then (Believers) is matter of strong Consolation for you, (viz.) as to your Spiritual and Eternal State you are safe; Christ is under a special obligation to secure you:
Here then (Believers) is matter of strong Consolation for you, (viz.) as to your Spiritual and Eternal State you Are safe; christ is under a special obligation to secure you:
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For the Father did not only send him in order to the bringing of you into a good estate, but he did also then entrust him with the keeping of you in that estate when he should have brought you into it;
For the Father did not only send him in order to the bringing of you into a good estate, but he did also then entrust him with the keeping of you in that estate when he should have brought you into it;
O that you would often think of them (especially in Soul-distresses ), and be ever drawing from them till your Hearts be even brim-full of Heavenly Consolation.
O that you would often think of them (especially in Soul-distresses), and be ever drawing from them till your Hearts be even brimful of Heavenly Consolation.
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A Third Ʋse offers it self, which might be as useful in order to Information as the two Former were in order to Exhortation and Consolation. Something hath been spoke for the opening of the Nature and Grounds of Christ's being sent, but as to the determination or close application of that to his Person (wherein we have to do with Jews and Infidels ), little hath been spoken (I mean in that way and method which is proper to those Opposers of Christ and Christianity ).
A Third Ʋse offers it self, which might be as useful in order to Information as the two Former were in order to Exhortation and Consolation. Something hath been spoke for the opening of the Nature and Grounds of Christ's being sent, but as to the determination or close application of that to his Person (wherein we have to do with jews and Infidels), little hath been spoken (I mean in that Way and method which is proper to those Opposers of christ and Christianity).
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yet probably I might (in the pursuing of this Argument ) reach some weak Christians, so as to confirm & stablish them in the belief of these great Truths; yet I shall not at present engage in the discussing of these two Propositions. First because in so great Points 'tis better to say nothing then not to speak fully and throughly to them;
yet probably I might (in the pursuing of this Argument) reach Some weak Christians, so as to confirm & establish them in the belief of these great Truths; yet I shall not At present engage in the discussing of these two Propositions. First Because in so great Points it's better to say nothing then not to speak Fully and thoroughly to them;
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which if I could (other Discouragements being removed) hope to do, yet here in this place, without making the Work in hand too vast and big, to be sure I could not.
which if I could (other Discouragements being removed) hope to do, yet Here in this place, without making the Work in hand too vast and big, to be sure I could not.
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Secondly because (however pertinent this Undertaking might be to some other Texts ) to that which I am upon it would not be so pertinent: where the Apostles drift and design is not so much (in opposition to Jews and Infidels ) to assert that Christ was the very Person sent of God, as to assign (for the Comfort of Believers ) the Way and Course which God took to bring about their Salvation, when upon the terms of the Law it was impossible, (namely he sent his own Son &c).
Secondly Because (however pertinent this Undertaking might be to Some other Texts) to that which I am upon it would not be so pertinent: where the Apostles drift and Design is not so much (in opposition to jews and Infidels) to assert that christ was the very Person sent of God, as to assign (for the Comfort of Believers) the Way and Course which God took to bring about their Salvation, when upon the terms of the Law it was impossible, (namely he sent his own Son etc.).
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and therefore I may well cut off what is of a more remote and forraign Consideration. So that this shall suffice for the First Observation, Christ was sent,
and Therefore I may well Cut off what is of a more remote and foreign Consideration. So that this shall suffice for the First Observation, christ was sent,
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The Second Observation spoken to. Of Christ's being God's Son. How his Sonship is attested in Scripture. Of his being God's own Son. That opened as he is considered both relatively and absolutely.
The Second Observation spoken to. Of Christ's being God's Son. How his Sonship is attested in Scripture. Of his being God's own Son. That opened as he is considered both relatively and absolutely.
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Use 1. In which by way of Inferenee 'tis shown, 1. That Christ is God. 2. That he is a very great and glorious Person. 3. That the work of Redemption was an high and costly Work.
Use 1. In which by Way of Inference it's shown, 1. That christ is God. 2. That he is a very great and glorious Person. 3. That the work of Redemption was an high and costly Work.
Use 2. Christians from hence are exhorted 1. To study Christ in this Relation, as God's own Son. Some Directions given about that. 2. To believe him and on him as Such. 3. To honour and adore Christ. 4. To admire the greatness of God's Love.
Use 2. Christians from hence Are exhorted 1. To study christ in this Relation, as God's own Son. some Directions given about that. 2. To believe him and on him as Such. 3. To honour and adore christ. 4. To admire the greatness of God's Love.
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he is described by his near and special Relation to God as being God's own Son. From whence the Second Observation will be this, That the Lord Jesus the Person sent by God (as you have heard) was his Son, yea his own Son. 1 Joh. 4.14. We have seen and do testifie, that the Father sent the Son to be the Saviour of the world.
he is described by his near and special Relation to God as being God's own Son. From whence the Second Observation will be this, That the Lord jesus the Person sent by God (as you have herd) was his Son, yea his own Son. 1 John 4.14. We have seen and do testify, that the Father sent the Son to be the Saviour of the world.
1. First Christ was God's Son. He was truly the Son of man but not only the Son of man, for he was also the Son of God; and he was as truly the latter as the former. In reference to his Humane Nature he is stiled the Seed of the Woman, the Seed of Abraham, the Son of David, the branch of the root of Jesse, the Son of man: in reference to his Divine Nature he is stiled the Son of God. This Relative Appellation or Title is so frequently apply'd to Christ, that if I should cite the several Texts where it occurs, I must transcribe a great part of the New Testament.
1. First christ was God's Son. He was truly the Son of man but not only the Son of man, for he was also the Son of God; and he was as truly the latter as the former. In Referente to his Humane Nature he is styled the Seed of the Woman, the Seed of Abraham, the Son of David, the branch of the root of Jesse, the Son of man: in Referente to his Divine Nature he is styled the Son of God. This Relative Appellation or Title is so frequently applied to christ, that if I should Cite the several Texts where it occurs, I must transcribe a great part of the New Testament.
As that of John Baptist, Joh. 1.34. I saw, and bare record, that this is the Son of God: That of Nathanael, Joh. 1.49. Rabbi, thou art the Son of God: That of Peter, Matth. 16.16. Thou art Christ the Son of the living God:
As that of John Baptist, John 1.34. I saw, and bore record, that this is the Son of God: That of Nathanael, John 1.49. Rabbi, thou art the Son of God: That of Peter, Matthew 16.16. Thou art christ the Son of the living God:
That of the Centurion, Matth. 27.54. Truly this was the Son of God: That of the Eunuch, Acts 8.37. I believe that Jesus Christ is the Son of God: That of Martha, Joh. 11.27. Yea Lord, I believe, that thou art the Christ, the Son of God, which should come into the world:
That of the Centurion, Matthew 27.54. Truly this was the Son of God: That of the Eunuch, Acts 8.37. I believe that jesus christ is the Son of God: That of Martha, John 11.27. Yea Lord, I believe, that thou art the christ, the Son of God, which should come into the world:
The Devils themselves witnessed to it, Matth. 8.29. — they cryed out saying, What have we to do with thee, Jesus thou Son of God? Mark 3.11. Ʋnclean Spirits when they saw him fell down before him, and cryed, saying Thou art the Son of God.
The Devils themselves witnessed to it, Matthew 8.29. — they cried out saying, What have we to do with thee, jesus thou Son of God? Mark 3.11. Ʋnclean Spirits when they saw him fell down before him, and cried, saying Thou art the Son of God.
Christ himself (even when he was speaking to God the Father) often asserted and pleaded his Sonship: And the Father himself in a most solemn and open manner attested it;
christ himself (even when he was speaking to God the Father) often asserted and pleaded his Sonship: And the Father himself in a most solemn and open manner attested it;
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and then at his Transfiguration, Matth. 17.5. Behold a voice out of the cloud which said, This is my beloved Son. The Apostle 1 Joh. 5.7, 8. speaks of the Witness of Heaven and of Earth;
and then At his Transfiguration, Matthew 17.5. Behold a voice out of the cloud which said, This is my Beloved Son. The Apostle 1 John 5.7, 8. speaks of the Witness of Heaven and of Earth;
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Now what is the thing which they bear witness to? 'tis Christ's Sonship; for that is instanc'd in as to the First and Supream Witness (Vers. 9.), If we receive the witness of men, the witness of God is greater:
Now what is the thing which they bear witness to? it's Christ's Sonship; for that is instanced in as to the First and Supreme Witness (Vers. 9.), If we receive the witness of men, the witness of God is greater:
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For this is the witness of God, which he hath testified af his Son. You see how fully this Truth is attested, and how abundantly God was pleas'd to clear it up in the first promulgation of the Gospel, (it being the great thing necessary to be known and believed).
For this is the witness of God, which he hath testified of his Son. You see how Fully this Truth is attested, and how abundantly God was pleased to clear it up in the First Promulgation of the Gospel, (it being the great thing necessary to be known and believed).
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they saw the Son of man but they did not see the Son of God: they went no higher than Is not this the Carpenters Son? is not his mother called Mary? and his brethren James,
they saw the Son of man but they did not see the Son of God: they went no higher than Is not this the Carpenters Son? is not his mother called Marry? and his brothers James,
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and Joses, and Simon, and Judas? and his sisters, are they not all with us? Is not this Jesus the Son of Joseph, whose Father and Mother we know? how is it then, that he saith, I came down from heaven? Nay,
and Joses, and Simon, and Judas? and his Sisters, Are they not all with us? Is not this jesus the Son of Joseph, whose Father and Mother we know? how is it then, that he Says, I Come down from heaven? Nay,
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when Christ plainly and boldly told them that he was the Son of God, they could not bear it: Joh. 10.33. For a good work we stone thee not, but for blasphemy, and because that thou being a man makest thy self God:
when christ plainly and boldly told them that he was the Son of God, they could not bear it: John 10.33. For a good work we stone thee not, but for blasphemy, and Because that thou being a man Makest thy self God:
and sent into the world, Thou blasphemest, because I said, I am the Son of God? ) Nay, they were so offended at it that for this very thing they took away his life: Joh. 19.7.
and sent into the world, Thou Blasphemest, Because I said, I am the Son of God?) Nay, they were so offended At it that for this very thing they took away his life: John 19.7.
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&c. Then the High Priest rent his cloaths, and said, What need we any further witnesses? Ye have heard the blasphemy, what think ye? and they all condemned him to be guilty of death.
etc. Then the High Priest rend his clothes, and said, What need we any further Witnesses? You have herd the blasphemy, what think you? and they all condemned him to be guilty of death.
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Thus the eyes of that people were then (and O that they were not so still!) so blinded, that they could not perceive Christ to be the Son of God; but the Lord hath given sufficient evidence thereof to all who do not willfully shut their eyes upon the light.
Thus the eyes of that people were then (and Oh that they were not so still!) so blinded, that they could not perceive christ to be the Son of God; but the Lord hath given sufficient evidence thereof to all who do not wilfully shut their eyes upon the Light.
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'Tis a Truth out of all question to us who are called Christians; (yet about the Nature and Manner of Christ's Sonship there are some unhappy Controversies rais'd amongst us).
It's a Truth out of all question to us who Are called Christians; (yet about the Nature and Manner of Christ's Sonship there Are Some unhappy Controversies raised among us).
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He is not barely a Son but a Son in a special and peculiar manner, God's own Son. This being a Truth of very high import, a most Fundamental Point, I will endeavour first to explain and prove it,
He is not barely a Son but a Son in a special and peculiar manner, God's own Son. This being a Truth of very high import, a most Fundamental Point, I will endeavour First to explain and prove it,
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1. Consider him Comparatively: And so he is thus stiled to difference or distinguish him from all Other Sons. For God hath three sorts of Sons, (1.) Some are so by Creation (or in respect of their immediate Creation by God),
1. Consider him Comparatively: And so he is thus styled to difference or distinguish him from all Other Sons. For God hath three sorts of Sons, (1.) some Are so by Creation (or in respect of their immediate Creation by God),
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so the Angels are the Sons of God; of whom Divines commonly interpret those passages in Job, Chap. 1.6. There was a day when the Sons of God came to present themselves before the Lord: Chap. 38.7. When the morning Stars sang together, and all the Sons of God shouted for joy.
so the Angels Are the Sons of God; of whom Divines commonly interpret those passages in Job, Chap. 1.6. There was a day when the Sons of God Come to present themselves before the Lord: Chap. 38.7. When the morning Stars sang together, and all the Sons of God shouted for joy.
So Adam upon this account, he being immediately made by God, is called the Son of God Luke 3.38. (2.) Some are the Sons of God by Grace, (viz.) the Grace of Regeneration and Adoption: thus Believers are the Sons of God, as they are spiritually begotten of him and adopted by him.
So Adam upon this account, he being immediately made by God, is called the Son of God Lycia 3.38. (2.) some Are the Sons of God by Grace, (viz.) the Grace of Regeneration and Adoption: thus Believers Are the Sons of God, as they Are spiritually begotten of him and adopted by him.
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for he is the Father of Christ by Nature and by eternal generation; but he is the Father of Saints only by Grace, by Adoption and Regeneration, which also are not eternal but accomplished in time. Thus in this comparative notion Christ may be called God's own Son.
for he is the Father of christ by Nature and by Eternal generation; but he is the Father of Saints only by Grace, by Adoption and Regeneration, which also Are not Eternal but accomplished in time. Thus in this comparative notion christ may be called God's own Son.
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nor of the will of the flesh, nor of the will of man, but of God: Jam. 1.18. Of his own will begat he us with the word of truth &c. Gal. 4.3. To redeem them that were under the Law, that we might receive the adoption of Sons: Eph. 1.5. Having predestinated us unto the adoption of Chrildren by Jesus Christ to himself, according to the good pleasure of his will: Rom. 8.14. As many as are led by the Spirit of God, they are the Sons of God: Gal. 3.26. Ye are all the Children of God by Faith in Christ Jesus: 1 Joh. 5.1. Whosoever believeth that Jesus is the Christ, is born of God;
nor of the will of the Flesh, nor of the will of man, but of God: Jam. 1.18. Of his own will begat he us with the word of truth etc. Gal. 4.3. To Redeem them that were under the Law, that we might receive the adoption of Sons: Ephesians 1.5. Having predestinated us unto the adoption of Children by jesus christ to himself, according to the good pleasure of his will: Rom. 8.14. As many as Are led by the Spirit of God, they Are the Sons of God: Gal. 3.26. You Are all the Children of God by Faith in christ jesus: 1 John 5.1. Whosoever Believeth that jesus is the christ, is born of God;
Then (3.) in contradistinction to these there is God's own Son or his Son by Nature; one that is a Son of another rank and Order than the former: in this respect God hath but One Son namely Christ: True Believers are his Sons (which speaks the exuberancy of Divine Love towards them, Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God! ) therefore Christ owns them for his Brethren; Heb. 2.11. Both he that sanctifieth, and they who are sanctified, are all of one, for which cause he is not ashamed to call them brethren:
Then (3.) in contradistinction to these there is God's own Son or his Son by Nature; one that is a Son of Another rank and Order than the former: in this respect God hath but One Son namely christ: True Believers Are his Sons (which speaks the exuberancy of Divine Love towards them, Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God!) Therefore christ owns them for his Brothers; Hebrew 2.11. Both he that Sanctifieth, and they who Are sanctified, Are all of one, for which cause he is not ashamed to call them brothers:
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But yet they are not Sons as Christ is, his Sonship and theirs are of a very different nature, differing no less than specifically. Upon which account he sometimes appropriates the paternal relation in God unto himself; Luke 10.22. All things are delivered to me of [ my Father &c. ] Joh. 14.2. In [ my Fathers ] house are many mansions:
But yet they Are not Sons as christ is, his Sonship and theirs Are of a very different nature, differing no less than specifically. Upon which account he sometime appropriates the paternal Relation in God unto himself; Lycia 10.22. All things Are Delivered to me of [ my Father etc. ] John 14.2. In [ my Father's ] house Are many mansions:
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And elsewhere he distinguishes 'twixt God as being his Father and as being the Father of Believers; Joh. 20.17. Go to my brethren, and say unto them, I ascend to my Father and your Father, to my God and your God:
And elsewhere he Distinguishes betwixt God as being his Father and as being the Father of Believers; John 20.17. Go to my brothers, and say unto them, I ascend to my Father and your Father, to my God and your God:
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where he plainly makes a difference, for he doth not say I ascend to our Father as though He and They had one and the same common interest in this near relation to God, (as he teaches us to say Our Father, because we all stand upon the same foot and bottom of Filiation );
where he plainly makes a difference, for he does not say I ascend to our Father as though He and They had one and the same Common Interest in this near Relation to God, (as he Teaches us to say Our Father, Because we all stand upon the same foot and bottom of Filiation);
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but he saith I ascend to my Father, and your Father, thereby intimating that there was a difference betwixt God's being a Father to him, and a Father to them. And so indeed there is a vast one,
but he Says I ascend to my Father, and your Father, thereby intimating that there was a difference betwixt God's being a Father to him, and a Father to them. And so indeed there is a vast one,
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That I may a little insist upon the explication of this sublime Mystery, I answer, Christ is God's own Son not only as God hath a special interest or propriety in him, (as Believers are said to be [ NONLATINALPHABET ] Christ's own Joh. 13.1.);
That I may a little insist upon the explication of this sublime Mystery, I answer, christ is God's own Son not only as God hath a special Interest or propriety in him, (as Believers Are said to be [ ] Christ's own John 13.1.);
for so the Saints themselves may be called God's own Sons, they being Sons as to their spiritual Sonship by and from God the Father only: there must be therefore something higher than this intended in this glorious Title of God's own Son. What may that be? Answ. that Christ was (and is) God's Natural and Essential Son, that he was in a peculiar manner begotten of him and from him in his eternal Generation, that he did participate of the Fathers own Nature and Essence, that he was a Son coequal, co-essential, co-eternal with God the Father.
for so the Saints themselves may be called God's own Sons, they being Sons as to their spiritual Sonship by and from God the Father only: there must be Therefore something higher than this intended in this glorious Title of God's own Son. What may that be? Answer that christ was (and is) God's Natural and Essential Son, that he was in a peculiar manner begotten of him and from him in his Eternal Generation, that he did participate of the Father's own Nature and Essence, that he was a Son coequal, coessential, coeternal with God the Father.
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So that it points to two things, to his being eternally begotten, to his being begotten in the Divine Essence. As to the latter, I chuse to express it so because 'tis more safe (if not more true ) to say that the Son was begotten in that Essence, rather than out of it. And Some (who endeavour to open these profound Mysteries ) tell us, that here we are not to consider Christ essentially as he is God, but Personally as the Divine Essence subsists in him as the Second Person:
So that it points to two things, to his being eternally begotten, to his being begotten in the Divine Essence. As to the latter, I choose to express it so Because it's more safe (if not more true) to say that the Son was begotten in that Essence, rather than out of it. And some (who endeavour to open these profound Mysteres) tell us, that Here we Are not to Consider christ essentially as he is God, but Personally as the Divine Essence subsists in him as the Second Person:
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In the Second notion as he was God personally considered or as he was the Second Person and the Son, so he was of the Father and not of himself; for though he was NONLATINALPHABET God of himself yet he was not NONLATINALPHABET Son of himself. The usual language of the Ancients was God of God, very God of very God &c. and this was very true;
In the Second notion as he was God personally considered or as he was the Second Person and the Son, so he was of the Father and not of himself; for though he was God of himself yet he was not Son of himself. The usual language of the Ancients was God of God, very God of very God etc. and this was very true;
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but then you must take it as spoken of God Personally considered, with respect both to the Person begotting and the Person begotten; for in the Sacred Persons Essence doth not beget Essence, but Person begets Person (as 'tis usually express'd).
but then you must take it as spoken of God Personally considered, with respect both to the Person begotting and the Person begotten; for in the Sacred Persons Essence does not beget Essence, but Person begets Person (as it's usually expressed).
I fear these things may be too high for our weak capacities, that they do but darken rather than illustrate the Sonship of Christ: yet Divines know not how to speak more plainly concerning these Mysteries. Well! I (for my part) will not venture too far into these great depths: that Christ is the Son of God, yea thus the Son of God (as hath been laid down), is evident enough;
I Fear these things may be too high for our weak capacities, that they do but darken rather than illustrate the Sonship of christ: yet Divines know not how to speak more plainly Concerning these Mysteres. Well! I (for my part) will not venture too Far into these great depths: that christ is the Son of God, yea thus the Son of God (as hath been laid down), is evident enough;
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but he that will engage in a curious inquisition into all Particulars resulting from or referring to Christ's Natural and Eternal Sonship, will find at last he attempted that which was infinitely too high for him.
but he that will engage in a curious inquisition into all Particulars resulting from or referring to Christ's Natural and Eternal Sonship, will find At last he attempted that which was infinitely too high for him.
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Contenting our selves therefore with this more General Explication of it and not launching out too far into Particulars, that we may be the more firmly rooted in the belief of this great Article of the Christian Faith, (viz.) that Christ is the natural and eternally begotten Son of God (and therefore called his own Son ), it will be necessary for us to look into the Word of Truth to see what Foundation we have there for this our belief: For it would be equally dangerous for us to believe it if the Word doth not affirm it,
Contenting our selves Therefore with this more General Explication of it and not launching out too Far into Particulars, that we may be the more firmly rooted in the belief of this great Article of the Christian Faith, (viz.) that christ is the natural and eternally begotten Son of God (and Therefore called his own Son), it will be necessary for us to look into the Word of Truth to see what Foundation we have there for this our belief: For it would be equally dangerous for us to believe it if the Word does not affirm it,
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as not to believe it if the Word doth affirm it because we cannot fathom several things in it by the plummet of Reason. I shall desire you therefore to weigh the following Scriptures. Joh. 7.29. I know him, for I am [ from him ], and he hath sent me.
as not to believe it if the Word does affirm it Because we cannot fathom several things in it by the plummet of Reason. I shall desire you Therefore to weigh the following Scriptures. John 7.29. I know him, for I am [ from him ], and he hath sent me.
They are the words of Christ uttered with reference to God the Father, concerning whom he saith that he was [ NONLATINALPHABET ] from him. How was Christ from the Father? I answer, not only in respect of his Mission by and from the Father, (that indeed follows immediately upon it [ and hath sent me ], but not as the sole or main thing in respect of which Christ is said to be from his Father; I conceive, his being sent is brought in as a quite Other thing and distinct from that ):
They Are the words of christ uttered with Referente to God the Father, Concerning whom he Says that he was [ ] from him. How was christ from the Father? I answer, not only in respect of his Mission by and from the Father, (that indeed follows immediately upon it [ and hath sent me ], but not as the sole or main thing in respect of which christ is said to be from his Father; I conceive, his being sent is brought in as a quite Other thing and distinct from that):
But Christ saith he was from the Father in respect of his eternal Generation by the Father; that was the Thing principally intended by him in this Expression. As the Holy Ghost is said to be [ from the Father ] because of his procession from him, (that's the reason I go upon); Joh. 15.26. [ NONLATINALPHABET ] he proceedeth from the Father:
But christ Says he was from the Father in respect of his Eternal Generation by the Father; that was the Thing principally intended by him in this Expression. As the Holy Ghost is said to be [ from the Father ] Because of his procession from him, (that's the reason I go upon); John 15.26. [ ] he Proceedeth from the Father:
Another Text for the proof of this eternal Sonship of Christ, is Psal. 2.7. The Lord hath said unto me, thou art my Son, this day have I begotten thee.
another Text for the proof of this Eternal Sonship of christ, is Psalm 2.7. The Lord hath said unto me, thou art my Son, this day have I begotten thee.
'twas not said to David (further than as he was a type ) but to Christ himself, Thou art my Son &c. thus Some of the Jewish Writers themselves do carry it;
'twas not said to David (further than as he was a type) but to christ himself, Thou art my Son etc. thus some of the Jewish Writers themselves do carry it;
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and as to that Verse which I have to do with, you have it thrice cited in the New Testament and 'tis always apply'd to Christ; (so Acts 13.33. Heb. 1.5. Heb. 5.5.) Well then!
and as to that Verse which I have to do with, you have it thrice cited in the New Testament and it's always applied to christ; (so Acts 13.33. Hebrew 1.5. Hebrew 5.5.) Well then!
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Various are the apprehensions of men about the import and reference of this word [ to day ], and what that matter or period of Time is to which it refers:
Various Are the apprehensions of men about the import and Referente of this word [ to day ], and what that matter or Period of Time is to which it refers:
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But I concur with Those who do not understand it of this or that particular, determinate day or time, but make it to point to and to be expressive of eternity. This Eternity is but one day or but one continued Now, in which there being no succession whatever God doth from eternity he may be said to do it now or to day: So here, this day have I begotten thee, that is from everlasting. True indeed, the Word it self (in its first and strictect sense ) doth not signifie or import eternity; yet because in this place it must be interpreted according to the matter spoken of,
But I concur with Those who do not understand it of this or that particular, determinate day or time, but make it to point to and to be expressive of eternity. This Eternity is but one day or but one continued Now, in which there being no succession whatever God does from eternity he may be said to do it now or to day: So Here, this day have I begotten thee, that is from everlasting. True indeed, the Word it self (in its First and strictect sense) does not signify or import eternity; yet Because in this place it must be interpreted according to the matter spoken of,
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For God's begetting of his Son being an immanent act, it must (as all acts of that nature are) be from everlasting: and it being spoken after the manner of men, it must be so understood as may best suit with the Nature of God and with the Nature of the Thing which it speaks of.
For God's begetting of his Son being an immanent act, it must (as all acts of that nature Are) be from everlasting: and it being spoken After the manner of men, it must be so understood as may best suit with the Nature of God and with the Nature of the Thing which it speaks of.
When therefore you read [ thou art my Son, this day have I begotten thee ], 'tis as if God had said, O my Son I own thee to be so before the world, and I here attest that from all Eternity I have begotten thee, and that thou art my Son by eternal Generation. And thus the great Lights of the Ancient Church in their Contests with the Arrians did make use of and expound it.
When Therefore you read [ thou art my Son, this day have I begotten thee ], it's as if God had said, Oh my Son I own thee to be so before the world, and I Here attest that from all Eternity I have begotten thee, and that thou art my Son by Eternal Generation. And thus the great Lights of the Ancient Church in their Contests with the Arians did make use of and expound it.
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(this is further with great elegancy set forth Vers. 26, 27, 28.) He concludes ( Vers. 29, 30.), When he gave to the Sea his decree, that the waters should not pass his Commandment,
(this is further with great elegancy Set forth Vers. 26, 27, 28.) He concludes (Vers. 29, 30.), When he gave to the Sea his Decree, that the waters should not pass his Commandment,
Of whom can all this be understood but of Christ? to whom is it applicable but to him who is the Personal Wisdom of God the Father? and if so, doth it not then plainly hold forth his eternal Existence and also his eternal Generation? So Micah 5.2. Thou Bethleem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be Ruler in Israel, whose goings forth have been from of old, from everlasting;
Of whom can all this be understood but of christ? to whom is it applicable but to him who is the Personal Wisdom of God the Father? and if so, does it not then plainly hold forth his Eternal Existence and also his Eternal Generation? So micah 5.2. Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be Ruler in Israel, whose goings forth have been from of old, from everlasting;
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the Other Evangelists speak much of Christ's Manhood and of his Birth as Man, but John is altogether taken up with the Godhead of Christ and with his eternal Generation as the Son of God; (whence Nyssene saith of him that he did indeed NONLATINALPHABET;
the Other Evangelists speak much of Christ's Manhood and of his Birth as Man, but John is altogether taken up with the Godhead of christ and with his Eternal Generation as the Son of God; (whence Nyssene Says of him that he did indeed;
In reference to which he calls him over and over God's only begotten Son, (as you see Joh. 1.14.18. Joh. 3.16.18. 1 Joh. 4.9.) Now how is Christ the only begotten Son of God? surely it must be in respect of some extraordinary way and manner of his Sonship peculiar to himself;
In Referente to which he calls him over and over God's only begotten Son, (as you see John 1.14.18. John 3.16.18. 1 John 4.9.) Now how is christ the only begotten Son of God? surely it must be in respect of Some extraordinary Way and manner of his Sonship peculiar to himself;
God hath other Sons begotten of him (as some prealledged Scriptures testifie), but yet Christ is stiled his only begotten Son because of his special and incommunicable Generation, because he is the Son of God by Nature and hath that very Nature and Essence which God the Father hath.
God hath other Sons begotten of him (as Some prealleged Scriptures testify), but yet christ is styled his only begotten Son Because of his special and incommunicable Generation, Because he is the Son of God by Nature and hath that very Nature and Essence which God the Father hath.
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Take away this speciality of his Sonship and how shall we interpret this exclusive title of Christ, the only begotten of God? He is not only called God's own Son but also his only Son; and nothing can make him to be so (as will appear by and by),
Take away this speciality of his Sonship and how shall we interpret this exclusive title of christ, the only begotten of God? He is not only called God's own Son but also his only Son; and nothing can make him to be so (as will appear by and by),
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but his being the Natural Son of God and by eternal Generation. 'Tis observable, after the Evangelist had been speaking of the Sonship of Christ (Vers. 14.);
but his being the Natural Son of God and by Eternal Generation. It's observable, After the Evangelist had been speaking of the Sonship of christ (Vers. 14.);
Christ sayes Eunomius (whom Basil and his Brother Nyssen have so profoundly confuted,) was the only begotten of the Father in as much as he was begotten only of the Father;
christ Says Eunomius (whom Basil and his Brother Nyssen have so profoundly confuted,) was the only begotten of the Father in as much as he was begotten only of the Father;
(which evasion exactly falls in with that modern Gloss which some Socinians give upon the Text, Christ was God's own Son (i.e.) he was the Son of no other but of God ):
(which evasion exactly falls in with that modern Gloss which Some socinians give upon the Text, christ was God's own Son (i.e.) he was the Son of no other but of God):
For 'tis true as to the Saints they are begotten only of the Father, but yet 'tis not true that they are the only begotten of the Father, (indeed this belongs not to them at all, but only to Christ);
For it's true as to the Saints they Are begotten only of the Father, but yet it's not true that they Are the only begotten of the Father, (indeed this belongs not to them At all, but only to christ);
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their Sonship by regeneration and Christ's Sonship by eternal Generation are things of a quite different Nature and Species, and it must be so or else he could not truly be stiled the only begotten of the Father.
their Sonship by regeneration and Christ's Sonship by Eternal Generation Are things of a quite different Nature and Species, and it must be so or Else he could not truly be styled the only begotten of the Father.
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The Apostle in this Chapter ( Vers. 32.) calls Christ God's own Son, He that spared not his own Son &c. now the word [ NONLATINALPHABET ] imports as much as God's proper or natural Son. That's the fignification of it in other references; Luke 6.44. Every tree is known by his own fruit:
The Apostle in this Chapter (Vers. 32.) calls christ God's own Son, He that spared not his own Son etc. now the word [ ] imports as much as God's proper or natural Son. That's the fignification of it in other references; Lycia 6.44. Every tree is known by his own fruit:
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'tis NONLATINALPHABET that fruit which is proper and natural to it; so that NONLATINALPHABET is to be taken 1 Cor. 15.38. God giveth it a body as it hath pleased him, and to every seed his own body:
it's that fruit which is proper and natural to it; so that is to be taken 1 Cor. 15.38. God gives it a body as it hath pleased him, and to every seed his own body:
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The Jews were in the right as to the thing only they erred as to the Person, because they would not see that Christ was this Son of God and therefore equal to the Father; their Argument was good and their Inference proper and genuine, if Christ do claim to be the proper Son of God then he must be equal with God; nothing could be more true.
The jews were in the right as to the thing only they erred as to the Person, Because they would not see that christ was this Son of God and Therefore equal to the Father; their Argument was good and their Inference proper and genuine, if christ do claim to be the proper Son of God then he must be equal with God; nothing could be more true.
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And he had and must have such a Sonship as will rise up to this, therefore his whole discourse (in which he is very large Joh. 5. & 10 Chapt. ) tends to the proving of nothing lower than his Natural Sonship, and consequently his equality with his Father. And if he had been only the Son of God in a lower way why did he not so explain himself? why did he suffer the charge of blasphemy upon it? nay,
And he had and must have such a Sonship as will rise up to this, Therefore his Whole discourse (in which he is very large John 5. & 10 Chapter) tends to the proving of nothing lower than his Natural Sonship, and consequently his equality with his Father. And if he had been only the Son of God in a lower Way why did he not so explain himself? why did he suffer the charge of blasphemy upon it? nay,
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why did he lose his life upon it? Had he been the Son of God only as others are, the very telling of that had quieted the people, acquitted him from blasphemy, and saved his life;
why did he loose his life upon it? Had he been the Son of God only as Others Are, the very telling of that had quieted the people, acquitted him from blasphemy, and saved his life;
but he lets them alone to go on in their malice against him, because that was the very truth which they pitched upon and which he would have to be known,
but he lets them alone to go on in their malice against him, Because that was the very truth which they pitched upon and which he would have to be known,
namely, that he was so the Son of God as to be equal with God. For a further proof of this take that of the Apostle where he speaks it out expresly, Phil. 2.6. Who being in the form of God, thought it not robbery to be equal with God:
namely, that he was so the Son of God as to be equal with God. For a further proof of this take that of the Apostle where he speaks it out expressly, Philip 2.6. Who being in the from of God, Thought it not robbery to be equal with God:
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Christ being in the form of God (existing in the Divine Nature and really participating of that Nature) thought it no robbery (no bold encroachment upon the honour of God) to be equal with God, (to assume and apply that Nature to himself which he had in truth).
christ being in the from of God (existing in the Divine Nature and really participating of that Nature) Thought it no robbery (no bold encroachment upon the honour of God) to be equal with God, (to assume and apply that Nature to himself which he had in truth).
And (which will much strengthen this exposition of the words,) as that which follows Vers. 7, 8. speaks Christ's Natural equality with us (as he was Man ) and must be so interpreted,
And (which will much strengthen this exposition of the words,) as that which follows Vers. 7, 8. speaks Christ's Natural equality with us (as he was Man) and must be so interpreted,
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Hence he is stil'd the image (the essential and substantial image) of God, Col. 1.15. Heb. 1.3. This was that great Truth which the Nicene Fathers asserted and maintain'd with such renowned courage and zeal. (But I will but touch upon this Head because 'tis the same with the former; that is more comprehensive but in its main import it perfectly agrees with this).
Hence he is Styled the image (the essential and substantial image) of God, Col. 1.15. Hebrew 1.3. This was that great Truth which the Nicene Father's asserted and maintained with such renowned courage and zeal. (But I will but touch upon this Head Because it's the same with the former; that is more comprehensive but in its main import it perfectly agrees with this).
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They were both of the same standing (if I may with reverence so express it), both from everlasting. Christ was eternally a Son, there never was any time when he was otherwise or when he began so to be, NONLATINALPHABET (as the Ancients used to express it).
They were both of the same standing (if I may with Reverence so express it), both from everlasting. christ was eternally a Son, there never was any time when he was otherwise or when he began so to be, (as the Ancients used to express it).
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If the Father was eternal and always a Father then the Son was eternal and alwayes a Son, for Relatives must be simultaneous. This was that which greatly troubled and vexed Arius so often to hear the Orthodox speaking of, semper Pater semper Filius, simul Pater simul Filius, (I say) this offended him very much, (as appears by what he himself wrote in his Letter to Eusebius ):
If the Father was Eternal and always a Father then the Son was Eternal and always a Son, for Relatives must be simultaneous. This was that which greatly troubled and vexed Arius so often to hear the Orthodox speaking of, semper Pater semper Filius, simul Pater simul Filius, (I say) this offended him very much, (as appears by what he himself wrote in his letter to Eusebius):
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I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Rev. 2.8. These things saith the First and the Last, which was dead and is alive.
I am Alpha and Omega, the beginning and the ending, Says the Lord, which is, and which was, and which is to come, the Almighty. Rev. 2.8. These things Says the First and the Last, which was dead and is alive.
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As soon as the Apostle had spoken of Christ's Sonship Heb. 1.5. presently he falls upon his eternity Vers. 8. Ʋnto the Son he saith, Thy Throne, O God, is for ever and ever.
As soon as the Apostle had spoken of Christ's Sonship Hebrew 1.5. presently he falls upon his eternity Vers. 8. Ʋnto the Son he Says, Thy Throne, Oh God, is for ever and ever.
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But all this being vehemently deny'd and opposed by Some, and it highly concerning us truly to apprehend and firmly to believe a Thing of so high a Nature, upon these considerations I judge that it will not be enough barely to assert the Truth, but it will be necessary also to hear what Opposers say against it and how they endeavour to undermine it;
But all this being vehemently denied and opposed by some, and it highly Concerning us truly to apprehend and firmly to believe a Thing of so high a Nature, upon these considerations I judge that it will not be enough barely to assert the Truth, but it will be necessary also to hear what Opposers say against it and how they endeavour to undermine it;
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I think I may confidently and warrantably affirm that amongst all the Articles of Faith which make up the Christian Religion, not any One of them ever met with so much Opposition and was the ground of so many and so fierce Disputes, as this great Article which refers to the Godhead of Christ and to his being the Natural and Essential Son of God.
I think I may confidently and warrantably affirm that among all the Articles of Faith which make up the Christian Religion, not any One of them ever met with so much Opposition and was the ground of so many and so fierce Disputes, as this great Article which refers to the Godhead of christ and to his being the Natural and Essential Son of God.
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They who know any thing of what hath pass'd in former Times in the matters of Religion, know what Contests there were about it in the first Ages of the Church:
They who know any thing of what hath passed in former Times in the matters of Religion, know what Contests there were about it in the First Ages of the Church:
But things never came to their full height till about 300 years after Christ, when Arius and his Party with great zeal (such as it was) set themselves against it, boldly denying Christ to be God or the eternal Son of God. After a long flux of time, these Controversies were pretty well compos'd, yea the Church had (in a great measure) after its sharp Conflicts gained the belief of this fundamental Truth and was in the quiet possession of it:
But things never Come to their full height till about 300 Years After christ, when Arius and his Party with great zeal (such as it was) Set themselves against it, boldly denying christ to be God or the Eternal Son of God. After a long flux of time, these Controversies were pretty well composed, yea the Church had (in a great measure) After its sharp Conflicts gained the belief of this fundamental Truth and was in the quiet possession of it:
till in these latter Ages that unhappy SOCINƲS came upon the stage, and he muddy'd the waters again, reviv'd the old Arrian Heresies which seem'd to be dead and rotten,
till in these latter Ages that unhappy SOCINƲS Come upon the stage, and he muddied the waters again, revived the old Arrian Heresies which seemed to be dead and rotten,
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and did (with no less boldness and more subtilty) veterem serram reciprocare. With Him and his Followers (all of which do unanimously agree in their denial of Christ's Sonship in that sense wherein it hath been opened) we now have to do:
and did (with no less boldness and more subtlety) veterem serram reciprocare. With Him and his Followers (all of which do unanimously agree in their denial of Christ's Sonship in that sense wherein it hath been opened) we now have to do:
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we say he is the eternal Son of God, they say he is only so in time; We say he is the Son of God by eternal Generation and thereupon called God's own Son, they say he's God's own Son upon other Grounds and Causes; which what they are we are now to enquire after and whether they be true and consonant to the Word.
we say he is the Eternal Son of God, they say he is only so in time; We say he is the Son of God by Eternal Generation and thereupon called God's own Son, they say he's God's own Son upon other Grounds and Causes; which what they Are we Are now to inquire After and whither they be true and consonant to the Word.
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For the proof of which they alledge Luke 1.35. The Angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee:
For the proof of which they allege Lycia 1.35. The Angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee:
for the greatest of them sometimes seem to grant that Christ is the Natural and Essential Son of God, ('tis the very Title which they prefix before some of their Treatises );
for the greatest of them sometime seem to grant that christ is the Natural and Essential Son of God, (it's the very Title which they prefix before Some of their Treatises);
in which One would think that they did concur with us, holding the same thing which we do and giving the same honour and respect to Christ which we do:
in which One would think that they did concur with us, holding the same thing which we do and giving the same honour and respect to christ which we do:
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and thou shalt call his name Jesus, for he shall save his people from their sins. (Now all this was done, that it might be fulfilled, which was spoken of the Lord by the Prophet, saying,
and thou shalt call his name jesus, for he shall save his people from their Sins. (Now all this was done, that it might be fulfilled, which was spoken of the Lord by the Prophet, saying,
for here's the Fallacy, they me an by all this nothing more than that Christ was the Son of God in regard of his wonderful Conception and Nativity by the Virgin Mary. (But to pass by their frauds let us come to the thing!) We say Christ's filiation or Sonship was grounded upon something of a far higher nature than this, that he was the Son of God antecedently to it, even from all eternity;
for here's the Fallacy, they me an by all this nothing more than that christ was the Son of God in regard of his wondered Conception and Nativity by the Virgae Marry. (But to pass by their frauds let us come to the thing!) We say Christ's filiation or Sonship was grounded upon something of a Far higher nature than this, that he was the Son of God antecedently to it, even from all eternity;
1. If Christ's Sonship did result from this as the true and proper ground of it, then the Holy Ghost (the third Person ) should rather be intituled the Father of Christ than the First Person;
1. If Christ's Sonship did result from this as the true and proper ground of it, then the Holy Ghost (the third Person) should rather be entitled the Father of christ than the First Person;
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because that effect which was the foundation of Christ's Sonship was more immediately produced by him than by the First Person. But this is notoriously false,
Because that Effect which was the Foundation of Christ's Sonship was more immediately produced by him than by the First Person. But this is notoriously false,
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for all along in the whole current of the Word Christ is brought in as the Son of the Father and as standing in this relation to the Father, and not to the Spirit.
for all along in the Whole current of the Word christ is brought in as the Son of the Father and as standing in this Relation to the Father, and not to the Spirit.
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& what doth he then ground it upon? why, he carry's it up to his doing what the Father did Joh. 5.19. to his quickning whom he will, even as the Father doth Joh. 5.21. to his having life in himself, as the Father hath life in himself Joh. 5.26. to his being one with the Father Joh. 10.30. to his being in the Father and his Father in him Joh. 10.38.
& what does he then ground it upon? why, he carry's it up to his doing what the Father did John 5.19. to his quickening whom he will, even as the Father does John 5.21. to his having life in himself, as the Father hath life in himself John 5.26. to his being one with the Father John 10.30. to his being in the Father and his Father in him John 10.38.
but he insists altogether upon things tending to the proof of his participating of his Fathers Nature and Essence, and by them he designs to make out his Sonship, yea,
but he insists altogether upon things tending to the proof of his participating of his Father's Nature and Essence, and by them he designs to make out his Sonship, yea,
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3. Though Christ's Conception and temporal Generation was very wonderful, yet that did but reach to his Flesh or Humane Nature and there terminate. Now the Scripture doth not place his great Sonship in his Humane but in his Divine Nature; therefore as to that it speaks him to be the Son and Seed of David or the Son of Man, in contradistinction to his being the Son of God. And his Sonship to God cannot be grounded upon that which was the ground of his Sonship to Man, for where the Sonships are so different they must needs have different Grounds and foundations. Pray let these two Texts be well weighed and they will sufficiently prove what I say; Rom. 1.3.4.
3. Though Christ's Conception and temporal Generation was very wondered, yet that did but reach to his Flesh or Humane Nature and there terminate. Now the Scripture does not place his great Sonship in his Humane but in his Divine Nature; Therefore as to that it speaks him to be the Son and Seed of David or the Son of Man, in contradistinction to his being the Son of God. And his Sonship to God cannot be grounded upon that which was the ground of his Sonship to Man, for where the Sonships Are so different they must needs have different Grounds and foundations. Pray let these two Texts be well weighed and they will sufficiently prove what I say; Rom. 1.3.4.
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and declared to be the Son of God with Power, according to the Spirit of Holiness, by the resurrection from the Dead. Rom. 9.5. Whose are the Fathers and of whom as concerning the flesh Christ came, who is over all God blessed for ever.
and declared to be the Son of God with Power, according to the Spirit of Holiness, by the resurrection from the Dead. Rom. 9.5. Whose Are the Father's and of whom as Concerning the Flesh christ Come, who is over all God blessed for ever.
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The sum of all, Christ hath two Natures, according to which two Natures he hath two distinct Sonships (he is the Son of God and he is the Son of Man ), these different Sonships must have different causes & grounds; therefore his Conception upon which he was the Son of Man cannot make him also to be the Son of God.
The sum of all, christ hath two Nature's, according to which two Nature's he hath two distinct Sonships (he is the Son of God and he is the Son of Man), these different Sonships must have different Causes & grounds; Therefore his Conception upon which he was the Son of Man cannot make him also to be the Son of God.
Since such a thing shall be done by the Holy Ghost, therefore (according to what was prophesied ) Christ shall be called the Son of God. The words plainly refer to the prophesie Isa. 7 14. Therefore the Lord himself shall give you a sign,
Since such a thing shall be done by the Holy Ghost, Therefore (according to what was prophesied) christ shall be called the Son of God. The words plainly refer to the prophesy Isaiah 7 14. Therefore the Lord himself shall give you a Signen,
And their sense and tendency is the same here, Therefore also that Holy thing &c. as if the Angel had said, this being the thing which was foretold (which must be accomplished and is now neer to be accomplished) therefore it shall so be, that which shall be born of thee shall be called the Son of God.
And their sense and tendency is the same Here, Therefore also that Holy thing etc. as if the Angel had said, this being the thing which was foretold (which must be accomplished and is now near to be accomplished) Therefore it shall so be, that which shall be born of thee shall be called the Son of God.
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So that this [ Therefore ] is only a note of Consequence as to the Event or the fulfilling of the Prophesie, not a note of causality as to the thing it self (viz.) Christ's Sonship to God.
So that this [ Therefore ] is only a note of Consequence as to the Event or the fulfilling of the Prophesy, not a note of causality as to the thing it self (viz.) Christ's Sonship to God.
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'tis not therefore he shall be the Son &c. but therefore he shall be called. &c. And so it points not to that which was constitutive of Christ's Filiation, but only to that which was manifestative and declarative of it.
it's not Therefore he shall be the Son etc. but Therefore he shall be called. etc. And so it points not to that which was constitutive of Christ's Filiation, but only to that which was manifestative and declarative of it.
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Christ was God before he assumed Flesh, but he was God manifested in the Flesh (1 Tim. 3.16.) so Christ was the Son of God before he was thus conceived but this was a great manifestation or declaration that he was the Son of God.
christ was God before he assumed Flesh, but he was God manifested in the Flesh (1 Tim. 3.16.) so christ was the Son of God before he was thus conceived but this was a great manifestation or declaration that he was the Son of God.
because I said I am the Son of God? Christ being sanctified by the Father (that is) the Spirit of Grace and Holiness being in so eminent a degree poured out upon him,
Because I said I am the Son of God? christ being sanctified by the Father (that is) the Spirit of Grace and Holiness being in so eminent a degree poured out upon him,
but if we go further and infer, He who was sanctified and sent was therefore the Son of God (as if the sanctification and mission were the ground of his being so ), we stretch the words too far and endeavour to fetch that out of them which is not at all in them.
but if we go further and infer, He who was sanctified and sent was Therefore the Son of God (as if the sanctification and mission were the ground of his being so), we stretch the words too Far and endeavour to fetch that out of them which is not At all in them.
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There's a great difference betwixt the applying of such a relation to such a Person, and the assigning of the proper cause and foundation of that relation:
There's a great difference betwixt the applying of such a Relation to such a Person, and the assigning of the proper cause and Foundation of that Relation:
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but yet they do not amount to the being the Cause of that relation. Christus qui fuit sanctificatus & missus est Filius Dei is a Proposition very true,
but yet they do not amount to the being the Cause of that Relation. Christus qui fuit Sanctificatus & missus est Filius Dei is a Proposition very true,
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but Christus quà fuit sanctificatus & missus est Filius Dei (as pointing to the fundamentum Filiationis ), is a Proposition very false; (and there lies the Controversie betwixt us and our Opponents ).
but Christus quà fuit Sanctificatus & missus est Filius Dei (as pointing to the fundamentum Filiationis), is a Proposition very false; (and there lies the Controversy betwixt us and our Opponents).
The words cited have reference to the preceding Verses, where Christ is vindicating himself from that blasphemy which the Jews charged him with because he made himself God, ( Vers. 33.):
The words cited have Referente to the preceding Verses, where christ is vindicating himself from that blasphemy which the jews charged him with Because he made himself God, (Vers. 33.):
now this he doth first in a lower way, by an Argument drawn from the Title usually given to Men in places of Office and Authority; they are called Gods, and if so then (saith Christ) do I blaspheme because I call my self God & the Son of God whom God hath sanctified and sent and invested with such high Offices? Do not mistake here, Christ is not God only in a titular way because of his Office, he is so truly, properly, in respect of his Nature and Essence, (this he speaks to Vers. 30, 37, 38.) but he instances only in his Office in this place and from thence fetches that Argument which was very proper to his present design, (viz.) the vindicating of himself as to the charge of blasphemy. Verses 34, 35, 36. Jesus answered them, is it not written in your Law, I said ye are Gods? If he called them Gods,
now this he does First in a lower Way, by an Argument drawn from the Title usually given to Men in places of Office and authority; they Are called God's, and if so then (Says christ) do I Blaspheme Because I call my self God & the Son of God whom God hath sanctified and sent and invested with such high Offices? Do not mistake Here, christ is not God only in a titular Way Because of his Office, he is so truly, properly, in respect of his Nature and Essence, (this he speaks to Vers. 30, 37, 38.) but he instances only in his Office in this place and from thence Fetches that Argument which was very proper to his present Design, (viz.) the vindicating of himself as to the charge of blasphemy. Verses 34, 35, 36. jesus answered them, is it not written in your Law, I said you Are God's? If he called them God's,
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because I said I am the Son of God? Now what is there in this to undermine Christ's eternal Sonship? or to make his sanctification and mission the ground of his filial relation to God? One word further (as to the latter of these),
Because I said I am the Son of God? Now what is there in this to undermine Christ's Eternal Sonship? or to make his sanctification and mission the ground of his filial Relation to God? One word further (as to the latter of these),
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but so he was, for 'tis said here in the Text God sent his Son implying he was a Son before he was sent; had it not been so, it must have been said God sent him to be his Son and not God sent his Son (which supposes him before the sending to be actually a Son ).
but so he was, for it's said Here in the Text God sent his Son implying he was a Son before he was sent; had it not been so, it must have been said God sent him to be his Son and not God sent his Son (which supposes him before the sending to be actually a Son).
That begetting which the Psalmist speaks of Psal. 2.7. is not (say they) to be interpreted of Christ's being eternally begotten of the Father, but only of what the Father did when he raised him up from the dead:
That begetting which the Psalmist speaks of Psalm 2.7. is not (say they) to be interpreted of Christ's being eternally begotten of the Father, but only of what the Father did when he raised him up from the dead:
For answer to this, 1. How many Causes and Grounds shall we have of Christ's Sonship? we have had two already here's a third, we shall have by and by a fourth and a fifth and I know not how many more, where shall we stop? Christ's Sonship is but one (I mean as he is the Son of God ),
For answer to this, 1. How many Causes and Grounds shall we have of Christ's Sonship? we have had two already here's a third, we shall have by and by a fourth and a fifth and I know not how many more, where shall we stop? Christ's Sonship is but one (I mean as he is the Son of God),
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and therefore admits not of the multiplication of Causes. In all relations there is some single act which is the foundation of them, upon which in their relative notion they are compleat: and why should it not be so here in the relation betwixt God and Christ? Our Opponents tell us that Christ upon his miraculous Coneeption was the Son of God? I then ask, was he so, truly, fully, perfectly, compleatly? if so (which they by their Principles cannot deny) then what need is there of any thing further? or how doth the nature of the thing admit of any thing further? for he that is a Son already perfect and compleat cannot by any addition or new emergency be made more a Son; because the Essence of things (whether absolute or relative ) cannot be intended or remitted. We are enquiring what is it which makes Christ the Son of God? we ground it (as we should and must) upon one thing, namely upon the Father's begetting of Christ from all eternity and communicating his own Nature and Essence to him;
and Therefore admits not of the multiplication of Causes. In all relations there is Some single act which is the Foundation of them, upon which in their relative notion they Are complete: and why should it not be so Here in the Relation betwixt God and christ? Our Opponents tell us that christ upon his miraculous Coneeption was the Son of God? I then ask, was he so, truly, Fully, perfectly, completely? if so (which they by their Principles cannot deny) then what need is there of any thing further? or how does the nature of the thing admit of any thing further? for he that is a Son already perfect and complete cannot by any addition or new emergency be made more a Son; Because the Essence of things (whither absolute or relative) cannot be intended or remitted. We Are inquiring what is it which makes christ the Son of God? we ground it (as we should and must) upon one thing, namely upon the Father's begetting of christ from all eternity and communicating his own Nature and Essence to him;
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now we say this cannot be, for there can be but one foundation of one and the same relation, therefore they must pitch upon some such one foundation and wave all the rest.
now we say this cannot be, for there can be but one Foundation of one and the same Relation, Therefore they must pitch upon Some such one Foundation and wave all the rest.
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I know what they say, Christ upon his Conception &c. was the Son of God in a way of inchoation, but upon his Resurrection and Exaltation he was the Son of God in a way of consummation:
I know what they say, christ upon his Conception etc. was the Son of God in a Way of inchoation, but upon his Resurrection and Exaltation he was the Son of God in a Way of consummation:
but he was not so indeed, fully, and properly; for there must be yet something more which must follow after to compleat and consummate his Sonship. (2.) This is a very strange and most ungrounded distinction, it arguing a growth and progress in Christ's Sonship (for which there is not the least warrant from the Word of God):
but he was not so indeed, Fully, and properly; for there must be yet something more which must follow After to complete and consummate his Sonship. (2.) This is a very strange and most ungrounded distinction, it arguing a growth and progress in Christ's Sonship (for which there is not the least warrant from the Word of God):
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we read of Christ's increasing in wisdom and stature and in favour with God and Man, but we never read of his increasing in his Sonship; that admitted of several manifestative evidences (as to us ) but not of several perfective degrees (as to it self ).
we read of Christ's increasing in Wisdom and stature and in favour with God and Man, but we never read of his increasing in his Sonship; that admitted of several manifestative evidences (as to us) but not of several perfective Degrees (as to it self).
Even the Sonship of Believers at the first moment of their Conversion is entire and full; they may grow and be more perfect in their Gifts, Graces, Comforts, but as to their Covenant-state and Relation to God that's compleat at the first and admits of no further addition. And shall the Sonship of the blessed Son of God be a partial, imperfect, progressive thing? neither the glory of the Person nor the nature of the Relation it self will bear such a thing.
Even the Sonship of Believers At the First moment of their Conversion is entire and full; they may grow and be more perfect in their Gifts, Graces, Comforts, but as to their Covenant state and Relation to God that's complete At the First and admits of no further addition. And shall the Sonship of the blessed Son of God be a partial, imperfect, progressive thing? neither the glory of the Person nor the nature of the Relation it self will bear such a thing.
2. Secondly, nothing more evident than that Christ was the Son of God before his Resurrection: Matth. 3.17. Lo, a voice from heaven saying, This is my beloved Son in whom I am well pleased:
2. Secondly, nothing more evident than that christ was the Son of God before his Resurrection: Matthew 3.17. Lo, a voice from heaven saying, This is my Beloved Son in whom I am well pleased:
was not this witness given of Christ before his Resurrection? Rom. 8.32. He that spared not his own Son but gave him up for us all, how shall he not with him also freely give us all things? Christ here is called God's own Son, which must be understood of him before his Resurrection for the Father's not sparing of him was antecedent to that, and yet then he was his own Son otherwise how could it be said that God spared not his own Son? Matth. 16.16. Thou art Christ the Son of the living God:
was not this witness given of christ before his Resurrection? Rom. 8.32. He that spared not his own Son but gave him up for us all, how shall he not with him also freely give us all things? christ Here is called God's own Son, which must be understood of him before his Resurrection for the Father's not sparing of him was antecedent to that, and yet then he was his own Son otherwise how could it be said that God spared not his own Son? Matthew 16.16. Thou art christ the Son of the living God:
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was not this Confession made by Peter before Christ's Resurrection? I might go much higher in the dating of Christ's Sonship than meerly before his Resurrection; but that is high enough to show the falsity of what is asserted by the Adversary.
was not this Confessi made by Peter before Christ's Resurrection? I might go much higher in the dating of Christ's Sonship than merely before his Resurrection; but that is high enough to show the falsity of what is asserted by the Adversary.
So the Apostle himself states it Rom. 1.4. Declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead:
So the Apostle himself states it Rom. 1.4. Declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead:
'Tis one thing to be made God's Son, another thing to be declared God's Son, the First Christ had from his eternal Generation 'twas only the Second that he had from his Resurrection. You read Vers. 19. of this Chapter of the manifestation of the Sons of God, Believers are not made the Sons of God when they enter upon the glorified estate,
It's one thing to be made God's Son, Another thing to be declared God's Son, the First christ had from his Eternal Generation 'twas only the Second that he had from his Resurrection. You read Vers. 19. of this Chapter of the manifestation of the Sons of God, Believers Are not made the Sons of God when they enter upon the glorified estate,
but they are then manifested both to be the Sons of God as also what their glory is upon their being so. 1 Joh. 3.2. Now are we the Sons of God, and it doth not yet appear what we shall be;
but they Are then manifested both to be the Sons of God as also what their glory is upon their being so. 1 John 3.2. Now Are we the Sons of God, and it does not yet appear what we shall be;
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mark it, the relation it self is present [ now we are the Sons of God ], but the dignity and glory which is to follow upon this relation, that doth not yet appear but hereafter it shall:
mark it, the Relation it self is present [ now we Are the Sons of God ], but the dignity and glory which is to follow upon this Relation, that does not yet appear but hereafter it shall:
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till then his Sonship and Glory had been very much vail'd and hid, but then it broke forth like the Sun after it hath been shut up under a dark and thick cloud:
till then his Sonship and Glory had been very much veiled and hid, but then it broke forth like the Sun After it hath been shut up under a dark and thick cloud:
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And this is that which the Apostle aimed at in the place cited: his onely design there being to prove that God had given the World sufficient Evidence that Christ was his very Son;
And this is that which the Apostle aimed At in the place cited: his only Design there being to prove that God had given the World sufficient Evidence that christ was his very Son;
So that the begetting in Psal. 2. and in Acts 13. are of a quite different nature, the one being proper as relating to the thing it self, the other improper as relating only to the declaration or manifestation of the thing:
So that the begetting in Psalm 2. and in Acts 13. Are of a quite different nature, the one being proper as relating to the thing it self, the other improper as relating only to the declaration or manifestation of the thing:
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We argue from the proper and primary sense of the words [ Thou art my Son &c. ] the Adverse Party from their improper and secondary sence (as the Apostle makes use of them in that place ).
We argue from the proper and primary sense of the words [ Thou art my Son etc. ] the Adverse Party from their improper and secondary sense (as the Apostle makes use of them in that place).
In the Scripture dialect several things are said to be done when they are declared and manifested to be done: so Paul brings in Christ as begotten at the day of his Resurrection, because it was then declared that he was the eternally begotten Son of God.
In the Scripture dialect several things Are said to be done when they Are declared and manifested to be done: so Paul brings in christ as begotten At the day of his Resurrection, Because it was then declared that he was the eternally begotten Son of God.
he was not a Son because he was exalted, but he was exalted because he was a Son. First the Apostle describes him in what relates to the formality and Essence of his Sonship, Heb. 1.3. Who being the brightness of his Glory, and the express image of his Person:
he was not a Son Because he was exalted, but he was exalted Because he was a Son. First the Apostle describes him in what relates to the formality and Essence of his Sonship, Hebrew 1.3. Who being the brightness of his Glory, and the express image of his Person:
and then he sets down the Honour which the Father put upon him, not to be a Son (for that he was already) but because he was a Son, (for that's the ground of the more excellent name given to him, and so the words in Vers. 4, 5. come in).
and then he sets down the Honour which the Father put upon him, not to be a Son (for that he was already) but Because he was a Son, (for that's the ground of the more excellent name given to him, and so the words in Vers. 4, 5. come in).
there's the day of his Resurrection, and then too it was [ To day have &c. ] there's the day of his Exaltation, and then again it was [ To day have ] &c. Had this Text been cited forty times in forty several Cases, we must have had so many several grounds and Causes of Christ's Sonship.
there's the day of his Resurrection, and then too it was [ To day have etc. ] there's the day of his Exaltation, and then again it was [ To day have ] etc. Had this Text been cited forty times in forty several Cases, we must have had so many several grounds and Causes of Christ's Sonship.
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I answer, not only because 'tis apply'd to the several declarations of Christ's Sonship, but also to shew that all which the Father did to and for Christ was all to be resolv'd into his eternal Sonship as the ground thereof:
I answer, not only Because it's applied to the several declarations of Christ's Sonship, but also to show that all which the Father did to and for christ was all to be resolved into his Eternal Sonship as the ground thereof:
he was raised again because he was the Son of God, exalted to great Honour and Dignity because he was the Son all was grounded upon this his Relation. And therefore when ever such great things are brought in concerning Christ, this Text is mentioned as pointing to that Sonship which was the ground of them, but not to assert that they were the ground of it.
he was raised again Because he was the Son of God, exalted to great Honour and Dignity Because he was the Son all was grounded upon this his Relation. And Therefore when ever such great things Are brought in Concerning christ, this Text is mentioned as pointing to that Sonship which was the ground of them, but not to assert that they were the ground of it.
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And whereas Christ is called the only begotten Son of God, they (with whom I have to do) say there's no more in it than only this that Christ is the most beloved of God:
And whereas christ is called the only begotten Son of God, they (with whom I have to do) say there's no more in it than only this that christ is the most Beloved of God:
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As Isaac is stilled Abraham's only Son Gen. 22.2. his only begotten Son Heb. 11.17. now how is this to be taken? had not Abraham an Ishmael as well as an Isaac? how is Isaac then called his only begotten Son? why, only as he had a greater share in his Fathers love than Ishmael had.
As Isaac is stilled Abraham's only Son Gen. 22.2. his only begotten Son Hebrew 11.17. now how is this to be taken? had not Abraham an Ishmael as well as an Isaac? how is Isaac then called his only begotten Son? why, only as he had a greater share in his Father's love than Ishmael had.
For the same reason Solomon calls himself an only Son Prov. 4.3. therefore the Septuagint render the word there used [ NONLATINALPHABET ] by NONLATINALPHABET, the beloved; and so our Translators fill it up [ and only beloved in the sight of my Mother ].
For the same reason Solomon calls himself an only Son Curae 4.3. Therefore the septuagint render the word there used [ ] by, the Beloved; and so our Translators fill it up [ and only Beloved in the sighed of my Mother ].
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2. If this was the proper foundation of Christ's Sonship, then there would be only a gradual difference betwixt his Sonship and the Sonship of Believers.
2. If this was the proper Foundation of Christ's Sonship, then there would be only a gradual difference betwixt his Sonship and the Sonship of Believers.
I say it being so, if the Love of the Father to Christ was the proper ground of his Sonship, it would then follow, that they are Sons just as Christ is (only in a lower degree ).
I say it being so, if the Love of the Father to christ was the proper ground of his Sonship, it would then follow, that they Are Sons just as christ is (only in a lower degree).
But surely the Scripture holds forth more than a gradual difference betwixt his Sonship and theirs; that [ NONLATINALPHABET ] more excellent name (which the Apostle speaks of) carry's more in it than barely an higher degree of Sonship, it points even to a different kind and order thereof.
But surely the Scripture holds forth more than a gradual difference betwixt his Sonship and theirs; that [ ] more excellent name (which the Apostle speaks of) carry's more in it than barely an higher degree of Sonship, it points even to a different kind and order thereof.
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3. As to the Instances alledged for that use and signification of the word which might undermine that which we put upon it, 'tis answered that Isaac is called the only Son and the only begotten of Abraham, not only because of all the Sons he had his greatest love, but there were other grounds and reasons of it;
3. As to the Instances alleged for that use and signification of the word which might undermine that which we put upon it, it's answered that Isaac is called the only Son and the only begotten of Abraham, not only Because of all the Sons he had his greatest love, but there were other grounds and Reasons of it;
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he was the only Son by Sarah, the only Son by Promise, and the only Heir of the Promise, upon which accounts (as well as upon the highest proportion of his Fathers love to him), he is stiled the only begotten Son: The same (under different Circumstances ) may be said concerning Solomon. But suppose that this was the only thing held forth in the Ʋnigeniture of these Persons, will it follow that therefore 'tis all in the unigeniture of Christ too? when there is so great a disparity 'twixt Person and Person, Sonship and Sonship (as hath been already,
he was the only Son by Sarah, the only Son by Promise, and the only Heir of the Promise, upon which accounts (as well as upon the highest proportion of his Father's love to him), he is styled the only begotten Son: The same (under different circumstances) may be said Concerning Solomon. But suppose that this was the only thing held forth in the Ʋnigeniture of these Persons, will it follow that Therefore it's all in the unigeniture of christ too? when there is so great a disparity betwixt Person and Person, Sonship and Sonship (as hath been already,
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namely his being the [ NONLATINALPHABET ] the first-born or the first-begotten. Heb. 1.6. — When he bringeth in the first begotten into the world &c. Col. 1.15. The image of the invisible God, the first-born of every Creature:
namely his being the [ ] the firstborn or the Firstbegotten. Hebrew 1.6. — When he brings in the First begotten into the world etc. Col. 1.15. The image of the invisible God, the firstborn of every Creature:
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And elsewhere (upon some special and particular Considerations with respect to his Resurrection, ) he is called the first-born from the dead. Col. 1.18. the first-begotten from the dead, Rev. 1.5. (but as the Title in that reference is applied to Christ I am not now to meddle with it).
And elsewhere (upon Some special and particular Considerations with respect to his Resurrection,) he is called the firstborn from the dead. Col. 1.18. the Firstbegotten from the dead, Rev. 1.5. (but as the Title in that Referente is applied to christ I am not now to meddle with it).
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as also the double portion in the inheritance, and he was the most beloved: In reference to which the people of Israel are stiled Gods first-born, Exod. 4.22. Israel is my Son, even my first-born;
as also the double portion in the inheritance, and he was the most Beloved: In Referente to which the people of Israel Are styled God's firstborn, Exod 4.22. Israel is my Son, even my firstborn;
so he is primogenitus & unigenitus, first-begotten and only begotten too; but if you understand it of the excellency of his Person and of the Other particulars mentioned,
so he is Primogenitus & Unigenitus, Firstbegotten and only begotten too; but if you understand it of the excellency of his Person and of the Other particulars mentioned,
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so (in such a degree ) 'tis communicable to others. For Israel you see in a subordinate and allusive sense was stiled God's first-born; and all Believers too may be so stiled in respect of the dignity of their Persons and of God's special love towards them.
so (in such a degree) it's communicable to Others. For Israel you see in a subordinate and allusive sense was styled God's firstborn; and all Believers too may be so styled in respect of the dignity of their Persons and of God's special love towards them.
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As Christ is the Only begotten of the Father that's exclusive to all, as he is the first-begotten of the Father that signifies praelation but not exclusion. Saints are excellent though not so excellent as Christ, beloved though not so beloved as Christ, heirs though not such heirs as Christ.
As christ is the Only begotten of the Father that's exclusive to all, as he is the Firstbegotten of the Father that signifies prelation but not exclusion. Saints Are excellent though not so excellent as christ, Beloved though not so Beloved as christ, Heirs though not such Heirs as christ.
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And therefore had Christ been called only the first-born, and that too in its second import and significancy, something then might have been inferred from it for the nulling of that Sonship which we plead for, as only belonging to him:
And Therefore had christ been called only the firstborn, and that too in its second import and significancy, something then might have been inferred from it for the Nulling of that Sonship which we plead for, as only belonging to him:
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but besides this he is also called the only begotten, wherefore he must be alone in this relation. And though the Saints do in a lower degree share with him in the Father's love as he is the first-born, yet they do not at all share with him in the glory of his eternal Generation as he is the only begotten.
but beside this he is also called the only begotten, Wherefore he must be alone in this Relation. And though the Saints do in a lower degree share with him in the Father's love as he is the firstborn, yet they do not At all share with him in the glory of his Eternal Generation as he is the only begotten.
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'tis a meer forgery of man to evade and put off what the Word expresly asserts. We read much of God's adopting of Saints but nothing at all of his adopting of Christ. 2. Then Christ and Believers would have the same Sonship, they being Sons by Adoption as well as he, and he having no higher foundation for his Sonship than they. 3. Christ is the true and proper Son of God, but should he be his Son by Adoption he would then cease to be his true and proper Son:
it's a mere forgery of man to evade and put off what the Word expressly asserts. We read much of God's adopting of Saints but nothing At all of his adopting of christ. 2. Then christ and Believers would have the same Sonship, they being Sons by Adoption as well as he, and he having no higher Foundation for his Sonship than they. 3. christ is the true and proper Son of God, but should he be his Son by Adoption he would then cease to be his true and proper Son:
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And is not Christ now greatly beholden to these persons? is he not highly advanced by them? do they not shew great respect and give great honour to him (according to what they pretend), in making of him only a putative Son? Adoption indeed is not so much too high for us but 'tis as much too low for Christ. 4. If begotten then not adopted, for these two are incompatible or inconsistent: the same Son cannot be begotten and adopted too,
And is not christ now greatly beholden to these Persons? is he not highly advanced by them? do they not show great respect and give great honour to him (according to what they pretend), in making of him only a putative Son? Adoption indeed is not so much too high for us but it's as much too low for christ. 4. If begotten then not adopted, for these two Are incompatible or inconsistent: the same Son cannot be begotten and adopted too,
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therefore adoption comes in to supply the want of Generation. Christ must be the one or the other, and if he be the one he cannot be the other; if begotten then not adopted, and if adopted then not begotten. 'Tis true, in the Sonship of Believers there is both, they are Sons by regeneration and adoption too;
Therefore adoption comes in to supply the want of Generation. christ must be the one or the other, and if he be the one he cannot be the other; if begotten then not adopted, and if adopted then not begotten. It's true, in the Sonship of Believers there is both, they Are Sons by regeneration and adoption too;
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but the reason of that is because they are Sons but in an improper and Metaphorical respect, (I mean in contradistinction to Christ who is the very true and natural Son of God).
but the reason of that is Because they Are Sons but in an improper and Metaphorical respect, (I mean in contradistinction to christ who is the very true and natural Son of God).
This comes exceeding short for 'tis not likeness but oneness, not resemblance but equality upon which Christ is called God's Son; he himself draws it up to that (as you have already heard).
This comes exceeding short for it's not likeness but oneness, not resemblance but equality upon which christ is called God's Son; he himself draws it up to that (as you have already herd).
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Amongst us you know likeness is not the foundation of Sonship; the Son is a Son not because he is like his Father but because he is begotten by his Father;
among us you know likeness is not the Foundation of Sonship; the Son is a Son not Because he is like his Father but Because he is begotten by his Father;
There may be resemblance where yet there no filial relation: in the glorified state we shall be like the Angels, yet I never read of any paternal and filial relation 'twixt them and us.
There may be resemblance where yet there no filial Relation: in the glorified state we shall be like the Angels, yet I never read of any paternal and filial Relation betwixt them and us.
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In time I fear (according to the old Heresie of Some) it will come to Christ's being the Son of Man too but in likeness. He is the Son of Man as he hath the very Nature and Essence of man,
In time I Fear (according to the old Heresy of some) it will come to Christ's being the Son of Man too but in likeness. He is the Son of Man as he hath the very Nature and Essence of man,
Thus I have both laid down the truth and also made it good against Opposers: And now the false Grounds and Notions of Christ's Sonship being remov'd, the true Ground and Notion of it is the more evident, (viz.) that he is God's own Son as he partakes of his Essence and was from everlasting begotten by him.
Thus I have both laid down the truth and also made it good against Opposers: And now the false Grounds and Notions of Christ's Sonship being removed, the true Ground and Notion of it is the more evident, (viz.) that he is God's own Son as he partakes of his Essence and was from everlasting begotten by him.
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He that would read full and large Discourses upon this great Subject, let him peruse the Writings of those Worthy Instruments whom God hath raised up and enabled to assert and defend it:
He that would read full and large Discourses upon this great Subject, let him peruse the Writings of those Worthy Instruments whom God hath raised up and enabled to assert and defend it:
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If any think I have been too long or have unnecessarily troubled my self and the Reader about it, I must (for several Reasons) crave leave to differ from them.
If any think I have been too long or have unnecessarily troubled my self and the Reader about it, I must (for several Reasons) crave leave to differ from them.
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We cannot say too much, or too often go over those things in which the Honour of God's own Son (our Lord and Master) and the good of Souls are so highly concerned.
We cannot say too much, or too often go over those things in which the Honour of God's own Son (our Lord and Master) and the good of Souls Are so highly concerned.
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Give the Socinians their due ('tis but a sad commendation) all along they make their thrusts at the very heart of Religion, they fight against neither great or small but only against the great King of all the World, the very Son of God; whom they strike at in his Deity, eternal Sonship, Incarnation, Satisfaction, in what not? Surely we cannot too much endeavour to antidote men against their desperate Soul-destroying venome and poyson, especially in Times wherein men seem more than ordinarily to incline to close with their pestilent Opinions; upon which Considerations I would encourage my self to hope, that such who are Friends to Christ and Souls will put a candid interpretation upon what hath been done.
Give the socinians their due (it's but a sad commendation) all along they make their thrusts At the very heart of Religion, they fight against neither great or small but only against the great King of all the World, the very Son of God; whom they strike At in his Deity, Eternal Sonship, Incarnation, Satisfaction, in what not? Surely we cannot too much endeavour to antidote men against their desperate Soul-destroying venom and poison, especially in Times wherein men seem more than ordinarily to incline to close with their pestilent Opinions; upon which Considerations I would encourage my self to hope, that such who Are Friends to christ and Souls will put a candid Interpretation upon what hath been done.
Yet as to the Learned (if any such shall cast their eye upon these Papers) I beg their pardon for the repeating of things so well known and common to them,
Yet as to the Learned (if any such shall cast their eye upon these Papers) I beg their pardon for the repeating of things so well known and Common to them,
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there are some Others (of a different party and denomination ) who do (in part) concur and symbolize with the ' forenamed Dissenters. For though they hold that Christ in a more special manner is the Son of God by eternal Generation, yet they also hold that he is the Son of God too in respect of his Conception, Office, Resurrection, and Exaltation. Arminius himself pitches upon the first (as the only ground of the Sonship of Christ),
there Are Some Others (of a different party and denomination) who doe (in part) concur and symbolise with the ' forenamed Dissenters. For though they hold that christ in a more special manner is the Son of God by Eternal Generation, yet they also hold that he is the Son of God too in respect of his Conception, Office, Resurrection, and Exaltation. Arminius himself pitches upon the First (as the only ground of the Sonship of christ),
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Now though this Opinion doth come incomparably short of that which absolutely deny's Christ's eternal Generation, (provided) that the abettors of it who seem to grant this Generation do state it right, (that is) that they hold Christ to be begotten in the very Nature and Essence of God and therein equal to him, NONLATINALPHABET; (of which there is just matter of doubting as to the Person nam'd but now, he making the Son in the Deity it self not co-ordinate but subordinate to the First Person ):
Now though this Opinion does come incomparably short of that which absolutely deny's Christ's Eternal Generation, (provided) that the abettors of it who seem to grant this Generation do state it right, (that is) that they hold christ to be begotten in the very Nature and Essence of God and therein equal to him,; (of which there is just matter of doubting as to the Person named but now, he making the Son in the Deity it self not coordinate but subordinate to the First Person):
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I say, though this Opinion (thus stated) be nothing neer so bad as the former, yet Divines of another persuasion cannot close with it or let it pass without some Confutation.
I say, though this Opinion (thus stated) be nothing near so bad as the former, yet Divines of Another persuasion cannot close with it or let it pass without Some Confutation.
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1. First if Christ be the Son of God as eternally begotten with respect to his Divine Nature, and also the Son of God as conceived in time &c. with respect to his Humane Nature, then the Scripture doth groundlesly and needlesly distinguish betwixt his being the Son of God in reference to the one, and his being the Son of Man in reference to the other Nature: Why doth it make him to be God's Son according to the Spirit of Holiness (i. e.
1. First if christ be the Son of God as eternally begotten with respect to his Divine Nature, and also the Son of God as conceived in time etc. with respect to his Humane Nature, then the Scripture does groundlessly and needlessly distinguish betwixt his being the Son of God in Referente to the one, and his being the Son of Man in Referente to the other Nature: Why does it make him to be God's Son according to the Spirit of Holiness (i. e.
his Humane Nature ), if with respect to both he be the Son of God? this is to confound those things which the Scripture makes distinct and places under several references. Christ's Sonships,
his Humane Nature), if with respect to both he be the Son of God? this is to confound those things which the Scripture makes distinct and places under several references. Christ's Sonships,
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and therefore they cannot have the same foundation. 'Tis true, he who is the Son of Man is also the Son of God, but as he is the Son of Man or in what is proper to him as the Son of Man,
and Therefore they cannot have the same Foundation. It's true, he who is the Son of Man is also the Son of God, but as he is the Son of Man or in what is proper to him as the Son of Man,
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thus, the Son of God is the Son of Man and the Son of Man is the Son of God; but this is founded not upon the oneness of the foundation of the Relation, nor upon the oneness of the two Natures, but upon the communication of properties and the union of the two Natures in one Person.
thus, the Son of God is the Son of Man and the Son of Man is the Son of God; but this is founded not upon the oneness of the Foundation of the Relation, nor upon the oneness of the two Nature's, but upon the communication of properties and the Union of the two Nature's in one Person.
It comes to this, where the relations are distinct the grounds of these relations must be distinct; and therefore Christ's Sonship (as the Son of God and as the Son of Man ) being distinct, there cannot be one and the same ground of them.
It comes to this, where the relations Are distinct the grounds of these relations must be distinct; and Therefore Christ's Sonship (as the Son of God and as the Son of Man) being distinct, there cannot be one and the same ground of them.
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I do not contradict my self in what I said but now under the former head; for there I spake of both the Sonships of Christ which differ very much and must not be confounded, but here I speak only of his single Sonship as he is the Son of God, which is but one and must not be divided. Observe me,
I do not contradict my self in what I said but now under the former head; for there I spoke of both the Sonships of christ which differ very much and must not be confounded, but Here I speak only of his single Sonship as he is the Son of God, which is but one and must not be divided. Observe me,
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as the difference of the Sonships of Christ (as the Son of God and as the Son of Mary ) depends upon the difference of their Grounds, ( eternal Generation being the ground of the one, and temporal Generation being the ground of the ooher );
as the difference of the Sonships of christ (as the Son of God and as the Son of Marry) depends upon the difference of their Grounds, (Eternal Generation being the ground of the one, and temporal Generation being the ground of the ooher);
so the oneness of the same single Sonship of Christ (as the Son of God ) depends upon the oneness of the ground of it, viz. his Generation by the Father: for if you add any other ground to this then Christ ceases to be one Son, then he is the Son of God partly by Nature and partly by Grace, partly begotten and partly made, partly from eternity and partly in time: what a strange Son would Christ be upon these terms!
so the oneness of the same single Sonship of christ (as the Son of God) depends upon the oneness of the ground of it, viz. his Generation by the Father: for if you add any other ground to this then christ ceases to be one Son, then he is the Son of God partly by Nature and partly by Grace, partly begotten and partly made, partly from eternity and partly in time: what a strange Son would christ be upon these terms!
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Divines are so tender of multiplying this relation of Christ, that several of them (though they grant the distinction of his Natures and hold his twofold Generation, yet) they argue but for one Sonship to belong to him;
Divines Are so tender of multiplying this Relation of christ, that several of them (though they grant the distinction of his Nature's and hold his twofold Generation, yet) they argue but for one Sonship to belong to him;
for (say they,) Sonship belonging to the Person and being founded upon the Person, Christ being but one Person therefore he can have but one Sonship; (so Aquinas argues).
for (say they,) Sonship belonging to the Person and being founded upon the Person, christ being but one Person Therefore he can have but one Sonship; (so Aquinas argues).
'tis only eternal Generation of the Father which makes Christ to be the Son of God, and 'tis only temporal Generation of the Virgin which makes him to be the Son of Man.
it's only Eternal Generation of the Father which makes christ to be the Son of God, and it's only temporal Generation of the Virgae which makes him to be the Son of Man.
4. We say Oppositorum opposita ratio, if Christ be the Son of Man only because he was conceived of the substance of his Mother, then he is the Son of God only upon the account of his being begotten of the substance of his Father, (as a Worthy Author argues).
4. We say Oppositorum Opposita ratio, if christ be the Son of Man only Because he was conceived of the substance of his Mother, then he is the Son of God only upon the account of his being begotten of the substance of his Father, (as a Worthy Author argues).
I have shown wherein and how Christ is the Son of God, his own proper Son, I'le but propound one Question and very briefly Answer it and then I shall have finish'd the Explicatory part: 'Tis this, if Christ be God's Son because in his ineffable Generation the Divine Essence was communicated to him, why may not the Holy Ghost the third Person also be stiled the Son of God to whom the same Essence was communicated as well as unto Christ?
I have shown wherein and how christ is the Son of God, his own proper Son, I'll but propound one Question and very briefly Answer it and then I shall have finished the Explicatory part: It's this, if christ be God's Son Because in his ineffable Generation the Divine Essence was communicated to him, why may not the Holy Ghost the third Person also be styled the Son of God to whom the same Essence was communicated as well as unto christ?
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I answer No, for two Reasons: (1.) Because 'tis the same Essence in both yet not the same Person. When we speak of the communicating of the Divine Essence from the First to the Second and Third Persons, we must be understood (as was before hinted) to speak this of them as Persons or as they are personally considered:
I answer No, for two Reasons: (1.) Because it's the same Essence in both yet not the same Person. When we speak of the communicating of the Divine Essence from the First to the Second and Third Persons, we must be understood (as was before hinted) to speak this of them as Persons or as they Are personally considered:
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for that Essence simply and absolutely considered is not communicated to the Son and Spirit, but only as it subsists in them as such Persons: the Godhead it self they have in and from themselves, but their distinct Personalities (in which the Godhead subsists) are of the Father. It being thus, from hence it follows that according to the distinction of the Persons there must also be a distinct communication of the divine Essence; not that there is one Essence in the Son and another in the Spirit (for both are God );
for that Essence simply and absolutely considered is not communicated to the Son and Spirit, but only as it subsists in them as such Persons: the Godhead it self they have in and from themselves, but their distinct Personalities (in which the Godhead subsists) Are of the Father. It being thus, from hence it follows that according to the distinction of the Persons there must also be a distinct communication of the divine Essence; not that there is one Essence in the Son and Another in the Spirit (for both Are God);
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only that is distinguish'd according to their Personal Consideration and the Personal Properties belonging to them, (which notwithstanding their oneness in Nature do alwayes remain).
only that is distinguished according to their Personal Consideration and the Personal Properties belonging to them, (which notwithstanding their oneness in Nature do always remain).
Well then, Christ's Sonship being a Personal thing proceeding not simply from the Divine Essence but as it subsists in the second Person, therefore it must be proper and peculiar to him and not common to the Holy Ghost, he being another Person and the Divine Nature subsisting in him accordingly (with respect to his Personal Properties ). (2.) Because though the same Divine Essence be communicated to both yet not in the same way and manner. For though both come from the Father yet 'tis in divers respects, the Son coming from him by Generation, the Spirit by Procession. And therefore though both are God and both come from God yet both are not the Sons of God, because 'tis coming from God in the way of Generation only which entitles to Sonship. Thus Austine answers it, Thou askest of me (saith he) if the Son be of the substance of the Father,
Well then, Christ's Sonship being a Personal thing proceeding not simply from the Divine Essence but as it subsists in the second Person, Therefore it must be proper and peculiar to him and not Common to the Holy Ghost, he being Another Person and the Divine Nature subsisting in him accordingly (with respect to his Personal Properties). (2.) Because though the same Divine Essence be communicated to both yet not in the same Way and manner. For though both come from the Father yet it's in diverse respects, the Son coming from him by Generation, the Spirit by Procession. And Therefore though both Are God and both come from God yet both Are not the Sons of God, Because it's coming from God in the Way of Generation only which entitles to Sonship. Thus Augustine answers it, Thou askest of me (Says he) if the Son be of the substance of the Father,
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and the Holy Ghost be of the substance of the Father also, why is one the Son and not the Other? I answer, whether you comprehend it or not, the Son is of the Father, the Holy Ghost is of the Father, but the Son is begotten, the Spirit proceeds. Thus this great Divine did solve this difficulty stopping here and going no further:
and the Holy Ghost be of the substance of the Father also, why is one the Son and not the Other? I answer, whither you comprehend it or not, the Son is of the Father, the Holy Ghost is of the Father, but the Son is begotten, the Spirit proceeds. Thus this great Divine did solve this difficulty stopping Here and going no further:
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If any will be so curious as to enquire further wherein the difference lies betwixt eternal Generation and eternal Procession? I am not asham'd to give them this answer I cannot tell, 'tis a mystery far above my reach; God hath not revealed it and there is nothing in Nature which will give us any light about it,
If any will be so curious as to inquire further wherein the difference lies betwixt Eternal Generation and Eternal Procession? I am not ashamed to give them this answer I cannot tell, it's a mystery Far above my reach; God hath not revealed it and there is nothing in Nature which will give us any Light about it,
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here humble ignorance is better than sawey curiosity. I think they speak best who say, we know and believe there is a difference 'twixt Generation and Procession,
Here humble ignorance is better than sawey curiosity. I think they speak best who say, we know and believe there is a difference betwixt Generation and Procession,
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I must not engage in so vast a Subject, I'le only argue from this Relation wherein Christ stands to God as he is his own Son, which indeed by its self is sufficient (if there was nothing more) to demonstrate his Godhead. He who is the true Son of God and such a Son of God is truly God, but Christ is the true Son of God and such a Son of God (his own Son), therefore he is truly God &c. The Apostle joyns the true Son and the true God together,
I must not engage in so vast a Subject, I'll only argue from this Relation wherein christ Stands to God as he is his own Son, which indeed by its self is sufficient (if there was nothing more) to demonstrate his Godhead. He who is the true Son of God and such a Son of God is truly God, but christ is the true Son of God and such a Son of God (his own Son), Therefore he is truly God etc. The Apostle joins the true Son and the true God together,
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therefore the Argument is good: 1 Joh. 5.20. We know that the Son of God is come, and hath given us an understanding that we may know him that is true;
Therefore the Argument is good: 1 John 5.20. We know that the Son of God is come, and hath given us an understanding that we may know him that is true;
I do not say that every Son of God is God for the Saints are Sons and yet not God; but I say he who is such a Son as God's own, proper, natural, consubstantial, coessential, only begotten Son, he is God; where-ever this Sonship is there's the Deity or the Divine Essence: now Christ is thus God's Son therefore he is God. What the Father is as to his Nature that the Son must be also;
I do not say that every Son of God is God for the Saints Are Sons and yet not God; but I say he who is such a Son as God's own, proper, natural, consubstantial, coessential, only begotten Son, he is God; wherever this Sonship is there's the Deity or the Divine Essence: now christ is thus God's Son Therefore he is God. What the Father is as to his Nature that the Son must be also;
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A Son alwayes participates of his Fathers Essence, there is betwixt them more an identity and oneness of Nature; if therefore Christ be Gods Son (as hath been fully proved) he must then needs have that very Nature and Essence which God the Father hath;
A Son always participates of his Father's Essence, there is betwixt them more an identity and oneness of Nature; if Therefore christ be God's Son (as hath been Fully proved) he must then needs have that very Nature and Essence which God the Father hath;
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in somuch that if the second Person be not really a God, the first Person is but equivocally a Father. Therefore he himself tells us I and my Father are one:
in So much that if the second Person be not really a God, the First Person is but equivocally a Father. Therefore he himself tells us I and my Father Are one:
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for what is that Generation but the Fathers communicating of his own Nature and Essence to him? This is that which is done in all Generations, for Generation is alwayes the production of another in the same Nature;
for what is that Generation but the Father's communicating of his own Nature and Essence to him? This is that which is done in all Generations, for Generation is always the production of Another in the same Nature;
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like ever begets like, (as 'tis said of Adam he begat a Son in his own likeness after his image Gen. 5.3.) and must it not be so here in the Father's begetting of Christ? If Man begets Man then God begets God, (this being taken in that sense which I laid down in my first entrance upon this Subject);
like ever begets like, (as it's said of Adam he begat a Son in his own likeness After his image Gen. 5.3.) and must it not be so Here in the Father's begetting of christ? If Man begets Man then God begets God, (this being taken in that sense which I laid down in my First Entrance upon this Subject);
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because I said I am the Son of God? why doth he say because I said I am the Son of God? he should have said because I said I am God, for that was the blasphemy charged upon him ( Vers. 33.) because that thou being a man makest thy self God:
Because I said I am the Son of God? why does he say Because I said I am the Son of God? he should have said Because I said I am God, for that was the blasphemy charged upon him (Vers. 33.) Because that thou being a man Makest thy self God:
You find Nathaneel breaking forth into this witness concerning him, Thou art the Son of God &c. his meaning was thou art God; for that which drew this Confession from him was that which was proper to him as God,
You find Nathaneel breaking forth into this witness Concerning him, Thou art the Son of God etc. his meaning was thou art God; for that which drew this Confessi from him was that which was proper to him as God,
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namely his Omnisciency; (See Joh. 1.48.) God and the Son of God are so much one that he who speaks Christ to be the Son of God speaks him to be God also.
namely his Omnisciency; (See John 1.48.) God and the Son of God Are so much one that he who speaks christ to be the Son of God speaks him to be God also.
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presently he falls upon those testimonies which relate to his Godhead; Vers. 6, 8, 10, 11, 12. When he bringeth in the first begotten into the world, he saith,
presently he falls upon those testimonies which relate to his Godhead; Vers. 6, 8, 10, 11, 12. When he brings in the First begotten into the world, he Says,
You see how Christ's Sonship is link'd with the Godhead; therefore the Argument is good to prove the latter by the former. And indeed as his being the Son of Man doth most evidently evince him to be truly Man, so his being the Son of God doth as evidently evince him to be truly God.
You see how Christ's Sonship is linked with the Godhead; Therefore the Argument is good to prove the latter by the former. And indeed as his being the Son of Man does most evidently evince him to be truly Man, so his being the Son of God does as evidently evince him to be truly God.
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such a relation cannot but be the foundation of great glory. Though Christ's dignity and preheminence is not the gróund of his Sonship, yet his Sonship is the ground of his dignity and preheminence. He is stiled a great high Priest Heb. 4.14. not only because of the greatness of his Sacerdotal Office, but also because of the greatness of his Person who doth manage that Office (he being God's own Son );
such a Relation cannot but be the Foundation of great glory. Though Christ's dignity and pre-eminence is not the gróund of his Sonship, yet his Sonship is the ground of his dignity and pre-eminence. He is styled a great high Priest Hebrew 4.14. not only Because of the greatness of his Sacerdotal Office, but also Because of the greatness of his Person who does manage that Office (he being God's own Son);
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'Tis no small honour amongst us to be the son of some great man, O what an honour is it to Christ to be the own and only Son of the great God! It puts a marvailous - glory and greatness upon the Saints that they are the adopted Sons of God, upon the Angels that they are the created Sons of God;
It's no small honour among us to be the son of Some great man, O what an honour is it to christ to be the own and only Son of the great God! It puts a marvelous - glory and greatness upon the Saints that they Are the adopted Sons of God, upon the Angels that they Are the created Sons of God;
but what is this to Christ's being the natural, only begotten Son of God? herein and hereby he hath obtained a more excellent name than either Angels or Men, for in all things (or amongst all persons) he must have the preheminence.
but what is this to Christ's being the natural, only begotten Son of God? herein and hereby he hath obtained a more excellent name than either Angels or Men, for in all things (or among all Persons) he must have the pre-eminence.
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The higher and nearer the relation is to God the higher and greater is the glory which accrews to a person standing in that relation; now what relation to God can be higher and nearer than this of Christ (as he is his own Son )? therefore his glory must needs be exceeding great; O let not any entertain low thoughts of him who is thus the Son of God. The Lord Jesus is the Father's best Son (for Gifts, Grace, Holiness &c.) and he's the Father's greatest Son (for Dignity, Glory and Majesty ):
The higher and nearer the Relation is to God the higher and greater is the glory which accrues to a person standing in that Relation; now what Relation to God can be higher and nearer than this of christ (as he is his own Son)? Therefore his glory must needs be exceeding great; Oh let not any entertain low thoughts of him who is thus the Son of God. The Lord jesus is the Father's best Son (for Gifts, Grace, Holiness etc.) and he's the Father's greatest Son (for Dignity, Glory and Majesty):
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I say he's the Father's best Son, how short do all Sons come of this Son! we read of One who fear'd he might seem to adopt better Sons than those whom he begat;
I say he's the Father's best Son, how short do all Sons come of this Son! we read of One who feared he might seem to adopt better Sons than those whom he begat;
there's no such thing to be imagin'd with respect to God, to be sure his only begotten Son shall infinitely exceed all his adopted Sons, for God hath anointed him with the oyl of gladness above his fellows, Psal. 45.7.
there's no such thing to be imagined with respect to God, to be sure his only begotten Son shall infinitely exceed all his adopted Sons, for God hath anointed him with the oil of gladness above his Fellows, Psalm 45.7.
Eph. 1.20, 21. True indeed this great Son for a time emptied himself of his glory and for our sake submitted to great abasement, but yet even then in himself he was very high and glorious: he who cloathed himself with our raggs, put on our flesh, condescended to lie in the manger, to die upon the cross, he even under all this was the proper Son of God and therefore full of glory.
Ephesians 1.20, 21. True indeed this great Son for a time emptied himself of his glory and for our sake submitted to great abasement, but yet even then in himself he was very high and glorious: he who clothed himself with our rags, put on our Flesh, condescended to lie in the manger, to die upon the cross, he even under all this was the proper Son of God and Therefore full of glory.
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And 'tis very notable to consider how in Christ even when he was under his lowest abasement, when this Sun was hid under the thickest cloud, I say how even then there were some beamings out and breakings forth of his glory suitable to this his relation: he's laid in the manger but there the Wise men come and worship him, he's tempted by Satan but then the Angels minister unto him, he's crucified but then the vail of the Temple was rent, the earth quaked, the rocks were rent, the graves open'd, the Sun stepp'd in and hid it self (as being asham'd to be seen in its glory when the far brighter Sun was under such an Eclipse );
And it's very notable to Consider how in christ even when he was under his lowest abasement, when this Sun was hid under the thickest cloud, I say how even then there were Some beamings out and breakings forth of his glory suitable to this his Relation: he's laid in the manger but there the Wise men come and worship him, he's tempted by Satan but then the Angels minister unto him, he's Crucified but then the Vail of the Temple was rend, the earth quaked, the Rocks were rend, the graves opened, the Sun stepped in and hid it self (as being ashamed to be seen in its glory when the Far Brighter Sun was under such an Eclipse);
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Alwayes the greater the Person is who is imployed in the work the greater is that work; 'tis thus from the wisdom of a Man, much more shall it be thus from the wisdom of a God: Kings do not use to send their Sons upon mean and petty services but only upon such as are high and weighty; and can it be imagined that ever God would have sent his own Son into the world to redeem Sinners,
Always the greater the Person is who is employed in the work the greater is that work; it's thus from the Wisdom of a Man, much more shall it be thus from the Wisdom of a God: Kings do not use to send their Sons upon mean and Petty services but only upon such as Are high and weighty; and can it be imagined that ever God would have sent his own Son into the world to Redeem Sinners,
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if this had not been a work very high and great in his eye? Indeed this makes Redemption to be the greatest work that ever was done by God himself; the making of the World was a great thing but God never sent his Son about that, that was dispatch'd by a word, he did but speak the word and it was done:
if this had not been a work very high and great in his eye? Indeed this makes Redemption to be the greatest work that ever was done by God himself; the making of the World was a great thing but God never sent his Son about that, that was dispatched by a word, he did but speak the word and it was done:
but when Redemption-work was to come upon the stage, in order to that Christ (God's own Son) must come from heaven, and be incarnate, and do, and die, and all was necessary for the accomplishing of that;
but when Redemption work was to come upon the stage, in order to that christ (God's own Son) must come from heaven, and be incarnate, and do, and die, and all was necessary for the accomplishing of that;
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The knowledge of Christ (in whatever notion you consider him) is very pretious, it was so to Paul who determined not to know any thing save Jesus Christ &c. and who counted all things but loss,
The knowledge of christ (in whatever notion you Consider him) is very precious, it was so to Paul who determined not to know any thing save jesus christ etc. and who counted all things but loss,
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Now (Sirs) you have heard much of him, read much of him, but do you know him and know him as the eternal only-begotten Son of God? This is that Truth upon which all Religion depends, in which you have the very heart and spirit of the Gospel, upon which the whole stress of your happiness is laid, 'tis one of the most fundamental Articles of the Christian Faith; and yet will you be ignorant of it? You all have some general knowledge of it,
Now (Sirs) you have herd much of him, read much of him, but do you know him and know him as the Eternal only-begotten Son of God? This is that Truth upon which all Religion depends, in which you have the very heart and Spirit of the Gospel, upon which the Whole stress of your happiness is laid, it's one of the most fundamental Articles of the Christian Faith; and yet will you be ignorant of it? You all have Some general knowledge of it,
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but do you distinctly and clearly know (alwayes allowing for the mysteriousness of the Object and the dimness of your Facultys, ) how Christ is the Son of God, how his Sonship was brought about and wherein it lies? that he is God's natural Son begotten by him from all eternity in a most mysterious and admirable manner, do you understand any thing about this? Some tell us, that the knowledge and belief of Christ's Sonship (according to the particulars wherein it hath been opened) not necessary to Salvation: I'le not engage in this Controversie (wherein Some do as much affirm as Others deny );
but do you distinctly and clearly know (always allowing for the mysteriousness of the Object and the dimness of your Faculties,) how christ is the Son of God, how his Sonship was brought about and wherein it lies? that he is God's natural Son begotten by him from all eternity in a most mysterious and admirable manner, do you understand any thing about this? some tell us, that the knowledge and belief of Christ's Sonship (according to the particulars wherein it hath been opened) not necessary to Salvation: I'll not engage in this Controversy (wherein some do as much affirm as Others deny);
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but this I say, it being so momentous a Truth in it self, and the Scriptures speaking so much of it and giving so much light about it, 'tis of great Concern to all who live under Gospel-revelation to endeavour to know as much of it as the height of the thing and the lowness of their capacities will admit of.
but this I say, it being so momentous a Truth in it self, and the Scriptures speaking so much of it and giving so much Light about it, it's of great Concern to all who live under Gospel revelation to endeavour to know as much of it as the height of the thing and the lowness of their capacities will admit of.
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1. In all your enquiries and searchings into Christ's Sonship (especially into the Ground and Mode of it (viz.) eternal Generation ), be sure you keep within the bounds of sobriety.
1. In all your Enquiries and searchings into Christ's Sonship (especially into the Ground and Mode of it (viz.) Eternal Generation), be sure you keep within the bounds of sobriety.
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I mean this, take heed that in this deep Mystery you be not wise above what is written, that you do not therein consult your own purblind and carnal reason but Scripture-revelation altogether.
I mean this, take heed that in this deep Mystery you be not wise above what is written, that you do not therein consult your own purblind and carnal reason but Scripture-revelation altogether.
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'Tis both sinful and also dangerous for poor shallow Creatures to venture too far into these depths, where if they once lose their bottom (the written Word ) they drown themselves presently;
It's both sinful and also dangerous for poor shallow Creatures to venture too Far into these depths, where if they once loose their bottom (the written Word) they drown themselves presently;
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there's no clue but that to guide us in this labyrinth. That Christ is the Son of God is very clear, that he is the Son of God by eternal Generation is very clear; but will you be inquisitive further to know what this Generation is? what can your Reason (the Scripture being silent about it) say of that? O go not too far there!
there's no Clue but that to guide us in this labyrinth. That christ is the Son of God is very clear, that he is the Son of God by Eternal Generation is very clear; but will you be inquisitive further to know what this Generation is? what can your Reason (the Scripture being silent about it) say of that? O go not too Far there!
Humane Reason (consider'd as meerly natural) is a very incompetent judge of this divine and sublime mystery, a mystery to be adored by Faith not to be comprehended by Reason. Isa. 53.8. Who shall declare his Generation? I may make use of this Text (though possibly the Generation mention'd in it be not that which I am treating of):
Humane Reason (considered as merely natural) is a very incompetent judge of this divine and sublime mystery, a mystery to be adored by Faith not to be comprehended by Reason. Isaiah 53.8. Who shall declare his Generation? I may make use of this Text (though possibly the Generation mentioned in it be not that which I am treating of):
for I much incline to think that it here notes that numerous issue and seed that Christ should have upon the Preaching of the Gospel, rather than his being eternally begotten by the Father;
for I much incline to think that it Here notes that numerous issue and seed that christ should have upon the Preaching of the Gospel, rather than his being eternally begotten by the Father;
yet 'tis very well known that several of the FATHERS take it in the latter sense, they making this to be the meaning of the words, Who can be able to understand in himself or to declare to others the hidden, ineffable, incomprehensible Generation of the Son of God? surely none can.
yet it's very well known that several of the FATHERS take it in the latter sense, they making this to be the meaning of the words, Who can be able to understand in himself or to declare to Others the hidden, ineffable, incomprehensible Generation of the Son of God? surely none can.
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so as not in the least to measure it by, or to parallel it with, any Physical or Carnal Generation. Our apprehensions must be rightly informed about this, otherwise what absurd and wretched notions shall we run our selves upon? So far as there is that in common Generations which speaks goodness and perfection, so far you make use of them to help you in your conceiving of the Divine Generation of the Son of God:
so as not in the least to measure it by, or to parallel it with, any Physical or Carnal Generation. Our apprehensions must be rightly informed about this, otherwise what absurd and wretched notions shall we run our selves upon? So Far as there is that in Common Generations which speaks Goodness and perfection, so Far you make use of them to help you in your conceiving of the Divine Generation of the Son of God:
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Without controversie this, as well as Christ's Incarnation, is a great mystery. Nicodemus was a knowing man yet strangely puzzled at the Regeneration of Believers; Joh. 3.4. How can a man be born when he is old? can he enter the second time into his mothers womb and be born? certainly the eternal Generation of God's own Son is a thing much more abstruse and unsearchable. And there are riddles in Natural generation which we cannot resolve; Eccles. 11.5. As thou knowest not the way of the spirit, nor how the bones do grow in the womb of her that is with child:
Without controversy this, as well as Christ's Incarnation, is a great mystery. Nicodemus was a knowing man yet strangely puzzled At the Regeneration of Believers; John 3.4. How can a man be born when he is old? can he enter the second time into his mother's womb and be born? Certainly the Eternal Generation of God's own Son is a thing much more abstruse and unsearchable. And there Are riddles in Natural generation which we cannot resolve; Eccles. 11.5. As thou Knowest not the Way of the Spirit, nor how the bones do grow in the womb of her that is with child:
now are we so much at a loss and non-plus there, how much more shall we be at a loss when the far more unconceivable Generation of Christ is before us? O therefore I advise you to be very humble and sober in all your disquisitions about that.
now Are we so much At a loss and nonplus there, how much more shall we be At a loss when the Far more unconceivable Generation of christ is before us? O Therefore I Advice you to be very humble and Sobrium in all your disquisitions about that.
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There are two things in Reason which you must alwayes oppose and beat down, viz. the curiosity of it (for it loves dearly to be prying into God's Ark, into things which he sees good to lock up from the Creature),
There Are two things in Reason which you must always oppose and beatrice down, viz. the curiosity of it (for it loves dearly to be prying into God's Ark, into things which he sees good to lock up from the Creature),
and the pride of it (for it also loves to sit upon the bench as Judge of the matters of Faith, to be giving out its decrees and edicts as to believing or not believing ):
and the pride of it (for it also loves to fit upon the bench as Judge of the matters of Faith, to be giving out its decrees and edicts as to believing or not believing):
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now do not you give way to it in either of these respects, in your most earnest desires after knowledge still keep within the compass of what the Word reveals, and let the Word alone command and order your Faith; and especially in such profound mysteries (as that which I am upon) see that these two things be done by you.
now do not you give Way to it in either of these respects, in your most earnest Desires After knowledge still keep within the compass of what the Word reveals, and let the Word alone command and order your Faith; and especially in such profound Mysteres (as that which I am upon) see that these two things be done by you.
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When I consider the several nice and curious Questions which Some have rais'd and discuss'd about the Generation of the Son of God, I cannot but stand and wonder at the pride and sauciness of the Wit of man; (and so far I do concur with that Learned person in his severe censure upon these men).
When I Consider the several Nicaenae and curious Questions which some have raised and discussed about the Generation of the Son of God, I cannot but stand and wonder At the pride and sauciness of the Wit of man; (and so Far I do concur with that Learned person in his severe censure upon these men).
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but there being much in them which speaks defect and imperfection, all that you must praes•ind and cut off and lay aside when you are thinking of that Generation which is the ground of Christ's Sonship. As for instance!
but there being much in them which speaks defect and imperfection, all that you must praes•ind and Cut off and lay aside when you Are thinking of that Generation which is the ground of Christ's Sonship. As for instance!
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for like to beget like, for one thing to conveigh its nature and substance to another this is good in Physical Generations, and so far they may be improved to shadow out unto us the mystery of God's eternal generation: But now there being sundry other respects which carry imperfection in them, these you must be sure to keep out of your thoughts and by no means to conceive by them of that which I am upon.
for like to beget like, for one thing to convey its nature and substance to Another this is good in Physical Generations, and so Far they may be improved to shadow out unto us the mystery of God's Eternal generation: But now there being sundry other respects which carry imperfection in them, these you must be sure to keep out of your thoughts and by no means to conceive by them of that which I am upon.
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As in our knowledge and conceptions of God by the Creatures, we pick out of them what is good and perfect and lay aside what is evil and imperfect, and so by them we ascend to know and conceive of God;
As in our knowledge and conceptions of God by the Creatures, we pick out of them what is good and perfect and lay aside what is evil and imperfect, and so by them we ascend to know and conceive of God;
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Natural Generation upon the failing of individuals is necessary for the preservation of the species; in God the Father's begetting of Christ it was quite otherwise:
Natural Generation upon the failing of individuals is necessary for the preservation of the species; in God the Father's begetting of christ it was quite otherwise:
In natural Generation there is multiplication, there though the thing begetting and the thing begotten have the same nature and essence, yet numerically they are not the same; but in the Father's begetting of Christ these (as the Learned prove) are perfectly one and the same, they have not only the same specifical but the same numerical Essence; here as the divine Essence was not divided so neither was it multiplied (for 'tis as incapable of multiplication as of division ):
In natural Generation there is multiplication, there though the thing begetting and the thing begotten have the same nature and essence, yet numerically they Are not the same; but in the Father's begetting of christ these (as the Learned prove) Are perfectly one and the same, they have not only the same specifical but the same numerical Essence; Here as the divine Essence was not divided so neither was it multiplied (for it's as incapable of multiplication as of division):
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Natural Generation in the Creature is a transient act, that in God was an immanent act: In Natural Generation, the thing begetting precedes the thing begotten and begets that which is after it in time;
Natural Generation in the Creature is a Transient act, that in God was an immanent act: In Natural Generation, the thing begetting precedes the thing begotten and begets that which is After it in time;
in God the Father's Generation of Christ it was not so, both Father and Son being coeternal: In Natural Generation there must be such a time before things arrive at their prolifick vertue; far be it from us to entertain such a thought as to the Father's Generation of Christ. So that you see there is a vast disparity betwixt these two, and therefore you must in your apprehensions reverently distinguish betwixt them and not in common judge of the one by the other, (God forbid that you should so sadly mistake!) Though the Father's communicating of the Divine Essence to the Son was a true and proper Generation (so far agreeing with Generations amongst us),
in God the Father's Generation of christ it was not so, both Father and Son being coeternal: In Natural Generation there must be such a time before things arrive At their prolific virtue; Far be it from us to entertain such a Thought as to the Father's Generation of christ. So that you see there is a vast disparity betwixt these two, and Therefore you must in your apprehensions reverently distinguish betwixt them and not in Common judge of the one by the other, (God forbid that you should so sadly mistake!) Though the Father's communicating of the Divine Essence to the Son was a true and proper Generation (so Far agreeing with Generations among us),
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yet in other respects it was quite of another nature; and so you are to conceive of it otherwise you will entertain very gross and unworthy thoughts of God.
yet in other respects it was quite of Another nature; and so you Are to conceive of it otherwise you will entertain very gross and unworthy thoughts of God.
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Would you know Christ as the eternal Son of God? especially would you go beyond a literal, speculative, notional knowledge of him as such? so as to know both him and his Sonship practically and savingly? O then be much in Prayer! Read and pray, hear and pray, meditate and pray, study and pray: he studies this mystery (and all others) best who study's it most upon his knees. This special and supernatural Sonship of Christ is not savingly to be known without special and supernatural illumination from Christ through the Spirit.
Would you know christ as the Eternal Son of God? especially would you go beyond a literal, speculative, notional knowledge of him as such? so as to know both him and his Sonship practically and savingly? Oh then be much in Prayer! Read and pray, hear and pray, meditate and pray, study and pray: he studies this mystery (and all Others) best who study's it most upon his knees. This special and supernatural Sonship of christ is not savingly to be known without special and supernatural illumination from christ through the Spirit.
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'Tis observable that in Matth. 16.17. when Peter had made that good Confession [ Thou art Christ the Son of the living God ], see what Christ resolved it into;
It's observable that in Matthew 16.17. when Peter had made that good Confessi [ Thou art christ the Son of the living God ], see what christ resolved it into;
All things are delivered unto me of my Father, and no man knoweth the Son (or makes others to know him) but the Father, neither knoweth any man the Father save the Son,
All things Are Delivered unto me of my Father, and no man Knoweth the Son (or makes Others to know him) but the Father, neither Knoweth any man the Father save the Son,
these two Persons do make known each the other, the Father reveals the Son and the Son reveals the Father; the Son is a fit Person to reveal the Father, for he's his only begotten Son and lies in his bosom; therefore he saith No man hath seen God at any time, the only begotten Son which is the bosom of the Father he hath declared him:
these two Persons do make known each the other, the Father reveals the Son and the Son reveals the Father; the Son is a fit Person to reveal the Father, for he's his only begotten Son and lies in his bosom; Therefore he Says No man hath seen God At any time, the only begotten Son which is the bosom of the Father he hath declared him:
and the Father is also a fit Person to reveal the Son, for he having begotten him and having had him with himself from everlasting, he knows him exactly:
and the Father is also a fit Person to reveal the Son, for he having begotten him and having had him with himself from everlasting, he knows him exactly:
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'Tis a great thing to know Christ in this relation, so great that there must be an heavenly light, a spiritual understanding given to a man before he can come up to it:
It's a great thing to know christ in this Relation, so great that there must be an heavenly Light, a spiritual understanding given to a man before he can come up to it:
mark that of the Apostle 1 Joh. 5.20. And hath given us understanding that we may know him that is true, (he speaks of the knowing of Christ as the true Son of God);
mark that of the Apostle 1 John 5.20. And hath given us understanding that we may know him that is true, (he speaks of the knowing of christ as the true Son of God);
'tis as if the Apostle had said, if God had not illuminated our understandings and irradiated them with a divine light, we had never known Christ savingly in this notion: He who begat the Son of himself from all eternity, to him it appertains by his Spirit in time savingly to reveal this Son to the Creature;
it's as if the Apostle had said, if God had not illuminated our understandings and irradiated them with a divine Light, we had never known christ savingly in this notion: He who begat the Son of himself from all eternity, to him it appertains by his Spirit in time savingly to reveal this Son to the Creature;
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The first we call dogmatical, the second justifying and saving Faith; the first is assent to the proposition that Christ is God's own Son, the second is relyance upon the person who is and as he is God's own Son. The first is more general and common, for all who bear the name of Christians (in some sense or other) come up to it;
The First we call dogmatical, the second justifying and Saving Faith; the First is assent to the proposition that christ is God's own Son, the second is reliance upon the person who is and as he is God's own Son. The First is more general and Common, for all who bear the name of Christians (in Some sense or other) come up to it;
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and that is absolutely necessary in order to the second, for how can he believe on Christ as the Son of God who doth not first dogmatically believe him to be the Son and such a Son of God? And this general Faith too (as well as that which is more special ) admits of degrees, for though all Christians believe it yet some are more confirmed, rooted, stablished in the belief of it than others are.
and that is absolutely necessary in order to the second, for how can he believe on christ as the Son of God who does not First dogmatically believe him to be the Son and such a Son of God? And this general Faith too (as well as that which is more special) admits of Degrees, for though all Christians believe it yet Some Are more confirmed, rooted, established in the belief of it than Others Are.
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Now therefore this is that which I would press upon you, to labour after a more steady, unshaken, fixed believing of this great Foundation-Truth: I hope you do believe it but do you believe it in such a degree? doth not your faith sometimes waver about it? is not your assent weak and languid, attended with doubtings and questionings? are you rooted and stablished in the faith (as of other things ) so in special of this great Article of the Christian Religion)? are you come up unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God,
Now Therefore this is that which I would press upon you, to labour After a more steady, unshaken, fixed believing of this great Foundation-Truth: I hope you do believe it but do you believe it in such a degree? does not your faith sometime waver about it? is not your assent weak and languid, attended with doubtings and questionings? Are you rooted and established in the faith (as of other things) so in special of this great Article of the Christian Religion)? Are you come up unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God,
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Now (my Brethren) that I may the better excite you to labour after a full and firm assent hereunto, consider that one special-reason or end why a great part of the New Testament was written was this, that you might believe and be confirmed in your belief of this very thing: Joh. 20.31.
Now (my Brothers) that I may the better excite you to labour After a full and firm assent hereunto, Consider that one special-reason or end why a great part of the New Testament was written was this, that you might believe and be confirmed in your belief of this very thing: John 20.31.
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You may observe concerning this Evangelist St. John, as of all the other Evangelists he was most inspir'd in the revealing of Christ's divine Sonship, so he was also most inspir'd in the pressing of men to believe it and in the setting out of the weightiness of the belief of it: 1 Joh. 2.23. Whosoever denieth the Son the same hath not the Father, but he that acknowledgeth the Son, hath the Father also: 1 Joh. 4.15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God: 1 Joh. 5.5. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? What a mighty stress did this great Apostle lay upon it!
You may observe Concerning this Evangelist Saint John, as of all the other Evangelists he was most inspired in the revealing of Christ's divine Sonship, so he was also most inspired in the pressing of men to believe it and in the setting out of the weightiness of the belief of it: 1 John 2.23. Whosoever Denieth the Son the same hath not the Father, but he that acknowledgeth the Son, hath the Father also: 1 John 4.15. Whosoever shall confess that jesus is the Son of God, God dwells in him, and he in God: 1 John 5.5. Who is he that Overcometh the world, but he that Believeth that jesus is the Son of God? What a mighty stress did this great Apostle lay upon it!
O how doth it concern all upon the Considerations (laid down by him) to live under a steady belief of Christ's being the Son of God! Indeed this is the Foundation-Truth; Christ himself is the personal foundation and this Truth (not exclusively but eminently ) is the doctrinal foundation: to both of which that famous and so much controverted Text is applicable, Matth. 16.18.
O how does it concern all upon the Considerations (laid down by him) to live under a steady belief of Christ's being the Son of God! Indeed this is the Foundation-Truth; christ himself is the personal Foundation and this Truth (not exclusively but eminently) is the doctrinal Foundation: to both of which that famous and so much controverted Text is applicable, Matthew 16.18.
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upon this rock? what rock doth Christ mean? was it Peter personally considered? or was it Peter and his Successors? (as Some would have it they meaning by these Successors the POPES of ROME; whom I trust I shall never close with in this interpretation so long as 'tis this rock and not this sand );
upon this rock? what rock does christ mean? was it Peter personally considered? or was it Peter and his Successors? (as some would have it they meaning by these Successors the POPES of ROME; whom I trust I shall never close with in this Interpretation so long as it's this rock and not this sand);
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than that by this rock we are to understand either the Person of Christ or that Doctrinal proposition which Peter had laid down concerning him, ( Vers. 16. Thou art Christ the Son of the living God, after which it immediately follows Ʋpon this rock I will build my Church ),
than that by this rock we Are to understand either the Person of christ or that Doctrinal proposition which Peter had laid down Concerning him, (Vers. 16. Thou art christ the Son of the living God, After which it immediately follows Ʋpon this rock I will built my Church),
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or else we may put them together and take in both; upon this Person and this Faith, the Church of God is built and therefore it shall stand fast for ever:
or Else we may put them together and take in both; upon this Person and this Faith, the Church of God is built and Therefore it shall stand fast for ever:
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so that according to this Exposition (which is with great strength defended by our PROTESTANT Divines ), this Sonship of Christ is the foundation-truth. And therefore no wonder that in all Ages the Zeal of the Church hath been so much engag'd therein;
so that according to this Exposition (which is with great strength defended by our PROTESTANT Divines), this Sonship of christ is the foundation-truth. And Therefore no wonder that in all Ages the Zeal of the Church hath been so much engaged therein;
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for 'tis very well known that in its drawing up of Creeds and Summaries of Faith, this one Article (viz. Christ's being the Coessential, Coeternal, only begotten Son of God ) hath ever been put in, (witness the Nicene, Constantinopolitan, Athanasian Creeds ),
for it's very well known that in its drawing up of Creeds and Summaries of Faith, this one Article (viz. Christ's being the Coessential, Coeternal, only begotten Son of God) hath ever been put in, (witness the Nicene, Constantinopolitan, Athanasian Creeds),
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because this was judged a thing most necessary to be believed: And indeed there is not any one branch of the Christian Faith which the Church hath gain'd more out of the fire (after much trouble and opposition) than this one. Nay, this was that very Truth for the owning and asserting of which (above any other ) our blessed Lord lost his life (as you may plainly see by the Evangelical History ).
Because this was judged a thing most necessary to be believed: And indeed there is not any one branch of the Christian Faith which the Church hath gained more out of the fire (After much trouble and opposition) than this one. Nay, this was that very Truth for the owning and asserting of which (above any other) our blessed Lord lost his life (as you may plainly see by the Evangelical History).
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And I desire that it may yet further be considered, that as God himself began and ended with the witness and declaration of Christ's Sonship, (for as soon as he entred upon his publick Ministry the Father set him out with this witness This is my beloved Son &c. and when he had well nigh finished his work and was going off the stage then the Father renew'd his witness again This is my beloved Son &c):
And I desire that it may yet further be considered, that as God himself began and ended with the witness and declaration of Christ's Sonship, (for as soon as he entered upon his public Ministry the Father Set him out with this witness This is my Beloved Son etc. and when he had well High finished his work and was going off the stage then the Father renewed his witness again This is my Beloved Son etc.):
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for presently after the Father's testimony thereof he took him aside to tempt him, and when he had him alone and began the duel with him how did he assault him? why, [ if thou be the Son of God ] command that these stones be made bread;
for presently After the Father's testimony thereof he took him aside to tempt him, and when he had him alone and began the duel with him how did he assault him? why, [ if thou be the Son of God ] command that these stones be made bred;
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If thou be the Son of God? why did Satan harp so much upon this? what might his design be in laying his temptation thus? I answer, it must be for one or for all of these Reasons; either that he might by the observing of Christ's behaviour in the contest more fully inform himself whether Christ was indeed the Son of God, (which was the thing he was deadly afraid of, knowing that such a person would be the ruine of his kingdom);
If thou be the Son of God? why did Satan harp so much upon this? what might his Design be in laying his temptation thus? I answer, it must be for one or for all of these Reasons; either that he might by the observing of Christ's behaviour in the contest more Fully inform himself whither christ was indeed the Son of God, (which was the thing he was deadly afraid of, knowing that such a person would be the ruin of his Kingdom);
or that he might see whether he could make Christ to doubt of his Sonship after and notwithstanding the plain testimony of his Father; or that he might go as far as ever he could to draw him to the doing of what was evil,
or that he might see whither he could make christ to doubt of his Sonship After and notwithstanding the plain testimony of his Father; or that he might go as Far as ever he could to draw him to the doing of what was evil,
and so (if such a thing had been possible) null this his neer relation to God: surely there was some special cause why Satan pick'd out this and so much insisted upon it.
and so (if such a thing had been possible) null this his near Relation to God: surely there was Some special cause why Satan picked out this and so much insisted upon it.
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Well! here he began, these were the very first words which this cursed Spirit uttered when he dared to assault our Saviour, wherein he plainly struck at his Sonship it self (though cunningly he made his temptations to point to some wicked inferences which he would have had drawn from Christ's relation, rather than directly to the truth of the relation it self).
Well! Here he began, these were the very First words which this cursed Spirit uttered when he dared to assault our Saviour, wherein he plainly struck At his Sonship it self (though cunningly he made his temptations to point to Some wicked inferences which he would have had drawn from Christ's Relation, rather than directly to the truth of the Relation it self).
And as he began with this so he ended with this, for 'twas he (which speaks a prodigious infatuation in him that he should be so forward in the promoting of that which certainly would end in his ruine,) who stirr'd up Pilate, the High Priest the Body of the Jews against Christ,
And as he began with this so he ended with this, for 'twas he (which speaks a prodigious infatuation in him that he should be so forward in the promoting of that which Certainly would end in his ruin,) who stirred up Pilate, the High Priest the Body of the jews against christ,
and they through his instigation fell upon Christ and took away his life, for what? for this very cause because he made himself to be (as indeed he was) the Son of God. By all this you see of what great moment and importance this Truth concerning Christ's Sonship is.
and they through his instigation fell upon christ and took away his life, for what? for this very cause Because he made himself to be (as indeed he was) the Son of God. By all this you see of what great moment and importance this Truth Concerning Christ's Sonship is.
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And (to add yet one thing further) pray look to that grand Seducer and Enemy of Christ and of the Christian Faith, I mean Mahomet; of whom we reade that he also set himself to his utmost to oppose and decry the Sonship of Christ. He was willing to grant Christ to be a great Prophet but by no means to be the very Son of God; this particularly and expresly he principled his Followers against in his ridiculous Alcoran, and he gave them in special this Command NONLATINALPHABET, to worship one onely God,
And (to add yet one thing further) pray look to that grand Seducer and Enemy of christ and of the Christian Faith, I mean Mahomet; of whom we read that he also Set himself to his utmost to oppose and decry the Sonship of christ. He was willing to grant christ to be a great Prophet but by no means to be the very Son of God; this particularly and expressly he principled his Followers against in his ridiculous Alcorani, and he gave them in special this Command, to worship one only God,
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From all these premises I infer, is this such a foundation-Truth and shall not we firmly assent to it? hath the Church with such zeal contended for it and shall we yet doubt of it? do Heathens, Jews, Turks so much oppose it and shall not we Christians (who have and own Scripture-revelation) steadily believe it? hath Christ sealed it with his blood and yet shall we stagger about it? have we such attestations from God and Man and yet shall there be questionings and reasonings in our Souls against it? 1 Joh. 5.9, 10. If we receive the witness of men the witness of God is greater;
From all these premises I infer, is this such a foundation-Truth and shall not we firmly assent to it? hath the Church with such zeal contended for it and shall we yet doubt of it? do heathens, jews, Turks so much oppose it and shall not we Christians (who have and own Scripture-revelation) steadily believe it? hath christ sealed it with his blood and yet shall we stagger about it? have we such attestations from God and Man and yet shall there be questionings and reasonings in our Souls against it? 1 John 5.9, 10. If we receive the witness of men the witness of God is greater;
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and the truth is, that weakness which is in our Faith of adherence proceeds (in part) from that weakness that is in our Faith of assent, much of that dejectedness which is upon our Spirits under trouble and of those inward sinkings under the sense of guilt comes from one of these two Causes, either we do not revive upon our thoughts or else we do not fixedly believe in our hearts that Christ is God's Son and his own Son: And (as to loose and common Professors ) if ever Arrianism ( Old or New ) should get upon the throne (which God forbid!) I fear the belief of Christ's Godhead and eternal Sonship would soon be laid aside.
and the truth is, that weakness which is in our Faith of adherence proceeds (in part) from that weakness that is in our Faith of assent, much of that dejectedness which is upon our Spirits under trouble and of those inward sinkings under the sense of guilt comes from one of these two Causes, either we do not revive upon our thoughts or Else we do not fixedly believe in our hearts that christ is God's Son and his own Son: And (as to lose and Common Professors) if ever Arianism (Old or New) should get upon the throne (which God forbid!) I Fear the belief of Christ's Godhead and Eternal Sonship would soon be laid aside.
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why doth the Apostle thus express it by the Faith of the Son of God? I answer, partly because Christ the Son of God is the efficient and author of faith, partly because this Son is the great Object of faith, and partly because Faith in its essential act doth very much eye Christ as thus related to the Father,
why does the Apostle thus express it by the Faith of the Son of God? I answer, partly Because christ the Son of God is the efficient and author of faith, partly Because this Son is the great Object of faith, and partly Because Faith in its essential act does very much eye christ as thus related to the Father,
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'Tis very usual in the Gospel where it speaks of believing, to mention Christ with it as standing in this relation; 1 Joh. 3.23. This is his commandment, that we should believe on the name of [ his Son ] Jesus Christ: 1 Joh. 5.13. These things have I written unto you that believe on the name of [ the Son ] of God, that ye may know that ye have eternal life;
It's very usual in the Gospel where it speaks of believing, to mention christ with it as standing in this Relation; 1 John 3.23. This is his Commandment, that we should believe on the name of [ his Son ] jesus christ: 1 John 5.13. These things have I written unto you that believe on the name of [ the Son ] of God, that you may know that you have Eternal life;
and that ye may believe on the name of [ the Son ] of God. Joh. 3.16. God so loved the world that he gave his only begotten Son, that whosoever believeth in him (as the only begotten Son ) should not perish, but have everlasting life:
and that you may believe on the name of [ the Son ] of God. John 3.16. God so loved the world that he gave his only begotten Son, that whosoever Believeth in him (as the only begotten Son) should not perish, but have everlasting life:
what an all-sufficient Saviour, how able to save to the utmost must he needs be who is God and Man, the Son of God and the Son of Man! And indeed 'tis not enough barely to believe on Christ but there must be such a believing on him as may in some measure be answerable to this his relation; is he God's own Son? at what a rate should we believe? what a faith should we act upon him? what great things should we expect for him and from him? can any thing be too high for our faith when we have the proper, natural Son of God in our eye as its basis and foundation? Saints should have their faith raised not only upon the encouragement of the Promises, but also upon the consideration of Christ's Person as he is so near and dear to God.
what an All-sufficient Saviour, how able to save to the utmost must he needs be who is God and Man, the Son of God and the Son of Man! And indeed it's not enough barely to believe on christ but there must be such a believing on him as may in Some measure be answerable to this his Relation; is he God's own Son? At what a rate should we believe? what a faith should we act upon him? what great things should we expect for him and from him? can any thing be too high for our faith when we have the proper, natural Son of God in our eye as its basis and Foundation? Saints should have their faith raised not only upon the encouragement of the Promises, but also upon the consideration of Christ's Person as he is so near and dear to God.
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I have formerly observed how our Apostle in the Text rises higher and higher in the setting forth of the Love of God: he sayes God sent, there was Love; he sent his own Son, there was more Love; this own Son he sent in the likeness of sinful flesh, there was yet more Love; and this he did for this end that he might for sin condemn sin in the Flesh &c. there was the very top and zenith of Love. Now as there is a rise in these things in the setting off the Love of God,
I have formerly observed how our Apostle in the Text rises higher and higher in the setting forth of the Love of God: he Says God sent, there was Love; he sent his own Son, there was more Love; this own Son he sent in the likeness of sinful Flesh, there was yet more Love; and this he did for this end that he might for since condemn since in the Flesh etc. there was the very top and Zenith of Love. Now as there is a rise in these things in the setting off the Love of God,
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he took our flesh, here's an higher argument for an higher faith; in that flesh he condemned sin, performed all that the Law commanded, suffered all that the Law threatned, what a faith doth this call for? Now if notwithstanding all this, it shall yet be either no believing or but faint-believing both will be sad, (though in a great disparity, for the faint-believing is unanswerable to what is reveal'd and uncomfortable to the Saint,
he took our Flesh, here's an higher argument for an higher faith; in that Flesh he condemned since, performed all that the Law commanded, suffered all that the Law threatened, what a faith does this call for? Now if notwithstanding all this, it shall yet be either no believing or but faint-believing both will be sad, (though in a great disparity, for the faint-believing is unanswerable to what is revealed and uncomfortable to the Saint,
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Is he a Son? such a Son? the Son of such a Father? the greatness of his Person arising from that high and near relation wherein he stands to God, calls for the highest respect, reverence, veneration which Angels or Men can possibly give unto him.
Is he a Son? such a Son? the Son of such a Father? the greatness of his Person arising from that high and near Relation wherein he Stands to God, calls for the highest respect, Reverence, veneration which Angels or Men can possibly give unto him.
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Besides this, 'tis the absolute Will of the Father that all should honour his Son even as they honour himself, for he having the same Nature and Essence with the Father, the Father will have him have the same honour which he himself hath:
Beside this, it's the absolute Will of the Father that all should honour his Son even as they honour himself, for he having the same Nature and Essence with the Father, the Father will have him have the same honour which he himself hath:
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which whosoever deny's to him reflects dishonour upon the Father, who will not bear any thing derogatory to the glory of his Son. 'Tis a known story that of the carriage of Amphilochius to the Emperour Theodosius; he had petitioned the Emperour to be severe against the Arrians, to discountenance and suppress them because in their Opinions they did so much disparage the Son of God, but could not prevail:
which whosoever deny's to him reflects dishonour upon the Father, who will not bear any thing derogatory to the glory of his Son. It's a known story that of the carriage of Amphilochius to the Emperor Theodosius; he had petitioned the Emperor to be severe against the Arians, to discountenance and suppress them Because in their Opinions they did so much disparage the Son of God, but could not prevail:
whereupon he made use of this device, coming one day into the presence of the Emperour and of his Son Arcadius (who now ruled joyntly with his Father), he made his humble obeysance to the Emperour himself and shewed him all reverence,
whereupon he made use of this device, coming one day into the presence of the Emperor and of his Son Arcadius (who now ruled jointly with his Father), he made his humble obeisance to the Emperor himself and showed him all Reverence,
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but as for his Son he passed him by, shewed him no respect at all, rather dealt derisorily with him, stroking him upon his head and saying to him (in a way of contempt) Salve & tu Fili: The Emperour upon this was much offended, sharply reproves Amphilochius for his affront to his Son &c. whereupon the good man vindicates his carriage, plainly telling the Emperour he had given reverence enough to his Son. And now the Emperour was more incens'd, commands him with great indignation to be thrust out of his presence &c. which whilst some was doing, Amphilochius turn'd himself to the Emperour and said thus, O Emperour! thou being but a man canst not bear the contempt or disparagement of thy Son;
but as for his Son he passed him by, showed him no respect At all, rather dealt derisorily with him, stroking him upon his head and saying to him (in a Way of contempt) Salve & tu Fili: The Emperor upon this was much offended, sharply reproves Amphilochius for his affront to his Son etc. whereupon the good man vindicates his carriage, plainly telling the Emperor he had given Reverence enough to his Son. And now the Emperor was more incensed, commands him with great Indignation to be thrust out of his presence etc. which while Some was doing, Amphilochius turned himself to the Emperor and said thus, Oh Emperor! thou being but a man Canst not bear the contempt or disparagement of thy Son;
how dost thou think the great God can bear that contempt of his Son which the Arrians cast upon him? the Emperour was much affected at this, begg'd the Bishop's pardon, commended his ingeny,
how dost thou think the great God can bear that contempt of his Son which the Arians cast upon him? the Emperor was much affected At this, begged the Bishop's pardon, commended his ingeny,
The inference is undenyable, if great Men stand so much upon the giving of all honour and due observance to their Sons, much more will the Great God stand upon the giving of all due Honour and Reverence to his own and only Son: O therefore let Christ be highly adored and honoured by you!
The Inference is undeniable, if great Men stand so much upon the giving of all honour and due observance to their Sons, much more will the Great God stand upon the giving of all due Honour and reverence to his own and only Son: Oh Therefore let christ be highly adored and honoured by you!
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If you ask me, how? I answer, every honouring of him is not sufficient but it must be such as may suit with his infinite Majesty and Greatness; you must conceive of him as God, as the Natural and eternal Son of God,
If you ask me, how? I answer, every honouring of him is not sufficient but it must be such as may suit with his infinite Majesty and Greatness; you must conceive of him as God, as the Natural and Eternal Son of God,
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so some pretend to give some glory to Christ but they do not glorifie him as God: O this is that which you must come up to, to adore and reverence Christ in such a manner as may be suitable to his Nature and Relation, as he is the infinite God and the eternal only begotten Son of God;
so Some pretend to give Some glory to christ but they do not Glorify him as God: Oh this is that which you must come up to, to adore and Reverence christ in such a manner as may be suitable to his Nature and Relation, as he is the infinite God and the Eternal only begotten Son of God;
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Divines do from hence strongly argue (yet I know Some make but little of this Argument ) to prove the Godhead of Christ; thus, if religious Worship be God's peculiar, if a God be the sole and adaequate object of Divine Worship, if no Creature be to share with him therein (it being that Glory which he will not give to another, Isa. 42.8. & Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve );
Divines do from hence strongly argue (yet I know some make but little of this Argument) to prove the Godhead of christ; thus, if religious Worship be God's peculiar, if a God be the sole and adequate Object of Divine Worship, if no Creature be to share with him therein (it being that Glory which he will not give to Another, Isaiah 42.8. & Matthew 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve);
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and yet the Father will have Christ to be the proper Object of divine Worship; hence it follows, that then he is and must be more than meer Man, that he is true and very God. And surely it would be no better than flat Idolatry in us Christians to give proper and formal religious worship to Christ, was he not truly God as well as truly Man. Therefore as to this Franciscus David and Christianus Franken (both Socinians ) were in the right against Socinus, if Christ was but meer Man (the common Principle in which they all agreed),
and yet the Father will have christ to be the proper Object of divine Worship; hence it follows, that then he is and must be more than mere Man, that he is true and very God. And surely it would be no better than flat Idolatry in us Christians to give proper and formal religious worship to christ, was he not truly God as well as truly Man. Therefore as to this Francis David and Christian Franken (both socinians) were in the right against Socinus, if christ was but mere Man (the Common Principle in which they all agreed),
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for the adaequate, immediate, proper ground of Divine Worship (as attributed to Christ) is his divine Nature, Essence and Sonship: true, he as Man is to be worshipped but not because he is Man; the Humane Nature of Christ is the Object of Worship but 'tis only as 'tis taken into Personal Ʋnion with the Divine. As he is Mediator and set in such an Office he is to be worshipped, but this is not the proper and fundamental reason thereof;
for the adequate, immediate, proper ground of Divine Worship (as attributed to christ) is his divine Nature, Essence and Sonship: true, he as Man is to be worshipped but not Because he is Man; the Humane Nature of christ is the Object of Worship but it's only as it's taken into Personal Ʋnion with the Divine. As he is Mediator and Set in such an Office he is to be worshipped, but this is not the proper and fundamental reason thereof;
for though he never had been Mediator yet Worship would have been due to him, (as the Father and Spirit are to be worshipped though the Office of Mediator belongs not to them).
for though he never had been Mediator yet Worship would have been due to him, (as the Father and Spirit Are to be worshipped though the Office of Mediator belongs not to them).
And he being so, what an obligation doth this lay upon you to worship him? there's inward worship (consisting in the trust, fear, reverence, adoration of the heart), there's outward worship (consisting in attendance upon and due observance of Gospel-institutions, as Prayer, Hearing the Word &c);
And he being so, what an obligation does this lay upon you to worship him? there's inward worship (consisting in the trust, Fear, Reverence, adoration of the heart), there's outward worship (consisting in attendance upon and due observance of Gospel-institutions, as Prayer, Hearing the Word etc.);
in both of these respects let Christ be worshipped by you, both are due to him as he is God's own Son. Well may you tender your homage to him in this way when Angels themselves bow before him and worship at his throne.
in both of these respects let christ be worshipped by you, both Are due to him as he is God's own Son. Well may you tender your homage to him in this Way when Angels themselves bow before him and worship At his throne.
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This is annexed to the declaration of his Sonship, at the same time in which the Father attested that Christ was his Son he enjoyned obedience and subjection to him;
This is annexed to the declaration of his Sonship, At the same time in which the Father attested that christ was his Son he enjoined Obedience and subjection to him;
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This is my beloved Son in whom I am well pleased (what follows?) hear ye him: this hearing of Christ is the Creatures obeying of him in all his holy Laws, Commands and Institutions; and so 'tis as if God had said, here's a Person whom I own for my Son (in a special and peculiar way), whom therefore I have set as my King upon my holy Hill of Sion, into whose hands I have put all power, upon whose shoulders I have laid the Government, therefore I charge you to hear him and to yield all Obedience and Subjection to him. O Sirs!
This is my Beloved Son in whom I am well pleased (what follows?) hear you him: this hearing of christ is the Creatures obeying of him in all his holy Laws, Commands and Institutions; and so it's as if God had said, here's a Person whom I own for my Son (in a special and peculiar Way), whom Therefore I have Set as my King upon my holy Hill of Sion, into whose hands I have put all power, upon whose shoulders I have laid the Government, Therefore I charge you to hear him and to yield all obedience and Subjection to him. O Sirs!
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it must be Reverence and it must be Obedience too, this high relation of Christ calls for both; and believe it, without this Obedience he that is God's Son will never be your Saviour, for Heb. 5.9.
it must be reverence and it must be obedience too, this high Relation of christ calls for both; and believe it, without this obedience he that is God's Son will never be your Saviour, for Hebrew 5.9.
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Being made perfect, he became the author of eternal Salvation unto all them (and to none but them) that obey him. I have spoken much to press believing on this Son upon you,
Being made perfect, he became the author of Eternal Salvation unto all them (and to none but them) that obey him. I have spoken much to press believing on this Son upon you,
but let me add there must be obeying of him as well as believing on him: Obedience is not so of the very essence of Faith but that Faith may very well be defin'd without it,
but let me add there must be obeying of him as well as believing on him: obedience is not so of the very essence of Faith but that Faith may very well be defined without it,
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and these two do alwayes concur in the Subject, though they be different in themselves, and have a different influence upon justification and salvation. But that which I aim at is this,
and these two do always concur in the Subject, though they be different in themselves, and have a different influence upon justification and salvation. But that which I aim At is this,
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since Christ is the Son of God and this is clearly revealed to you, since this Son hath made known to you in the holy Gospel what his Will and pleasure is,
since christ is the Son of God and this is clearly revealed to you, since this Son hath made known to you in the holy Gospel what his Will and pleasure is,
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I beseech you now hearken to him, comply with him in all his excellent Commands, give up your selves in an universal subjection to his blessed Laws, let there be an obediential frame of heart to his whole Will:
I beseech you now harken to him, comply with him in all his excellent Commands, give up your selves in an universal subjection to his blessed Laws, let there be an obediential frame of heart to his Whole Will:
4. Fourthly, is Christ no lower a Person than God's own Son? what cause have we then to admire and wonder at the greatness of God's Love in his sending of him!
4. Fourthly, is christ no lower a Person than God's own Son? what cause have we then to admire and wonder At the greatness of God's Love in his sending of him!
God never did the like before and hee'l never do the like again, (and blessed be his name there is no need he should!) 'Twould have been admirable mercy if God would have sent some other person upon this errand (to redeem and save undone Sinners);
God never did the like before and he'll never doe the like again, (and blessed be his name there is no need he should!) 'twould have been admirable mercy if God would have sent Some other person upon this errand (to Redeem and save undone Sinners);
why did he not send an Angel (as he once did) with a flaming Sword in his hand to keep off Sinners from the tree of life? O this did not comport with his gracious designs (though it did too well with the Creatures merit ),
why did he not send an Angel (as he once did) with a flaming Sword in his hand to keep off Sinners from the tree of life? Oh this did not comport with his gracious designs (though it did too well with the Creatures merit),
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no, his own Son shall be pitch'd upon, he's the Person whom God will send. And his End in sending this Son was as gracious as the Person whom he sent was glorious: surely here was Love, great Love, great even to the degree of infiniteness! Millions of Angels were nothing to one Son, to one such Son: the nearer the relation was 'twixt God and Christ the greater was the affection shown to us;
no, his own Son shall be pitched upon, he's the Person whom God will send. And his End in sending this Son was as gracious as the Person whom he sent was glorious: surely Here was Love, great Love, great even to the degree of infiniteness! Millions of Angels were nothing to one Son, to one such Son: the nearer the Relation was betwixt God and christ the greater was the affection shown to us;
Christ God's own Son, his first born, his only begotten Son, the Son of his Love who lay in his bosome, had been his delight from everlasting? for him to be sent to recover and save Man (vile, sinful, wicked, undone man)? the Son to be imploy'd for the Servant, the Slave, the Enemy? O astonishing mercy! O admirable goodness and condescension!
christ God's own Son, his First born, his only begotten Son, the Son of his Love who lay in his bosom, had been his delight from everlasting? for him to be sent to recover and save Man (vile, sinful, wicked, undone man)? the Son to be employed for the Servant, the Slave, the Enemy? O astonishing mercy! O admirable Goodness and condescension!
How may we here cry out, Lord! what is man that thou art (thus) mindful of him? and the Son of man that thou makest (this) account of him? Here was God's so loving of the world, so as can never be express'd;
How may we Here cry out, Lord! what is man that thou art (thus) mindful of him? and the Son of man that thou Makest (this) account of him? Here was God's so loving of the world, so as can never be expressed;
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God own'd it as a great discovery of Abraham's Love to him, when upon his command he was willing to offer up his only begotten Son; but (alas!) how infinitely short did that come of his own Love in his sending and parting with his only begotten Son for the good of Sinners? here he intended to give out the highest manifestation of his Grace and he hath done it to purpose.
God owned it as a great discovery of Abraham's Love to him, when upon his command he was willing to offer up his only begotten Son; but (alas!) how infinitely short did that come of his own Love in his sending and parting with his only begotten Son for the good of Sinners? Here he intended to give out the highest manifestation of his Grace and he hath done it to purpose.
may not now Heaven and Earth, Angels and Men, all Creatures whatsoever, be called upon to be filled with astonishment because of the stupendious Love of God? O Christians!
may not now Heaven and Earth, Angels and Men, all Creatures whatsoever, be called upon to be filled with astonishment Because of the stupendious Love of God? O Christians!
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what influence hath this upon your dull and sluggish hearts? what are you made of that you are no more (in the sense of it) drawn out in the blessing, loving, admiring of God? Pray, (if there be any holy ingenuity in you) take some pains with your selves that you may be much more affected with it,
what influence hath this upon your dull and sluggish hearts? what Are you made of that you Are no more (in the sense of it) drawn out in the blessing, loving, admiring of God? prey, (if there be any holy ingenuity in you) take Some pains with your selves that you may be much more affected with it,
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So much for Exhortation, the third and last Ʋse shall be for Comfort: and surely here is ground of strong Consolation to Believers, that which may highly conduce to the furthering of their joy and the strengthning of their faith. You who are such study this Sonship of Christ, dwell upon it often in your most serious thoughts, make the best of it,
So much for Exhortation, the third and last Ʋse shall be for Comfort: and surely Here is ground of strong Consolation to Believers, that which may highly conduce to the furthering of their joy and the strengthening of their faith. You who Are such study this Sonship of christ, dwell upon it often in your most serious thoughts, make the best of it,
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you are not Sons as Christ is (viz.) by eternal Generation, yet Sons you are in another way (viz.) by regeneration and adoption; and though herein you come short of Christ (you being but adopted Sons and he the natural Son ),
you Are not Sons as christ is (viz.) by Eternal Generation, yet Sons you Are in Another Way (viz.) by regeneration and adoption; and though herein you come short of christ (you being but adopted Sons and he the natural Son),
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May not this be matter of great comfort to you, to consider that whatever Christ is that you are (according to your capacity and necessary subordination to him)? that all that Grace which fell upon him falls upon you likewise? and yet so it is;
May not this be matter of great Comfort to you, to Consider that whatever christ is that you Are (according to your capacity and necessary subordination to him)? that all that Grace which fell upon him falls upon you likewise? and yet so it is;
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is he the anointed of God? so are you; is he a Son? so are you; is he the beloved of God? so are you; is he the Heir of God? so are you; in these respects also 'tis Grace for Grace. I am upon your Sonship in conformity to Christ's Sonship, the truth of which you have no reason to question since the procuring of this for you was one thing that God in special aimed at in the sending of his Great Son into the world:
is he the anointed of God? so Are you; is he a Son? so Are you; is he the Beloved of God? so Are you; is he the Heir of God? so Are you; in these respects also it's Grace for Grace. I am upon your Sonship in conformity to Christ's Sonship, the truth of which you have no reason to question since the procuring of this for you was one thing that God in special aimed At in the sending of his Great Son into the world:
and therefore in this relation Christ takes you in with himself, Joh. 20.17. Go to my brethren and say unto them, I ascend unto my Father and your Father;
and Therefore in this Relation christ Takes you in with himself, John 20.17. Go to my brothers and say unto them, I ascend unto my Father and your Father;
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For Christ being God's own Son and he having given him to you, what can come after that can be too great or too good for him to give to you? what will God now deny after the gift of such a Son? He that spared not his own Son,
For christ being God's own Son and he having given him to you, what can come After that can be too great or too good for him to give to you? what will God now deny After the gift of such a Son? He that spared not his own Son,
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as all blessings come to you from God as he is the God and Father of Christ, (for 'tis Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, ) so all blessings are assur'd to you from this relative consideration of God, viz. as he is first the God and Father of Christ and then in him your God and Father too.
as all blessings come to you from God as he is the God and Father of christ, (for it's Blessed be the God and Father of our Lord jesus christ, who hath blessed us with all spiritual blessings in heavenly places in christ,) so all blessings Are assured to you from this relative consideration of God, viz. as he is First the God and Father of christ and then in him your God and Father too.
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Christ being such a Son this speaks him to be a Person of great dignity, that dignity of his Person gives the highest assurance to Faith both that he was every way able to go through what he undertook,
christ being such a Son this speaks him to be a Person of great dignity, that dignity of his Person gives the highest assurance to Faith both that he was every Way able to go through what he undertook,
What can be so hard as that the power of the Son of God cannot effect it? and what can be so high as that the Obedience of the Son of God cannot merit it? Had Christ been only the Son of Man then indeed Faith could not have bore up with such confidence;
What can be so hard as that the power of the Son of God cannot Effect it? and what can be so high as that the obedience of the Son of God cannot merit it? Had christ been only the Son of Man then indeed Faith could not have boar up with such confidence;
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but he being the Son of God also and having the Nature, Essence, Attributes of God, how may Faith triumph as to the efficacy and meritoriousness of his obedience!
but he being the Son of God also and having the Nature, Essence, Attributes of God, how may Faith triumph as to the efficacy and meritoriousness of his Obedience!
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O what a greatness and infiniteness of Merit must needs result from the greatness and infiniteness of such a Person! Heb. 9.13, 14. If the blood of Bulls,
O what a greatness and infiniteness of Merit must needs result from the greatness and infiniteness of such a Person! Hebrew 9.13, 14. If the blood of Bulls,
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How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your Conscience from dead works to serve the Living God?
How much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purge your Conscience from dead works to serve the Living God?
and not only so but this own Son improves all his interest in and with the Father for your good; why are you afraid to go to God? Heb. 4.14, 16. Seeing then that we have a great High Priest, that is passed into the heavens, Jesus [ the Son of God &c. ] let us therefore come boldly unto the throne of Grace, that we may obtain mercy and find grace to help in time of need.
and not only so but this own Son improves all his Interest in and with the Father for your good; why Are you afraid to go to God? Hebrew 4.14, 16. Seeing then that we have a great High Priest, that is passed into the heavens, jesus [ the Son of God etc. ] let us Therefore come boldly unto the throne of Grace, that we may obtain mercy and find grace to help in time of need.
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Doth Christ intercede and shall he not prevail? will not the Father hear such a Son? Suppose he may deny you (which he will not) yet surely he will not deny his own and onely Son. Christ upon this relation may ask any thing and he shall have it; mark the connexion Psal. 2.7. I will declare the decree, the Lord hath said unto me, thou art my Son, this day have I begotten thee:
Does christ intercede and shall he not prevail? will not the Father hear such a Son? Suppose he may deny you (which he will not) yet surely he will not deny his own and only Son. christ upon this Relation may ask any thing and he shall have it; mark the connexion Psalm 2.7. I will declare the Decree, the Lord hath said unto me, thou art my Son, this day have I begotten thee:
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what follows now upon this? why ( Vers. 8.) Ask of me, and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession.
what follows now upon this? why (Vers. 8.) Ask of me, and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession.
and 'tis the same when he asks for you as when he asks for himself: therefore fear not but that your Prayers shall be graciously answered Christ himself interceding for you;
and it's the same when he asks for you as when he asks for himself: Therefore Fear not but that your Prayers shall be graciously answered christ himself interceding for you;
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for the Ʋnion is terminated not in this or that Nature but in the whole Person: the Apostle therefore takes special notice of this 1 Joh. 5.20. We know that the Son of God is come, and hath given us an understanding, that we may know him that is true:
for the Ʋnion is terminated not in this or that Nature but in the Whole Person: the Apostle Therefore Takes special notice of this 1 John 5.20. We know that the Son of God is come, and hath given us an understanding, that we may know him that is true:
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A Fourth General in the Words handled. Why the Apostle is so express in the further adding of these Words to the former? Five things laid down for the explication of them. Flesh not taken here in the same sense with Flesh in what went before. A double Synecdoche in the word Flesh.
A Fourth General in the Words handled. Why the Apostle is so express in the further adding of these Words to the former? Five things laid down for the explication of them. Flesh not taken Here in the same sense with Flesh in what went before. A double Synecdoche in the word Flesh.
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Two Propositions rais'd from the Words: Of the First, that Christ was sent in Flesh. What his sending in Flesh imports: this opened more strictly and more largely.
Two Propositions raised from the Words: Of the First, that christ was sent in Flesh. What his sending in Flesh imports: this opened more strictly and more largely.
(2.) That the Second Person only was incarnate. (3.) That this was not done till the fulness of time. (4.) That 'twas not the divine Essence absolutely considered which assumed Flesh, but that Essence considered as subsisting in the Second Person. (5.) That the Nature assuming was the Divine Nature. (6.) That the Humane Nature was so assum'd as to subsist in the Divine, and that both of these Natures make but one Person: ( where the Hypostatical Union is opened and prov'd). (7.) 'Tis probable that if Adam had not fallen Christ had not been sent in the Flesh.
(2.) That the Second Person only was incarnate. (3.) That this was not done till the fullness of time. (4.) That 'twas not the divine Essence absolutely considered which assumed Flesh, but that Essence considered as subsisting in the Second Person. (5.) That the Nature assuming was the Divine Nature. (6.) That the Humane Nature was so assumed as to subsist in the Divine, and that both of these Nature's make but one Person: (where the Hypostatical union is opened and proved). (7.) It's probable that if Adam had not fallen christ had not been sent in the Flesh.
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Use 2. Wherein several Duty's are urged upon Christians: as namely (1.) To give a full and firm assent to the Truth of Christ's Incarnation, and also firmly to adhere to Christ as having assumed our Flesh; ( where something is spoken against those who make little of a Christ in Flesh but are all for a Christ within). (2.) To be much in the study and contemplation of Christ incarnate. (3.) To adore the Mystery it self and also the Father and the Son in the Mystery. (4.) To endeavour after the powerful influence of it upon Heart and Life:
Use 2. Wherein several Duty's Are urged upon Christians: as namely (1.) To give a full and firm assent to the Truth of Christ's Incarnation, and also firmly to adhere to christ as having assumed our Flesh; (where something is spoken against those who make little of a christ in Flesh but Are all for a christ within). (2.) To be much in the study and contemplation of christ incarnate. (3.) To adore the Mystery it self and also the Father and the Son in the Mystery. (4.) To endeavour After the powerful influence of it upon Heart and Life:
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So as 1. To be humble. 2. Not to give way to Sin. 3. Especially not to those sins which do more directly disparage and debase the Humane Nature. 4. To love God and Christ. 5. To be willing to do, to suffer, to be abased for Christ. 6. To labour after a participation of the Divine Nature. 7. To be highly thankful, both for the Thing it self and also for the revelation of it. Use 3. Of Comfort.
So as 1. To be humble. 2. Not to give Way to Sin. 3. Especially not to those Sins which do more directly disparage and debase the Humane Nature. 4. To love God and christ. 5. To be willing to do, to suffer, to be abased for christ. 6. To labour After a participation of the Divine Nature. 7. To be highly thankful, both for the Thing it self and also for the Revelation of it. Use 3. Of Comfort.
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As (1.) Christ in Flesh must needs be un effectual way for promoting God's Glory and the Sinners Good. (2.) In this God hath given out a very high demonstration of his Love. (3.) By this all the Promises are seal'd, and all the great things of Faith and Hope made sure and credible:
As (1.) christ in Flesh must needs be un effectual Way for promoting God's Glory and the Sinners Good. (2.) In this God hath given out a very high demonstration of his Love. (3.) By this all the Promises Are sealed, and all the great things of Faith and Hope made sure and credible:
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Particularly 1. The Mystical Union. 2. Communion with God, Christ's special presence, the inhabitation of the Spirit. 3. The Communications of Grace from God. 4. Our Sonship to God. 5. The Resurrection of our Bodies. 6. The Future Glory. (4.) God is now knowable and accessible. (5.) The Humane Nature highly dignify'd and advanc'd. (6.) Christ upon this is the more compassionate. (7.) There are few troubles of Conscience wherein this may not afford matter of ease and relief.
Particularly 1. The Mystical union. 2. Communion with God, Christ's special presence, the inhabitation of the Spirit. 3. The Communications of Grace from God. 4. Our Sonship to God. 5. The Resurrection of our Bodies. 6. The Future Glory. (4.) God is now knowable and accessible. (5.) The Humane Nature highly dignified and advanced. (6.) christ upon this is the more compassionate. (7.) There Are few Troubles of Conscience wherein this may not afford matter of ease and relief.
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and still new matter offers it self to heighten our admiration: 'twas wonderful that God should send such a Son, but that he should send such a Son in such a manner, in Flesh, yea, in the likeness of sinful Flesh, this is yet more wonderful. O Christian!
and still new matter offers it self to heighten our admiration: 'twas wondered that God should send such a Son, but that he should send such a Son in such a manner, in Flesh, yea, in the likeness of sinful Flesh, this is yet more wondered. Oh Christian!
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In my entrance upon them it may be enquired, why the Apostle is so particular and so express in this matter? had it not been enough for him to have said God sent his own Son and so to have broke off,
In my Entrance upon them it may be inquired, why the Apostle is so particular and so express in this matter? had it not been enough for him to have said God sent his own Son and so to have broke off,
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but he must also add that God sent him in the likeness & c? To which I answer, there was great reason for this amplification, for the Apostle being here treating of such great mysteries, of such high and glorious discoveries of the Wisdom, Grace, Love of God towards lost Sinners, he thought in these he could not be too full or too express; and he being to set down in a little room the whole model and platform of mans Salvation, the good Spirit of God directed him to put in enough, both for the setting forth of God's admirable Love, Mercy &c. and also for the encouragement of the Believers Faith (with respect to the certainty, compleatness, and fulness of his Salvation ).
but he must also add that God sent him in the likeness & c? To which I answer, there was great reason for this amplification, for the Apostle being Here treating of such great Mysteres, of such high and glorious discoveries of the Wisdom, Grace, Love of God towards lost Sinners, he Thought in these he could not be too full or too express; and he being to Set down in a little room the Whole model and platform of men Salvation, the good Spirit of God directed him to put in enough, both for the setting forth of God's admirable Love, Mercy etc. and also for the encouragement of the Believers Faith (with respect to the certainty, completeness, and fullness of his Salvation).
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Now Christ's incarnation and abasement in Man's Nature being so pertinent and proper and so necessary as to both of these ends, therefore our Apostle will not pass that over without a particular mentioning of it.
Now Christ's incarnation and abasement in Man's Nature being so pertinent and proper and so necessary as to both of these ends, Therefore our Apostle will not pass that over without a particular mentioning of it.
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When the fulness of time was come, God sent his Son, made of a woman &c. 'Twas not only God's sending of Christ but his so sending of him (viz.) in Flesh, yea, in the likeness of sinful Flesh, which puts such an emphasis and accent upon his own Grace, and which doth give such full assurance to poor Creatures that they shall be effectually redeem'd and sav'd. Upon these Considerations therefore (besides the admirableness of the thing in it self ) Paul (when he is upon such an Argument ) might very well superadde this to what preceded; and he's not satisfied with the once mentioning of it in the general, but he repeats it and more particularly shows what use God made of Christ's Flesh, or what good did by that redound to us, for sin he condemned sin in the Flesh (that is) in the flesh of Christ.
When the fullness of time was come, God sent his Son, made of a woman etc. 'Twas not only God's sending of christ but his so sending of him (viz.) in Flesh, yea, in the likeness of sinful Flesh, which puts such an emphasis and accent upon his own Grace, and which does give such full assurance to poor Creatures that they shall be effectually redeemed and saved. Upon these Considerations Therefore (beside the admirableness of the thing in it self) Paul (when he is upon such an Argument) might very well superadd this to what preceded; and he's not satisfied with the once mentioning of it in the general, but he repeats it and more particularly shows what use God made of Christ's Flesh, or what good did by that redound to us, for since he condemned since in the Flesh (that is) in the Flesh of christ.
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For the clearing up the true meaning of the Words, and the vindicating of them from those false interpretations which some of the old Hereticks put upon them, I will lay down a Few Particulars:
For the clearing up the true meaning of the Words, and the vindicating of them from those false interpretations which Some of the old Heretics put upon them, I will lay down a Few Particulars:
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1. First, that Flesh (as here used concerning Christ) carry's a quite other sense in it than what it did when it was spoken of before: You had it (Vers. 1.) — Who walk not after the Flesh &c. in this Verse, what the Law could not do in that it was weak through the Flesh;
1. First, that Flesh (as Here used Concerning christ) carry's a quite other sense in it than what it did when it was spoken of before: You had it (Vers. 1.) — Who walk not After the Flesh etc. in this Verse, what the Law could not do in that it was weak through the Flesh;
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Now Flesh in these places is taken in a very different notion from Flesh in this; for in them 'tis taken morally and accidentally, but here (where Christ is concern'd in it) 'tis taken Physically and substantially; in them it notes Man's nature as corrupted, but here the very being and substance of the Humane nature, or the verity of the Humane nature it self abstracted from any such adjunct; (and so 'tis twice taken in this Verse ).
Now Flesh in these places is taken in a very different notion from Flesh in this; for in them it's taken morally and accidentally, but Here (where christ is concerned in it) it's taken Physically and substantially; in them it notes Man's nature as corrupted, but Here the very being and substance of the Humane nature, or the verity of the Humane nature it self abstracted from any such adjunct; (and so it's twice taken in this Verse).
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Here's a double Synecdoche in the word, as it signifies (1.) the whole Body: (2.) the whole Man or the whole nature of man: Flesh in its strict acceptation is but a part of the body and the body but a part of the Man, but so you are not here to take it;
Here's a double Synecdoche in the word, as it signifies (1.) the Whole Body: (2.) the Whole Man or the Whole nature of man: Flesh in its strict acceptation is but a part of the body and the body but a part of the Man, but so you Are not Here to take it;
for Christ had a perfect, entire, compleat body, and every thing (as well as meer Flesh ) which is proper to a body; for instance, he had blood as well as Flesh (therefore both are named Heb. 2.14. He also took part of the same (i.e. of Flesh and blood );
for christ had a perfect, entire, complete body, and every thing (as well as mere Flesh) which is proper to a body; for instance, he had blood as well as Flesh (Therefore both Are nam Hebrew 2.14. He also took part of the same (i.e. of Flesh and blood);
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What more common in Scripture than by Flesh to set forth Man in his whole, entire, humane Nature? (See Gen. 6.12. Psal. 65.2. Isa. 40.5. Joel 2.28. Luk. 3.6. Rom. 3.20. Joh. 17.2. 1 Cor. 1.29.):
What more Common in Scripture than by Flesh to Set forth Man in his Whole, entire, humane Nature? (See Gen. 6.12. Psalm 65.2. Isaiah 40.5. Joel 2.28. Luk. 3.6. Rom. 3.20. John 17.2. 1 Cor. 1.29.):
When therefore 'tis said God sent his Son in Flesh you are thus to conceive of it, that Christ did not only take Flesh but that with it he took the whole Nature of Man, that he was as truly so compleatly Man, consisting of Flesh and Spirit, Body and Soul; yea, that he assumed the entire Humane Nature with what-ever is proper to it, ( two things only being excepted, of which by and by).
When Therefore it's said God sent his Son in Flesh you Are thus to conceive of it, that christ did not only take Flesh but that with it he took the Whole Nature of Man, that he was as truly so completely Man, consisting of Flesh and Spirit, Body and Soul; yea, that he assumed the entire Humane Nature with whatever is proper to it, (two things only being excepted, of which by and by).
3. Although it be said God sent his Son in the likeness of sinful Flesh, yet we must distinguish between the Mission & the Incarnation. They differ in their Order, Christ being first sent and then incarnate; as also in the place where each was done,
3. Although it be said God sent his Son in the likeness of sinful Flesh, yet we must distinguish between the Mission & the Incarnation. They differ in their Order, christ being First sent and then incarnate; as also in the place where each was done,
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for the mission was above but the incarnation was here below. This I take notice of that I may the better clear up that ambiguity which seems to be in the expression, (which some among the Antients not understanding aright, runn'd themselves upon very erroneous Opinions ).
for the mission was above but the incarnation was Here below. This I take notice of that I may the better clear up that ambiguity which seems to be in the expression, (which Some among the Ancients not understanding aright, runned themselves upon very erroneous Opinions).
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For it being said that God sent his own Son in the likenss of sinful Flesh, they from hence inferr'd that Christ came from Heaven actually clothed with Flesh, that his Body was immediately created there,
For it being said that God sent his own Son in the likenss of sinful Flesh, they from hence inferred that christ Come from Heaven actually clothed with Flesh, that his Body was immediately created there,
and that from thence he brought it down with him hither, and (to take in another of their Haeresy's ) that it was of such a nature as that it only pass'd through the Virgins womb NONLATINALPHABET,
and that from thence he brought it down with him hither, and (to take in Another of their Haeresy's) that it was of such a nature as that it only passed through the Virgins womb,
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Christ was sent in the likeness of Flesh, not that he had it before he was on earth but it was his Father's Will (for the fulfilling of which he sent him) that he should descend and here below assume Flesh:
christ was sent in the likeness of Flesh, not that he had it before he was on earth but it was his Father's Will (for the fulfilling of which he sent him) that he should descend and Here below assume Flesh:
so that though the Apostle expresses it by being sent in the likeness &c. yet his meaning is rather to or for or in order to the likeness of sinful flesh:
so that though the Apostle Expresses it by being sent in the likeness etc. yet his meaning is rather to or for or in order to the likeness of sinful Flesh:
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this was not done beforehand just at his sending but this was to be subsequent upon it in its proper time and place. And Earth was that place where this stupendious mystery of a Christ incarnate did commence, there was the attiring House where he put on his mean and mourning dress; 'twas in the Virgin where his Body was so curiously and so wonderfully wrought.
this was not done beforehand just At his sending but this was to be subsequent upon it in its proper time and place. And Earth was that place where this stupendious mystery of a christ incarnate did commence, there was the attiring House where he put on his mean and mourning dress; 'twas in the Virgae where his Body was so curiously and so wonderfully wrought.
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but when Christ is to be born, to converse in the world a considerable time, to die, to make satisfaction in that Nature in which the offence had been committed, here must be more than a Spectrum, an apparition, here must be real Flesh. And indeed the former Old-Testament apparitions were but as so many praeludium's of Christ's real incarnation; in all these he did but praeludere humanitati suae (as Tertullian phraseth it).
but when christ is to be born, to converse in the world a considerable time, to die, to make satisfaction in that Nature in which the offence had been committed, Here must be more than a Spectrum, an apparition, Here must be real Flesh. And indeed the former Old-Testament apparitions were but as so many praeludium's of Christ's real incarnation; in all these he did but praeludere Humanitati suae (as Tertullian Phraseth it).
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the foundation of his being incarnate was laid above (in the purpose and command of the Father, with respect to which he's said to be sent in the likeness &c.) but his actual assumption of Flesh was done here below. True he saith Joh. 3.13. No man hath ascended up to heaven but he that came down from heaven, even the Son of man which is in heaven: and Joh. 6.62. What if you shall see the Son of man ascend up where he was before? but this you are to understand as spoken only upon the NONLATINALPHABET communication of Properties, that being here attributed to Christ in one Nature (as the Son of man ) which was only proper to him in the other (as the Son of God ).
the Foundation of his being incarnate was laid above (in the purpose and command of the Father, with respect to which he's said to be sent in the likeness etc.) but his actual Assump of Flesh was done Here below. True he Says John 3.13. No man hath ascended up to heaven but he that Come down from heaven, even the Son of man which is in heaven: and John 6.62. What if you shall see the Son of man ascend up where he was before? but this you Are to understand as spoken only upon the communication of Properties, that being Here attributed to christ in one Nature (as the Son of man) which was only proper to him in the other (as the Son of God).
but only as pointing to his descent from heaven and the miraculous formation of his body here on earth. And whereas Some speak (as you heard) of Christ's Body being immediately created, and but passing through the Virgin as water through a pipe, the falsity of that Opinion is very notorious;
but only as pointing to his descent from heaven and the miraculous formation of his body Here on earth. And whereas some speak (as you herd) of Christ's Body being immediately created, and but passing through the Virgae as water through a pipe, the falsity of that Opinion is very notorious;
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for the Scripture plainly tells us that it was produc'd in another way, that he was conceiv'd and born of the Virgin, that the production of his substance was of Hers (though in an extraordinary manner ); therefore 'tis said Mat. 1.18. she was found with child of the holy Ghost;
for the Scripture plainly tells us that it was produced in Another Way, that he was conceived and born of the Virgae, that the production of his substance was of Hers (though in an extraordinary manner); Therefore it's said Mathew 1.18. she was found with child of the holy Ghost;
and (Vers. 20.) that which is conceiv'd in her is of the Holy Ghost; and Luke 1.35. that holy thing which shall be born of thee shall be called the Son of God;
and (Vers. 20.) that which is conceived in her is of the Holy Ghost; and Luke 1.35. that holy thing which shall be born of thee shall be called the Son of God;
and Elizabeth speaks of Christ as the fruit of her womb Luk. 1.42. and Paul sayes he was made of a woman Gal. 4.4. (not made in a woman but of a woman ).
and Elizabeth speaks of christ as the fruit of her womb Luk. 1.42. and Paul Says he was made of a woman Gal. 4.4. (not made in a woman but of a woman).
From all which Texts two things are evident, (1.) that though the formation of Christ's Flesh was extraordinary and miraculous, yet it was not immediately created (especially not in heaven):
From all which Texts two things Are evident, (1.) that though the formation of Christ's Flesh was extraordinary and miraculous, yet it was not immediately created (especially not in heaven):
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the present Contests of the world are now against him chiefly with respect to his Offices, but the past Contests were against him chiefly with respect to his Natures: I have (according to my poor ability) vindicated his Natural and eternal Sonship (and consequently his Godhead ), I am now to vindicate the truth of his Incarnation and Manhood.
the present Contests of the world Are now against him chiefly with respect to his Offices, but the passed Contests were against him chiefly with respect to his Nature's: I have (according to my poor ability) vindicated his Natural and Eternal Sonship (and consequently his Godhead), I am now to vindicate the truth of his Incarnation and Manhood.
4. This sending of Christ in the likeness &c. was not his assuming of a meer humane shape or his apparition only in the shape and form of a man, but it was the real assumption of the humane Nature consisting of Soul and Body. There's a vast difference betwixt Christ's incarnation & such apparitions as those which we have instances of in the Old Testament; and that too, not only with respect to the appanitions of Angels but also of Christ himself; for it might easily be proved that 'twas he who appear'd to Abraham Gen. 18.13, 14, 17. to Jacob Gen. 32.24. to Moses Exod. 3.2. (compar'd with Acts 7.30. &c. 35.).
4. This sending of christ in the likeness etc. was not his assuming of a mere humane shape or his apparition only in the shape and from of a man, but it was the real Assump of the humane Nature consisting of Soul and Body. There's a vast difference betwixt Christ's incarnation & such apparitions as those which we have instances of in the Old Testament; and that too, not only with respect to the appanitions of Angels but also of christ himself; for it might Easily be proved that 'twas he who appeared to Abraham Gen. 18.13, 14, 17. to Jacob Gen. 32.24. to Moses Exod 3.2. (compared with Acts 7.30. etc. 35.).
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But now his incarnation was a quite other thing, for in that there was not the taking of man's shape but of man's nature, not the taking of it so as to lay it down again after a short time (as was in apparitions ),
But now his incarnation was a quite other thing, for in that there was not the taking of Man's shape but of Man's nature, not the taking of it so as to lay it down again After a short time (as was in apparitions),
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Without controversie great is the mystery of Godliness, God manifested in the Flesh &c. but had there been in that nothing more than a meer apparition of Christ in Flesh or in humane shape, the thing had not been so strange that he should make such a mystery of it,
Without controversy great is the mystery of Godliness, God manifested in the Flesh etc. but had there been in that nothing more than a mere apparition of christ in Flesh or in humane shape, the thing had not been so strange that he should make such a mystery of it,
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To convince us of the truth and reality of Christ's Flesh in opposition to all phantasms and meer apparitions, the Scripture speaks of him not only as appearing (Mal. 3.2. Who shall stand when he appeareth? 2 Tim. 1.10. But is now made manifest by the appearing of our Saviour Jesus Christ &c. Heb. 9.26. Once in the end of the world hath he appeared &c.);
To convince us of the truth and reality of Christ's Flesh in opposition to all phantasms and mere apparitions, the Scripture speaks of him not only as appearing (Malachi 3.2. Who shall stand when he appears? 2 Tim. 1.10. But is now made manifest by the appearing of our Saviour jesus christ etc. Hebrew 9.26. Once in the end of the world hath he appeared etc.);
but to put this out of all question it says he was made flesh Joh. 1.14. (which must be more than a bare appearance or manifestation in imaginary and phantastick Flesh).
but to put this out of all question it Says he was made Flesh John 1.14. (which must be more than a bore appearance or manifestation in imaginary and fantastic Flesh).
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'Twas enough for Angels when God had only some particular and ordinary message to send them upon, to assume an external shape and then lay it down again;
'Twas enough for Angels when God had only Some particular and ordinary message to send them upon, to assume an external shape and then lay it down again;
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they asserted that Christ had no true Flesh, 'twas only the likeness of Flesh which he appeared in, that his body was only a Phantastick, imaginary Body.
they asserted that christ had no true Flesh, 'twas only the likeness of Flesh which he appeared in, that his body was only a Fantastic, imaginary Body.
5. Therefore (as to the letter of the Words) when 'tis said Christ was sent in the likeness of sinful Flesh, this likeness is to be link'd not with Flesh but with sinful Flesh. He had true, real, very Flesh but he had only in appearance and likeness sinful Flesh; he had not a putative, imaginary body, but as to sin though there was something like to that in his outward state and condition yet 'twas but like to it, there was no such thing in truth and reality inhering in that Nature which he assumed.
5. Therefore (as to the Letter of the Words) when it's said christ was sent in the likeness of sinful Flesh, this likeness is to be linked not with Flesh but with sinful Flesh. He had true, real, very Flesh but he had only in appearance and likeness sinful Flesh; he had not a putative, imaginary body, but as to sin though there was something like to that in his outward state and condition yet 'twas but like to it, there was no such thing in truth and reality inhering in that Nature which he assumed.
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This is that plain, genuine interpretation of the Words against the old Heretical pervertings of them which the Orthodox ( Antient and Modern ) put upon them;
This is that plain, genuine Interpretation of the Words against the old Heretical pervertings of them which the Orthodox (Ancient and Modern) put upon them;
More strictly, as it relates to the verity of Christ's incarnation and the reality of his body; more largely, as it relates to the verity of his whole manhood, which (as hath been already said) is made up and constituted of something more than Flesh.
More strictly, as it relates to the verity of Christ's incarnation and the reality of his body; more largely, as it relates to the verity of his Whole manhood, which (as hath been already said) is made up and constituted of something more than Flesh.
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But before I enter upon either of these Heads, I cannot but bewail (and O that I could do it with the most inward and most intense sadness of Spirit!) that unworthy, wretched usage which our blessed Lord JESUS hath all along met withal ever since he was reveal'd to the world.
But before I enter upon either of these Heads, I cannot but bewail (and Oh that I could do it with the most inward and most intense sadness of Spirit!) that unworthy, wretched usage which our blessed Lord JESUS hath all along met withal ever since he was revealed to the world.
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He hath but two Natures and how hath he been impugned, opposed, struck at in both? first Some attempted to undermine his Godhead, then Others succeeded who attempted to undermine his Manhood. 'Tis very sad to consider, that he who is both God and Man (if several men might have had their Will) should have been long before this neither God nor Man, but a very nothing. Ebion first comes upon the Stage and he denies him to be God, then come Marcion, Manes &c. and they deny him to be Man; the Arrian ungods him, and the Manichee unmans him, what will they leave us of him who is our All? How was the Primitive Church fain to dispute, argue, contend to their utmost (and all little enough) for the defence of these Natures of Christ, (and God be blessed for their excellent zeal in such fundamental Articles of the Christian Faith! 'tis pity the Churches zeal should ever run in any other Channel ).
He hath but two Nature's and how hath he been impugned, opposed, struck At in both? First some attempted to undermine his Godhead, then Others succeeded who attempted to undermine his Manhood. It's very sad to Consider, that he who is both God and Man (if several men might have had their Will) should have been long before this neither God nor Man, but a very nothing. Ebion First comes upon the Stage and he Denies him to be God, then come Marcion, Manes etc. and they deny him to be Man; the Arrian ungods him, and the Manichee unmans him, what will they leave us of him who is our All? How was the Primitive Church fain to dispute, argue, contend to their utmost (and all little enough) for the defence of these Nature's of christ, (and God be blessed for their excellent zeal in such fundamental Articles of the Christian Faith! it's pity the Churches zeal should ever run in any other Channel).
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And some Expositors (the more to weaken the Objection of the Adversaries as grounded upon this Text) tell us, that the likeness here of sinful Flesh is the sameness of sinful Flesh; that Christ took that very Flesh which was and is sinful, (not that it was so in him but that it is so in us ), that he assum'd that very Flesh which in man is defil'd by sin, (yet not as defiled but as true Flesh ).
And Some Expositors (the more to weaken the Objection of the Adversaries as grounded upon this Text) tell us, that the likeness Here of sinful Flesh is the sameness of sinful Flesh; that christ took that very Flesh which was and is sinful, (not that it was so in him but that it is so in us), that he assumed that very Flesh which in man is defiled by since, (yet not as defiled but as true Flesh).
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As when 'tis said concerning him that he was in the form of God, in the form of a Servant, in the likeness and fashion of man (NONLATINALPHABET, 'tis the same word with that in the Text ), the meaning is that Christ was truly God, truly a Servant, truly Man:
As when it's said Concerning him that he was in the from of God, in the from of a Servant, in the likeness and fashion of man (, it's the same word with that in the Text), the meaning is that christ was truly God, truly a Servant, truly Man:
nor that it may very well be grounded upon parallel places; yet because to some at the first hearing it may seem somewhat harsh, I rather incline to that which was laid down before in the opening of the Words;
nor that it may very well be grounded upon parallel places; yet Because to Some At the First hearing it may seem somewhat harsh, I rather incline to that which was laid down before in the opening of the Words;
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But to come to that which I propounded, let us consider Flesh in its strict acceptation as it relates to the fleshly and bodily part, so I'le lay down two things about it:
But to come to that which I propounded, let us Consider Flesh in its strict acceptation as it relates to the fleshly and bodily part, so I'll lay down two things about it:
And what one thing is there in the whole Gospel wherein 'tis plain and positive, if it be not so in this? Joh. 1.14. And the Word was made Flesh: 1 Tim. 3.16. Without controversie great is the mystery of Godliness, God manifested in the flesh.
And what one thing is there in the Whole Gospel wherein it's plain and positive, if it be not so in this? John 1.14. And the Word was made Flesh: 1 Tim. 3.16. Without controversy great is the mystery of Godliness, God manifested in the Flesh.
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Heb. 2.14, 16. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil:
Hebrew 2.14, 16. Forasmuch then as the children Are partakers of Flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the devil:
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For verily he took not on him the Nature of Angels but he took on him the seed of Abraham. Rom. 1.3. Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh: Rom. 9.5. Whose are the Fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever, Amen:
For verily he took not on him the Nature of Angels but he took on him the seed of Abraham. Rom. 1.3. Concerning his Son jesus christ our Lord, who was made of the seed of David according to the Flesh: Rom. 9.5. Whose Are the Father's, and of whom as Concerning the Flesh christ Come, who is over all God blessed for ever, Amen:
And this Flesh (wherein Christ was sent) was organiz'd and form'd into a perfect body: the Apostle doth not only call it his Flesh but the body of his flesh: Col. 1.22. In the body of his flesh through death &c. Heb. 10.5.
And this Flesh (wherein christ was sent) was organized and formed into a perfect body: the Apostle does not only call it his Flesh but the body of his Flesh: Col. 1.22. In the body of his Flesh through death etc. Hebrew 10.5.
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I Pet. 1 24. Who his own self bare our sins in his own body on the tree &c. Our Saviour did not assume a confus'd indigested and unshapen mass or lump of flesh (that was not his incarnation),
I Pet. 1 24. Who his own self bore our Sins in his own body on the tree etc. Our Saviour did not assume a confused indigested and unshapen mass or lump of Flesh (that was not his incarnation),
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but he assumed Flesh cast into the very mould and form of our bodies, having the same several parts, members, lineaments, the same proportion which they have.
but he assumed Flesh cast into the very mould and from of our bodies, having the same several parts, members, lineaments, the same proportion which they have.
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2. I adde (not as a distinct Head from the former, but only that I may more distinctly speak to it then as yet I have done, ) that as Christ was indeed sent in Flesh, so the flesh in which he was sent was Flesh indeed. He saith.
2. I add (not as a distinct Head from the former, but only that I may more distinctly speak to it then as yet I have done,) that as christ was indeed sent in Flesh, so the Flesh in which he was sent was Flesh indeed. He Says.
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'twas (as was said before) but the likeness of sinful flesh, but 'twas the reality of physical or substantial Flesh. Christ's body was no Spectrum or Phantasm, no putative body (as if it had no being but what was in appearance and from imagination),
'twas (as was said before) but the likeness of sinful Flesh, but 'twas the reality of physical or substantial Flesh. Christ's body was no Spectrum or Phantasm, no putative body (as if it had no being but what was in appearance and from imagination),
It had all the essential properties of a true body; such as are organicalness, extension, local presence, confinement, circumscription, penetrability, visibility, palpability, (and the like): Luke 24.39.
It had all the essential properties of a true body; such as Are organicalness, extension, local presence, confinement, circumscription, penetrability, visibility, palpability, (and the like): Lycia 24.39.
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That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life &c. He had also those natural affections, passions, infirmities which are proper to a body, as hunger Matth. 4.2. When he had fasted forty dayes and forty nights, he was afterwards an hungred: thirst Joh. 4.7. Joh. 19.28. I thirst: Sleep Matth. 8.24. Weariness Joh. 4.6. Jesus being wearied with his journey &c. He was conceived, retained so long in the Virgins womb, born, circumcis'd, liv'd about thirty years on earth, convers'd all that time with men, suffered, died, was crucified, buried, rose again, ascended, sat down with his body at the right hand of God, with it will come again to judge the world.
That which was from the beginning, which we have herd, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life etc. He had also those natural affections, passion, infirmities which Are proper to a body, as hunger Matthew 4.2. When he had fasted forty days and forty nights, he was afterwards an hungered: thirst John 4.7. John 19.28. I thirst: Sleep Matthew 8.24. Weariness John 4.6. jesus being wearied with his journey etc. He was conceived, retained so long in the Virgins womb, born, circumcised, lived about thirty Years on earth, conversed all that time with men, suffered, died, was Crucified, buried, rose again, ascended, sat down with his body At the right hand of God, with it will come again to judge the world.
Doth not all this speak him to have a true body? could all this be done in and upon and by an imaginary body? Had it been only such, then his Conception, Nativity, Death, Resurrection, Ascension are all too but imaginary things;
Does not all this speak him to have a true body? could all this be done in and upon and by an imaginary body? Had it been only such, then his Conception, Nativity, Death, Resurrection, Ascension Are all too but imaginary things;
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his Sufferings, Crucifixion, but meer fancies, and what then would become of us? then all our Faith, Hope, yea all our Religion would vanish into a meer fancy also.
his Sufferings, Crucifixion, but mere fancies, and what then would become of us? then all our Faith, Hope, yea all our Religion would vanish into a mere fancy also.
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When Satan had him in the Wilderness and was tempting of him, he thus assaulted him Matth. 4.3. If thou be the Son of God, command that these stones be made bread:
When Satan had him in the Wilderness and was tempting of him, he thus assaulted him Matthew 4.3. If thou be the Son of God, command that these stones be made bred:
now what an absurd ridiculous thing had it been for Satan thus to have tempted Christ, supposing that he had only had a phantastick body? what need would there have been of food for such a body? or what hurt could such a body have received by falling from the highest pinacle? Nay further (as Tertullian argues) what evil did his Murderers do in the crucifying of him if he had not a true body? for without that he could not have truly suffered, they then would have been excus'd (he suffering nothing at all by their means).
now what an absurd ridiculous thing had it been for Satan thus to have tempted christ, supposing that he had only had a fantastic body? what need would there have been of food for such a body? or what hurt could such a body have received by falling from the highest pinnacle? Nay further (as Tertullian argues) what evil did his Murderers do in the crucifying of him if he had not a true body? for without that he could not have truly suffered, they then would have been excused (he suffering nothing At all by their means).
So much for Christ's Flesh in its stricter notion, I come now in the Second place to consider it in its more large and extensive notion. So Christ was sent in Flesh (that is) in the verity of man's nature, he verily took upon him the whole Humane nature, became true Man, of the same make and substance with us, in all things like to us (some things excepted which do not in the least abolish or destroy the truth of his manhood).
So much for Christ's Flesh in its Stricter notion, I come now in the Second place to Consider it in its more large and extensive notion. So christ was sent in Flesh (that is) in the verity of Man's nature, he verily took upon him the Whole Humane nature, became true Man, of the same make and substance with us, in all things like to us (Some things excepted which do not in the least Abolah or destroy the truth of his manhood).
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He's called the Man Christ Jesus 1 Tim. 2.5. Since by man came death by man came also the resurrection of the dead, 1 Cor. 15.21. He was made in the likeness of men: Phil. 2.7. He's stiled the Son of man Dan. 7.13. Joh. 3.13. the seed of the Woman Gen. 3.15. the seed of Abraham Gen. 22.18. the seed of David Rom. 1.3. the son of David Matth. 1.1. the branch of David Jer. 23.5. he's said to be of the fruit of his loins Acts 2.30. The two essential or constitutive parts of Man are Soul and Body, where these two are there's the true man; Christ had both, therefore he was such:
He's called the Man christ jesus 1 Tim. 2.5. Since by man Come death by man Come also the resurrection of the dead, 1 Cor. 15.21. He was made in the likeness of men: Philip 2.7. He's styled the Son of man Dan. 7.13. John 3.13. the seed of the Woman Gen. 3.15. the seed of Abraham Gen. 22.18. the seed of David Rom. 1.3. the son of David Matthew 1.1. the branch of David Jer. 23.5. he's said to be of the fruit of his loins Acts 2.30. The two essential or constitutive parts of Man Are Soul and Body, where these two Are there's the true man; christ had both, Therefore he was such:
That he had a real body hath been already proved, I am only now to shew that he also had a real Soul. And indeed the former proves the latter, for if Christ would assume the body (which is but in a manner the bark, shell, or case of man,
That he had a real body hath been already proved, I am only now to show that he also had a real Soul. And indeed the former Proves the latter, for if christ would assume the body (which is but in a manner the bark, shell, or case of man,
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but the lowest and meanest part of him, but as the covering and garment of the Soul, NONLATINALPHABET as the Jews call it), certainly he would assume the Soul, the reasonable Soul, that being the highest and the noblest part.
but the lowest and Meanest part of him, but as the covering and garment of the Soul, as the jews call it), Certainly he would assume the Soul, the reasonable Soul, that being the highest and the Noblest part.
This is that which principally makes the Man, and hath the greatest influence into his Being and Essence; if therefore our Lord had only had an humane Body without an humane Soul, he had wanted that part which is most essential to man,
This is that which principally makes the Man, and hath the greatest influence into his Being and Essence; if Therefore our Lord had only had an humane Body without an humane Soul, he had wanted that part which is most essential to man,
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For indeed Christ redeem'd and sav'd nothing but what he assum'd, the Redemption and Salvation reach no farther than the assumption; our Soul then would have been never the better for Christ had he not taken that as well as our body, for NONLATINALPHABET (as Najanzene expresses it):
For indeed christ redeemed and saved nothing but what he assumed, the Redemption and Salvation reach no farther than the Assump; our Soul then would have been never the better for christ had he not taken that as well as our body, for (as Najanzene Expresses it):
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here's stature for his Body and wisdom for his Soul, his growth in that speaks the truth of the former, and his growth in this speaks the truth of the latter; his body properly could not grow in wisdom nor his soul in stature, therefore there must be both. There are three things in a reasonable Soul, Ʋnderstanding, Will, Affections;
here's stature for his Body and Wisdom for his Soul, his growth in that speaks the truth of the former, and his growth in this speaks the truth of the latter; his body properly could not grow in Wisdom nor his soul in stature, Therefore there must be both. There Are three things in a reasonable Soul, Ʋnderstanding, Will, Affections;
as he was God he knew all things, so his Ʋnderstanding was infinite, he must therefore have some other Ʋnderstanding which was but finite, in reference to which there might be something which he did not know.
as he was God he knew all things, so his Ʋnderstanding was infinite, he must Therefore have Some other Ʋnderstanding which was but finite, in Referente to which there might be something which he did not know.
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for what could that Will be which he did submit and subordinate to the Will of his Father but this? Luk. 22.42. — Nevertheless not my Will but thine be don.
for what could that Will be which he did submit and subordinate to the Will of his Father but this? Luk. 22.42. — Nevertheless not my Will but thine be dONE.
Then for those Affections which are proper to the Soul, 'tis clear Christ had them; as namely Anger, Mar. 3.5. Mar. 10.14. Love, Mat. 10.21. Sorrow, Mat. 26.38. Luk. 19.41. Fear, Heb. 5.7. Joy, Luk. 10, 21. Joh. 11.15. Pity, Mat. 9.36. Mat. 13.32.
Then for those Affections which Are proper to the Soul, it's clear christ had them; as namely Anger, Mar. 3.5. Mar. 10.14. Love, Mathew 10.21. Sorrow, Mathew 26.38. Luk. 19.41. fear, Hebrew 5.7. Joy, Luk. 10, 21. John 11.15. Pity, Mathew 9.36. Mathew 13.32.
these held that Christ had no Soul, but that the Deity was to him instead of a Soul and supply'd the office thereof, that what the Soul is to us and doth in our bodies all that the Divine Nature was to Christ and did in his Body: O what light can be clear enough for their Conviction and guidance in the way of truth, whom God hath given up to strong delusions that they should believe lies!
these held that christ had no Soul, but that the Deity was to him instead of a Soul and supplied the office thereof, that what the Soul is to us and does in our bodies all that the Divine Nature was to christ and did in his Body: Oh what Light can be clear enough for their Conviction and guidance in the Way of truth, whom God hath given up to strong delusions that they should believe lies!
Are not the Scriptures clear enough in this matter that Christ had a real Soul? what was the subject of his inexpressible sorrow and agonies in the Garden,
are not the Scriptures clear enough in this matter that christ had a real Soul? what was the Subject of his inexpressible sorrow and agonies in the Garden,
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why hast thou forsaken me? surely his Body could not be the immediate subject of a punishment purely spiritual, no, that must terminate in his spiritual part, the Soul. By all this it appears then that Christ was,
why hast thou forsaken me? surely his Body could not be the immediate Subject of a punishment purely spiritual, no, that must terminate in his spiritual part, the Soul. By all this it appears then that christ was,
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Yet a little further (that I may take in the whole truth, and leave out nothing which may tend to the heightning of Christ's incomparable Love and condescension to Sinners), he was not barely sent in Flesh (so far as the verity of the Humane Nature is concern'd, in his assuming the Essential parts thereof),
Yet a little further (that I may take in the Whole truth, and leave out nothing which may tend to the heightening of Christ's incomparable Love and condescension to Sinners), he was not barely sent in Flesh (so Far as the verity of the Humane Nature is concerned, in his assuming the Essential parts thereof),
but he also submitted to the common accidents, adjuncts, infirmities, miseries, calamities which are incident to that Nature: He lay so many Weeks and Months in the Virgins womb, received nourishment and growth in the ordinary way, was brought forth and bred up just as common Infants are (' bating some special respects shown to him to discover the greatness of his Person), had his life sustain'd by common food as ours is, was hungry, thirsty, weary, poor, reproached, tempted, deserted, &c. liv'd an afflicted life, then dy'd a miserable death; was a man of sorrows and acquainted with grief, made himself of no reputation, took upon him the form of a Servant, was made in the likeness of man (not only in the taking of their Nature,
but he also submitted to the Common accidents, adjuncts, infirmities, misery's, calamities which Are incident to that Nature: He lay so many Weeks and Months in the Virgins womb, received nourishment and growth in the ordinary Way, was brought forth and bred up just as Common Infants Are (' bating Some special respects shown to him to discover the greatness of his Person), had his life sustained by Common food as ours is, was hungry, thirsty, weary, poor, reproached, tempted, deserted, etc. lived an afflicted life, then died a miserable death; was a man of sorrows and acquainted with grief, made himself of no reputation, took upon him the from of a Servant, was made in the likeness of man (not only in the taking of their Nature,
his whole life was a life of sufferings, wherein as there was enough in his Holiness, Miracles, to shew him to be God, so there was also enough in his meanness, poverty, sufferings to shew him to be Man: In a word, he took all our infirmities upon him; (take it with a double restriction ), 1. To all our sinless infirmities: such as are culpable and carry sin in them they must be excepted,
his Whole life was a life of sufferings, wherein as there was enough in his Holiness, Miracles, to show him to be God, so there was also enough in his meanness, poverty, sufferings to show him to be Man: In a word, he took all our infirmities upon him; (take it with a double restriction), 1. To all our sinless infirmities: such as Are culpable and carry since in them they must be excepted,
for though he was made like to us in all things yet without sin, Heb. 4.15. 2. To all our Natural infirmities: as to personal infirmities, such as are proper to this and that Person (as blindness, deafness, lameness &c.) these Christ did not put himself under;
for though he was made like to us in all things yet without since, Hebrew 4.15. 2. To all our Natural infirmities: as to personal infirmities, such as Are proper to this and that Person (as blindness, deafness, lameness etc.) these christ did not put himself under;
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for he did not assume this or that Person but the Nature in common, and therefore was not lyable to the particular infirmities of Individuums, but only to those which properly belonged to the common Nature. I would carry this a little higher;
for he did not assume this or that Person but the Nature in Common, and Therefore was not liable to the particular infirmities of Individuums, but only to those which properly belonged to the Common Nature. I would carry this a little higher;
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though I have said so much concerning the reality and sameness of Christ's Humane Nature with ours, yet you are not in all respects to equalize that Nature as 'tis in him and as 'tis in us: for Substance and Essence 'tis one and the same in both,
though I have said so much Concerning the reality and sameness of Christ's Humane Nature with ours, yet you Are not in all respects to equalise that Nature as it's in him and as it's in us: for Substance and Essence it's one and the same in both,
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Thus I have shewn what this sending of Christ in the Flesh is and what it imports, (viz.) the truth of his Incarnation, of his Body, and his assumption of the whole, entire, and perfect Nature of Man; and also (as the several Heads fell in my way) I have out of the Word given you the proof of them:
Thus I have shown what this sending of christ in the Flesh is and what it imports, (viz.) the truth of his Incarnation, of his Body, and his Assump of the Whole, entire, and perfect Nature of Man; and also (as the several Heads fell in my Way) I have out of the Word given you the proof of them:
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if it asserts them, that certainly must be sufficient to command the belief of Christians who profess in all things to make the Scriptures to be the Rule of their Faith.
if it asserts them, that Certainly must be sufficient to command the belief of Christians who profess in all things to make the Scriptures to be the Rule of their Faith.
And as to the credibility of Christ's incarnation from rational Considerations (in subserviency to and grounded upon Gospel-revelation ), sundry Authors ( Antient and Modern ) have written very much with great strength and evidence, to prove that 'twas neither impossible nor incongruous, neither absurd as to the thing nor unbecoming as to the Person, for Christ to be made Flesh; but I will not engage in so vast an Argument, having to do with those who are sufficiently satisfied with what the Word reveals.
And as to the credibility of Christ's incarnation from rational Considerations (in subserviency to and grounded upon Gospel revelation), sundry Authors (Ancient and Modern) have written very much with great strength and evidence, to prove that 'twas neither impossible nor incongruous, neither absurd as to the thing nor unbecoming as to the Person, for christ to be made Flesh; but I will not engage in so vast an Argument, having to doe with those who Are sufficiently satisfied with what the Word reveals.
Having thus explain'd and confirm'd by Scripture-authority the Point in hand, I now proceed to a Second thing to give some short account of the Grounds and Reasons why Christ was thus sent in Flesh: Paul puts an NONLATINALPHABET before it Heb. 2.17. Wherefore in all things it [ behoved ] him to be made like unto his Brethren;
Having thus explained and confirmed by Scripture authority the Point in hand, I now proceed to a Second thing to give Some short account of the Grounds and Reasons why christ was thus sent in Flesh: Paul puts an before it Hebrew 2.17. Wherefore in all things it [ behooved ] him to be made like unto his Brothers;
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which behoving he brings down to one particular, that he might be a merciful and faithful high Priest in things pertaining to God &c. but I must take in more.
which behooving he brings down to one particular, that he might be a merciful and faithful high Priest in things pertaining to God etc. but I must take in more.
The incarnation of Christ was no new thing, or that which was never spoken of before it was done, 'twas that very thing which the Spirit of God had testify'd beforehand (as the Apostle speaks of his sufferings 1 Pet. 1.11.):
The incarnation of christ was no new thing, or that which was never spoken of before it was done, 'twas that very thing which the Spirit of God had testified beforehand (as the Apostle speaks of his sufferings 1 Pet. 1.11.):
here's a Christ incarnate. Then 'twas more clearly intimated in the promise to Abraham, Gen. 22.18. In thy seed shall all the nations of the earth be blessed:
here's a christ incarnate. Then 'twas more clearly intimated in the promise to Abraham, Gen. 22.18. In thy seed shall all the Nations of the earth be blessed:
in process of time 'twas again held forth in the Promise made to David, 2 Sam. 7.12. (which the Apostle makes to point to Christ Acts 2.30. Therefore being a Prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the Flesh, he would raise up Christ to sit on his throne ):
in process of time 'twas again held forth in the Promise made to David, 2 Sam. 7.12. (which the Apostle makes to point to christ Acts 2.30. Therefore being a Prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the Flesh, he would raise up christ to fit on his throne):
Afterwards this was most expresly promis'd and foretold, God would have it vail'd and clouded no longer but it shall shine forth more clearly; Isa. 7.14. Behold a Virgin shall conceive, and bear a Son and shall call his name Immanuel: Isa. 9.6. Ʋnto us a Child is born, unto us a Son is given:
Afterwards this was most expressly promised and foretold, God would have it veiled and clouded no longer but it shall shine forth more clearly; Isaiah 7.14. Behold a Virgae shall conceive, and bear a Son and shall call his name Immanuel: Isaiah 9.6. Ʋnto us a Child is born, unto us a Son is given:
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but if any great stress could be laid upon them one of those Sybills went very far; (so far that some learned Persons do therefore doubt whether its prediction was genuine, upon this very reason because 'twas so express and clear):
but if any great stress could be laid upon them one of those Sybills went very Far; (so Far that Some learned Persons do Therefore doubt whither its prediction was genuine, upon this very reason Because 'twas so express and clear):
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Then as to Types (which were nothing but real Prophesies or Promises wrap'd up in visible representations, ) these also pointed to a Christ in our Flesh.
Then as to Types (which were nothing but real prophecies or Promises wrapped up in visible representations,) these also pointed to a christ in our Flesh.
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In short, under the Law when Persons or Lands were to be redeem'd he that was next a-kinn was to make the redemption, (see Levit. 25.25. Ruth. 3.13. &c.) Christ being to redeem sinners he must take their Flesh that he may be a-kinn to them, their Goel (as he is sometimes stil'd) and so be a fit person to be their Redeemer. The Tabernacle seems to have a special reference to Christ's manhood, so the Apostle brings it in Heb. 8.2. A Minister of the Sanctuary, and of the true Tabernacle which the Lord pitched and not man: so again, Heb. 9.11. But Christ being come an high Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say not of this building &c. by this Tabernacle of the Lord's pitching and not made with hands, he means the body or flesh of Christ which was the true Tabernacle and of which the common Tabernacle was but a type: and indeed there was so great a resemblance betwixt these two as that the one might very well prefigure and typify the other. For (1.) the Outside of that Tabernacle was but mean; it was made without of very ordinary and common things, within 'twas rich and glorious it being beautified with Gold, Silver, Precious Stones &c. but without all was plain it being covered only with Ram-skins and Goat-skins and such materials;
In short, under the Law when Persons or Lands were to be redeemed he that was next a-kinn was to make the redemption, (see Levit. 25.25. Ruth. 3.13. etc.) christ being to Redeem Sinners he must take their Flesh that he may be a-kinn to them, their Goel (as he is sometime Styled) and so be a fit person to be their Redeemer. The Tabernacle seems to have a special Referente to Christ's manhood, so the Apostle brings it in Hebrew 8.2. A Minister of the Sanctuary, and of the true Tabernacle which the Lord pitched and not man: so again, Hebrew 9.11. But christ being come an high Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say not of this building etc. by this Tabernacle of the Lord's pitching and not made with hands, he means the body or Flesh of christ which was the true Tabernacle and of which the Common Tabernacle was but a type: and indeed there was so great a resemblance betwixt these two as that the one might very well prefigure and typify the other. For (1.) the Outside of that Tabernacle was but mean; it was made without of very ordinary and Common things, within 'twas rich and glorious it being beautified with Gold, Silver, Precious Stones etc. but without all was plain it being covered only with Ram skins and Goatskins and such materials;
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Exod. 25.1. &c. and 26.14. &c. So here, Christ's outside was (especially to some) but very mean, Isa. 53.2. He hath no form nor comliness, and when we shall see him there is no beauty that we should desire him;
Exod 25.1. etc. and 26.14. etc. So Here, Christ's outside was (especially to Some) but very mean, Isaiah 53.2. He hath no from nor comeliness, and when we shall see him there is no beauty that we should desire him;
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and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth, Joh. 1.14. (2.) God's special presence was in the Tabernacle:
and dwelled among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth, John 1.14. (2.) God's special presence was in the Tabernacle:
there was the Shechinah or habitation of God, wherein at first by an extraordinary Cloud he signified his glorious presence to be (as afterwards he did in the Temple too):
there was the Shechinah or habitation of God, wherein At First by an extraordinary Cloud he signified his glorious presence to be (as afterwards he did in the Temple too):
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By which therefore Christ sets forth his Body, Joh. 2.19, 21. Jesus answered and said unto them, Destroy this Temple and in three dayes I will raise it up;
By which Therefore christ sets forth his Body, John 2.19, 21. jesus answered and said unto them, Destroy this Temple and in three days I will raise it up;
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Both Tabernacle and Temple were types and apt resemblances of his Flesh or Manhood, in respect of the special presence and inhabitation of the Divine Nature in it.
Both Tabernacle and Temple were types and apt resemblances of his Flesh or Manhood, in respect of the special presence and inhabitation of the Divine Nature in it.
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Hence Some make all those great Promises made to the people of Israel concerning God's presence with them, in special in the Tabernacle and Temple, to point to Christ's Incarnation and in that to receive their accomplishment; (you may read them Exod. 25.8. Exod. 29.44, 45, 46. Levit. 26.11, 12, 13. Ezek. 37.26, 27, 28. (3.) The Tabernacle was a moveable thing; whilst Israel was in the Wilderness in an itinerary posture as they moved the Tabernacle moved with them, it was not fixed all that time as afterwards it was:
Hence some make all those great Promises made to the people of Israel Concerning God's presence with them, in special in the Tabernacle and Temple, to point to Christ's Incarnation and in that to receive their accomplishment; (you may read them Exod 25.8. Exod 29.44, 45, 46. Levit. 26.11, 12, 13. Ezekiel 37.26, 27, 28. (3.) The Tabernacle was a movable thing; while Israel was in the Wilderness in an Itin posture as they moved the Tabernacle moved with them, it was not fixed all that time as afterwards it was:
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this the Evangelist alludes unto Joh. 1.14. The Word was made Flesh, and dwelt amongst us &c. NONLATINALPHABET, he tented or tabernacled it for a time amongst us in respect of his short abode here; (in reference to which our Bodies too are set forth by Tabernacles, 2 Cor. 5.1, 4. 2 Pet. 1.13, 14.).
this the Evangelist alludes unto John 1.14. The Word was made Flesh, and dwelled among us etc., he tented or tabernacled it for a time among us in respect of his short Abided Here; (in Referente to which our Bodies too Are Set forth by Tabernacles, 2 Cor. 5.1, 4. 2 Pet. 1.13, 14.).
I might also instance in Melchisedech as a personal Type of Christ; he was without Father and Mother. &c. Heb. 7.3. which is very applicable to Christ;
I might also instance in Melchizedek as a personal Type of christ; he was without Father and Mother. etc. Hebrew 7.3. which is very applicable to christ;
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1. As to his Office. He was to be the Mediatour betwixt God and Man, and that was to be his great and standing Office; now in order to his administration thereof it was requisite that he should be Man and take our Nature, for he who will be a Mediator 'twixt God and Man must himself be both:
1. As to his Office. He was to be the Mediator betwixt God and Man, and that was to be his great and standing Office; now in order to his administration thereof it was requisite that he should be Man and take our Nature, for he who will be a Mediator betwixt God and Man must himself be both:
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He could not have been fit to be the Mediator in respect of Office if he had not first been a middle Person in respect of his Natures; for (saith the Apostle) Gal. 3.20. A Mediator is not of one, but God is one:
He could not have been fit to be the Mediator in respect of Office if he had not First been a middle Person in respect of his Nature's; for (Says the Apostle) Gal. 3.20. A Mediator is not of one, but God is one:
Not of one that is (1.) not of one Person; for mediation supposes more persons than one, was there none besides God himself Christ's mediatory work would be at end (that necessarily implying different parties betwixt whom he doth mediate): (2.) Not of one Nature; the Mediator must necessarily have more Natures than one:
Not of one that is (1.) not of one Person; for mediation supposes more Persons than one, was there none beside God himself Christ's mediatory work would be At end (that necessarily implying different parties betwixt whom he does mediate): (2.) Not of one Nature; the Mediator must necessarily have more Nature's than one:
and therefore as so he cannot be the Mediator; but Christ as personally considered he is not of one (that is) not of one Nature, for he is God and Man too;
and Therefore as so he cannot be the Mediator; but christ as personally considered he is not of one (that is) not of one Nature, for he is God and Man too;
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whereupon hee's the Person who is qualify'd to be the Mediator. And therefore when he is spoken of as Mediator his Manhood is brought in ( that Nature being so necessary to that Office ), 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the Man Christ Jesus.
whereupon he's the Person who is qualified to be the Mediator. And Therefore when he is spoken of as Mediator his Manhood is brought in (that Nature being so necessary to that Office), 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the Man christ jesus.
2. Christ's Incarnation and Manhood was necessary in respect of that Work which he was willing to undertake, I mean the Work of Redemption. If he will engage to redeem and save lost Sinners, he must be so qualify'd as that he may first make satisfaction to an injur'd and offended God, for that God stood upon and would not recede from:
2. Christ's Incarnation and Manhood was necessary in respect of that Work which he was willing to undertake, I mean the Work of Redemption. If he will engage to Redeem and save lost Sinners, he must be so qualified as that he may First make satisfaction to an injured and offended God, for that God stood upon and would not recede from:
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he had threatned death to the Sinner, which threatning therefore must be inflicted either upon the Offender himself or his Surety; and God (as Rector mundi ) will vindicate the honour of his Government, and therefore will punish the transgression of his Laws; upon such Considerations as these there must be Satisfaction. Now in order to that there must be suffering, yea Christ himself must suffer partly because he was pleas'd to substitute himself in the Sinners stead, and partly because his sufferings only could be satisfactory: but unless he be Man how can he suffer? So that the chain or link lies thus, without satisfaction no redemption, without suffering no satisfaction, without flesh no suffering; therefore Christ must be incarnate. Look as he must be more than Man that he may be able so to suffer, that his Sufferings may be meritorious, that he may go through with his Work and conquer all enemies, difficulties, discouragements whatsoever (all which could not have been done by a meet man );
he had threatened death to the Sinner, which threatening Therefore must be inflicted either upon the Offender himself or his Surety; and God (as Rector mundi) will vindicate the honour of his Government, and Therefore will Punish the Transgression of his Laws; upon such Considerations as these there must be Satisfaction. Now in order to that there must be suffering, yea christ himself must suffer partly Because he was pleased to substitute himself in the Sinners stead, and partly Because his sufferings only could be satisfactory: but unless he be Man how can he suffer? So that the chain or link lies thus, without satisfaction no redemption, without suffering no satisfaction, without Flesh no suffering; Therefore christ must be incarnate. Look as he must be more than Man that he may be able so to suffer, that his Sufferings may be meritorious, that he may go through with his Work and conquer all enemies, difficulties, discouragements whatsoever (all which could not have been done by a meet man);
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so he must be Man that he may be in a capacity to suffer, die, and obey, for these are no work for one who is only God. A God only cannot suffer, a Man only cannot merit; God cannot obey, Man is bound to obey (whereupon his Obedience will be but matter of debt and therefore not meritorious);
so he must be Man that he may be in a capacity to suffer, die, and obey, for these Are no work for one who is only God. A God only cannot suffer, a Man only cannot merit; God cannot obey, Man is bound to obey (whereupon his obedience will be but matter of debt and Therefore not meritorious);
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wherefore Christ that he might obey and suffer he was Man, and that he might merit by his Obedience and Suffering he was God-man; just such a Person did the work of Redemption call for.
Wherefore christ that he might obey and suffer he was Man, and that he might merit by his obedience and Suffering he was God-man; just such a Person did the work of Redemption call for.
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3. Christ must be made Flesh because (as was said before concerning his sending ) this was the best, the fittest, the most convenient way that God could pitch upon, in order to the bringing about of his great designs.
3. christ must be made Flesh Because (as was said before Concerning his sending) this was the best, the Fittest, the most convenient Way that God could pitch upon, in order to the bringing about of his great designs.
but surely none will deny but that this was the fittest and most convenient way; and had it not been so the wise God would have taken some other way rather than it.
but surely none will deny but that this was the Fittest and most convenient Way; and had it not been so the wise God would have taken Some other Way rather than it.
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But did he design to advance his own glory and the Sinners good? to give out the highest manifestation and utmost advancement of all his Attributes? to promote and ascertain Pardon, Justification, Salvation, all Grace to Believers? what way could have been thought of so proper, so effectual as this of Christ's coming in our Flesh!
But did he Design to advance his own glory and the Sinners good? to give out the highest manifestation and utmost advancement of all his Attributes? to promote and ascertain Pardon, Justification, Salvation, all Grace to Believers? what Way could have been Thought of so proper, so effectual as this of Christ's coming in our Flesh!
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If God will punish sin was it not meet that he should punish it in that Nature in which it had been committed? what more congruous than since Man had been the sinner that Man should be the sufferer? By man we fell God will therefore in wisdom so order it that by man too we shall rise again, that in the same Nature wherein the NONLATINALPHABET the wound had been given the NONLATINALPHABET the cure and remedy shall be provided also (as one expresses it). 1 Cor. 15.21. For since by man came death, by man came also the resurrection of the dead. Rom. 5.12. As by one man sin entred into the world, and death by sin:
If God will Punish since was it not meet that he should Punish it in that Nature in which it had been committed? what more congruous than since Man had been the sinner that Man should be the sufferer? By man we fell God will Therefore in Wisdom so order it that by man too we shall rise again, that in the same Nature wherein the the wound had been given the the cure and remedy shall be provided also (as one Expresses it). 1 Cor. 15.21. For since by man Come death, by man Come also the resurrection of the dead. Rom. 5.12. As by one man since entered into the world, and death by since:
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The Humane Nature was to be redeem'd therefore 'twas fit that that Nature should be assum'd; that was corrupted and spoyl'd in us therefore it was expedient that Christ (to heal this Nature) should take it upon himself pure, unstained and uncorrupted: in short, Satan had foil'd and baffled the first Adam in this Nature,
The Humane Nature was to be redeemed Therefore 'twas fit that that Nature should be assumed; that was corrupted and spoiled in us Therefore it was expedient that christ (to heal this Nature) should take it upon himself pure, unstained and uncorrupted: in short, Satan had foiled and baffled the First Adam in this Nature,
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to Man was the Law given, by Man was the Law broken, therefore by Man also shall the Law be fulfilled. So much for the Grounds and Reasons of Christ's Incarnation.
to Man was the Law given, by Man was the Law broken, Therefore by Man also shall the Law be fulfilled. So much for the Grounds and Reasons of Christ's Incarnation.
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Hitherto I have insisted upon what is more plain and easte, and have only in a more general way spoken to some things that concern the Incarnation and Manhood of Christ;
Hitherto I have insisted upon what is more plain and east, and have only in a more general Way spoken to Some things that concern the Incarnation and Manhood of christ;
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Here the SOCINIANS again make their opposition, for though they acknowledge Christ's Flesh and Manhood (they had not need to deny him that it being all they grant him),
Here the SOCINIANS again make their opposition, for though they acknowledge Christ's Flesh and Manhood (they had not need to deny him that it being all they grant him),
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yet that he, as praeexisting in the Essence of God and in the relation of God's Natural Son, did assume the Humane Nature and unite it to the Divine in one Person, this they will by no means acknowledge,
yet that he, as preexisting in the Essence of God and in the Relation of God's Natural Son, did assume the Humane Nature and unite it to the Divine in one Person, this they will by no means acknowledge,
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Smalcius a very Fable, yea Dogma in Christianâ religione ferè monstrosissimum, (with many other such vile expressions which I either dread or disdain to mention):
Smalcius a very Fable, yea Dogma in Christianâ Religion ferè monstrosissimum, (with many other such vile expressions which I either dread or disdain to mention):
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only there's one (from this last named Author ) which out-strips all the rest, 'tis this, We believe (saith he) that though it should be written not once or twice,
only there's one (from this last nam Author) which outstrips all the rest, it's this, We believe (Says he) that though it should be written not once or twice,
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yet it would be much better (this being a thing very absurd, contrary to sound reason, blasphemous against God), to find out some other sense of it which might suite with the Nature of God, rather than to take it literally according to what such words do hold forth, thereby to expose Religion to scorn:
yet it would be much better (this being a thing very absurd, contrary to found reason, blasphemous against God), to find out Some other sense of it which might suit with the Nature of God, rather than to take it literally according to what such words do hold forth, thereby to expose Religion to scorn:
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for let God say there what he will if their Reason (as the Supream Judge of what is to be believ'd or not to be believed) doth not like it, the Divine Revelation (let it be never so plain) signifies nothing: Lord!
for let God say there what he will if their Reason (as the Supreme Judge of what is to be believed or not to be believed) does not like it, the Divine Revelation (let it be never so plain) signifies nothing: Lord!
and surely if these may be believed what can be more clear than this, that Christ is not only man but that he who was before the Son of God was afterwards in time made the Son of man? Mark the Text God sent his own Son in the likeness of sinful flesh;
and surely if these may be believed what can be more clear than this, that christ is not only man but that he who was before the Son of God was afterwards in time made the Son of man? Mark the Text God sent his own Son in the likeness of sinful Flesh;
where Christ is suppos'd antecedently to be God's Son, then as such he was sent, and then incarnate: So Gal. 4.4. When the fulness of the time was come, God sent forth his Son made of a woman, made under the Law: Joh. 1.14. The Word was made Flesh:
where christ is supposed antecedently to be God's Son, then as such he was sent, and then incarnate: So Gal. 4.4. When the fullness of the time was come, God sent forth his Son made of a woman, made under the Law: John 1.14. The Word was made Flesh:
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But how was Christ made Flesh? was this spoken of him only in respect of his mean, afflicted, calamitous state and condition here? was that all that was meant by it? surely no! that was so far from being all that the Evangelist had it not at all in his eye when he uttered these words,
But how was christ made Flesh? was this spoken of him only in respect of his mean, afflicted, calamitous state and condition Here? was that all that was meant by it? surely no! that was so Far from being all that the Evangelist had it not At all in his eye when he uttered these words,
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he joyns his being made flesh with the glory of his Person, not with the meanness of his condition: and further, the Substance must antecede the Adjunct, the truth of the humane Nature must go before the abasement and miseries of it:
he joins his being made Flesh with the glory of his Person, not with the meanness of his condition: and further, the Substance must antecede the Adjunct, the truth of the humane Nature must go before the abasement and misery's of it:
I say Christ, for 'tis very evident (where men do not wilfully shut their eyes) that he is all along set forth by the Word, he being the personal, essential, and substantial Word: now observe he was the Word before he assum'd Flesh, and he who was so praeexisting he assumed Flesh for 'tis the Word was made Flesh; plainly implying the antecedency of his being in that notion to this his incarnation. SOCINƲS is shrewdly pinch'd with this Text, insomuch that he is fain to fall upon every word in it (with his usual Criticisms and forc'd senses ) thereby to evade and elude the strength of it;
I say christ, for it's very evident (where men do not wilfully shut their eyes) that he is all along Set forth by the Word, he being the personal, essential, and substantial Word: now observe he was the Word before he assumed Flesh, and he who was so preexisting he assumed Flesh for it's the Word was made Flesh; plainly implying the antecedency of his being in that notion to this his incarnation. SOCINƲS is shrewdly pinched with this Text, insomuch that he is fain to fallen upon every word in it (with his usual Criticisms and forced Senses) thereby to evade and elude the strength of it;
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So also (for the Word is not sparing in the revealing of this Truth though our Adversaries are pleas'd to assert the contrary), Heb. 2.14, 16. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil:
So also (for the Word is not sparing in the revealing of this Truth though our Adversaries Are pleased to assert the contrary), Hebrew 2.14, 16. Forasmuch then as the children Are partakers of Flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the devil:
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but he took on him the seed of Abraham; thereby to note Christ's assuming of the humane Nature and joyning of it to that other Nature which he had before. 1 Tim. 3.16. Without controversie great is the mystery of Godliness:
but he took on him the seed of Abraham; thereby to note Christ's assuming of the humane Nature and joining of it to that other Nature which he had before. 1 Tim. 3.16. Without controversy great is the mystery of Godliness:
God was manifest in the flesh &c. a Person here must be spoken of and the Lord Jesus must be that Person, for the following matter ( justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory ) is only applicable to a Person and to Christ as that Person; (by the way they who alter the reading of the Text putting out NONLATINALPHABET and putting in ὁ,
God was manifest in the Flesh etc. a Person Here must be spoken of and the Lord jesus must be that Person, for the following matter (justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory) is only applicable to a Person and to christ as that Person; (by the Way they who altar the reading of the Text putting out and putting in ὁ,
and so carrying it from the Person of Christ to the Gospel, have done no good service either to the truth in general or in special to that particular Truth which I am upon);
and so carrying it from the Person of christ to the Gospel, have done no good service either to the truth in general or in special to that particular Truth which I am upon);
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now 'tis not here said only that Christ was manifested in the Flesh, but God was &c. to shew that he who was incarnate (for that's the manifestation in the flesh here intended,) was first God or God before and then he was incarnate. 'Tis a mighty Scripture that in Phil. 2.6, 7. Who being in the form of God, thought it not robbery to be equal with God:
now it's not Here said only that christ was manifested in the Flesh, but God was etc. to show that he who was incarnate (for that's the manifestation in the Flesh Here intended,) was First God or God before and then he was incarnate. It's a mighty Scripture that in Philip 2.6, 7. Who being in the from of God, Thought it not robbery to be equal with God:
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'Twould be a long work to draw out the full strength of these (and several other) Texts in order to the more undeniable proving of the Proposition before us;
'twould be a long work to draw out the full strength of these (and several other) Texts in order to the more undeniable proving of the Proposition before us;
and yet I could most willingly engage therein did I think such an undertaking would be proper (in such a Discourse as this) or tend to the advantage of any:
and yet I could most willingly engage therein did I think such an undertaking would be proper (in such a Discourse as this) or tend to the advantage of any:
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And indeed the whole matter in this Controversie is by Crellius himself brought into a narrow compass (wherein we are very willing to joyn issue with him),
And indeed the Whole matter in this Controversy is by Crellius himself brought into a narrow compass (wherein we Are very willing to join issue with him),
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for he grants if Christ did praeexist before he was incarnate that then his incarnation must needs be believ'd and own'd according to our stating of it;
for he grants if christ did praeexist before he was incarnate that then his incarnation must needs be believed and owned according to our stating of it;
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but I have already proved (and Others do it much more fully) that he did so praeexist, therefore (upon that Concession ) the thing is clear and I need say no more upon it.
but I have already proved (and Others do it much more Fully) that he did so praeexist, Therefore (upon that Concession) the thing is clear and I need say no more upon it.
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which Title (the Word) is never attributed to the Father, or to the Spirit, but alwayes to the Son, and you see he's the person who was made flesh. 'Tis true, Incarnation was the act of the whole Trinity approbativè but 'twas only the Son's act terminativè; all the Persons approved of it and concurred to it,
which Title (the Word) is never attributed to the Father, or to the Spirit, but always to the Son, and you see he's the person who was made Flesh. It's true, Incarnation was the act of the Whole Trinity approbativè but 'twas only the Son's act terminativè; all the Persons approved of it and concurred to it,
but it was terminated only in Christ the second Person. The Schoolmen compare Christ's Flesh ▪ to a garment made by three Virgin-sisters which yet but One of them only wears.
but it was terminated only in christ the second Person. The Schoolmen compare Christ's Flesh ▪ to a garment made by three Virgin-sisters which yet but One of them only wears.
A Question is commonly here started, why the second Person rather than the first or the third was thus incarnate? which Some do venture to answer by assigning the Reasons of it:
A Question is commonly Here started, why the second Person rather than the First or the third was thus incarnate? which some do venture to answer by assigning the Reasons of it:
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I humbly conceive, there is too much of curiosity in the Question and too much of boldness in the Answer; why Christ was incarnate I can give several Reasons, but why he rather than the other Persons, there I must be silent.
I humbly conceive, there is too much of curiosity in the Question and too much of boldness in the Answer; why christ was incarnate I can give several Reasons, but why he rather than the other Persons, there I must be silent.
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'Tis also query'd, there being such an oneness betwixt all the Persons how the Son can be said to assume the Humane Nature and yet the Father and Spirit not assume it? to which the Answer is obvious, this difference might very well be upon that personal distinction which is betwixt them;
It's also queried, there being such an oneness betwixt all the Persons how the Son can be said to assume the Humane Nature and yet the Father and Spirit not assume it? to which the Answer is obvious, this difference might very well be upon that personal distinction which is betwixt them;
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for the redemption of the trrnsgressions [ that were under the first Testament ], they which are called might receive the promise of eternal inheritance:
for the redemption of the trrnsgressions [ that were under the First Testament ], they which Are called might receive the promise of Eternal inheritance:
for this assumption of flesh being not the act of the Nature (which is common ) but of the Person (which is limited ), the second Person might so assume and yet the other Persons not.
for this Assump of Flesh being not the act of the Nature (which is Common) but of the Person (which is limited), the second Person might so assume and yet the other Persons not.
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Thirdly Christ's incarnation was in time, and not till the fulness of time. He was alwayes God (for he that is not alwayes God is never God, the Divine Essence admitting neither of beginning nor end, ) but he was not alwayes man; there never was a time in which he was not God but there was a time in which he was not Man: His Generation as the Son of God was eternal, but his Generation as the Son of Man was but temporal. In the fulness of time God sent his Son made of a woman &c. Gal. 4.4. The Evangelist sets him forth in his two Natures Joh. 1. with respect to his Divine Nature he shews that he was from everlasting:
Thirdly Christ's incarnation was in time, and not till the fullness of time. He was always God (for he that is not always God is never God, the Divine Essence admitting neither of beginning nor end,) but he was not always man; there never was a time in which he was not God but there was a time in which he was not Man: His Generation as the Son of God was Eternal, but his Generation as the Son of Man was but temporal. In the fullness of time God sent his Son made of a woman etc. Gal. 4.4. The Evangelist sets him forth in his two Nature's John 1. with respect to his Divine Nature he shows that he was from everlasting:
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In the beginning was the Word &c. the same was in the beginning with God &c. then he comes to his Humane Nature and that he shews was in time, the Word was made Flesh;
In the beginning was the Word etc. the same was in the beginning with God etc. then he comes to his Humane Nature and that he shows was in time, the Word was made Flesh;
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he was not so ab aeterno but he was made so in time. In such a sense Christ may be said to be incarnate from all eternity, viz. in regard of God's eternal parpose and decree, (as in reference to that he is said to be the Lamb slain from the foundation of the world Rev. 13.8.);
he was not so ab aeterno but he was made so in time. In such a sense christ may be said to be incarnate from all eternity, viz. in regard of God's Eternal parpose and Decree, (as in Referente to that he is said to be the Lamb slave from the Foundation of the world Rev. 13.8.);
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As 1. if this was deferr'd so long what then became of those who lib'd and dy'd before Christ was inearnate? if that was so necessary (as hath been shown) what became of the Patriarchs, of all who liv'd under the Law before that was in being? I answer, they had the merit, virine, benefit of the thing though they had not the thing it self; for God having decreed it,
As 1. if this was deferred so long what then became of those who lib'd and died before christ was inearnate? if that was so necessary (as hath been shown) what became of the Patriarchs, of all who lived under the Law before that was in being? I answer, they had the merit, virine, benefit of the thing though they had not the thing it self; for God having decreed it,
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and Christ having covenanted and ingaged to the Father that in the fulness of time he would take flesh, the Father all-along look'd upon it as actually done, and accordingly dealt with Believers under the Law as though it had been actually done;
and christ having covenanted and engaged to the Father that in the fullness of time he would take Flesh, the Father all-along looked upon it as actually done, and accordingly dealt with Believers under the Law as though it had been actually done;
insomuch that they had the same benefit by a Christ in Flesh which we now have: Therefore 'tis said Rom. 3.25. Whom God set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins [ that are past ] through the forbearance of God: Heb. 9.15.
insomuch that they had the same benefit by a christ in Flesh which we now have: Therefore it's said Rom. 3.25. Whom God Set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of Sins [ that Are passed ] through the forbearance of God: Hebrew 9.15.
Whatever our Lord is now since the actual exhibition of him, he was the same before effectively and virtually, for 'tis Jesus Christ the same yesterday,
Whatever our Lord is now since the actual exhibition of him, he was the same before effectively and virtually, for it's jesus christ the same yesterday,
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and to day, and for ever Heb. 13.8. We read Mark 11.9. They that went before and they that followed, cryed, saying, Hosanna, blessed is he that cometh in the name of the Lord:
and to day, and for ever Hebrew 13.8. We read Mark 11.9. They that went before and they that followed, cried, saying, Hosanna, blessed is he that comes in the name of the Lord:
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Believers who liv'd before Christ's incarnation and they who follow since both are equally obliged to magnifie God for him, both receiving the same benefit by him.
Believers who lived before Christ's incarnation and they who follow since both Are equally obliged to magnify God for him, both receiving the same benefit by him.
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2. It may be enquired, why at this very Epocha or period of time rather than at any other was Christ incarnate? why not either before or after but just then? Answ. why? because it was that very time which God had set (therefore called the fulness of time Gal. 4.4.) He that is pleas'd to set the time for other things (as for the Churches deliverances, Thou shalt arise and have mercy upon Zion,
2. It may be inquired, why At this very Epocha or Period of time rather than At any other was christ incarnate? why not either before or After but just then? Answer why? Because it was that very time which God had Set (Therefore called the fullness of time Gal. 4.4.) He that is pleased to Set the time for other things (as for the Churches Deliverances, Thou shalt arise and have mercy upon Zion,
he was to come before the Scepter was (wholly) departed from Judah, Gen. 49.10. whilst the Second Temple was standing, Hag. 2.6, 7, 8, 9. during the Fourth Monarchy, Dan. 2.44. Daniel's 70 weeks were almost expired, Dan. 9.24. there was a general expectation raised in the world of the coming of the Messias (as might easily be made out):
he was to come before the Sceptre was (wholly) departed from Judah, Gen. 49.10. while the Second Temple was standing, Hag. 2.6, 7, 8, 9. during the Fourth Monarchy, Dan. 2.44. Daniel's 70 weeks were almost expired, Dan. 9.24. there was a general expectation raised in the world of the coming of the Messias (as might Easily be made out):
4. 'Twas not the Divine Nature or Essence simply and absolutely considered which assumed Flesh, but it was that Nature considered as subsisting in the Second Person.
4. 'Twas not the Divine Nature or Essence simply and absolutely considered which assumed Flesh, but it was that Nature considered as subsisting in the Second Person.
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If this restriction and stating of the Point be not admitted, we cannot avoid our holding the Incarnation was common to all the Persons (contrary to what the Church hath ever held,
If this restriction and stating of the Point be not admitted, we cannot avoid our holding the Incarnation was Common to all the Persons (contrary to what the Church hath ever held,
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The Manhood did not assume the Godhead but the Godhead it, Man did not become God but God became Man; 'tis not said that the Flesh was made the Word but the Word was made Flesh:
The Manhood did not assume the Godhead but the Godhead it, Man did not become God but God became Man; it's not said that the Flesh was made the Word but the Word was made Flesh:
and to give that a subsistence in this, so as that both do make but one Person, the Essence, Properties, Operations of both Natures yet remaining the same, without either conversion or confusion.
and to give that a subsistence in this, so as that both do make but one Person, the Essence, Properties, Operations of both Nature's yet remaining the same, without either conversion or confusion.
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Here the Hypostatical Ʋnion is both asserted and and also described, for wherein doth the nature of that Ʋnion consist but in that which is here laid down? Of it you read Col. 2.9. In him dwelleth all the fulness of the Godhead bodily, (i. e. Personally and Hypostatically ): Rom. 9.5. Whose are the Fathers, and of whom as concerning the Flesh Christ came, who is over all, God blessed for ever;
Here the Hypostatical Ʋnion is both asserted and and also described, for wherein does the nature of that Ʋnion consist but in that which is Here laid down? Of it you read Col. 2.9. In him dwells all the fullness of the Godhead bodily, (i. e. Personally and Hypostatically): Rom. 9.5. Whose Are the Father's, and of whom as Concerning the Flesh christ Come, who is over all, God blessed for ever;
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But not to insist upon the Proof of this Ʋnion (which all but INFIDELS and SOCINIANS do believe), I will endeavour (as well as I can) rather to explain and open it:
But not to insist upon the Proof of this Ʋnion (which all but INFIDELS and SOCINIANS do believe), I will endeavour (as well as I can) rather to explain and open it:
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if that in it self be such a mystery, how must the mystery thereof be heightned the Hypostatical Ʋnion being taken in and added to it? The Mystical Ʋnion is very mysterious, the Hypostatical Ʋnion much more.
if that in it self be such a mystery, how must the mystery thereof be heightened the Hypostatical Ʋnion being taken in and added to it? The Mystical Ʋnion is very mysterious, the Hypostatical Ʋnion much more.
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O 'tis a thing so sublime and mysterious as that it transcends the capacity of Angels and Men! how then shall I be able to speak of it or to it? Take whom you will, single out a Person of the sharpest wit, the profoundest judgment, the most elevated reason, let all the most raised abilities concur in him,
Oh it's a thing so sublime and mysterious as that it transcends the capacity of Angels and Men! how then shall I be able to speak of it or to it? Take whom you will, single out a Person of the Sharpest wit, the profoundest judgement, the most elevated reason, let all the most raised abilities concur in him,
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And well he may since 'tis the mystery of mysteries, one of the first magnitude, than which by a narrow intellect none more hard to be conceiv'd of or understood.
And well he may since it's the mystery of Mysteres, one of the First magnitude, than which by a narrow intellect none more hard to be conceived of or understood.
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'Tis indeed sure and certain to Faith (which believes it because God reveals it, which readily answers all Objections and solves all difficulties about it by resting on divine revelation; ) but if Reason (beyond its proper bounds) will be prying into and judging of a thing so abstruse, its blindness as well as its boldness will soon appear:
It's indeed sure and certain to Faith (which believes it Because God reveals it, which readily answers all Objections and solves all difficulties about it by resting on divine Revelation;) but if Reason (beyond its proper bounds) will be prying into and judging of a thing so abstruse, its blindness as well as its boldness will soon appear:
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its bucket will not go to the bottom of a Well so deep, its line is too short to measure such heights, breadths, lengths, depths as are here to be found.
its bucket will not go to the bottom of a Well so deep, its line is too short to measure such heights, breadths, lengths, depths as Are Here to be found.
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I do not in the least wonder that they, who make Reason to be the supream Judge of matters of Faith, do throw off the belief of this mystery, for though it be not at all contrary to reason (that being suppos'd to be modest and rectified ) yet 'tis infinitely above it. There are several unions in Nature but all come short of this, there's no resemblance in the whole compass of Nature that doth exactly reach it:
I do not in the least wonder that they, who make Reason to be the supreme Judge of matters of Faith, do throw off the belief of this mystery, for though it be not At all contrary to reason (that being supposed to be modest and rectified) yet it's infinitely above it. There Are several unions in Nature but all come short of this, there's no resemblance in the Whole compass of Nature that does exactly reach it:
Some I know speak of a plant which hath no root of its own, only it grows and is sustain'd by a tree of another kind; by which they would shadow out the subsistence of the Humane Nature of Christ in the Divine: Others tell us the union of the Soul and Body in Man is of all resemblances the most fully expressive of this Ʋnion: Now 'tis granted these (or some other such-like) resemblances may hold forth something of it,
some I know speak of a plant which hath no root of its own, only it grows and is sustained by a tree of Another kind; by which they would shadow out the subsistence of the Humane Nature of christ in the Divine: Others tell us the Union of the Soul and Body in Man is of all resemblances the most Fully expressive of this Ʋnion: Now it's granted these (or Some other suchlike) resemblances may hold forth something of it,
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but (alas!) 'tis but something; they go but a little way, their discoveries are as imperfect as those which some Travellers make of the World, who when they have seen and said all they can do yet leave a vast terra incognita undiscovered.
but (alas!) it's but something; they go but a little Way, their discoveries Are as imperfect as those which Some Travellers make of the World, who when they have seen and said all they can do yet leave a vast terra incognita undiscovered.
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Without controversie great is the mystery of Godliness, God manifested in the flesh &c. Christ's incarnation hath the precedency before all the other mysteries which are there mentioned about him;
Without controversy great is the mystery of Godliness, God manifested in the Flesh etc. Christ's incarnation hath the precedency before all the other Mysteres which Are there mentioned about him;
Well therefore might I in the Proposition thus lay it down, that the uniting of the Humane Nature in Christ to the Divine is done in a most mysterious and unconceivable manner.
Well Therefore might I in the Proposition thus lay it down, that the uniting of the Humane Nature in christ to the Divine is done in a most mysterious and unconceivable manner.
Well! upon the due weighing of that which hath been said, it concerns me with all tenderness and humility to treat of this Argument, and to fetch in all the light and direction that ever I may (for I shall need it all) from the Word and Spirit.
Well! upon the due weighing of that which hath been said, it concerns me with all tenderness and humility to Treat of this Argument, and to fetch in all the Light and direction that ever I may (for I shall need it all) from the Word and Spirit.
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1. I desire that this in the General may be taken notice of, that the Hypostatical Ʋnion is no common or ordinary Ʋnion but that which is special and extraordinary: O 'tis an Union by it self, that which is of a very different and peculiar nature from all other Ʋnions. Of which there is great diversity: for instance, there's an Union by apposition (as in the several parts of a building );
1. I desire that this in the General may be taken notice of, that the Hypostatical Ʋnion is no Common or ordinary Ʋnion but that which is special and extraordinary: Oh it's an union by it self, that which is of a very different and peculiar nature from all other Ʋnions. Of which there is great diversity: for instance, there's an union by apposition (as in the several parts of a building);
an Ʋnion in respect of special presence or inhabitation, of special assistance, of special grace and favour, (which was all that Nestorius would grant in the Ʋnion of Christ's Divine Nature with his Humane; but most falsely, for then there would be no more (for substance ) in the Hypostatical Ʋnion then what there is in that which belongs to all Believers, Christ being in these respects united also to them though in a lower degree ).
an Ʋnion in respect of special presence or inhabitation, of special assistance, of special grace and favour, (which was all that Nestorius would grant in the Ʋnion of Christ's Divine Nature with his Humane; but most falsely, for then there would be no more (for substance) in the Hypostatical Ʋnion then what there is in that which belongs to all Believers, christ being in these respects united also to them though in a lower degree).
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Now some of these Ʋnions are not at all applicable to Christ; such as are so do yet come short of that high and glorious Ʋnion that is betwixt his Godhead and his Manhood; alas!
Now Some of these Ʋnions Are not At all applicable to christ; such as Are so do yet come short of that high and glorious Ʋnion that is betwixt his Godhead and his Manhood; alas!
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take the highest of them what is it when compar'd with the Hypostatical Ʋnion! You'l ask me, why? or what is there in that more than in them? let the following head be observed and there will be the Solution of this Question. I add therefore.
take the highest of them what is it when compared with the Hypostatical Ʋnion! You'll ask me, why? or what is there in that more than in them? let the following head be observed and there will be the Solution of this Question. I add Therefore.
for the Manhood as 'tis in Christ is NONLATINALPHABET, having no subsistence but what it hath in the Personality of the eternal Word; so it subsists and no otherwise.
for the Manhood as it's in christ is, having no subsistence but what it hath in the Personality of the Eternal Word; so it subsists and no otherwise.
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And here's one great difference 'twixt the Humane Nature as in us, and as in Christ; in us it hath its proper personality and subsistence, in Christ it hath not so.
And here's one great difference betwixt the Humane Nature as in us, and as in christ; in us it hath its proper personality and subsistence, in christ it hath not so.
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But how comes this about? take an answer to that from a Judicious Divine, It's true (saith he) the essential parts of a man's Body and Soul being united, would have constituted a Person (as they do in all other men) if they had been left to themselves;
But how comes this about? take an answer to that from a Judicious Divine, It's true (Says he) the essential parts of a Man's Body and Soul being united, would have constituted a Person (as they do in all other men) if they had been left to themselves;
And this may also prevent that Objection which from hence so readily offers it self, (viz.) that if the Humane Nature in Christ hath not a personal subsistence belonging to it,
And this may also prevent that Objection which from hence so readily offers it self, (viz.) that if the Humane Nature in christ hath not a personal subsistence belonging to it,
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This is easily answered, the Consequence is not good because the want of this subsistence is compensated with advantage in that subsistence which the Manhood hath in the Godhead; in which the Humane Nature subsisting 'tis so far from being depress'd that 'tis highly advanc'd; as the Sensitive Soul in man being joyn'd with a nobler Soul and subsisting in it, is thereupon more excellent than the sensitive Soul in a Beast, though there it hath a subsistence distinct from and independent upon the reasonable Soul.
This is Easily answered, the Consequence is not good Because the want of this subsistence is compensated with advantage in that subsistence which the Manhood hath in the Godhead; in which the Humane Nature subsisting it's so Far from being depressed that it's highly advanced; as the Sensitive Soul in man being joined with a Nobler Soul and subsisting in it, is thereupon more excellent than the sensitive Soul in a Beast, though there it hath a subsistence distinct from and independent upon the reasonable Soul.
for against the former, here is distinction of Natures yet but oneness of Person; and against the latter, here is the union of Natures, & so as to make but one Person. And this follows upon the former head, for if the Manhood hath not personality in it self but only subsists in the Godhead, then it cannot cause any personal multiplication in him.
for against the former, Here is distinction of Nature's yet but oneness of Person; and against the latter, Here is the Union of Nature's, & so as to make but one Person. And this follows upon the former head, for if the Manhood hath not personality in it self but only subsists in the Godhead, then it cannot cause any personal multiplication in him.
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as Soul and Body make but one Man so God and Man make (I say) but one Christ. We call it the Personal Ʋnion, but how? not because 'tis made up of Persons but because it centers in one Person. Christ took the Nature of of man but not the Person of man;
as Soul and Body make but one Man so God and Man make (I say) but one christ. We call it the Personal Ʋnion, but how? not Because it's made up of Persons but Because it centers in one Person. christ took the Nature of of man but not the Person of man;
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Nature did not assume Naturè, nor did Person assume Person, but Person assumed Nature. He was a Person before incarnation, and his personality (or a distinct personality ) did not result from the unition of the two Natures, only they are said to make one Person as the latter Nature makes no personal addition to Christ. And he was a perfect Person before the Ʋnion, only in ordine ad finem (the redeeming of man) he was pleased to take the Manhood into communion with the Godhead. So much for these two things wherein the nature of the Hypostatical Ʋnion mainly lies.
Nature did not assume Naturè, nor did Person assume Person, but Person assumed Nature. He was a Person before incarnation, and his personality (or a distinct personality) did not result from the unition of the two Nature's, only they Are said to make one Person as the latter Nature makes no personal addition to christ. And he was a perfect Person before the Ʋnion, only in Order ad finem (the redeeming of man) he was pleased to take the Manhood into communion with the Godhead. So much for these two things wherein the nature of the Hypostatical Ʋnion mainly lies.
3. Though this Ʋnion be thus close and intinious, yet notwithstanding, the Essence, Properties, Operations of both Natures are preserv'd entire, without any conversion or confusion.
3. Though this Ʋnion be thus close and intinious, yet notwithstanding, the Essence, Properties, Operations of both Nature's Are preserved entire, without any conversion or confusion.
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Nestorious multiplies the Person, Eutyches eris upon another extream (as 'tis usual when the staff is crooked and bends too much one way, they that would make it strait do often make it to bend as much the other way,) he confounds the Natures; to shun the plurality of Persons he destroyes the distinction of the Natures; asserting that after the Union the Humane Nature was wholly smallowed up in the Divine, and so leaving but one Nature to Christ:
Nestorian multiplies the Person, Eutyches eris upon Another extreme (as it's usual when the staff is crooked and bends too much one Way, they that would make it strait doe often make it to bend as much the other Way,) he confounds the Nature's; to shun the plurality of Persons he Destroys the distinction of the Nature's; asserting that After the union the Humane Nature was wholly smallowed up in the Divine, and so leaving but one Nature to christ:
though the Godhead and the Manhood are brought into so near a conjunction yet both retain that which is essential and proper to each; the One is not converted into the Other nor yet both confounded in one. The Word was made Fesh, but not so as to cease to be the Word still;
though the Godhead and the Manhood Are brought into so near a conjunction yet both retain that which is essential and proper to each; the One is not converted into the Other nor yet both confounded in one. The Word was made Fesh, but not so as to cease to be the Word still;
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when Christ was incarnate he did not part with what he had, only he •ook what he had not; there was assumption but no abolition, no conversion, no confusion. Indeed the two Natures stand at so great a distance, that though they may admit of Ʋnion yet they are not capable of any transmutation or commixtion; the Godhead can never be so depress'd as to be turn'd into the Manhood, nor the Manhood ever be so advanc'd as to be turn'd into the Godhead. The Athanasian Creed thus sets it forth.
when christ was incarnate he did not part with what he had, only he •ook what he had not; there was Assump but no abolition, no conversion, no confusion. Indeed the two Nature's stand At so great a distance, that though they may admit of Ʋnion yet they Are not capable of any transmutation or commixtion; the Godhead can never be so depressed as to be turned into the Manhood, nor the Manhood ever be so advanced as to be turned into the Godhead. The Athanasian Creed thus sets it forth.
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The Scriptures plainly hold forth the two Natures of Christ to be distinct even after the Ʋnion; (turn to Rom. 1.3, 4. Rom. 9.5. 1 Pet. 3.18. 2 Cor. 13.4.).
The Scriptures plainly hold forth the two Nature's of christ to be distinct even After the Ʋnion; (turn to Rom. 1.3, 4. Rom. 9.5. 1 Pet. 3.18. 2 Cor. 13.4.).
He was the Lord of David and the Son of David, the branch of David and the root of David, both root and off-spring; how could such different things be affirm'd of him but upon the distinction of his two Natures? that therefore is not in the least impeach'd by the Hypostatical Ʋnion. True, upon this Union there is the communication of properties betwixt them,
He was the Lord of David and the Son of David, the branch of David and the root of David, both root and offspring; how could such different things be affirmed of him but upon the distinction of his two Nature's? that Therefore is not in the least impeached by the Hypostatical Ʋnion. True, upon this union there is the communication of properties betwixt them,
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Act. 20.48.), and so as that that which is predicated of the one may be also predicated of the other, (I mean in the concrete for in the abstract this will not hold,
Act. 20.48.), and so as that that which is predicated of the one may be also predicated of the other, (I mean in the concrete for in the abstract this will not hold,
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but that that which is essential to one Nature should really, Physically, be convey'd and made over to the other Nature, as Omnipresence, Ʋbiquity, Omniscience &c. from the Godhead to the Manhood (which is the Popish and Lutheran Communication ), this,
but that that which is essential to one Nature should really, Physically, be conveyed and made over to the other Nature, as Omnipresence, Ʋbiquity, Omniscience etc. from the Godhead to the Manhood (which is the Popish and Lutheran Communication), this,
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'Twas taken as soon as it was made, its first existence and its union were contemporary. We distinguish betwixt the formation, sanctification, and assumption of the Humane Nature, and we conceive of these as done successively in such an order, first that Nature was form'd, then sanctify'd, then assum'd: But this is meerly founded upon our conception, not that it was so indeed and really as to the things themselves;
'Twas taken as soon as it was made, its First existence and its Union were contemporary. We distinguish betwixt the formation, sanctification, and Assump of the Humane Nature, and we conceive of these as done successively in such an order, First that Nature was formed, then sanctified, then assumed: But this is merely founded upon our conception, not that it was so indeed and really as to the things themselves;
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but at the very same moment wherein by the Power of the Holy Ghost the Manhood of Christ was formed, it was also sanctify'd and united to the Godhead. A Question here is moved by Some whether Christ's Humane Nature was compleat and perfect at the first? (that is) whether as soon as ever his Flesh was formed, his Soul was infus'd and united to it? or whether (as it is with us) there was not some space of time intervening betwixt the formation of the Flesh and the infusion of the Soul? in the discussing of which there is a difference among them, Some being for the Affirmative and Others for the Negative: But (which is to my purpose) all agree in this, that whether it was only Flesh for sometime,
but At the very same moment wherein by the Power of the Holy Ghost the Manhood of christ was formed, it was also sanctified and united to the Godhead. A Question Here is moved by some whither Christ's Humane Nature was complete and perfect At the First? (that is) whither as soon as ever his Flesh was formed, his Soul was infused and united to it? or whither (as it is with us) there was not Some Molle of time intervening betwixt the formation of the Flesh and the infusion of the Soul? in the discussing of which there is a difference among them, some being for the Affirmative and Others for the Negative: But (which is to my purpose) all agree in this, that whither it was only Flesh for sometime,
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or whether both Flesh and Soul were form'd together, yet still the Ʋnion began at the first instant of the Incarnation. There was a time before Christ's Manhood did exist,
or whither both Flesh and Soul were formed together, yet still the Ʋnion began At the First instant of the Incarnation. There was a time before Christ's Manhood did exist,
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but as soon as ever it did exist there was no time wherein it was under disunion and disjunction from his Godhead. Thus I have endeavoured by these Four things to give you a little light concerning the Hypostatical Ʋnion of the two Natures in Christ's Person (which this Sixth Proposition led me unto);
but as soon as ever it did exist there was no time wherein it was under disunion and disjunction from his Godhead. Thus I have endeavoured by these Four things to give you a little Light Concerning the Hypostatical Ʋnion of the two Nature's in Christ's Person (which this Sixth Proposition led me unto);
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The question is not de possibili, what God by his absolute Power and Will might and could have done? but only de facto, whither if man had not sin'd Christ should actually have assum'd our Nature? about which the Schools (with other Divines ) are divided, some affirming it, some denying it.
The question is not de possibili, what God by his absolute Power and Will might and could have done? but only de facto, whither if man had not sinned christ should actually have assumed our Nature? about which the Schools (with other Divines) Are divided, Some affirming it, Some denying it.
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but only to have let the world see the glory and excellency of his Humane Nature, that so great a work as his Incarnation might not have been lost or not done, that God thereby might give out a singular demonstration of his Love to man:
but only to have let the world see the glory and excellency of his Humane Nature, that so great a work as his Incarnation might not have been lost or not done, that God thereby might give out a singular demonstration of his Love to man:
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And indeed their Opinion seems to be more agreeable to the Word, for that usually mentions saving from sin and the taking away of sin as the end and ground of Christ's taking Flesh:
And indeed their Opinion seems to be more agreeable to the Word, for that usually mentions Saving from since and the taking away of sin as the end and ground of Christ's taking Flesh:
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he had not been sent in Fesh: So Matth. 1.21. She shall bring forth a Son, and thou shalt call his name Jesus, for he shall save his people from their sins: 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners &c. Joh. 1.29. Behold the Lamb of God which taketh away the sin of the world: Dan. 9.24.
he had not been sent in Fesh: So Matthew 1.21. She shall bring forth a Son, and thou shalt call his name jesus, for he shall save his people from their Sins: 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that christ jesus Come into the world to save Sinners etc. John 1.29. Behold the Lamb of God which Takes away the since of the world: Dan. 9.24.
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and to make an end of sins, and to make reconciliation for iniquity. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity: Matth. 18.11. For the Son of man is come to save that which was lost:
and to make an end of Sins, and to make reconciliation for iniquity. Tit. 2.14. Who gave himself for us, that he might Redeem us from all iniquity: Matthew 18.11. For the Son of man is come to save that which was lost:
The truth is, had we not been Captives what need would there have been of a Redeemer? had we not been sick and wounded what need of a Physician? had there been no breach 'twixt God and us what need of a Mediatour in the way of reconciliation? As to that which Some alledge that Christ might have come though there had been no sin,
The truth is, had we not been Captives what need would there have been of a Redeemer? had we not been sick and wounded what need of a physician? had there been no breach betwixt God and us what need of a Mediator in the Way of reconciliation? As to that which some allege that christ might have come though there had been no since,
for the Incarnation and Manhood of the Son of God being the great foundation of our happiness, a thing wherein we have the very pith and marrow of the Gospel, the highest demonstation of the love of God,
for the Incarnation and Manhood of the Son of God being the great Foundation of our happiness, a thing wherein we have the very pith and marrow of the Gospel, the highest demonstration of the love of God,
'tis an Argument which very many have wrote upon, and Some very fully, but that which I have said as 'twas necessary (because the Text led me to it) so 'tis sufficient with respect to my design in this Work.
it's an Argument which very many have wrote upon, and some very Fully, but that which I have said as 'twas necessary (Because the Text led me to it) so it's sufficient with respect to my Design in this Work.
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Of the first: the Apostle again uses his former Hebraism, for in the Greek 'tis in the likeness of the flesh of sin, which is as much as (according to our rendring of it) in the likeness of sinful flesh.
Of the First: the Apostle again uses his former Hebraism, for in the Greek it's in the likeness of the Flesh of since, which is as much as (according to our rendering of it) in the likeness of sinful Flesh.
The meaning of it is this, as Christ had true Flesh so he was under some appearance of having sinful flesh, there was some outward shew as if his Humane Nature had been tainted with sin; he externally appeared like a sinner, yea as like a sinner as one could do who yet indeed and in truth was none;
The meaning of it is this, as christ had true Flesh so he was under Some appearance of having sinful Flesh, there was Some outward show as if his Humane Nature had been tainted with since; he externally appeared like a sinner, yea as like a sinner as one could do who yet indeed and in truth was none;
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such as look'd upon him and saw how it was with him in his external condition, might be apt to conceive of him as they once did Joh. 9.24. We know this man is a sinner.
such as looked upon him and saw how it was with him in his external condition, might be apt to conceive of him as they once did John 9.24. We know this man is a sinner.
There was something about Christ that had some resemblance of sin, otherwise Paul would not have called it the likeness of sinful flesh: he saith Heb. 9.28. Christ was once offered to bear the sins of many, and unto them that look for him, shall he appear the second time [ without sin ] unto salvation, implying that Christ at his first coming was not without some appearance of sin:
There was something about christ that had Some resemblance of since, otherwise Paul would not have called it the likeness of sinful Flesh: he Says Hebrew 9.28. christ was once offered to bear the Sins of many, and unto them that look for him, shall he appear the second time [ without since ] unto salvation, implying that christ At his First coming was not without Some appearance of since:
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when he shall come the second time there shall not be the least shew or appearance of it in him, nothing then but Majesty and Sanctity, but Greatness and Goodness shall be seen in him,
when he shall come the second time there shall not be the least show or appearance of it in him, nothing then but Majesty and Sanctity, but Greatness and goodness shall be seen in him,
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I answer, if you take it in the restrained notion of the flesh or body of Christ, that was like to sinful flesh, how? why in as much as it was so far like to our flesh (which is really sinful ) as to be passible and mortal; passibility and mortality, the suffering of pain, anguish &c. and dying, are shr•wd signs and tokens of sin. Had man continued in his innocent and sinless state, his body had not been lyable to either of these, but he sinning it became lyable to both: and it being so too with Christ's own body, here was the likeness of sinful flesh.
I answer, if you take it in the restrained notion of the Flesh or body of christ, that was like to sinful Flesh, how? why in as much as it was so Far like to our Flesh (which is really sinful) as to be passable and Mortal; passibility and mortality, the suffering of pain, anguish etc. and dying, Are shr•wd Signs and tokens of since. Had man continued in his innocent and sinless state, his body had not been liable to either of these, but he sinning it became liable to both: and it being so too with Christ's own body, Here was the likeness of sinful Flesh.
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he charg'd upon Christ the sin of all the Elect, the Lord laid on him the iniquity of us all, he made him to be sin for us who knew no sin &c. He then let out his wrath upon him, demanded satisfaction of him, would have him to suffer, did not spare him in the least,
he charged upon christ the since of all the Elect, the Lord laid on him the iniquity of us all, he made him to be since for us who knew no since etc. He then let out his wrath upon him, demanded satisfaction of him, would have him to suffer, did not spare him in the least,
was not here the likeness of sinful flesh in God's dealing thus with him? By Men: to them 'twas more than likeness, they charg'd him to be really and actually guilty of sin, that he was a glutton, a wine-bibber, a friend of Publicans and Sinners,
was not Here the likeness of sinful Flesh in God's dealing thus with him? By Men: to them 'twas more than likeness, they charged him to be really and actually guilty of since, that he was a glutton, a winebibber, a friend of Publicans and Sinners,
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Towards the close of his life they accus'd him of crimes of a very high and heinous nature, arraign'd him as a malefactor, condemn'd him to die, executed him, crucify'd him 'twixt two thieves, numbred him amongst transgressors; he that had sin upon him by imputation was also a sinner by reputation: was not here the likeness of sinful flesh? Look upon him in his sorrows, afflictions, sufferings, he was a man of sorrows, acquainted with gr••, his whole life was but one continued passion, never was any sorrow like to his sorrow, afflicted without, afflicted within, he suffer'd from God, he suffer'd from Man, drunk such a Cup as never any drank before him, was not here the likeness of sinful flesh? Did not the blind and sadly mistaken world judge Christ's own personal sin to be the proper Cause of all his suffering? Isa. 53.4. Surely he hath born our griefs and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted:
Towards the close of his life they accused him of crimes of a very high and heinous nature, arraigned him as a Malefactor, condemned him to die, executed him, Crucified him betwixt two thieves, numbered him among transgressors; he that had since upon him by imputation was also a sinner by reputation: was not Here the likeness of sinful Flesh? Look upon him in his sorrows, afflictions, sufferings, he was a man of sorrows, acquainted with gr••, his Whole life was but one continued passion, never was any sorrow like to his sorrow, afflicted without, afflicted within, he suffered from God, he suffered from Man, drunk such a Cup as never any drank before him, was not Here the likeness of sinful Flesh? Did not the blind and sadly mistaken world judge Christ's own personal since to be the proper Cause of all his suffering? Isaiah 53.4. Surely he hath born our griefs and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted:
Are not suffering and sin so conjoyn'd and link'd together, that where there is the one there is some appearance of the other also? I do not say that really and in truth where there is suffering there is also sin, yet I say apparently and in the opinion and judgment of men (who take their measures in their judging of persons by their outward condition), where-ever there is suffering there is sin:
are not suffering and sin so conjoined and linked together, that where there is the one there is Some appearance of the other also? I do not say that really and in truth where there is suffering there is also since, yet I say apparently and in the opinion and judgement of men (who take their measures in their judging of Persons by their outward condition), wherever there is suffering there is since:
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so that in our most holy and innocent Saviour it was the likeness of sinful flesh, because it was the reality of suffering flesh. Will you go on to his Death (the worst and most exquisite part of his Sufferings )? did he die? did he so die? undergo a death so ignominious, so painful? yea,
so that in our most holy and innocent Saviour it was the likeness of sinful Flesh, Because it was the reality of suffering Flesh. Will you go on to his Death (the worst and most exquisite part of his Sufferings)? did he die? did he so die? undergo a death so ignominious, so painful? yea,
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and so penal too, (the punishment due for the sin of all believers being therein inflicted upon him)? O surely here was a very great likeness of sinful flesh! There seem'd to be much of meer man in Christ's low condition whilst he continued in the world,
and so penal too, (the punishment due for the since of all believers being therein inflicted upon him)? O surely Here was a very great likeness of sinful Flesh! There seemed to be much of mere man in Christ's low condition while he continued in the world,
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therefore to avoid this Chirst was begotten in another way. By which means he was also freed from the imputation of Adam's sin; for he not descending naturally and seminally from Adam, his sin was not imputed nor imputable unto him.
Therefore to avoid this Christ was begotten in Another Way. By which means he was also freed from the imputation of Adam's since; for he not descending naturally and seminally from Adam, his since was not imputed nor imputable unto him.
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& who were altogether ignorant of Christ's Person and of the great designs which he was carrying on.) There was such a likeness of sin in these things as that it never yet fail'd and was but a likeness, but only in this one great and unparalled'd Instance of our blessed Saviour.
& who were altogether ignorant of Christ's Person and of the great designs which he was carrying on.) There was such a likeness of since in these things as that it never yet failed and was but a likeness, but only in this one great and unparalleded Instance of our blessed Saviour.
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As he submitted to the ordinary infirmities of the Humane Nature, hunger, thirst, &c. in them there were some features and lineaments of sinful flesh;
As he submitted to the ordinary infirmities of the Humane Nature, hunger, thirst, etc. in them there were Some features and lineaments of sinful Flesh;
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but as he submitted to death, to such a death, there was a more lively draught, a fuller resemblance of sinful flesh. As it was with the Creatures which were offer'd in Sacrifice, they in themselves were harmless and innocent, yet having the sins of the people laid upon them and they dying for them,
but as he submitted to death, to such a death, there was a more lively draught, a fuller resemblance of sinful Flesh. As it was with the Creatures which were offered in Sacrifice, they in themselves were harmless and innocent, yet having the Sins of the people laid upon them and they dying for them,
'twas the verity and sameness of natural flesh, 'twas but the likeness of sinful flesh. As 'twas with the brazen Serpent, that was made in an exact resemblance of the fiery Serpents; having that very shape and form which they had;
'twas the verity and sameness of natural Flesh, 'twas but the likeness of sinful Flesh. As 'twas with the brazen Serpent, that was made in an exact resemblance of the fiery Serpents; having that very shape and from which they had;
so here as to Christ (of whom the brazen Serpent even in this was an excellent type ), he seem'd to have that very flesh which we have (and so he had in such a sense ),
so Here as to christ (of whom the brazen Serpent even in this was an excellent type), he seemed to have that very Flesh which we have (and so he had in such a sense),
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This (as before) may be understood either of Christ's fleshly part, or of his whole Humane Nature: In the first respect so his flesh was sinless, he had a true body but there was no sin in that body, 'twas pure, holy untainted flesh; 'twas made (as to purity and sanctity ) NONLATINALPHABET according to the primitive and archetype-formation of Adam's body in the state of innocency; that was created holy and spotless,
This (as before) may be understood either of Christ's fleshly part, or of his Whole Humane Nature: In the First respect so his Flesh was sinless, he had a true body but there was no since in that body, 'twas pure, holy untainted Flesh; 'twas made (as to purity and sanctity) according to the primitive and archetype-formation of Adam's body in the state of innocency; that was created holy and spotless,
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and just such a body Christ did assume: 'tis true his body and Adam's differ'd in the manner of their production, but as to their purity and undefiledness by sin so they did agree.
and just such a body christ did assume: it's true his body and Adam's differed in the manner of their production, but as to their purity and undefiledness by since so they did agree.
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He says his Father had prepared him a body Heb. 10. 5. now if the holy God, in such a wonderful and immediate manner, for such high and glorious ends will prepare him a body, to be sure it shall be an holy body, and such an one as shall be proper for the attaining of those ends (which only an holy body was).
He Says his Father had prepared him a body Hebrew 10. 5. now if the holy God, in such a wondered and immediate manner, for such high and glorious ends will prepare him a body, to be sure it shall be an holy body, and such an one as shall be proper for the attaining of those ends (which only an holy body was).
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In the Second respect, so the whole Humane Nature in Christ was sinless. He was true and very man but not in the least sinful man; he was made man for the sin of man, but yet was man without the sin of man.
In the Second respect, so the Whole Humane Nature in christ was sinless. He was true and very man but not in the least sinful man; he was made man for the since of man, but yet was man without the since of man.
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Christ took the one but not the other. The Humane Nature is made up of soul and body, both of these in Christ were unstained, not having the least macula or spot of sin cleaving to them;
christ took the one but not the other. The Humane Nature is made up of soul and body, both of these in christ were unstained, not having the least macula or spot of since cleaving to them;
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as 'twas an unpolluted, undefiled body, so 'twas also a pure, holy, spotless Soul. The Humane Nature too is attended with such affections and such infirmities, to all of which Christ submitted so far as they were sinless, but no further:
as 'twas an unpolluted, undefiled body, so 'twas also a pure, holy, spotless Soul. The Humane Nature too is attended with such affections and such infirmities, to all of which christ submitted so Far as they were sinless, but no further:
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he could suffer but he did not, nay, he could not sin. Hence he's called God's holy one Psal. 16.10. the holy Child Jesus Act. 4.27. the most holy Dan. 9.27. Jesus Christ the righteous 1 Joh. 2.1. God's righteous servant Isa. 53.11. He was a Lamb without blemish and without spot 1 Pet. 1.19. holy, harmless, undefiled, separate from sinners Heb. 7.26. 'tis said of him he did no sin 1 Pet. 2.22. he knew no sin 2 Cor. 5.21. (he knew it in a way of imputation for he was made sin, but as to any inhesion or commission so he knew it not).
he could suffer but he did not, nay, he could not sin. Hence he's called God's holy one Psalm 16.10. the holy Child jesus Act. 4.27. the most holy Dan. 9.27. jesus christ the righteous 1 John 2.1. God's righteous servant Isaiah 53.11. He was a Lamb without blemish and without spot 1 Pet. 1.19. holy, harmless, undefiled, separate from Sinners Hebrew 7.26. it's said of him he did no since 1 Pet. 2.22. he knew no since 2 Cor. 5.21. (he knew it in a Way of imputation for he was made since, but as to any inhesion or commission so he knew it not).
The Apostle saith he was tempted in all things as we are, yet without sin (that must alwayes be excepted) Heb. 4.15. he challeng'd all his enemies which of you convinceth me of sin? Joh. 8.46. He says of himself he always did the things which pleas'd his Father Joh. 8.29. and now 'tis said of him in him is no sin 1 Joh. 3.5.
The Apostle Says he was tempted in all things as we Are, yet without since (that must always be excepted) Hebrew 4.15. he challenged all his enemies which of you Convinces me of since? John 8.46. He Says of himself he always did the things which pleased his Father John 8.29. and now it's said of him in him is no since 1 John 3.5.
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1. He was Originally Holy. David bitterly lamented it that he was shapen in iniquity, and in sin did his mother conceive him Psal. 51.5. and so 'tis with every man that comes into the world (in the way of common generation );
1. He was Originally Holy. David bitterly lamented it that he was shapen in iniquity, and in since did his mother conceive him Psalm 51.5. and so it's with every man that comes into the world (in the Way of Common generation);
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for he was therefore conceived in the Virgins Womb in an extraordinary manner by the overshadowing of the Holy Ghost, that he might be preserv'd pure from the common pollution: so the Angel told Mary Luk. 1.35.
for he was Therefore conceived in the Virgins Womb in an extraordinary manner by the overshadowing of the Holy Ghost, that he might be preserved pure from the Common pollution: so the Angel told Marry Luk. 1.35.
2. He was Habitually Holy: there was in his Nature nothing but an universal rectitude and conformity to the rule and pattern of holiness, he had therein grace, all grace, nothing but grace, without the least mixture of habitual corruption. We bring with us into the world Natures most wofully depraved, such as are a very seed-plot and seminary of all evil;
2. He was Habitually Holy: there was in his Nature nothing but an universal rectitude and conformity to the Rule and pattern of holiness, he had therein grace, all grace, nothing but grace, without the least mixture of habitual corruption. We bring with us into the world Nature's most woefully depraved, such as Are a very seed-plot and seminary of all evil;
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but our Lord Jesus had a quite other Nature, one that was perfectly sanctified and not in the least tainted with sin. This also was brought about by his miraculous and extraordinary formation,
but our Lord jesus had a quite other Nature, one that was perfectly sanctified and not in the least tainted with since. This also was brought about by his miraculous and extraordinary formation,
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that which is begotten (so I would read it rather than that which is born) of the flesh, is flesh, Joh. 3.6. Who can bring a clean thing out of an unclean? not one; Job 14.4. The liquor will taste of the cask into which 'tis put;
that which is begotten (so I would read it rather than that which is born) of the Flesh, is Flesh, John 3.6. Who can bring a clean thing out of an unclean? not one; Job 14.4. The liquour will taste of the cask into which it's put;
The Apostle indeed saith Heb. 2.11. Both he that sanctifieth, and they who are sanctified, are all of one (i.e.) of one Adam as the common root; but they are not both of this one Adam in the same manner, for they who are sanctified are of him;
The Apostle indeed Says Hebrew 2.11. Both he that Sanctifieth, and they who Are sanctified, Are all of one (i.e.) of one Adam as the Common root; but they Are not both of this one Adam in the same manner, for they who Are sanctified Are of him;
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whereupon though Adam's sin be imputable and imputed to the former, 'tis not to the latter. As (according to the usual illustration) Levi being in the loins of Abraham paid tythes in him,
whereupon though Adam's since be imputable and imputed to the former, it's not to the latter. As (according to the usual illustration) Levi being in the loins of Abraham paid Tithes in him,
so all men being in the loins of Adam and carnally descended from him, sinned in him and became partakers of his guilt; but Christ (though in some sense he might be said to be in Adam's loins too,
so all men being in the loins of Adam and carnally descended from him, sinned in him and became partakers of his guilt; but christ (though in Some sense he might be said to be in Adam's loins too,
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for his genealogie is carried up to Adam Luk. 3.) yet he not descending from him in the ordinary fleshly way, his Person was exempted from the guilt of his sin and his Nature from the general depravation. 3. Christ was actually Holy; there was nothing but holiness in whatever he did, all his actings ( inward and outward ) did exactly correspond with the Nature and Will of his Father, he never was guilty of the least sin in thought, word, or deed, sin was neither contracted nor committed by him, Grace and Holiness were advanced in him to the highest pitch, according to the utmost capacity of the Humane Nature, without the least mixture of what is contrary thereunto:
for his genealogy is carried up to Adam Luk. 3.) yet he not descending from him in the ordinary fleshly Way, his Person was exempted from the guilt of his since and his Nature from the general depravation. 3. christ was actually Holy; there was nothing but holiness in whatever he did, all his actings (inward and outward) did exactly correspond with the Nature and Will of his Father, he never was guilty of the least since in Thought, word, or deed, since was neither contracted nor committed by him, Grace and Holiness were advanced in him to the highest pitch, according to the utmost capacity of the Humane Nature, without the least mixture of what is contrary thereunto:
in a word, he liv'd in his whole course a most holy, innocent, spotless, sinless life (as the Scriptures which have been alledged do abundantly testifie).
in a word, he lived in his Whole course a most holy, innocent, spotless, sinless life (as the Scriptures which have been alleged do abundantly testify).
This sanctity and sinlessness of Christ's Humane Nature was necessary upon a double account: 1. To fit it for the personal union with his Divine Nature.
This sanctity and sinlessness of Christ's Humane Nature was necessary upon a double account: 1. To fit it for the personal Union with his Divine Nature.
and so nearly unite it to himself? when the Divine Nature stood at so great a distance from sin, can we (without blasphemy) think that it would assume the Humane Nature (had it been sinful), into so close an union as that both should make but one person? O such a thing was not possible!
and so nearly unite it to himself? when the Divine Nature stood At so great a distance from since, can we (without blasphemy) think that it would assume the Humane Nature (had it been sinful), into so close an Union as that both should make but one person? O such a thing was not possible!
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God can take a sinning (if repenting) Creature into his bosom, but he cannot take a sinning Nature into his Person. Christ might condescend to take flesh & yet be God, but he could not have taken sinful flesh and yet be God: the humane nature (simply considered) was not inconsistent with his Godhead,
God can take a sinning (if repenting) Creature into his bosom, but he cannot take a sinning Nature into his Person. christ might condescend to take Flesh & yet be God, but he could not have taken sinful Flesh and yet be God: the humane nature (simply considered) was not inconsistent with his Godhead,
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In order to which, as he must be man so he must be man perfectly holy and righteous, for he that is a sinner himself cannot be a Saviour to other sinners: then 'twould be Physician heal thy self, or Saviour save thy self; all that such a one could do would be little enough for himself.
In order to which, as he must be man so he must be man perfectly holy and righteous, for he that is a sinner himself cannot be a Saviour to other Sinners: then 'twould be physician heal thy self, or Saviour save thy self; all that such a one could do would be little enough for himself.
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Christ was both Priest and Sacrifice, with respect to both he must be without sin: as Priest, for if sin had been chargeable upon him he must then have offer'd for himself, and so have been in the same condition with the Priests under the Law; which the Apostle shews he was not Heb. 7.26, 27. As Sacrifice too,
christ was both Priest and Sacrifice, with respect to both he must be without since: as Priest, for if since had been chargeable upon him he must then have offered for himself, and so have been in the same condition with the Priests under the Law; which the Apostle shows he was not Hebrew 7.26, 27. As Sacrifice too,
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In allusion to which the Apostle calls him a Lamb without blemish and without spot, 1 Pet. 1.19. (answerably to the Paschal Lamb, Exod. 12.5. and to the two Lambs in the fire-offering Numb. 28.3.) and he's said to offer himself without spot to God Heb. 9.14.
In allusion to which the Apostle calls him a Lamb without blemish and without spot, 1 Pet. 1.19. (answerably to the Paschal Lamb, Exod 12.5. and to the two Lambs in the fire-offering Numb. 28.3.) and he's said to offer himself without spot to God Hebrew 9.14.
How could Christ have taken off guilt from us had he had it lying upon himself? or how could he have made us righteous had he not been righteous himself? therefore 2 Cor. 5.21. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him: and Isa. 53.11. By his knowledge shall my righteous servant justifie many, (mark it, Christ being a righteous Person himself so he comes to justifie and make others righteous): so 1 Joh. 3.5. And ye know that he was manifested to take away our sins, and in him is no sin;
How could christ have taken off guilt from us had he had it lying upon himself? or how could he have made us righteous had he not been righteous himself? Therefore 2 Cor. 5.21. He hath made him to be since for us, who knew no since, that we might be made the righteousness of God in him: and Isaiah 53.11. By his knowledge shall my righteous servant justify many, (mark it, christ being a righteous Person himself so he comes to justify and make Others righteous): so 1 John 3.5. And you know that he was manifested to take away our Sins, and in him is no since;
Three things (as † one observes from the words) were requisite to him that should be the Mediator, he must be God, he must be Man, he he must be perfectly and unmixtly holy: all these three qualifications you have in the Text, Christ was God's own Son, there's his Godhead; he was sent in flesh, there's his Manhood; he was sent but in the likeness of sinful flesh, there's his purity and holiness.
Three things (as † one observes from the words) were requisite to him that should be the Mediator, he must be God, he must be Man, he he must be perfectly and unmixtly holy: all these three qualifications you have in the Text, christ was God's own Son, there's his Godhead; he was sent in Flesh, there's his Manhood; he was sent but in the likeness of sinful Flesh, there's his purity and holiness.
Having done with the Explicatory part, I come now to what is Applicatory: Where in the first place (passing by other things) these two we are mainly informed of, 1. Of the excellency of the Gospel and Christian Religion.
Having done with the Explicatory part, I come now to what is Applicatory: Where in the First place (passing by other things) these two we Are mainly informed of, 1. Of the excellency of the Gospel and Christian Religion.
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These make a great impression upon mens minds, and strongly induce them to believe that whatever hath in it such mysteries, must certainly be of God and have a divine Original: therefore Heathens themselves (as well as Christians ) have much pleas'd themselves with this,
These make a great impression upon men's minds, and strongly induce them to believe that whatever hath in it such Mysteres, must Certainly be of God and have a divine Original: Therefore heathens themselves (as well as Christians) have much pleased themselves with this,
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Now let us apply this Principle or common test to the Gospel-revelation and the Christian Religion, and then I'm sure their excellency above all other pretended Revelations and Religions will be evident.
Now let us apply this Principle or Common test to the Gospel revelation and the Christian Religion, and then I'm sure their excellency above all other pretended Revelations and Religions will be evident.
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A God incarnate shames all the little mysteries of the Pagan Religion (if so good a title may be given to so bad a thing) ▪ they all vanish before this and are not able to stand in competition with it.
A God incarnate shames all the little Mysteres of the Pagan Religion (if so good a title may be given to so bad a thing) ▪ they all vanish before this and Are not able to stand in competition with it.
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Now where is this profound mystery revealed but in the Gospel? and where is that revelation believed but in the Christian Religion? therefore how excellent must both needs be upon this account!
Now where is this profound mystery revealed but in the Gospel? and where is that Revelation believed but in the Christian Religion? Therefore how excellent must both needs be upon this account!
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in all their Religion there was no such mystery. The Apostle cryes out 1 Tim. 3.16. Without controversie great is the mystery of Godliness, God manifested in the flesh, &c. his design in these (and in the following) words was to set forth the excellency of the Gospel, (which he calls Godliness because its main s•ope and tendency is to that);
in all their Religion there was no such mystery. The Apostle cries out 1 Tim. 3.16. Without controversy great is the mystery of Godliness, God manifested in the Flesh, etc. his Design in these (and in the following) words was to Set forth the excellency of the Gospel, (which he calls Godliness Because its main s•ope and tendency is to that);
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and how doth he do it? why, by the glorious mysteries held forth therein, of some of which he there gives a particular enumeration: As to the height and verity of which mysteries he saith, Without controversie &c. confessedly, beyond all dispute or denial, these are mysteries indeed;
and how does he do it? why, by the glorious Mysteres held forth therein, of Some of which he there gives a particular enumeration: As to the height and verity of which Mysteres he Says, Without controversy etc. confessedly, beyond all dispute or denial, these Are Mysteres indeed;
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but (saith he) I'le tell you of mysteries that are both real and sublime, which are so beyond all contradiction, Without controversie great is the mystery of Godliness &c. But how doth he make that appear? he makes it out in some instances, and his first instance is in the Incarnation of the Son of God, Without controversie great is the mystery of Godliness, God was manifested in the flesh &c. O there's a mystery indeed, a transcendent mystery, one which all the Gentiles cannot parallel.
but (Says he) I'll tell you of Mysteres that Are both real and sublime, which Are so beyond all contradiction, Without controversy great is the mystery of Godliness etc. But how does he make that appear? he makes it out in Some instances, and his First instance is in the Incarnation of the Son of God, Without controversy great is the mystery of Godliness, God was manifested in the Flesh etc. O there's a mystery indeed, a transcendent mystery, one which all the Gentiles cannot parallel.
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A very Learned Author in a very learned Discourse upon this whole Verse proves, that Paul therein throughout had his eye upon the Gentile-Rites, Customs, pretentions to mysteries &c. especially upon those amongst the Greeks, and amongst them especially upon those in their Eleusinia sacra (which above all others were in highest repute at that time when the Apostle wrote this Epistle ):
A very Learned Author in a very learned Discourse upon this Whole Verse Proves, that Paul therein throughout had his eye upon the Gentile-Rites, Customs, pretentions to Mysteres etc. especially upon those among the Greeks, and among them especially upon those in their Eleusinian sacra (which above all Others were in highest repute At that time when the Apostle wrote this Epistle):
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Now therefore against them he sets down the great mysteries of the Gospel and Christianity, which certainly were infinitely to be preferred before the other.
Now Therefore against them he sets down the great Mysteres of the Gospel and Christianity, which Certainly were infinitely to be preferred before the other.
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so as to look upon it as a thing without controversie. Satan hath all along (more or less) made his assaults upon Christians in this, as well as in other matters;
so as to look upon it as a thing without controversy. Satan hath all along (more or less) made his assaults upon Christians in this, as well as in other matters;
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but the Gentiles in their mysteries had to do with those which by nature were no Gods, which were but called Gods (as they are described Gal. 4.8. 1 Cor. 8.5. (2.) In Gospel mysteries one God only was the object of them,
but the Gentiles in their Mysteres had to do with those which by nature were no God's, which were but called God's (as they Are described Gal. 4.8. 1 Cor. 8.5. (2.) In Gospel Mysteres one God only was the Object of them,
but the Gentiles in their mysteries had to do with variety and multiplicity of Gods: and so indeed with no God, for many Gods are no God. 1 Cor. 8.5, 6. Though there be that are called Gods,
but the Gentiles in their Mysteres had to do with variety and Multiplicity of God's: and so indeed with no God, for many God's Are not God. 1 Cor. 8.5, 6. Though there be that Are called God's,
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In them they had some notions, and made some commemorations of their Gods, but how? only as common benefactors, as giving them bread and wine and corn &c, but they went no higher;
In them they had Some notions, and made Some commemorations of their God's, but how? only as Common benefactors, as giving them bred and wine and corn etc., but they went no higher;
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O there's mercy indeed, a mystery indeed! (4.) Whereas the Gentiles in their mysteries pretended such and such apparitions of their Gods, in opposition to these the Apostle sets down the great and glorious appearance and manifestation of Christ:
Oh there's mercy indeed, a mystery indeed! (4.) Whereas the Gentiles in their Mysteres pretended such and such apparitions of their God's, in opposition to these the Apostle sets down the great and glorious appearance and manifestation of christ:
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He was indeed manifested in the flesh, for he was so manifested in the flesh as to be made flesh, his was not an appearance only but a real assumption; there's a mystery indeed.
He was indeed manifested in the Flesh, for he was so manifested in the Flesh as to be made Flesh, his was not an appearance only but a real Assump; there's a mystery indeed.
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In these respects the Apostle advances the mysteries of the Gospel and of the Christian Religion, above those which the blind Gentiles were such admirers of in their idolatrous way.
In these respects the Apostle advances the Mysteres of the Gospel and of the Christian Religion, above those which the blind Gentiles were such admirers of in their idolatrous Way.
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Well! we who know and believe these things, what high thoughts should we have of the Gospel and of the Christian Religion! how should we adore and magnifie God for his infinite mercy to us, in bringing of us under that revelation and that Faith wherein this unparallel'd mystery of a Christ incarnate is made known and embrac'd.
Well! we who know and believe these things, what high thoughts should we have of the Gospel and of the Christian Religion! how should we adore and magnify God for his infinite mercy to us, in bringing of us under that Revelation and that Faith wherein this unparalleled mystery of a christ incarnate is made known and embraced.
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Was Christ himself sent in flesh? did God's own Son assume and so assume flesh? O what a lustre and glory must there be upon that flesh (or body ) which such a person doth so assume! 'Tis call'd after its being glorified in him, a glorious body Phil. 3.21. but 'twas a glorious body long before, even from the first moment of its formation and assumption. 'Tis true, its glory whilst 'twas here on earth did not shine forth in its full brightness, there was a vail and covering upon it during the state of Christ's Humiliation; but yet even then 'twas full of glory though the fulness, of its glory did not appear, (as the Sun is very glorious even when 'tis hid under a cloud ).
Was christ himself sent in Flesh? did God's own Son assume and so assume Flesh? O what a lustre and glory must there be upon that Flesh (or body) which such a person does so assume! It's called After its being glorified in him, a glorious body Philip 3.21. but 'twas a glorious body long before, even from the First moment of its formation and Assump. It's true, its glory while 'twas Here on earth did not shine forth in its full brightness, there was a Vail and covering upon it during the state of Christ's Humiliation; but yet even then 'twas full of glory though the fullness, of its glory did not appear, (as the Sun is very glorious even when it's hid under a cloud).
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And indeed 'twas requisite, not only from the state of his abasement, but also from the weakness of those with whom he was to converse, that here he should very much keep in its glory, for we see when at his transfiguration he let it break forth in a more than ordinary manner, the beholders thereof could not well bear it, it fill'd them with consternation; (read Matth. 17.1. &c.) But yet, upon its miraculous framing, its unstain'd and unspotted sanctity, its neer union with the Godhead, even here (I say) its glory was exceeding great.
And indeed 'twas requisite, not only from the state of his abasement, but also from the weakness of those with whom he was to converse, that Here he should very much keep in its glory, for we see when At his transfiguration he let it break forth in a more than ordinary manner, the beholders thereof could not well bear it, it filled them with consternation; (read Matthew 17.1. etc.) But yet, upon its miraculous framing, its unstained and unspotted sanctity, its near Union with the Godhead, even Here (I say) its glory was exceeding great.
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O what a sight will it be in heaven to see this body of Christ in all its splendor, and to see him in this Flesh sitting at the right hand of God! As he was at first sent in it 'twas but mean (in external appearance and to meer sense),
O what a sighed will it be in heaven to see this body of christ in all its splendour, and to see him in this Flesh sitting At the right hand of God! As he was At First sent in it 'twas but mean (in external appearance and to mere sense),
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hath not that the greatest share, (it being the better and nobler part, and capable of that of which the Body is not)? If God prepare so excellent a body hee'l be sure answerably to prepare as excellent a soul to dwell in that body, (as they that build stately houses will put in inhabitants that shall be answerable to them).
hath not that the greatest share, (it being the better and Nobler part, and capable of that of which the Body is not)? If God prepare so excellent a body he'll be sure answerably to prepare as excellent a soul to dwell in that body, (as they that built stately houses will put in inhabitants that shall be answerable to them).
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Imagine a Soul untouch'd and unblemish'd with sin, fully and perfectly sanctify'd, fill'd with grace to the utmost of its capacity, having nothing in its several faculties but truth in the Ʋnderstanding, holy conformity in the Will, heavenliness in the affections; I say, represent to your selves in your thoughts such a Soul,
Imagine a Soul untouched and unblemished with since, Fully and perfectly sanctified, filled with grace to the utmost of its capacity, having nothing in its several faculties but truth in the Ʋnderstanding, holy conformity in the Will, heavenliness in the affections; I say, represent to your selves in your thoughts such a Soul,
Indeed if we consider these constitutive parts of Christ's Manhood as they stand apart and by themselves, they are excellent to a very high degree; but if we go further and consider them in the Hypostatick Ʋnion, then we are at a mighty loss and cannot conceive what a glory is by that conferr'd upon them.
Indeed if we Consider these constitutive parts of Christ's Manhood as they stand apart and by themselves, they Are excellent to a very high degree; but if we go further and Consider them in the Hypostatic Ʋnion, then we Are At a mighty loss and cannot conceive what a glory is by that conferred upon them.
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but what if the Sun it self could be put into this glass, how radiant then would it be? So here, the Lord Christ having so precious a Soul dwelling in his Flesh, even that (if there was nothing more) must make it very glorious;
but what if the Sun it self could be put into this glass, how radiant then would it be? So Here, the Lord christ having so precious a Soul Dwelling in his Flesh, even that (if there was nothing more) must make it very glorious;
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Leaving the parts let me speak to the whole; the whole humane nature in Christ is transcendently excellent. If the essential and eternal Son of God will so far condescend as to assume Man's Nature, certainly in him the Manhood must have all that dignity, glory, perfection that ever it was capable of:
Leaving the parts let me speak to the Whole; the Whole humane nature in christ is transcendently excellent. If the essential and Eternal Son of God will so Far condescend as to assume Man's Nature, Certainly in him the Manhood must have all that dignity, glory, perfection that ever it was capable of:
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and surely never was the Humane Nature so advanc'd as in Christ. If you consider it as 'tis in us, so it hath its worth and excellency; for man is yet a glorious creature, (though 'tis too true by the loss of God's image he hath lost very much of his glory):
and surely never was the Humane Nature so advanced as in christ. If you Consider it as it's in us, so it hath its worth and excellency; for man is yet a glorious creature, (though it's too true by the loss of God's image he hath lost very much of his glory):
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by the Fall the case is sadly altered, the Humane Nature now is exceedingly debas'd and depress'd; but yet even in its ruins (as 'twas with old Carthage ) it may be seen what once it was: much is lost and the best is lost, but all is not lost;
by the Fallen the case is sadly altered, the Humane Nature now is exceedingly debased and depressed; but yet even in its ruins (as 'twas with old Carthage) it may be seen what once it was: much is lost and the best is lost, but all is not lost;
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He is yet, as to his natural composition and indowments, very excellent, the top of the whole creation, God's master-piece and highest workmanship, endowed with a body curiously wrought, with a Soul of divine original, excellent in its being and operations.
He is yet, as to his natural composition and endowments, very excellent, the top of the Whole creation, God's masterpiece and highest workmanship, endowed with a body curiously wrought, with a Soul of divine original, excellent in its being and operations.
And besides this (which is general) it pleases God in some to restore the Humane Nature (in part) to what it lost in Adam's fall, to advance it again by Grace and Regeneration; yea, to take it up to heaven to the vision and fruition of himself:
And beside this (which is general) it Pleases God in Some to restore the Humane Nature (in part) to what it lost in Adam's fallen, to advance it again by Grace and Regeneration; yea, to take it up to heaven to the vision and fruition of himself:
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And now 'tis at its NONLATINALPHABET, here's its non-ultra, its highest advancement; 'tis not capable (as in us ) of higher exaltation that what it hath by Grace and Glory. This dignity and glory the Humane Nature hath in us; but yet as 'tis so subjected, take it even at its highest elevation it comes infinitely short of the dignity and excellency of the Humane Nature of Christ; the reason is,
And now it's At its, here's its Non-ultra, its highest advancement; it's not capable (as in us) of higher exaltation that what it hath by Grace and Glory. This dignity and glory the Humane Nature hath in us; but yet as it's so subjected, take it even At its highest elevation it comes infinitely short of the dignity and excellency of the Humane Nature of christ; the reason is,
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because in it there's all that hath been spoken in an eminent manner, and besides (which is higher than all the former) it is taken into a near conjunction with the Divine Nature. How glorious must that Manhood be, which subsists in the Godhead and hath no subsistence but in that!
Because in it there's all that hath been spoken in an eminent manner, and beside (which is higher than all the former) it is taken into a near conjunction with the Divine Nature. How glorious must that Manhood be, which subsists in the Godhead and hath no subsistence but in that!
And hence it is that there is such a fulness of Grace in Christ (as Man ) over and above what is in the best of men, that he is anointed with the oyl of gladness above his fellows;
And hence it is that there is such a fullness of Grace in christ (as Man) over and above what is in the best of men, that he is anointed with the oil of gladness above his Fellows;
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I say all this belongs to it by vertue of the Hypostatical Ʋnion, from which in all things it derives super-excellent Glory. And yet I must tell you this Humane Nature (as high as 'tis) is the lowest thing in Christ; that which is the highest in us is but the lowest in him, Supremum infimi infimum supremi:
I say all this belongs to it by virtue of the Hypostatical Ʋnion, from which in all things it derives superexcellent Glory. And yet I must tell you this Humane Nature (as high as it's) is the lowest thing in christ; that which is the highest in us is but the lowest in him, Supremum infimi infimum supremi:
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'Tis a thing which the Scripture layes a great stress upon; 1 Joh. 4.3. Every Spirit that confesseth not [ that Jesus Christ is come in the flesh ] is not of God:
It's a thing which the Scripture lays a great stress upon; 1 John 4.3. Every Spirit that Confesses not [ that jesus christ is come in the Flesh ] is not of God:
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It seems the Incarnation of Christ met with early opposition, his flesh was no sooner translated to Heaven but 'twas deny'd on Earth; this Apostle therefore (who in his Gospel had been a great asserter of it) in his Epistles will be also a zealous defender of it:
It seems the Incarnation of christ met with early opposition, his Flesh was no sooner translated to Heaven but 'twas denied on Earth; this Apostle Therefore (who in his Gospel had been a great asserter of it) in his Epistles will be also a zealous defender of it:
and see how warm he was upon it, the denyal of Christ's coming and of his coming in the flesh (for there lies the main emphasis ), he carries as high as Antichristianism and sets no lower a brand upon it:
and see how warm he was upon it, the denial of Christ's coming and of his coming in the Flesh (for there lies the main emphasis), he carries as high as Antichristianism and sets no lower a brand upon it:
the former (I hope) is very rare, the latter (I fear) is too common; he's no Christian who comes under the former, but there are too many Christians who come under the latter. As you read of some who profess that they know God,
the former (I hope) is very rare, the latter (I Fear) is too Common; he's no Christian who comes under the former, but there Are too many Christians who come under the latter. As you read of Some who profess that they know God,
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all that own the Gospel profess they believe Christ's Incarnation, but yet virtually, interpretatively, consequentially, too many of them do no better than deny it.
all that own the Gospel profess they believe Christ's Incarnation, but yet virtually, interpretatively, consequentially, too many of them do no better than deny it.
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Now for you (my Brethren) I assure my self I need not spend time in warning you against the denial (I mean the rank and gross denial) of our Lord's Manhood and Incarnation, (that Antichristianism I hope you will never be guilty of);
Now for you (my Brothers) I assure my self I need not spend time in warning you against the denial (I mean the rank and gross denial) of our Lord's Manhood and Incarnation, (that Antichristianism I hope you will never be guilty of);
no, not the least doubt stirring in the mind, for any doubting may by degrees by little and little work up to the full denial of it. (2.) That you will take heed not only of the open and direct denial of it,
no, not the least doubt stirring in the mind, for any doubting may by Degrees by little and little work up to the full denial of it. (2.) That you will take heed not only of the open and Direct denial of it,
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This minds me of something (upon which I crave leave a little to digress ) that passes betwixt Papists & Protestants: the former do greatly insult upon the formentioned Texts, from which they think they have enough to free the POPE (in whatever notion you consider him) from the charge of being Antichrist; and therefore thus they argue, He is Antichrist who confesses not that Christ is come in the flesh, but the POPE doth confess this, ergo he is not Antichrist: (this is one of Sanders his Demonstrations ). To which tis answered,
This minds me of something (upon which I crave leave a little to digress) that passes betwixt Papists & Protestants: the former do greatly insult upon the forementioned Texts, from which they think they have enough to free the POPE (in whatever notion you Consider him) from the charge of being Antichrist; and Therefore thus they argue, He is Antichrist who Confesses not that christ is come in the Flesh, but the POPE does confess this, ergo he is not Antichrist: (this is one of Sanders his Demonstrations). To which this answered,
1. That the Apostle in these Texts doth not define or describe the Antichrist (by way of eminency ), him who was to come afterwards (who is set forth 2 Thes. 2.3, 4, 5, 6, 7, 8. 1 Tim. 4.1.);
1. That the Apostle in these Texts does not define or describe the Antichrist (by Way of eminency), him who was to come afterwards (who is Set forth 2 Thebes 2.3, 4, 5, 6, 7, 8. 1 Tim. 4.1.);
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but some lesser Antichrists who were already risen up in the Apostles days: for he saith even now there are many Antichrists, 1 Joh. 2.18. This is that spirit of Antichrist, whereof you have heard that it should come, and even now already it is in the world, 1 Joh. 4.3.
but Some lesser Antichrists who were already risen up in the Apostles days: for he Says even now there Are many Antichrists, 1 John 2.18. This is that Spirit of Antichrist, whereof you have herd that it should come, and even now already it is in the world, 1 John 4.3.
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And 'tis probable that the Apostle in these descriptions in special-had his eye upon Simon Magus, who deny'd that Christ came in true flesh. The Argument then (so far as 'tis grounded upon these Texts ) only proves, that his HOLINESS is none of the little Antichrists (of whom John spake as already come), which we readily grant,
And it's probable that the Apostle in these descriptions in special-had his eye upon Simon Magus, who denied that christ Come in true Flesh. The Argument then (so Far as it's grounded upon these Texts) only Proves, that his HOLINESS is none of the little Antichrists (of whom John spoke as already come), which we readily grant,
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2. Yet our Divines will not wholly acquit him (and his party ) as to this Character of Antichrist; for though as to words and profession they confess that Christ is come in the flesh, yet implicitly and by Consequence they plainly deny it, they maintaining those Opinions and Practices which are interpretatively opposite to Christ's incarnation. As their burdening the Church with such swarms of unnecessary Ceremonies; if the substance be come indeed (and they believe it) why do they keep up the shadow? NONLATINALPHABET, (Najanz ▪), under the Gospel the shadows vanish, the truth and substance being come:
2. Yet our Divines will not wholly acquit him (and his party) as to this Character of Antichrist; for though as to words and profession they confess that christ is come in the Flesh, yet implicitly and by Consequence they plainly deny it, they maintaining those Opinions and Practices which Are interpretatively opposite to Christ's incarnation. As their burdening the Church with such swarms of unnecessary Ceremonies; if the substance be come indeed (and they believe it) why do they keep up the shadow?, (Najanz ▪), under the Gospel the shadows vanish, the truth and substance being come:
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Their Doctrine of Transubstantiation in effect deny's Christ's Body to be a true body, for can a true body exist in puncto (as they say Christs doth)? can it be a true body and yet not extense? can it be a true body and yet be present in a thousand places at once? can it be a body and yet have none of those Adjuncts which are inseparable from a body? So again, their invading of Christ's great Offices, advancing of their own Merits, Satisfactions &c. (with many other things which might be instanc'd in) are all and each of them interpretative denyals of our Saviours being come in the Flesh.
Their Doctrine of Transubstantiation in Effect deny's Christ's Body to be a true body, for can a true body exist in puncto (as they say Christ does)? can it be a true body and yet not extense? can it be a true body and yet be present in a thousand places At once? can it be a body and yet have none of those Adjuncts which Are inseparable from a body? So again, their invading of Christ's great Offices, advancing of their own Merits, Satisfactions etc. (with many other things which might be instanced in) Are all and each of them interpretative denials of our Saviors being come in the Flesh.
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but take heed you do not draw some opinion or practice into it, which may also make you guilty of denying implicitly the Incarnation of the Son of God.
but take heed you do not draw Some opinion or practice into it, which may also make you guilty of denying implicitly the Incarnation of the Son of God.
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But I go further, 'tis not enough for you not to deny this great Truth, no nor just to believe it, but there must be a firm believing of it, a full and steady assent given to it.
But I go further, it's not enough for you not to deny this great Truth, no nor just to believe it, but there must be a firm believing of it, a full and steady assent given to it.
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I would assure my self that you do believe the verity of Christ's Manhood, the reality of his Flesh, the truth of his Incarnation; but do you believe it steadily? do you come up to a full assent to it? are there no wavering, doubting thoughts about it? are you rooted, stablished, confirmed in the belief of it? This I press'd upon you before with respect to Christ's Sonship, and now I am to press it upon you with respect to his Incarnation. Whence let me tell you, that though the belief of this be not the main, vital, essential act of faith, quà justifying; yet 'tis absolutely necessary to that which is so; for there will be no fiducial reliance upon Christ's Person (which is the great act of faith as justifying),
I would assure my self that you do believe the verity of Christ's Manhood, the reality of his Flesh, the truth of his Incarnation; but do you believe it steadily? do you come up to a full assent to it? Are there no wavering, doubting thoughts about it? Are you rooted, established, confirmed in the belief of it? This I pressed upon you before with respect to Christ's Sonship, and now I am to press it upon you with respect to his Incarnation. Whence let me tell you, that though the belief of this be not the main, vital, essential act of faith, quà justifying; yet it's absolutely necessary to that which is so; for there will be no fiducial reliance upon Christ's Person (which is the great act of faith as justifying),
if antecedently there be not a firm belief of his being made Flesh: O therefore see that you be fully settled in your minds as to the unquestionable verity of this great Article of the Christian Religion. 'Twould be sad if (in our circumstances ) we should fluctuate about it:
if antecedently there be not a firm belief of his being made Flesh: Oh Therefore see that you be Fully settled in your minds as to the unquestionable verity of this great Article of the Christian Religion. 'twould be sad if (in our Circumstances) we should fluctuate about it:
for did all the Old-Testament-Prophesies point to it, (as old Zacharias tells us they did, Luk. 1.70, 72, 73. As he spake by the mouth of his holy Prophets, which have been since the world began &c. To perform the mercy promised to our Fathers,
for did all the Old-Testament-Prophesies point to it, (as old Zacharias tells us they did, Luk. 1.70, 72, 73. As he spoke by the Mouth of his holy prophets, which have been since the world began etc. To perform the mercy promised to our Father's,
The Oath which he sware to our Father Abraham &c. (in all which expressions his eye was chiefly upon the birth and incarnation of Christ)? and have these Prophesies received their full accomplishment? and have we liv'd to see this? and yet shall we doubt of the thing? surely that would be sad.
The Oath which he sware to our Father Abraham etc. (in all which expressions his eye was chiefly upon the birth and incarnation of christ)? and have these prophecies received their full accomplishment? and have we lived to see this? and yet shall we doubt of the thing? surely that would be sad.
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and now when Christ is come, when the thing is done, shall we be doubting and questioning in our selves about it? when our light is so clear shall our faith yet be weak? Our Lord's coming in Flesh to redeem Man was that great thing held forth in the Scriptures of the Old-Testament, and they are full of it;
and now when christ is come, when the thing is done, shall we be doubting and questioning in our selves about it? when our Light is so clear shall our faith yet be weak? Our Lord's coming in Flesh to Redeem Man was that great thing held forth in the Scriptures of the Old-Testament, and they Are full of it;
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what doth Christ mean by the volume of the book? I answer, the whole body of the Old-Testament-Scriptures; this was not written only in this or that particular Text, but you have it all along interwoven into the body of those Scriptures: now when the whole stream and current of the Scripture runs to this very thing, shall we yet give but a languid assent about it? Especially when we have the New-Testament-revelation superadded to the former? the New Testament (I say), which gives us so full an account as to matter of fact (in reference to the Conception, Nativity, Life, Death of Christ);
what does christ mean by the volume of the book? I answer, the Whole body of the Old-Testament-Scriptures; this was not written only in this or that particular Text, but you have it all along interwoven into the body of those Scriptures: now when the Whole stream and current of the Scripture runs to this very thing, shall we yet give but a languid assent about it? Especially when we have the New-Testament-revelation superadded to the former? the New Testament (I say), which gives us so full an account as to matter of fact (in Referente to the Conception, Nativity, Life, Death of christ);
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which shews us how this and that Prophesie (pointing to his Incarnation ) was fulfill'd; which asserts it over and over again, telling us expresly that the Word was made Flesh, God was manifested in the Flesh &c. shall we notwithstanding all this,
which shows us how this and that Prophesy (pointing to his Incarnation) was fulfilled; which asserts it over and over again, telling us expressly that the Word was made Flesh, God was manifested in the Flesh etc. shall we notwithstanding all this,
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2. But under this branch of Exhortation I am to urge, not only firmness of assent but also firmness of adherence: I mean this, you must believe that Christ was sent in flesh so as to cleave and stick to him as sent in Flesh. There are some amongst us (whom therefore I cannot but look upon as most sadly deluded, and most dangerously erring in the very Fundamentals of the Christian Religion, ) who make little of a Christ in this notion; they are all for a Christ within them, but as to a Christ without them or a Christ in flesh, as born of the Virgin Mary, crucify'd at Jerusalem &c. I say a Christ (thus stated) they decry and disregard: (O that from what I have heard and read I had not too just occasion for this charge!) Tis highly necessary therefore that I should say something to antidote you against this venome; that under the pretence of a Christ within you do not lose or overlook a Christ without. In a sober sense we are for a Christ within as much as any;
2. But under this branch of Exhortation I am to urge, not only firmness of assent but also firmness of adherence: I mean this, you must believe that christ was sent in Flesh so as to cleave and stick to him as sent in Flesh. There Are Some among us (whom Therefore I cannot but look upon as most sadly deluded, and most dangerously erring in the very Fundamentals of the Christian Religion,) who make little of a christ in this notion; they Are all for a christ within them, but as to a christ without them or a christ in Flesh, as born of the Virgae Marry, Crucified At Jerusalem etc. I say a christ (thus stated) they decry and disregard: (Oh that from what I have herd and read I had not too just occasion for this charge!) This highly necessary Therefore that I should say something to antidote you against this venom; that under the pretence of a christ within you do not loose or overlook a christ without. In a Sobrium sense we Are for a christ within as much as any;
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viz. as he is formed in the Soul at the new birth Gal. 4.19, as he is united to and dwells in believers Col. 1.27. Rom. 8.10. but yet 'tis a Christ without, as incarnate, whom we rely upon for life and salvation; as he is so considered, we eye him in the great acts of faith and ground all our hope and confidence upon him.
viz. as he is formed in the Soul At the new birth Gal. 4.19, as he is united to and dwells in believers Col. 1.27. Rom. 8.10. but yet it's a christ without, as incarnate, whom we rely upon for life and salvation; as he is so considered, we eye him in the great acts of faith and ground all our hope and confidence upon him.
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I have before told you, that a Christ as formed in the heart is necessary to justification and salvation (for he saves none but those who have this inward work );
I have before told you, that a christ as formed in the heart is necessary to justification and salvation (for he saves none but those who have this inward work);
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but yet 'tis a Christ as formed in the Virgins womb and as dying upon the Cross, who is the proper, efficient, meritorious, procuring Cause of Justification and Salvation.
but yet it's a christ as formed in the Virgins womb and as dying upon the Cross, who is the proper, efficient, meritorious, procuring Cause of Justification and Salvation.
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These two must by no means be parted, yet their efficiency or causal influence upon Sinners good is very different; for by the one mercy is procur'd, by the other 'tis only apply'd; the impetration is by the Christ without, the application only is by the Christ within: And therefore though you are to put an high value upon the latter, and to endeavour to make sure of it as the way and condition of receiving benefit by Christ;
These two must by no means be parted, yet their efficiency or causal influence upon Sinners good is very different; for by the one mercy is procured, by the other it's only applied; the impetration is by the christ without, the application only is by the christ within: And Therefore though you Are to put an high valve upon the latter, and to endeavour to make sure of it as the Way and condition of receiving benefit by christ;
'tis a Christ as taking flesh and dying in flesh that you must stick unto. Matth. 1.21. She shall bring forth a Son, and thou shalt call his name Jesus, for he shall save his people from their sins:
it's a christ as taking Flesh and dying in Flesh that you must stick unto. Matthew 1.21. She shall bring forth a Son, and thou shalt call his name jesus, for he shall save his people from their Sins:
(Christ the Son of Mary was to save) 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus [ came into the world ] to save sinners &c. (the Apostle layes the meriting of Salvation upon a Christ without, as coming into the world and not as coming into the heart );
(christ the Son of Marry was to save) 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that christ jesus [ Come into the world ] to save Sinners etc. (the Apostle lays the meriting of Salvation upon a christ without, as coming into the world and not as coming into the heart);
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he who died upon the Cross, was slain, suffer'd at Jerusalem, hee's the person whom God hath exalted to be Prince, and Saviour, Acts 5.30, 31. The God of our Fathers raised up Jesus, whom ye slew and hanged on a tree;
he who died upon the Cross, was slave, suffered At Jerusalem, he's the person whom God hath exalted to be Prince, and Saviour, Acts 5.30, 31. The God of our Father's raised up jesus, whom you slew and hanged on a tree;
as considered in his Flesh? O no! all that he aims at is this, he knew Christ no more after the flesh (that is) so as to have any further converse with him in a fleshly way; he did not expect again to eat and drink with him (as sometimes the Apostles had done), all that external converse was now at an end:
as considered in his Flesh? O no! all that he aims At is this, he knew christ no more After the Flesh (that is) so as to have any further converse with him in a fleshly Way; he did not expect again to eat and drink with him (as sometime the Apostles had done), all that external converse was now At an end:
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Or again, that he did not know him as in the state of his former abasement and humiliation; (so the word flesh is sometimes taken more restrainedly, see Heb. 5.7.) Thus you are to understand the Apostle in these words, and not as if he laid aside all knowledge of or respects unto the Lord Jesus,
Or again, that he did not know him as in the state of his former abasement and humiliation; (so the word Flesh is sometime taken more restrainedly, see Hebrew 5.7.) Thus you Are to understand the Apostle in these words, and not as if he laid aside all knowledge of or respects unto the Lord jesus,
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his whole Person with both his Natures is the proper object of Faith: And certainly there's something in't that believing is so much set forth by its reference to his Flesh; as Joh. 6.53, 54, 56. Verily, verily I say unto you,
his Whole Person with both his Nature's is the proper Object of Faith: And Certainly there's something in't that believing is so much Set forth by its Referente to his Flesh; as John 6.53, 54, 56. Verily, verily I say unto you,
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and you are neither so to eye his Manhood as to overlook his Godhead, nor so to eye his Godhead as to overlook his Manhood: both together do your work.
and you Are neither so to eye his Manhood as to overlook his Godhead, nor so to eye his Godhead as to overlook his Manhood: both together do your work.
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I have press'd you to study him as the Son of God, I would also press you to study him as the Son of Man: to know him as God's own Son and as having taken our own Flesh, there's the NONLATINALPHABET the excellency of the knowledge of him.
I have pressed you to study him as the Son of God, I would also press you to study him as the Son of Man: to know him as God's own Son and as having taken our own Flesh, there's the the excellency of the knowledge of him.
What dry, insipid, jejune knowledge is all other in comparison of the knowledge of Christ as God-Man. One dram of this (especially if saving, practical, and fiducial ) is better than great heaps of meer natural and philosophical knowledge.
What dry, insipid, jejune knowledge is all other in comparison of the knowledge of christ as God-Man. One dram of this (especially if Saving, practical, and fiducial) is better than great heaps of mere natural and philosophical knowledge.
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none can know it fully, some know nothing of it, they who know something 'tis (God knows) but very little in comparison of what they might, they wade but ankle deep into this great depth: is there not need therefore of this advice, to stir you up to the studying of Christ as sent in the flesh? O that you would study other things less, and this more! that you would every day (with all due sobriety) be prying, searching, diving into this mystery of a God manifested in the flesh!
none can know it Fully, Some know nothing of it, they who know something it's (God knows) but very little in comparison of what they might, they wade but ankle deep into this great depth: is there not need Therefore of this Advice, to stir you up to the studying of christ as sent in the Flesh? Oh that you would study other things less, and this more! that you would every day (with all due sobriety) be prying, searching, diving into this mystery of a God manifested in the Flesh!
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so the Angels do, this is one of those things which they desire to look into 1 Pet. 1.12. and we being more concern'd in it than they shall not we be looking into it? David says Psal. 111.2. The works of the Lord are great, sought out of all them that have pleasure therein:
so the Angels do, this is one of those things which they desire to look into 1 Pet. 1.12. and we being more concerned in it than they shall not we be looking into it? David Says Psalm 111.2. The works of the Lord Are great, sought out of all them that have pleasure therein:
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now shall not this be sought out by us? Things are to be studyed according to their excellency in themselves and their influence upon the good of others:
now shall not this be sought out by us? Things Are to be studied according to their excellency in themselves and their influence upon the good of Others:
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there are (in a very eminent manner) both of these inducements in the Incarnation of Christ, to draw out our most serious endeavours after the knowledge of it;
there Are (in a very eminent manner) both of these inducements in the Incarnation of christ, to draw out our most serious endeavours After the knowledge of it;
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for (1.) Though it be a great mystery yet 'tis a mystery (in a great measure) revealed. (2.) The more mysterious it is the more need there is of the most diligent inquisition into it; (3.) 'Tis a mystery to curb curiosity and Pride, but not to stifle sober and modest enquiries.
for (1.) Though it be a great mystery yet it's a mystery (in a great measure) revealed. (2.) The more mysterious it is the more need there is of the most diligent inquisition into it; (3.) It's a mystery to curb curiosity and Pride, but not to stifle Sobrium and modest Enquiries.
he that is in your Nature in Heaven should he not be very much in your hearts here on earth? A Christ incarnate? how should our Souls be swallowed up in thinking of him as such! What doth the whole world afford so deserving of our most fixed thoughts? is there any flower in Natures garden out of which such sweetness may be suck'd? what divine comfort, what heavenly delights must needs flow from,
he that is in your Nature in Heaven should he not be very much in your hearts Here on earth? A christ incarnate? how should our Souls be swallowed up in thinking of him as such! What does the Whole world afford so deserving of our most fixed thoughts? is there any flower in Nature's garden out of which such sweetness may be sucked? what divine Comfort, what heavenly delights must needs flow from,
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and shall we not mind it? is it a thing so rare, so unparallel'd, and yet shall it be seldom in our thoughts? What fools are we to suffer our selves to be so much taken up with trifles and shadows, when we might live in the daily view of Christ God-Man! why should an empty, perishing world engross our thoughts when we have such an object as a Jesus incarnate to contemplate? why do we dwell so much upon fleshly things (of a deceiving and defiling nature),
and shall we not mind it? is it a thing so rare, so unparalleled, and yet shall it be seldom in our thoughts? What Fools Are we to suffer our selves to be so much taken up with trifles and shadows, when we might live in the daily view of christ God-Man! why should an empty, perishing world engross our thoughts when we have such an Object as a jesus incarnate to contemplate? why do we dwell so much upon fleshly things (of a deceiving and defiling nature),
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when the flesh-assuming Christ, the spotless and undefiled flesh of the holy Jesus, is either not at all regarded or very hastily pass'd over? 'Tis said of Isaac Gen. 24.63. He went out to meditate in the field: O Christians!
when the flesh-assuming christ, the spotless and undefiled Flesh of the holy jesus, is either not At all regarded or very hastily passed over? It's said of Isaac Gen. 24.63. He went out to meditate in the field: Oh Christians!
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'pray when 'tis so, fix upon the Word as made Flesh; there's a fit and full object for these things, where think and think as long as you will yet fresh matter will offer it self;
pray when it's so, fix upon the Word as made Flesh; there's a fit and full Object for these things, where think and think as long as you will yet fresh matter will offer it self;
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that's a Well out of which the more you draw the fuller you'l find it to be. Psal. 104.34. My meditation of him (saith David ) shall be sweet; surely the believer may say, My meditation of God (who & as he was made Man ) shall be sweet: O that you would live in the daily exercise of this heavenly duty upon this excellent object! What a blessed thing would it be if we could lie down, rise up with a Christ, and especially a Christ incarnate in our minds!
that's a Well out of which the more you draw the fuller You'll find it to be. Psalm 104.34. My meditation of him (Says David) shall be sweet; surely the believer may say, My meditation of God (who & as he was made Man) shall be sweet: Oh that you would live in the daily exercise of this heavenly duty upon this excellent Object! What a blessed thing would it be if we could lie down, rise up with a christ, and especially a christ incarnate in our minds!
Me thinks that which was the product and matter of God's thoughts from everlasting, should very much be the subject and matter of our thoughts in time.
Me thinks that which was the product and matter of God's thoughts from everlasting, should very much be the Subject and matter of our thoughts in time.
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3. Thirdly, was Christ sent in Flesh, yea, in the likeness of sinful Flesh? this should strike us all with amazement and astonishment; how should we admire and wonder at this dispensation!
3. Thirdly, was christ sent in Flesh, yea, in the likeness of sinful Flesh? this should strike us all with amazement and astonishment; how should we admire and wonder At this Dispensation!
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here's nothing but Wonders, a conflux and complication of Wonders; in this one thing there are many Wonders, and those too not of the lowest rank but the highest that ever were.
here's nothing but Wonders, a conflux and complication of Wonders; in this one thing there Are many Wonders, and those too not of the lowest rank but the highest that ever were.
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The Angels were so full of joy and admiration upon the first breaking out of this, that they must come from heaven and give some vent to themselves, in singing Glory to God in the highest, on earth peace, good will towards men:
The Angels were so full of joy and admiration upon the First breaking out of this, that they must come from heaven and give Some vent to themselves, in singing Glory to God in the highest, on earth peace, good will towards men:
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was there ever any thing so mysterious and strange as the incarnation of the Son of God? this is a mystery indeed, the first link in that chain of mysteries 1 Tim. 3.16.
was there ever any thing so mysterious and strange as the incarnation of the Son of God? this is a mystery indeed, the First link in that chain of Mysteres 1 Tim. 3.16.
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When little things make us wonder 'tis an evidence of weakness, when great things do not make us wonder 'tis an evidence either of great inconsideracy or gross stupidity. The proud Philosopher scorns to wonder at any thing in Nature, but the humble Christian (who hath things before him far more sublime and unsearchable than any mysteries in Nature,) may well stand and wonder at those things in Religion which 'tis not possible for him to comprehend.
When little things make us wonder it's an evidence of weakness, when great things do not make us wonder it's an evidence either of great inconsideracy or gross stupidity. The proud Philosopher scorns to wonder At any thing in Nature, but the humble Christian (who hath things before him Far more sublime and unsearchable than any Mysteres in Nature,) may well stand and wonder At those things in Religion which it's not possible for him to comprehend.
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A God to be made Man? a God to take dust (for flesh is but living or breathing dust ) into intimate conjunction with himself? a God to submit for some time to lie in the womb of a Virgin? O wonderful!
A God to be made Man? a God to take dust (for Flesh is but living or breathing dust) into intimate conjunction with himself? a God to submit for Some time to lie in the womb of a Virgae? O wondered!
Here's finite and infinite joyn'd in one, eternity match'd with time, the Creator and a Creature making but one Person, here's the Lord and Soveraign of the world marrying into a mean and broken Family, the maker of the Universe made himself;
Here's finite and infinite joined in one, eternity matched with time, the Creator and a Creature making but one Person, here's the Lord and Sovereign of the world marrying into a mean and broken Family, the maker of the Universe made himself;
This was his invention and contrivance, and his only; the wisest Creatures in the world had they united all their wisdom could never have thought of such a way for the redeeming of lost man:
This was his invention and contrivance, and his only; the Wisest Creatures in the world had they united all their Wisdom could never have Thought of such a Way for the redeeming of lost man:
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here's the verity of flesh and yet but the similitude of sinful flesh; here's a man begotten without man, a Son without a Father (for though Christ had more than a putative body, yet (as Man ) he had no more than a putative Father, Luk. 3.23. Jesus began to be about thirty years of age, being [ as was supposed ] the Son of Joseph &c.) here's a Virgin conceiving and bringing forth a Son, she remaining a Virgin still; Jer. 31.22. The Lord hath created a new thing in the earth, a woman shall compass a man:
here's the verity of Flesh and yet but the similitude of sinful Flesh; here's a man begotten without man, a Son without a Father (for though christ had more than a putative body, yet (as Man) he had no more than a putative Father, Luk. 3.23. jesus began to be about thirty Years of age, being [ as was supposed ] the Son of Joseph etc.) here's a Virgae conceiving and bringing forth a Son, she remaining a Virgae still; Jer. 31.22. The Lord hath created a new thing in the earth, a woman shall compass a man:
Christ wrought many miracles in his Flesh, but the greatest miracle of all was his assuming flesh: let Jews and Infidels scoff and deride, the sincere Christian must admire and adore.
christ wrought many Miracles in his Flesh, but the greatest miracle of all was his assuming Flesh: let jews and Infidels scoff and deride, the sincere Christian must admire and adore.
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it was the Lord's doing (from first to last) should it not be marvellous in our eyes? I and (as was said before) 'twas the highest thing that ever he did, in this (with reverence be it spoken) he went to the utmost of all his Attributes. In Christ's Incarnation (saith a Reverend Divine ), we may see God as it were resolving to do a work from himself to the uttermost, to manifest the uttermost of his glory in a work out of himself.
it was the Lord's doing (from First to last) should it not be marvellous in our eyes? I and (as was said before) 'twas the highest thing that ever he did, in this (with Reverence be it spoken) he went to the utmost of all his Attributes. In Christ's Incarnation (Says a Reverend Divine), we may see God as it were resolving to do a work from himself to the uttermost, to manifest the uttermost of his glory in a work out of himself.
There are Four Attributes in God which upon the account of Christ's Incarnation can never be enough admired: (1.) His Wisdom; in finding out such a glorious way for the Sinners recovery.
There Are Four Attributes in God which upon the account of Christ's Incarnation can never be enough admired: (1.) His Wisdom; in finding out such a glorious Way for the Sinners recovery.
O the infinite, unsearchable, incomprehensible Wisdom of God! The Apostle speaks of the deep things of God 1 Cor. 2.10. of the manifold wisdom of God Eph. 3.10. of his abounding in all wisdom and prudence Eph. 1.8.
Oh the infinite, unsearchable, incomprehensible Wisdom of God! The Apostle speaks of the deep things of God 1 Cor. 2.10. of the manifold Wisdom of God Ephesians 3.10. of his abounding in all Wisdom and prudence Ephesians 1.8.
what may these expressions refer to, but to God's deep and most wise designs and methods display'd in the work of man's redemption by a Christ incarnate? And (which was a great demonstration of his Wisdom) see how the remedy was suited to the malady; Man at first would be as God and that ruin'd him,
what may these expressions refer to, but to God's deep and most wise designs and methods displayed in the work of Man's redemption by a christ incarnate? And (which was a great demonstration of his Wisdom) see how the remedy was suited to the malady; Man At First would be as God and that ruined him,
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Man gave the wound and Man shall heal that wound; O the wisdom of God! (2.) His Power: for Christ as he was the Wisdom of God so also the Power of God 1 Cor. 1.24. and as he was so in other respects so eminently in that which I am upon.
Man gave the wound and Man shall heal that wound; O the Wisdom of God! (2.) His Power: for christ as he was the Wisdom of God so also the Power of God 1 Cor. 1.24. and as he was so in other respects so eminently in that which I am upon.
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'Twas an act of mighty power for God so nearly to unite the Godhead and the Manhood; the bringing of two Natures (so distant) together in one Person must needs be the product of infinite power. For God to make something out of nothing, that speaks the greatness of his Power; but for God to be made Man, there being (in some respects) a greater distance betwixt the Godhead and the Manhood than 'twixt Something and Nothing, this speaks a greater power. 'Tis much that Soul and Body (two such different Beings ) should be so conjoyn'd as to make a Man, that such disagreeing Elements should be reconcil'd in corpore mixto; but what are these to the joyning of the Godhead and Manhood in one hypostasis? (3.) His Justice: Is sin committed? the holy Law broken? doth the Creature lye under guilt? God stands upon the vindication of his Honour, the making good of his threatnings, the satisfaction of his Justice: Satisfaction he will have,
'Twas an act of mighty power for God so nearly to unite the Godhead and the Manhood; the bringing of two Nature's (so distant) together in one Person must needs be the product of infinite power. For God to make something out of nothing, that speaks the greatness of his Power; but for God to be made Man, there being (in Some respects) a greater distance betwixt the Godhead and the Manhood than betwixt Something and Nothing, this speaks a greater power. It's much that Soul and Body (two such different Beings) should be so conjoined as to make a Man, that such disagreeing Elements should be reconciled in corpore mixto; but what Are these to the joining of the Godhead and Manhood in one hypostasis? (3.) His justice: Is since committed? the holy Law broken? does the Creature lie under guilt? God Stands upon the vindication of his Honour, the making good of his threatenings, the satisfaction of his justice: Satisfaction he will have,
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and because the Creature was altogether unable to make it, in order thereunto God will have his own Son to take flesh, that he may be in a capacity to obey, do, suffer what Justice required;
and Because the Creature was altogether unable to make it, in order thereunto God will have his own Son to take Flesh, that he may be in a capacity to obey, do, suffer what justice required;
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and when this Son had so assum'd flesh God fell upon him, charg'd him with the guilt of all Believers, exacted of him that punishment which was due to them, would not spare him in the least or ' bate him any thing;
and when this Son had so assumed Flesh God fell upon him, charged him with the guilt of all Believers, exacted of him that punishment which was due to them, would not spare him in the least or ' bore him any thing;
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O the severity and impartiality of God's Justice! (4.) His Mercy, Goodness, and Love. And doth not this Attribute shine forth as brightly in our Saviour's being made flesh, as any of the former? Here was the tender mercy of our God Luk. 1.78. God's so loving of the world Joh. 3.16. the great manifestation of his Love 1 Joh. 4.9. his glorious grace, and the riches of his grace Eph. 1.6, 7. Did ever God give the world such a demonstration of his Love and Grace as in the Incarnation of his Son? O matchless, infinite, unlimited Love and Grace!
Oh the severity and impartiality of God's justice! (4.) His Mercy, goodness, and Love. And does not this Attribute shine forth as brightly in our Saviour's being made Flesh, as any of the former? Here was the tender mercy of our God Luk. 1.78. God's so loving of the world John 3.16. the great manifestation of his Love 1 John 4.9. his glorious grace, and the riches of his grace Ephesians 1.6, 7. Did ever God give the world such a demonstration of his Love and Grace as in the Incarnation of his Son? O matchless, infinite, unlimited Love and Grace!
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for he put him into a very good state, stamp'd his own Image upon him, made him above all other Creatures to be his favourite: but he foolishly sin'd,
for he put him into a very good state, stamped his own Image upon him, made him above all other Creatures to be his favourite: but he foolishly sinned,
since he would be so foolish as for a trifle to break with me let him rot and die and perish for ever, I'le do no more for him? O no! not such a word or thought did pass from the gracious God towards his miserable Creature.
since he would be so foolish as for a trifle to break with me let him rot and die and perish for ever, I'll do no more for him? O no! not such a word or Thought did pass from the gracious God towards his miserable Creature.
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and how did he send this Son? why, in Flesh; but in what Flesh? surely it shall be altogether glorious flesh, such as shall be of a quite other Nature than that is which we poor mortals have? I so it was (in some respects),
and how did he send this Son? why, in Flesh; but in what Flesh? surely it shall be altogether glorious Flesh, such as shall be of a quite other Nature than that is which we poor mortals have? I so it was (in Some respects),
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but in others but just like to sinful flesh: put all this together and was not here Love? God will have sin to be punished but then the punishment shall be laid upon his own Son, and the sinner himself shall be acquitted, O the heighth of Justice! and yet O the heighth of Mercy too!
but in Others but just like to sinful Flesh: put all this together and was not Here Love? God will have since to be punished but then the punishment shall be laid upon his own Son, and the sinner himself shall be acquitted, Oh the height of justice! and yet Oh the height of Mercy too!
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There's more of Mercy in God's sending Christ and sending him in this way, than there would have been in his absolute pardoning of sin without any sending or any satisfaction; because alwayes the more costly a mercy is the more there is of Mercy in that mercy.
There's more of Mercy in God's sending christ and sending him in this Way, than there would have been in his absolute pardoning of since without any sending or any satisfaction; Because always the more costly a mercy is the more there is of Mercy in that mercy.
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as what was in Christ's assuming our Nature; for (as to the first ) 'tis more for a King to put himself into the Traytor's stead and himself to make satisfaction for his Offence, than just to pardon him:
as what was in Christ's assuming our Nature; for (as to the First) it's more for a King to put himself into the Traitor's stead and himself to make satisfaction for his Offence, than just to pardon him:
and (as to the second ) in Salvation there is our advancement but in Christ's Incarnation there was his abasement; now 'tis more for such a Person as Christ to be abased than 'tis for such a Creature as Man to be advanced. All which being consider'd, what an obligation doth there lie upon us to get our hearts rais'd up unto and drawn out in the highest admiration of God's Mercy!
and (as to the second) in Salvation there is our advancement but in Christ's Incarnation there was his abasement; now it's more for such a Person as christ to be abased than it's for such a Creature as Man to be advanced. All which being considered, what an obligation does there lie upon us to get our hearts raised up unto and drawn out in the highest admiration of God's Mercy!
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Phil. 2.7, 8. But made himself of no reputation, (NONLATINALPHABET, he emptied himself (as it were) of all his former glory and fulness,) and took upon him the form of a Servant,
Philip 2.7, 8. But made himself of no reputation, (, he emptied himself (as it were) of all his former glory and fullness,) and took upon him the from of a Servant,
Secondly, God the Son or Christ himself the Person who was incarnate, he too is greatly to be admired: with respect (1.) to his Love; (2.) to his Holiness; (3.) to his Power.
Secondly, God the Son or christ himself the Person who was incarnate, he too is greatly to be admired: with respect (1.) to his Love; (2.) to his Holiness; (3.) to his Power.
He who sate upon the throne was willing to lie in the manger; he that was clothed with brightness and Majesty disrob'd himself, put off his own royal attire and put on our course rags; he who fill'd the World confin'd himself to a Womb; he who was the Maker of all own'd a poor Woman for his Mother; he who was David's Lord became David's Son: what unsearchable mysteries of the Grace of Christ are here!
He who sat upon the throne was willing to lie in the manger; he that was clothed with brightness and Majesty disrobed himself, put off his own royal attire and put on our course rags; he who filled the World confined himself to a Womb; he who was the Maker of all owned a poor Woman for his Mother; he who was David's Lord became David's Son: what unsearchable Mysteres of the Grace of christ Are Here!
There's a what manner of love upon the Sons of men being made the Sons of God; but what manner of love was there in this that the Son of God should be made the Son of Man? I have nothing to say but wonder, wonder.
There's a what manner of love upon the Sons of men being made the Sons of God; but what manner of love was there in this that the Son of God should be made the Son of Man? I have nothing to say but wonder, wonder.
he was willing to be made like to them that they might be made like to him, he took of theirs that he might give them of his; and since they could not ascend to him he was pleased to descend to them; O inexpressible Love!
he was willing to be made like to them that they might be made like to him, he took of theirs that he might give them of his; and since they could not ascend to him he was pleased to descend to them; Oh inexpressible Love!
Christ's external state in our Nature was so low and mean, (which he yet never stuck at or regarded, his design being to do good and not to appear in any worldly pomp or grandeur ), that it seem'd to be below him not only as he was God but even as he was Man; He who before was equal to God was now scarce equal to Man; 'twas prophetically spoken in his person Psal. 22.6. I am a worm and no man;
Christ's external state in our Nature was so low and mean, (which he yet never stuck At or regarded, his Design being to doe good and not to appear in any worldly pomp or grandeur), that it seemed to be below him not only as he was God but even as he was Man; He who before was equal to God was now scarce equal to Man; 'twas prophetically spoken in his person Psalm 22.6. I am a worm and no man;
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nay, he was scarce equal to the meanest of other creatures, for he saith Matth. 8.20. The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not where to lay his head:
nay, he was scarce equal to the Meanest of other creatures, for he Says Matthew 8.20. The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not where to lay his head:
because they not standing in a Common Head as Man did, the Fall of some did not reach the whole order: and yet Christ meddled not with that Nature but with ours; Heb. 2.16. Verily he took not on him the Nature of Angels, but he took on him the seed of Abraham:
Because they not standing in a Common Head as Man did, the Fallen of Some did not reach the Whole order: and yet christ meddled not with that Nature but with ours; Hebrew 2.16. Verily he took not on him the Nature of Angels, but he took on him the seed of Abraham:
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There are Five expressions concerning him under the word made, every one of which holds forth the greatness of his humiliation (and consequently of his love ): (1.) He was made flesh Joh. 1.14. (2.) He was made of a woman Gal. 4.4. he might have had flesh immediately created but 'twas not so;
There Are Five expressions Concerning him under the word made, every one of which holds forth the greatness of his humiliation (and consequently of his love): (1.) He was made Flesh John 1.14. (2.) He was made of a woman Gal. 4.4. he might have had Flesh immediately created but 'twas not so;
but shall not all put together highly affect us, and fill our Souls with high thoughts of the Love of Christ? Blessed God! what hearts have we if such Considerations as these will not work them up to a Christ-admiring frame? Dear Saviour!
but shall not all put together highly affect us, and fill our Souls with high thoughts of the Love of christ? Blessed God! what hearts have we if such Considerations as these will not work them up to a Christ-admiring frame? Dear Saviour!
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That he should take true flesh and yet but the likeness of sinful flesh, be so like a sinner and yet no sinner, come so near to sin and yet be so far off from it, assume our Nature so wofully corrupted and vitiated (as it is in us ),
That he should take true Flesh and yet but the likeness of sinful Flesh, be so like a sinner and yet no sinner, come so near to sin and yet be so Far off from it, assume our Nature so woefully corrupted and vitiated (as it is in us),
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Who can touch pitch and not be defiled? who can take a Nature which (in its proper subject ) was wholly depraved, and yet be holy? why, Christ did so and yet was holy:
Who can touch pitch and not be defiled? who can take a Nature which (in its proper Subject) was wholly depraved, and yet be holy? why, christ did so and yet was holy:
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Therein he bafled a tempting Devil, bore up under the greatest pressures that ever lay upon any, did not sink under all his Sufferings, wrought unquestionable Miracles, pacified divine wrath, satisfy'd God's Justice, fulfilled the Law, condemned sin, subdued and conquered all the powers of Hell, held it out till all was finished; all this was done in our flesh by Christ-Man (though not as meer Man ):
Therein he baffled a tempting devil, boar up under the greatest pressures that ever lay upon any, did not sink under all his Sufferings, wrought unquestionable Miracles, pacified divine wrath, satisfied God's justice, fulfilled the Law, condemned since, subdued and conquered all the Powers of Hell, held it out till all was finished; all this was done in our Flesh by Christ-man (though not as mere Man):
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'Twas the stone cut without hands (by which you are to understand Christ in the miraculous production of his Humane Nature, ) which smote the image &c. Dan. 2.34.
'Twas the stone Cut without hands (by which you Are to understand christ in the miraculous production of his Humane Nature,) which smote the image etc. Dan. 2.34.
and a kingdom, that all people, nations, and languages should serve him &c. Dan. 7.13, 14. Now that Christ in the Nature of Man should be thus exalted, and also do such great and glorious things, is not this wonderful? Suppose you had seen Moses (when a child) in his Ark of bullrushes, laid in the flags by the rivers brink;
and a Kingdom, that all people, Nations, and languages should serve him etc. Dan. 7.13, 14. Now that christ in the Nature of Man should be thus exalted, and also do such great and glorious things, is not this wondered? Suppose you had seen Moses (when a child) in his Ark of Bulrushes, laid in the flags by the Rivers brink;
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and then afterwards had seen him (when grown up) in the head of the people of Israel, as their ruler and deliverer (as he is stiled Act. 7.35), subduing Pharaoh and all his Host;
and then afterwards had seen him (when grown up) in the head of the people of Israel, as their ruler and deliverer (as he is styled Act. 7.35), subduing Pharaoh and all his Host;
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would not this have struck you with admiration? What then shall we say and think of Christ? he that for some time was shut up in his Mothers womb, lay (as a weak infant) on her lap, suck'd at her breasts &c. and (when grown up) suffer'd and dy'd upon the Cross;
would not this have struck you with admiration? What then shall we say and think of christ? he that for Some time was shut up in his Mother's womb, lay (as a weak infant) on her lap, sucked At her breasts etc. and (when grown up) suffered and died upon the Cross;
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this very Christ is the redeemer of the world, the Saviour of man, the King of all the earth, the universal Conqueror over Devils and all Enemies whatsoever, exalted far above principalities &c. what shall we say to these things? verily they command adoring silence and wonderment.
this very christ is the redeemer of the world, the Saviour of man, the King of all the earth, the universal Conqueror over Devils and all Enemies whatsoever, exalted Far above principalities etc. what shall we say to these things? verily they command adoring silence and wonderment.
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I have been very long (yet not too long I hope) upon this head; when the Incarnation of the Son of God is before me (than which there never was a greater thing to be wondred at) could I say too much in order to the raising of your hearts to the highest adoration, both of the thing and also of the persons concern'd in it? what more proper and necessary to be urg'd upon such an Argument than such a frame of spirit?
I have been very long (yet not too long I hope) upon this head; when the Incarnation of the Son of God is before me (than which there never was a greater thing to be wondered At) could I say too much in order to the raising of your hearts to the highest adoration, both of the thing and also of the Persons concerned in it? what more proper and necessary to be urged upon such an Argument than such a frame of Spirit?
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but this must be attended with deep impressions upon the heart and have a great efficacy upon the life. The Apostle having spoke of the mystery of Godliness presently he falls upon Christ's being manifested in the flesh, as a great part of that mystery of Godliness; and this in particular (as well as the whole Gospel in General ) is set forth thereby,
but this must be attended with deep impressions upon the heart and have a great efficacy upon the life. The Apostle having spoke of the mystery of Godliness presently he falls upon Christ's being manifested in the Flesh, as a great part of that mystery of Godliness; and this in particular (as well as the Whole Gospel in General) is Set forth thereby,
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because (where 'tis known and believ'd aright) it doth very much conduce and operate to the promoting of Godliness. St. John tells us 1 Joh. 4.2. Every Spirit that confesseth that Jesus Christ is come in the flesh, is of God:
Because (where it's known and believed aright) it does very much conduce and operate to the promoting of Godliness. Saint John tells us 1 John 4.2. Every Spirit that Confesses that jesus christ is come in the Flesh, is of God:
But such as would be said to be of God in a more special and saving way, they must not only assent and profess but they must live suitably to what they do so believe and profess;
But such as would be said to be of God in a more special and Saving Way, they must not only assent and profess but they must live suitably to what they do so believe and profess;
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What an argument is here from Christ's Incarnation for humility! in his assuming flesh he hath set before you the highest, the most glorious pattern of humility that ever was, will you not follow it? Learn of me, for (saith he) I am meek and lowly;
What an argument is Here from Christ's Incarnation for humility! in his assuming Flesh he hath Set before you the highest, the most glorious pattern of humility that ever was, will you not follow it? Learn of me, for (Says he) I am meek and lowly;
after such abasement of thy Lord and Saviour wilt thou be haughty and proud? how unsuitable is a proud sinner to an humble Saviour! What (saith one) more mysterious than God humbled, more monstrous than man proud? When ever pride, self-conceitedness, self-exalting begin to rise in the heart, think of the humility of the Son of God;
After such abasement of thy Lord and Saviour wilt thou be haughty and proud? how unsuitable is a proud sinner to an humble Saviour! What (Says one) more mysterious than God humbled, more monstrous than man proud? When ever pride, Self-conceitedness, Self-exalting begin to rise in the heart, think of the humility of the Son of God;
how he emptied himself, made himself of no reputation, took upon him the form of a Servant &c. and surely this will be an effectual Antidote against pride:
how he emptied himself, made himself of no reputation, took upon him the from of a Servant etc. and surely this will be an effectual Antidote against pride:
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The Apostle when he would further lowliness of mind in the Philippians, this is the consideration which he sets before them, Phil. 2.3, 6, 7, &c. We were undone by a proud Devil and a proud heart, if ever we be sav'd it must be by an humble Saviour and an humble heart. 2. Do not sin. Partly, that there may be in you as full a conformity to Christ as here you can come up to;
The Apostle when he would further lowliness of mind in the Philippians, this is the consideration which he sets before them, Philip 2.3, 6, 7, etc. We were undone by a proud devil and a proud heart, if ever we be saved it must be by an humble Saviour and an humble heart. 2. Do not sin. Partly, that there may be in you as full a conformity to christ as Here you can come up to;
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for why did he so come? but that he might destroy the works of the Devil 1 Joh. 3.8. that he might redeem you from all iniquity, and purifie unto himself a peculiar people, zealous of good works, Tit. 2.14.
for why did he so come? but that he might destroy the works of the devil 1 John 3.8. that he might Redeem you from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit. 2.14.
that you being delivered out of the hands of your enemies, might serve him without fear, in holiness and righteousness before him all the dayes of your life, Luk. 1.74, 75. Partly too,
that you being Delivered out of the hands of your enemies, might serve him without Fear, in holiness and righteousness before him all the days of your life, Luk. 1.74, 75. Partly too,
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because upon Christ's sending in the flesh you have so full a demonstration of the evil of sin, how hateful it was to God &c. for it having got into the world nothing could expiate it unless God's own Son will take flesh, yea,
Because upon Christ's sending in the Flesh you have so full a demonstration of the evil of since, how hateful it was to God etc. for it having god into the world nothing could expiate it unless God's own Son will take Flesh, yea,
Now notwithstanding and after all this will you yet love it and live in the commission of it? what will this be but (in effect) to say you regard not what Christ was or did? that you desire (as far as in you lies) to make this his great act, the taking of flesh, to be insignificant and to no purpose? as also to declare to the world by your practises that you have quite other thoughts of sin than what God himself hath.
Now notwithstanding and After all this will you yet love it and live in the commission of it? what will this be but (in Effect) to say you regard not what christ was or did? that you desire (as Far as in you lies) to make this his great act, the taking of Flesh, to be insignificant and to no purpose? as also to declare to the world by your practises that you have quite other thoughts of sin than what God himself hath.
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what a sad thing is it that ever such things should be done where there is such a Nature! When Christ hath assum'd that Nature, and by assuming it hath so dignified and advanc'd it,
what a sad thing is it that ever such things should be done where there is such a Nature! When christ hath assumed that Nature, and by assuming it hath so dignified and advanced it,
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let me intreat you when ever the temptation comes to excite you to those Evils which in special do entrench upon the glory of the Humane Nature, (as to drink to excess, to defile your bodies by fleshly lusts &c.), do but seriously think with your selves that you are Men, and shall such carry it as beasts? that your Saviour hath just such a body as you have,
let me entreat you when ever the temptation comes to excite you to those Evils which in special do entrench upon the glory of the Humane Nature, (as to drink to excess, to defile your bodies by fleshly Lustiest etc.), do but seriously think with your selves that you Are Men, and shall such carry it as beasts? that your Saviour hath just such a body as you have,
and doth he abuse it by the committing of such Evils? that he hath your Nature, and doth he so and so sin in it? that he hath restor'd it (as 'tis in himself ) to its pristine glory, and will you (as 'tis in your selves ) keep it as vile as ever? surely if such who are drown'd in sensuality did but seriously think of this, they would abandon their base lusts rather than by them debase their excellent Nature. 4. Love God and Christ: yea, love them strongly, ardently, to a very intense degree of love.
and does he abuse it by the committing of such Evils? that he hath your Nature, and does he so and so sin in it? that he hath restored it (as it's in himself) to its pristine glory, and will you (as it's in your selves) keep it as vile as ever? surely if such who Are drowned in sensuality did but seriously think of this, they would abandon their base Lustiest rather than by them debase their excellent Nature. 4. Love God and christ: yea, love them strongly, ardently, to a very intense degree of love.
therefore he deserves love; he hath sufficiently acted and declared his love to you, how will you act and declare your love to him &c. he loved and so loved you will you not return love for love? I and so love him too (to the utmost of your capacity)? What will fire the cold heart with love to God if this will not do it, (viz.) his sending his own Son in the likeness of sinful flesh? he that knows and considers this certainly he cannot but be full of divine Love.
Therefore he deserves love; he hath sufficiently acted and declared his love to you, how will you act and declare your love to him etc. he loved and so loved you will you not return love for love? I and so love him too (to the utmost of your capacity)? What will fire the cold heart with love to God if this will not do it, (viz.) his sending his own Son in the likeness of sinful Flesh? he that knows and considers this Certainly he cannot but be full of divine Love.
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And then Love Christ: was he willing to put on your rags, to cloath himself with your flesh? did he take your Nature? and that too under those circumstances which have been mentioned? doing this not for himself but wholly for your good? was he pleas'd so far to condescend as to become one of you? nay to put himself not only into your Nature but also into your stead (he might have been a Man and yet not a Surety )? O let him have your Love! your most hearty and cordial Love: pray let it be your greatest grief that you have no more love for him who deserves so much: alas!
And then Love christ: was he willing to put on your rags, to cloth himself with your Flesh? did he take your Nature? and that too under those Circumstances which have been mentioned? doing this not for himself but wholly for your good? was he pleased so Far to condescend as to become one of you? nay to put himself not only into your Nature but also into your stead (he might have been a Man and yet not a Surety)? O let him have your Love! your most hearty and cordial Love: pray let it be your greatest grief that you have no more love for him who deserves so much: alas!
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'tis but a drop when it should be an Ocean, but a poor spark when it should be a vehement flame. And I would have you to love Christ who is incarnate as well as because he was incarnate: what an alluring, attracting object of Love is Christ God-man! God loves him as he is in our flesh, the Angels love him as in our flesh, the glorify'd Saints love him too in that notion, will not you also love him as he is so considered? Christ in our Nature is a Person very amiable;
it's but a drop when it should be an Ocean, but a poor spark when it should be a vehement flame. And I would have you to love christ who is incarnate as well as Because he was incarnate: what an alluring, attracting Object of Love is christ God-man! God loves him as he is in our Flesh, the Angels love him as in our Flesh, the glorified Saints love him too in that notion, will not you also love him as he is so considered? christ in our Nature is a Person very amiable;
what is there in mear man to draw our love to him which is not in Christ ( God and Man ) with great advantage? he indeed is the Deliciae humani generis, fairer than the children of men, the chiefest amongst ten thousand, altogether lovely: those excellencies which are but scattered in us do all (like lines in the Centre) concur in him. A Christ incarnate is the love of heaven; let him be the love of earth too. 5. So love Christ as to be willing,
what is there in mear man to draw our love to him which is not in christ (God and Man) with great advantage? he indeed is the Deliciae Humani Generis, Fairer than the children of men, the chiefest among ten thousand, altogether lovely: those excellencies which Are but scattered in us do all (like lines in the Centre) concur in him. A christ incarnate is the love of heaven; let him be the love of earth too. 5. So love christ as to be willing,
what shall we do for him who hath done such inexpressible things for us? shall we be loth to take his Cross who was so willing to take our Nature? he had but the likeness of sinful flesh, and yet how willingly and patiently did he suffer!
what shall we do for him who hath done such inexpressible things for us? shall we be loath to take his Cross who was so willing to take our Nature? he had but the likeness of sinful Flesh, and yet how willingly and patiently did he suffer!
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we have the reality of sinful flesh, shall we hang off from suffering or be impatient under it? what abasement can be too much for the sons of men when the Son of God was thus abased? what service can be too mean for us when Christ stooped to the form of a Servant? He that knows how much Christ's love was above him will never think any work or service to be below him. 6. As Christ was pleas'd to partake with you in your Nature, so let it be your desire and endeavour to partake with him in his:
we have the reality of sinful Flesh, shall we hang off from suffering or be impatient under it? what abasement can be too much for the Sons of men when the Son of God was thus abased? what service can be too mean for us when christ stooped to the from of a Servant? He that knows how much Christ's love was above him will never think any work or service to be below him. 6. As christ was pleased to partake with you in your Nature, so let it be your desire and endeavour to partake with him in his:
I mean that which the Apostle speaks of when he saith, that by these you might be partakers of the divine Nature, 2 Pet. 1.4. even man (in such a sense ) is capable of this and therefore should pursue after it.
I mean that which the Apostle speaks of when he Says, that by these you might be partakers of the divine Nature, 2 Pet. 1.4. even man (in such a sense) is capable of this and Therefore should pursue After it.
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'Twas part of Christ's humiliation to take our Humane Nature, but 'tis our highest exaltation to be brought under the participation, of his divine Nature: of which though we cannot be partakers as he was of the former, (for then we should be properly and formally deify'd, which is high blasphemy);
'Twas part of Christ's humiliation to take our Humane Nature, but it's our highest exaltation to be brought under the participation, of his divine Nature: of which though we cannot be partakers as he was of the former, (for then we should be properly and formally deified, which is high blasphemy);
God may become very man but man cannot become very God; he may be like to God by grace and holiness, but that's all: (thus we are to understand some passages of the Antients which seem to be very high).
God may become very man but man cannot become very God; he may be like to God by grace and holiness, but that's all: (thus we Are to understand Some passages of the Ancients which seem to be very high).
that as Christ hath taken of yours so you may receive of his, as he was made like to you in what is proper to Man, so you (according to your capacity) may be made like to him in what is proper to God. 7. Be thankful: not in a common, ordinary, formal manner,
that as christ hath taken of yours so you may receive of his, as he was made like to you in what is proper to Man, so you (according to your capacity) may be made like to him in what is proper to God. 7. Be thankful: not in a Common, ordinary, formal manner,
Did Christ condescend to take your flesh? for such gracious ends? O where is your praising and magnifying of God? should not the whole Soul be summon'd in to give its most united acknowledgement of so signal a mercy? The Angels never reaped that advantage by his Incarnation which we do,
Did christ condescend to take your Flesh? for such gracious ends? Oh where is your praising and magnifying of God? should not the Whole Soul be summoned in to give its most united acknowledgement of so signal a mercy? The Angels never reaped that advantage by his Incarnation which we do,
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and yet as soon as ever that took place they were at praising-work; Luk. 2.13, 14. Suddenly there was with the Angels a multitude of the heavenly Host praising God, and saying, Glory to God in the highest &c. Good old Zachary began his Prophesie with thanksgiving, Luk. 1.68, 69. Blessed be the Lord God of Israel,
and yet as soon as ever that took place they were At praising-work; Luk. 2.13, 14. Suddenly there was with the Angels a multitude of the heavenly Host praising God, and saying, Glory to God in the highest etc. Good old Zachary began his Prophesy with thanksgiving, Luk. 1.68, 69. Blessed be the Lord God of Israel,
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for he hath visited and redeemed his people &c. and Simeon upon the sight of Christ in the Flesh was transported with joy, Luk. 2.29, &c. Then took he him up in his arms,
for he hath visited and redeemed his people etc. and Simeon upon the sighed of christ in the Flesh was transported with joy, Luk. 2.29, etc. Then took he him up in his arms,
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And as you should do this for the thing it self so also for the revelation of it in the Gospel: where the mystery which was kept secret since the world began, is now made manifest (as the Apostle speaks Rom. 16.25, 26.) This we had never known if God had not there revealed it;
And as you should do this for the thing it self so also for the Revelation of it in the Gospel: where the mystery which was kept secret since the world began, is now made manifest (as the Apostle speaks Rom. 16.25, 26.) This we had never known if God had not there revealed it;
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how little doth the greatest part of the world know of a God in Flesh! Nature may discover a God but 'tis Scripture only which discovers God-man: now why is that revealed to you which is hid to so many? Even so Father, for so it seemed good in thy sight Matth. 11.26.
how little does the greatest part of the world know of a God in Flesh! Nature may discover a God but it's Scripture only which discovers God-man: now why is that revealed to you which is hid to so many? Even so Father, for so it seemed good in thy sighed Matthew 11.26.
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what was hid in darker Prophesies and Types to the Fathers under the Old-Testament, is how under the New made as evident to you as the light of the noon-day:
what was hid in Darker prophecies and Types to the Father's under the Old-Testament, is how under the New made as evident to you as the Light of the noonday:
you do with open face behold the truth and glory of Christ's Manhood, you live under the dayes of the Son of Man; that which others expected and waited for and saw but afar off is now accomplished and made good to you.
you do with open face behold the truth and glory of Christ's Manhood, you live under the days of the Son of Man; that which Others expected and waited for and saw but afar off is now accomplished and made good to you.
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but under the Gospel the language is That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon,
but under the Gospel the language is That which was from the beginning, which we have herd, which we have seen with our eyes, which we have looked upon,
For the life was manifested and we have seen it &c. 1 Joh. 1.1, 2. I may say to you what Christ once did to his Disciples Luk. 10.23, 24. Blessed are the eyes which see the things which ye see:
For the life was manifested and we have seen it etc. 1 John 1.1, 2. I may say to you what christ once did to his Disciples Luk. 10.23, 24. Blessed Are the eyes which see the things which you see:
had we as many tongues as members, was the whole body turn'd into this one member, yet we should not be able for this high and glorious mercy sufficiently to speak out and celebrate the praises of the most high God, (as Austine pathetically expresses it).
had we as many tongues as members, was the Whole body turned into this one member, yet we should not be able for this high and glorious mercy sufficiently to speak out and celebrate the praises of the most high God, (as Augustine pathetically Expresses it).
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The third and last is for Comfort. The point in hand is every way as fruitful for Consolation as for Exhortation; Christ sent in flesh? made flesh? what abundance of matter is wrap'd up in this for the heightning of the true believers joy!
The third and last is for Comfort. The point in hand is every Way as fruitful for Consolation as for Exhortation; christ sent in Flesh? made Flesh? what abundance of matter is wrapped up in this for the heightening of the true believers joy!
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Abraham rejoyced to see Christ's day (the day of his Incarnation ), he saw it and was glad, Joh. 8.56. let me tell you, you see that about it which he never saw will not you rejoyce and be glad? Fear not (said the Angel to the Shepherds ), for behold I bring you good tydings of great joy, which shall be to all people:
Abraham rejoiced to see Christ's day (the day of his Incarnation), he saw it and was glad, John 8.56. let me tell you, you see that about it which he never saw will not you rejoice and be glad? fear not (said the Angel to the Shepherd's), for behold I bring you good tidings of great joy, which shall be to all people:
If God would please to open your eyes to let you see what there is in a Christ sent in flesh, to fix your thoughts upon it, to help you to make the best improvement of it;
If God would please to open your eyes to let you see what there is in a christ sent in Flesh, to fix your thoughts upon it, to help you to make the best improvement of it;
I cannot but assure my self, that your hearts would be brimful of Comfort, that your fears would vanish (like the dark cloud before the bright-shining Sun);
I cannot but assure my self, that your hearts would be brimful of Comfort, that your fears would vanish (like the dark cloud before the bright-shining Sun);
If it be ask'd, What is there in a Christ incarnate for the strengthning of the Faith, the heightning of the comfort of God's Children? give me leave to answer this Question in several particulars: 1. There's this in it, certainly this must be an effectual (and the most effectual way imaginable) for the promoting of God's glory and the Sinners good.
If it be asked, What is there in a christ incarnate for the strengthening of the Faith, the heightening of the Comfort of God's Children? give me leave to answer this Question in several particulars: 1. There's this in it, Certainly this must be an effectual (and the most effectual Way imaginable) for the promoting of God's glory and the Sinners good.
If Christ become Man that must be a very proper and powerful Means in order to these ends, for (besides the greatness of the thing in it self) if it shall please God out of his abundant mercy to propound to himself the bringing about of such things, he out of his infinite Wisdom will be sure to pitch upon such means as shall certainly reach them:
If christ become Man that must be a very proper and powerful Means in order to these ends, for (beside the greatness of the thing in it self) if it shall please God out of his abundant mercy to propound to himself the bringing about of such things, he out of his infinite Wisdom will be sure to pitch upon such means as shall Certainly reach them:
Is not this then ground of joy and a great support to faith, to consider that there is a way and such a way way found out as shall infallibly and effectually promote your good? 2. In this you have in high demonstration of his Love, yea the highest that was possible:
Is not this then ground of joy and a great support to faith, to Consider that there is a Way and such a Way Way found out as shall infallibly and effectually promote your good? 2. In this you have in high demonstration of his Love, yea the highest that was possible:
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for there was in it ultimus divini amoris conatus, infinite Love it self could go no higher than a Christ in Flesh. Now this Love of God is the strongest, the most heart-reviving cordial that can be given to a gracious person;
for there was in it Ultimus Divine amoris conatus, infinite Love it self could go no higher than a christ in Flesh. Now this Love of God is the Strongest, the most heart-reviving cordial that can be given to a gracious person;
and answerable to the degree of that, so is the degree of his comfort; for evermore where God displayes his highest Love there he hath the highest comfort. You that are such, do you desire an evidence of this? and would that chear you? here you have one (the very highest that God could give), viz. his sending his own Son in the likeness of sinful flesh.
and answerable to the degree of that, so is the degree of his Comfort; for evermore where God displays his highest Love there he hath the highest Comfort. You that Are such, do you desire an evidence of this? and would that cheer you? Here you have one (the very highest that God could give), viz. his sending his own Son in the likeness of sinful Flesh.
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3. By this (as hath been already observed under a former head ) all the promises are seal'd, confirm'd and ratify'd: Christ's Incarnation was not only one of the promises it self,
3. By this (as hath been already observed under a former head) all the promises Are sealed, confirmed and ratified: Christ's Incarnation was not only one of the promises it self,
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yea, the grand Old-Testament promise, but it was the seal and confirmation of all the rest. When God would give Ahaz a sign for the incouraging of his faith as to the making good of a particular mercy promis'd, what was that sign? why, Behold a Virgin shall conceive and bear a Son,
yea, the grand Old-Testament promise, but it was the seal and confirmation of all the rest. When God would give Ahaz a Signen for the encouraging of his faith as to the making good of a particular mercy promised, what was that Signen? why, Behold a Virgae shall conceive and bear a Son,
The Promises indeed are confirmed several wayes, but there is not any one thing which gives an higher confirmation to them than this, Christ's being made Flesh: What ever God hath promis'd 'tis all sure now to be made good,
The Promises indeed Are confirmed several ways, but there is not any one thing which gives an higher confirmation to them than this, Christ's being made Flesh: What ever God hath promised it's all sure now to be made good,
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you have no reason now to question either God's power, (for what cannot he do who can unite the Godhead and the Manhood? what can be too hard for him who can make a Virgin to conceive? ) or his mercy and willingness to do any thing for you;
you have no reason now to question either God's power, (for what cannot he do who can unite the Godhead and the Manhood? what can be too hard for him who can make a Virgae to conceive?) or his mercy and willingness to do any thing for you;
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'Tis observable, the Apostle having spoken of the Incarnation of Christ 1 Joh. 1.1, 2, 3. presently he adds, and truly our fellowship is with the Father,
It's observable, the Apostle having spoken of the Incarnation of christ 1 John 1.1, 2, 3. presently he adds, and truly our fellowship is with the Father,
for he that will send his own Son in the likeness of sinful flesh what will he stick at? what can come after that can be so great as that? He that spared not his own Son how shall he not with him give us all things? Well therefore might the Apostle say, All the promises of God in him (in Christ) are yea, and in him Amen &c. 2 Cor. 1.20. A very great and precious Truth here lies before me, which there-I would fain speak more fully unto:
for he that will send his own Son in the likeness of sinful Flesh what will he stick At? what can come After that can be so great as that? He that spared not his own Son how shall he not with him give us all things? Well Therefore might the Apostle say, All the promises of God in him (in christ) Are yea, and in him Amen etc. 2 Cor. 1.20. A very great and precious Truth Here lies before me, which there-I would fain speak more Fully unto:
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The Hypostatical Ʋnion ascertains the Mystical Ʋnion: the union of Persons is not so much as the Personal Ʋnion; he that hath thus united our Manhood to his Godhead in one Person, why may he not mystically unite our persons to his Person (this latter union not being so high as the former )? As 'tis said, the less is blessed of the better, so I may here say the less is confirmed by the greater:
The Hypostatical Ʋnion ascertains the Mystical Ʋnion: the Union of Persons is not so much as the Personal Ʋnion; he that hath thus united our Manhood to his Godhead in one Person, why may he not mystically unite our Persons to his Person (this latter Union not being so high as the former)? As it's said, the less is blessed of the better, so I may Here say the less is confirmed by the greater:
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if Christ had not come so near us in the taking of our Nature the mystical union might have been more doubtful; but now there's no room for doubting. Observe that place Heb. 2.11. Both he that sanctifieth, and they who are sanctified, are all of one, (there's the union in the same common Nature );
if christ had not come so near us in the taking of our Nature the mystical Union might have been more doubtful; but now there's no room for doubting. Observe that place Hebrew 2.11. Both he that Sanctifieth, and they who Are sanctified, Are all of one, (there's the Union in the same Common Nature);
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'Tis more for God to be made man then 'tis for God to converse with man, God manifested in the flesh is more than God manifesting himself to flesh. Moreover, Christ in our flesh laid the foundation of the Creatures Communion with God,
It's more for God to be made man then it's for God to converse with man, God manifested in the Flesh is more than God manifesting himself to Flesh. Moreover, christ in our Flesh laid the Foundation of the Creatures Communion with God,
what is Christ's gracious presence in the Soul, or the in-dwelling of the Spirit in a child of God (both of which are often spoken of in Scripture) to the personal presence and inhabitation of the Godhead in the Manhood of Christ? In him dwelleth the fulness of the Godhead bodily; Col. 2.9. 3. There are such and such communications of Grace from God to a gracious heart:
what is Christ's gracious presence in the Soul, or the indwelling of the Spirit in a child of God (both of which Are often spoken of in Scripture) to the personal presence and inhabitation of the Godhead in the Manhood of christ? In him dwells the fullness of the Godhead bodily; Col. 2.9. 3. There Are such and such communications of Grace from God to a gracious heart:
The Godhead is the fountain from which all flows, and there's now a pipe to convey supply's from that fountain, viz. the Manhood of Christ; 1 Cor. 8.6. To us there is but one God, the Father, of whom are all things, and we in him;
The Godhead is the fountain from which all flows, and there's now a pipe to convey supply's from that fountain, viz. the Manhood of christ; 1 Cor. 8.6. To us there is but one God, the Father, of whom Are all things, and we in him;
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O so long as Christ is Mediator betwixt God and Man as God-man, there may and there shall be mutual intercourses and communications betwixt God and Man. 4. The Scripture speaks much of the Sonship and Adoption of Believers.
O so long as christ is Mediator betwixt God and Man as God-man, there may and there shall be mutual intercourses and communications betwixt God and Man. 4. The Scripture speaks much of the Sonship and Adoption of Believers.
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This neer relation to God upon the Manhood of his own Son is now made very credible; for if the Son of God was made the Son of Man, why may not the Sons of Men be also made the Sons of God? if the One was so abased why may not the Other be so advanced? Especially if we consider, that the bringing of Believers into this near relation was one great and special end why Christ was incarnate;
This near Relation to God upon the Manhood of his own Son is now made very credible; for if the Son of God was made the Son of Man, why may not the Sons of Men be also made the Sons of God? if the One was so abased why may not the Other be so advanced? Especially if we Consider, that the bringing of Believers into this near Relation was one great and special end why christ was incarnate;
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He that believes Christ's Incarnation will upon that believe the Resurrection: As 'tis well observ'd by some upon that passage betwixt Christ and Martha (which we read of Joh. 11.);
He that believes Christ's Incarnation will upon that believe the Resurrection: As it's well observed by Some upon that passage betwixt christ and Martha (which we read of John 11.);
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When the Evangelist had laid down the exaltation of believers to a state of Sonship, Joh. 1.12. and had shown how that is brought about ( Vers. 13.) immediately he falls upon Christ's being made flesh ( V. 14.):
When the Evangelist had laid down the exaltation of believers to a state of Sonship, John 1.12. and had shown how that is brought about (Vers. 13.) immediately he falls upon Christ's being made Flesh (V. 14.):
whether the latter carries any reference to the former, or is brought in upon this or that account with respect to the Saints Sonship spoken of, I will not be positive in determining one way or another;
whither the latter carries any Referente to the former, or is brought in upon this or that account with respect to the Saints Sonship spoken of, I will not be positive in determining one Way or Another;
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only this I say as to the thing, 'tis not incredible that such who believe should become the Sons of God when the Word was made Flesh. 5. There's the Resurrection of the Body. And what more incredible to us than that!
only this I say as to the thing, it's not incredible that such who believe should become the Sons of God when the Word was made Flesh. 5. There's the Resurrection of the Body. And what more incredible to us than that!
though the S•riptures are very express and plain in the asserting of it, though we know the Power of God and have many Considerations for the assuring us of its truth and certainty; yet how apt are we to stagger and to be under doubtful thoughts about it!
though the S•riptures Are very express and plain in the asserting of it, though we know the Power of God and have many Considerations for the assuring us of its truth and certainty; yet how apt Are we to stagger and to be under doubtful thoughts about it!
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But saith the Apostle Acts 26.8. Why should it be thought a thing incredible with you, that God should raise the dead? blessed Paul! is the Resurrection of the dead a thing not incredible? what is there to take off the incredibility of it? why, enough and enough (especially to us Christians).
But Says the Apostle Acts 26.8. Why should it be Thought a thing incredible with you, that God should raise the dead? blessed Paul! is the Resurrection of the dead a thing not incredible? what is there to take off the incredibility of it? why, enough and enough (especially to us Christians).
for he took our flesh, then died in our flesh, then rose again in our flesh, (I say in our flesh, for he rose not only with a true Body but with the self-same Body that ours is, with that very Body in which he died and was buried ):
for he took our Flesh, then died in our Flesh, then rose again in our Flesh, (I say in our Flesh, for he rose not only with a true Body but with the selfsame Body that ours is, with that very Body in which he died and was buried):
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and if so, why then should the Resurrection of our Flesh or Bodies be incredible? This is nothing but what hath been done already to and in our flesh; and 'tis less to raise flesh than to take flesh; 'twas more strange for him who was God to die, than 'tis for him who is Man being dead to live again. If it be said that Christ was an extraordinary Person, and therefore that his Resurrection is not to be bottomed upon for the making of ours sure and certain; I answer, but it is;
and if so, why then should the Resurrection of our Flesh or Bodies be incredible? This is nothing but what hath been done already to and in our Flesh; and it's less to raise Flesh than to take Flesh; 'twas more strange for him who was God to die, than it's for him who is Man being dead to live again. If it be said that christ was an extraordinary Person, and Therefore that his Resurrection is not to be bottomed upon for the making of ours sure and certain; I answer, but it is;
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because he did not rise as a single Person but as a common Head; and therefore he rising we may be assur'd that we shall rise too. 1 Cor. 15.20, 21, 22. But now is Christ risen from the dead,
Because he did not rise as a single Person but as a Common Head; and Therefore he rising we may be assured that we shall rise too. 1 Cor. 15.20, 21, 22. But now is christ risen from the dead,
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believest thou this? mark her answer (Vers. 27.), She said unto him, yea Lord, I believe that thou art the Christ the Son of God, which should come into the world:
Believest thou this? mark her answer (Vers. 27.), She said unto him, yea Lord, I believe that thou art the christ the Son of God, which should come into the world:
as if she had said, yea Lord I do believe that thou canst raise the dead, since thou art the Son of God which wast to be and now art incarnate: he questions her about the Resurrection, she professeth her faith in his Incarnation; yet her Answer was very pertinent because she believing this could not but believe that also. 6. The possessing of the heavenly glory is the highest of all:
as if she had said, yea Lord I do believe that thou Canst raise the dead, since thou art the Son of God which wast to be and now art incarnate: he questions her about the Resurrection, she Professes her faith in his Incarnation; yet her Answer was very pertinent Because she believing this could not but believe that also. 6. The possessing of the heavenly glory is the highest of all:
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What (saith the poor Christian)? shall I in this flesh see God and live with him for ever? O this is a thing very improbable, much too big for my hope and faith!
What (Says the poor Christian)? shall I in this Flesh see God and live with him for ever? O this is a thing very improbable, much too big for my hope and faith!
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For Christ took thy flesh, purchased heaven for thee in thy flesh, ascended up to heaven in thy flesh, and is there glorify'd in thy flesh; and therefore may'st not thou assuredly hope, that thou also thy self in thine own flesh shalt go to God,
For christ took thy Flesh, purchased heaven for thee in thy Flesh, ascended up to heaven in thy Flesh, and is there glorified in thy Flesh; and Therefore Mayest not thou assuredly hope, that thou also thy self in thine own Flesh shalt go to God,
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By Christ incarnate we do not only see that the Humane Nature is capable of the future blessedness, but we have thereby ground of full assurance of it:
By christ incarnate we do not only see that the Humane Nature is capable of the future blessedness, but we have thereby ground of full assurance of it:
if he will condescend to be like to us in his humiliation, he will have us to be like to him in his exaltation. What can be too high for man when for him God was made Man? Well (Believers) Christ being sent in flesh what can now be too great for your faith!
if he will condescend to be like to us in his humiliation, he will have us to be like to him in his exaltation. What can be too high for man when for him God was made Man? Well (Believers) christ being sent in Flesh what can now be too great for your faith!
all is made easie, credible, nay certain upon Christ's Incarnation; that being done all shall be done: (this is the third thing for the Comfort of God's people).
all is made easy, credible, nay certain upon Christ's Incarnation; that being done all shall be done: (this is the third thing for the Comfort of God's people).
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4. Fourthly, was Christ sent in Flesh? there's this in it for the strengthning of Faith and the heightning of Joy, that God is now knowable & accessible.
4. Fourthly, was christ sent in Flesh? there's this in it for the strengthening of Faith and the heightening of Joy, that God is now knowable & accessible.
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'Tis beyond all contradiction (some may say) a blessed thing to know God, I but who can know him? can any see God and live? can a finite eye take a view of such an infinite Majesty (the least ray of which out-shines the Sun in its greatest brightness)? what? Man to know God? alas poor creature!
It's beyond all contradiction (Some may say) a blessed thing to know God, I but who can know him? can any see God and live? can a finite eye take a view of such an infinite Majesty (the least ray of which outshines the Sun in its greatest brightness)? what? Man to know God? alas poor creature!
partly as he by Christ (so considered) is most clearly manifested; in Christ God-Man we have the brightest objective manifestation of God. The whole Creation (though thereby much may be known of God,
partly as he by christ (so considered) is most clearly manifested; in christ God-Man we have the Brightest objective manifestation of God. The Whole Creation (though thereby much may be known of God,
therefore he's said (for this is one explication which the words will very well bear) to be the brightness of his Father's Glory Heb. 1.3. and hence some stile him Speculum Patris, the glass wherein the Father in the most cleer and lively manner is represented; He that hath seen me hath seen the Father Joh. 14.9. and the Apostle speaks of the light of the knowledge of the glory of God in the face (i.e. in and by the Manhood) of Jesus Christ, 2 Cor. 4.6. Partly too, as Christ in our flesh is a fit medium to transmit God as knowable to us:
Therefore he's said (for this is one explication which the words will very well bear) to be the brightness of his Father's Glory Hebrew 1.3. and hence Some style him Speculum Patris, the glass wherein the Father in the most clear and lively manner is represented; He that hath seen me hath seen the Father John 14.9. and the Apostle speaks of the Light of the knowledge of the glory of God in the face (i.e. in and by the Manhood) of jesus christ, 2 Cor. 4.6. Partly too, as christ in our Flesh is a fit medium to transmit God as knowable to us:
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yet we can look upon it in a pail of water: so here, we cannot immediately behold God in the brightness of his Glory, (a finite faculty must needs be dazzled by an infinite Majesty );
yet we can look upon it in a pail of water: so Here, we cannot immediately behold God in the brightness of his Glory, (a finite faculty must needs be dazzled by an infinite Majesty);
Augustine saith, by the Hypostatical Ʋnion of the Humane Nature with the Divine, there is such a collyrium or eye-salve made for us, that we may with these very eyes almost see the Deity:
Augustine Says, by the Hypostatical Ʋnion of the Humane Nature with the Divine, there is such a collyrium or eyesalve made for us, that we may with these very eyes almost see the Deity:
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through him you may now go to God, and that too with all holy boldness and confidence. You have not to do with a Deus absolutus (which Luther so much dreaded) but with God through a Mediator; and (which may be a great encouragement to your Faith) that Mediator is the man Christ Jesus 1 Tim. 2.5. You go to God and you go by God (as clothed with your Nature);
through him you may now go to God, and that too with all holy boldness and confidence. You have not to do with a Deus Absolutus (which Luther so much dreaded) but with God through a Mediator; and (which may be a great encouragement to your Faith) that Mediator is the man christ jesus 1 Tim. 2.5. You go to God and you go by God (as clothed with your Nature);
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The Apostle here takes notice of the partition or division of the Tabernacle: for the Atrium or outer Court where the people used to be, that he speaks not of;
The Apostle Here Takes notice of the partition or division of the Tabernacle: for the Atrium or outer Court where the people used to be, that he speaks not of;
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the God to whom you go commands your reverence, the God-man by whom you go incourages your confidence. O that you would more explicitly in Duty revive upon your thoughts Christ's Mediation and Intercession in heaven in your Nature! surely that would much embolden you in your addresses to God. Eph. 3.12. In whom we have boldness and access with confidence by the faith of him.
the God to whom you go commands your Reverence, the God-man by whom you go encourages your confidence. Oh that you would more explicitly in Duty revive upon your thoughts Christ's Mediation and Intercession in heaven in your Nature! surely that would much embolden you in your Addresses to God. Ephesians 3.12. In whom we have boldness and access with confidence by the faith of him.
Heb. 10.19, 20, 21, 22. Having therefore boldness to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh;
Hebrew 10.19, 20, 21, 22. Having Therefore boldness to enter into the Holiest by the blood of jesus, by a new and living Way which he hath consecrated for us, through the Vail, that is to say, his Flesh;
Had Joseph's Brethren known that their own brother had been so near to Pharaoh, with what confidence would they have addressed themselves to him! Believers!
Had Joseph's Brothers known that their own brother had been so near to Pharaoh, with what confidence would they have addressed themselves to him! Believers!
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Christ your Brother, who is flesh of your flesh, is at God's right hand as the great Master of Requests, the great Dispenser of Mercies, why do you not more improve this for the emboldening of your Spirits when in Prayer you go to God?
christ your Brother, who is Flesh of your Flesh, is At God's right hand as the great Master of Requests, the great Dispenser of mercies, why do you not more improve this for the emboldening of your Spirits when in Prayer you go to God?
'Tis a great thing for the Saints Comfort to consider how things were formerly under the Law and how they are now under the Gospel. Then God carried it in a way of greater state and majesty, then he kept a greater distance and was more hardly accessible: see how the Apostle sets it forth Heb. 9.1. &c. Then verily the first Covenant had also Ordinances of Divine Service, and a worldly Sanctuary:
It's a great thing for the Saints Comfort to Consider how things were formerly under the Law and how they Are now under the Gospel. Then God carried it in a Way of greater state and majesty, then he kept a greater distance and was more hardly accessible: see how the Apostle sets it forth Hebrew 9.1. etc. Then verily the First Covenant had also Ordinances of Divine Service, and a worldly Sanctuary:
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For there was a Tabernacle made, the first wherein was the Candlestick &c. and after the second vail, the Tabernacle which is called the Holiest of all:
For there was a Tabernacle made, the First wherein was the Candlestick etc. and After the second Vail, the Tabernacle which is called the Holiest of all:
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Which had the golden Censer &c. Now when these things were thus ordained, the Priests went alwayes into the first Tabernacle, accomplishing the Service of God:
Which had the golden Censer etc. Now when these things were thus ordained, the Priests went always into the First Tabernacle, accomplishing the Service of God:
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the high Priest might go into the second Tabernacle. (the Sanctum Sanctorum ), but how? with great restrictions; he must go alone, but once a year, and that too not without blood (see Exod. 30.10. Levit. 16.);
the high Priest might go into the second Tabernacle. (the Sanctum Sanctorum), but how? with great restrictions; he must go alone, but once a year, and that too not without blood (see Exod 30.10. Levit. 16.);
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and God was so strict about this, that it was as much as his life was worth even for him at any other time to venture into the Holy of Holy's: Levit. 16.2.
and God was so strict about this, that it was as much as his life was worth even for him At any other time to venture into the Holy of Holy's: Levit. 16.2.
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Well! (not to instance in the restraints laid upon the Priests, Levites &c. which the Word also mentions,) what might God's meaning be in this? see Vers. 8. The Holy Ghost this signifying, that the way into the Holiest of all was not yet made manifest,
Well! (not to instance in the restraints laid upon the Priests, Levites etc. which the Word also mentions,) what might God's meaning be in this? see Vers. 8. The Holy Ghost this signifying, that the Way into the Holiest of all was not yet made manifest,
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as if the Apostle had said let not any wonder that God then would keep men at such a distance, here was the reason of it (or the mystery which was at the bottom of it), Christ was not yet come;
as if the Apostle had said let not any wonder that God then would keep men At such a distance, Here was the reason of it (or the mystery which was At the bottom of it), christ was not yet come;
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But now under the Gospel Christ being incarnate and gone to heaven in our flesh, now all may go to God freely, the way to him is open, every believer in the world may now enter into the Holy of Holy's, all former restraints and distances are now taken away.
But now under the Gospel christ being incarnate and gone to heaven in our Flesh, now all may go to God freely, the Way to him is open, every believer in the world may now enter into the Holy of Holy's, all former restraints and distances Are now taken away.
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Mark the Scripture cited already, Heb. 10.19, 20. Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh.
Mark the Scripture cited already, Hebrew 10.19, 20. Having Therefore, brothers, boldness to enter into the Holiest by the blood of jesus, by a new and living Way which he hath consecrated for us, through the Vail, that is to say, his Flesh.
By this flesh Christ's Humane Nature (or Christ in the Humane Nature) is unquestionably meant, which he calls the vail in allusion to that in the Tabernacle: wherein there was a twofold vail, one that covered the Ark; Exod. 40.3. And cover the Ark with the vail:
By this Flesh Christ's Humane Nature (or christ in the Humane Nature) is unquestionably meant, which he calls the Vail in allusion to that in the Tabernacle: wherein there was a twofold Vail, one that covered the Ark; Exod 40.3. And cover the Ark with the Vail:
the other which separated betwixt the Atrium and the first Tabernacle, as also betwixt the first Tabernacle and the second; Exod. 26.33. And the vail shall divide unto you between the Holy place and the most Holy: so Heb. 9.3. And after the second vail, the Tabernacle which is called the Holiest of all;
the other which separated betwixt the Atrium and the First Tabernacle, as also betwixt the First Tabernacle and the second; Exod 26.33. And the Vail shall divide unto you between the Holy place and the most Holy: so Hebrew 9.3. And After the second Vail, the Tabernacle which is called the Holiest of all;
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Now with respect to these vails Christ's Flesh or Manhood is set forth by the vail; (1.) as his Godhead for a time was hid and covered under it: (2.) as believers through this do go to God,
Now with respect to these vails Christ's Flesh or Manhood is Set forth by the Vail; (1.) as his Godhead for a time was hid and covered under it: (2.) as believers through this do go to God,
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as it is the way into the Holiest: And so 'tis here brought in, for he saith by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh.
as it is the Way into the Holiest: And so it's Here brought in, for he Says by a new and living Way which he hath consecrated for us, through the Vail, that is to say, his Flesh.
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You see what these Texts drive at, and what the Apostle draws from them (viz.) that Saints now (upon the Manhood of Christ) should with boldness enter into the Holiest,
You see what these Texts drive At, and what the Apostle draws from them (viz.) that Saints now (upon the Manhood of christ) should with boldness enter into the Holiest,
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God put a great deal of glory upon it in its first creation, Christ hath put much more glory upon it in the Hypostatical Ʋnion. The Angelical Nature in some respects is above ours, but in others ours is above it; the Angels are not so concern'd in the mystical conjunction to Christ as we are;
God put a great deal of glory upon it in its First creation, christ hath put much more glory upon it in the Hypostatical Ʋnion. The Angelical Nature in Some respects is above ours, but in Others ours is above it; the Angels Are not so concerned in the mystical conjunction to christ as we Are;
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besides the mercifulness and tenderness of his heart, there is also his own former experience (which is yet fresh in his memory) of their miseries, which doth much draw out his compassion to them.
beside the mercifulness and tenderness of his heart, there is also his own former experience (which is yet fresh in his memory) of their misery's, which does much draw out his compassion to them.
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the great things which are done by Christ as Mediator he doth them in our Nature, and the great Honor which is conferr'd upon him refers to him in our Nature; 'tis the Son of Man who stands on the right hand of God Act. 7.56. Dominion, and Glory, and the Kingdom is given to the Son of man Dan. 7.13, 14. hee'l judge the world as the Son of man Matth. 25.31. Joh. 5.27.
the great things which Are done by christ as Mediator he does them in our Nature, and the great Honour which is conferred upon him refers to him in our Nature; it's the Son of Man who Stands on the right hand of God Act. 7.56. Dominion, and Glory, and the Kingdom is given to the Son of man Dan. 7.13, 14. he'll judge the world as the Son of man Matthew 25.31. John 5.27.
But the main preheminence of the Humane Nature above the Angelical, lies in the intimate uniting of it to the divine Nature; Heb. 2.16. Verily he took not on him the Nature of Angels, but he took on him the seed of Abraham.
But the main pre-eminence of the Humane Nature above the Angelical, lies in the intimate uniting of it to the divine Nature; Hebrew 2.16. Verily he took not on him the Nature of Angels, but he took on him the seed of Abraham.
Man was the creature that was to be redeemed, and therefore 'twas the Nature of man that shall be assumed; can we think of this without great joy? Christ himself as Man is above us (in all things he must have the preheminence Col. 1.18.),
Man was the creature that was to be redeemed, and Therefore 'twas the Nature of man that shall be assumed; can we think of this without great joy? christ himself as Man is above us (in all things he must have the pre-eminence Col. 1.18.),
This was one great reason why he took our Nature upon him, and in that Nature was exercis'd with such sorrows and sufferings that he might the better know how to sympathize with his members in all their sorrows and sufferings.
This was one great reason why he took our Nature upon him, and in that Nature was exercised with such sorrows and sufferings that he might the better know how to sympathise with his members in all their sorrows and sufferings.
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Heb. 2.17, 18. In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest, in things pertaining to God, to make reconciliation for the sins of the people:
Hebrew 2.17, 18. In all things it behooved him to be made like unto his brothers, that he might be a merciful and faithful High Priest, in things pertaining to God, to make reconciliation for the Sins of the people:
for though he did not feel those particular infirmities in kind, (such as sickness, blindness &c.) yet he had some others which were equivalent to them,
for though he did not feel those particular infirmities in kind, (such as sickness, blindness etc.) yet he had Some Others which were equivalent to them,
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There's such a fulness in this Truth for the comfort of Souls, that there is scarce any inward trouble or discouragement which gracious persons here are exercised with, wherein they may not find considerable relief and satisfaction for conscience from this Incarnation of the Son of God.
There's such a fullness in this Truth for the Comfort of Souls, that there is scarce any inward trouble or discouragement which gracious Persons Here Are exercised with, wherein they may not find considerable relief and satisfaction for conscience from this Incarnation of the Son of God.
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To instance in the special fears, complaints, discouragements, burdens of troubled Souls, and to shew what there is in Christ as incarnate proper for their support and comfort under all, would be a vast work:
To instance in the special fears, complaints, discouragements, burdens of troubled Souls, and to show what there is in christ as incarnate proper for their support and Comfort under all, would be a vast work:
Are you tempted to entertain hard thoughts of God? to question the mercifulness of his Nature, his goodness & c? do you conceive of him in some hideous and frightful manner? you greatly mistake God and think very much amiss of him.
are you tempted to entertain hard thoughts of God? to question the mercifulness of his Nature, his Goodness & c? do you conceive of him in Some hideous and frightful manner? you greatly mistake God and think very much amiss of him.
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A Christ sent in flesh represents God as benign, good, merciful, gracious, full of pity, tender-hearted, as designing nothing but good to repenting sinners:
A christ sent in Flesh represents God as benign, good, merciful, gracious, full of pity, tender-hearted, as designing nothing but good to repenting Sinners:
did he thus send his own Son, and is he not all this? after he hath done such a thing can you imagine that he delights in the death of sinners? or that he will not be gracious to all who fly to him?
did he thus send his own Son, and is he not all this? After he hath done such a thing can you imagine that he delights in the death of Sinners? or that he will not be gracious to all who fly to him?
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Are you afraid because of the Justice and Wrath of God? pray remember, therefore Christ came in flesh that he might satisfie the one and pacifie the other;
are you afraid Because of the justice and Wrath of God? pray Remember, Therefore christ Come in Flesh that he might satisfy the one and pacify the other;
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Doth Sin lie heavy upon your Consciences? mark the Text, God sent his own Son in the likeness of sinful flesh, for what end? for sin to condemn sin in the flesh:
Does since lie heavy upon your Consciences? mark the Text, God sent his own Son in the likeness of sinful Flesh, for what end? for since to condemn since in the Flesh:
if God will become Man, the guilt of meer man shall not be so able to damn as the merit of God-man to save: O (thou true penitent ) be thy sins never so many, never so great, yet do not give way to despairing thoughts!
if God will become Man, the guilt of mere man shall not be so able to damn as the merit of God-man to save: Oh (thou true penitent) be thy Sins never so many, never so great, yet do not give Way to despairing thoughts!
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But some may object, 'tis a great while since Christ took flesh, and in that flesh made satisfaction to God, is not the efficacy and merit thereof impaired by that? no not in the least!
But Some may Object, it's a great while since christ took Flesh, and in that Flesh made satisfaction to God, is not the efficacy and merit thereof impaired by that? no not in the least!
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Christ's merits are as fresh and have as great an efficacy now, as they had at the first moment of his Incarnation and Passion: may not that of the Apostle Heb. 2.16.
Christ's merits Are as fresh and have as great an efficacy now, as they had At the First moment of his Incarnation and Passion: may not that of the Apostle Hebrew 2.16.
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have some reference to this, where he speaks of Christ's taking flesh in the Present Tense as if 'twas done but now? for 'tis NONLATINALPHABET, he [ taketh ] not on him the nature of Angels,
have Some Referente to this, where he speaks of Christ's taking Flesh in the Present Tense as if 'twas done but now? for it's, he [ Takes ] not on him the nature of Angels,
(I speak this for the comfort of Christians, but not so as to give advantage to the Socinian, who because the words run in this Tense would therefore have them to be no proof of Christ's Incarnation ).
(I speak this for the Comfort of Christians, but not so as to give advantage to the Socinian, who Because the words run in this Tense would Therefore have them to be no proof of Christ's Incarnation).
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Do your many defects, the imperfections in your Graces and Duties trouble you? you have Christ's perfect Manhood, his perfect Holiness and Obedience in that Nature to fly unto.
Do your many defects, the imperfections in your Graces and Duties trouble you? you have Christ's perfect Manhood, his perfect Holiness and obedience in that Nature to fly unto.
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Christ being such a Person, so full and perfect a Mediator, in him every believer is and must be compleat. So that though the sense of imperfections in your selves must humble you,
christ being such a Person, so full and perfect a Mediator, in him every believer is and must be complete. So that though the sense of imperfections in your selves must humble you,
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If you come to him, cast your selves upon him, will he cast you off? he hath assur'd you he will not; Joh. 6.37. Him that cometh to me, I will in no wise cast off.
If you come to him, cast your selves upon him, will he cast you off? he hath assured you he will not; John 6.37. Him that comes to me, I will in no wise cast off.
and if you by Faith shall go to him do you think he will not give you kind reception? I am sure (and I will venture my Soul upon it) that the gracious promises and encouragements of the Gospel to draw sinners to Christ, shall all be made good;
and if you by Faith shall go to him do you think he will not give you kind reception? I am sure (and I will venture my Soul upon it) that the gracious promises and encouragements of the Gospel to draw Sinners to christ, shall all be made good;
for since he was pleas'd to take my flesh, I have not the least reason to doubt but fully to be assur'd that he is real, hearty, in good earnest in all of them. (Many things of this nature might here be spoken unto,
for since he was pleased to take my Flesh, I have not the least reason to doubt but Fully to be assured that he is real, hearty, in good earnest in all of them. (Many things of this nature might Here be spoken unto,
A Fifth Head in the Words discussed, viz. the End of God in sending his own &c. or the Effect thereof. How the Wisdom of God is secured by this End. Of the placing of the Words [ for sin ].
A Fifth Head in the Words discussed, viz. the End of God in sending his own etc. or the Effect thereof. How the Wisdom of God is secured by this End. Of the placing of the Words [ for sin ].
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What the condemning of sin is; opened more generally, more particularly in three things. The condemning of sin [ for sin ] opened: a twofold interpretation given of it. Of the Flesh in which sin is said to be condemned.
What the condemning of since is; opened more generally, more particularly in three things. The condemning of since [ for sin ] opened: a twofold Interpretation given of it. Of the Flesh in which since is said to be condemned.
The Observation raised from the Words: where 1. Of Christ's being a Sacrifice for Sin. How he excels the Old Law-Sacrifices, and of their reference to him. Six things in those Sacrifices, which are all to be found in Christ, the true Sacrifice.
The Observation raised from the Words: where 1. Of Christ's being a Sacrifice for Sin. How he excels the Old Law sacrifices, and of their Referente to him. Six things in those Sacrifices, which Are all to be found in christ, the true Sacrifice.
As (1.) that our sins were the meritorious Cause of Christ's Sufferings: (2.) that he did substitute himself in the Sinners stead: ( where two Questions are briefly answered, (1) Whether he underwent the same punishment that was due to the Sinner,
As (1.) that our Sins were the meritorious Cause of Christ's Sufferings: (2.) that he did substitute himself in the Sinners stead: (where two Questions Are briefly answered, (1) Whither he underwent the same punishment that was due to the Sinner,
or only that which was equivalent thereunto? (2) Whether he took the guilt of sin upon himself, or only submitted to the punishment thereof?) — (3.) that he was killed and slain and his blood shed, in correspondency with the Levitical expiatory Sacrifices. (4.) this is prov'd from the Ends and Effects of his Death, viz. Atonement and Expiation;
or only that which was equivalent thereunto? (2) Whither he took the guilt of since upon himself, or only submitted to the punishment thereof?) — (3.) that he was killed and slave and his blood shed, in correspondency with the Levitical expiatory Sacrifices. (4.) this is proved from the Ends and Effects of his Death, viz. Atonement and Expiation;
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— 'Tis enquir'd (2.) When and where Christ was an expiatory Sacrifice? 'tis answered, when he dy'd upon the Cross. 2. Of the Effect of his Sacrifice, the condemning of Sin. Parallel expressions cited. Of the nature of the expiation of Sin: Of the extent of it with respect to the Subject and Object.
— It's inquired (2.) When and where christ was an expiatory Sacrifice? it's answered, when he died upon the Cross. 2. Of the Effect of his Sacrifice, the condemning of Sin. Parallel expressions cited. Of the nature of the expiation of since: Of the extent of it with respect to the Subject and Object.
Whether were all Sins expiated by the Law-Sacrifices? Use 1. I infer from the premises (1.) The verity of Christ's Satisfaction: (2.) The true Nature and principal Ends of his Death: (3.) The vanity and falshood of all humane satisfactions: (4.) The true notion of the Lord's Supper: (5.) The happiness of Believers under the Gospel above theirs who liv'd under the Law. (6.) The excellency of Christ's Priesthood and Sacrifice. (7.) The Evil of Sin. (8.) The severity of God's Justice.
Whither were all Sins expiated by the Law sacrifices? Use 1. I infer from the premises (1.) The verity of Christ's Satisfaction: (2.) The true Nature and principal Ends of his Death: (3.) The vanity and falsehood of all humane satisfactions: (4.) The true notion of the Lord's Supper: (5.) The happiness of Believers under the Gospel above theirs who lived under the Law. (6.) The excellency of Christ's Priesthood and Sacrifice. (7.) The Evil of Sin. (8.) The severity of God's justice.
and so there was, for thereby sin was condemned: and surely too, therein the Wise God must propound to himself some great and very considerable End to be accomplished;
and so there was, for thereby since was condemned: and surely too, therein the Wise God must propound to himself Some great and very considerable End to be accomplished;
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and it to them. If it be considered with respect to God's intention, so it falls under the nature of an End; if with respect to his execution (of what he intended),
and it to them. If it be considered with respect to God's intention, so it falls under the nature of an End; if with respect to his execution (of what he intended),
so it falls under the nature of an Effect. Therefore upon the oneness and coalition of these two and the equal applicableness of the matter to each, whereas there are two branches in the Text (each of which contains distinct matter in it), in the former the thing is express'd under the notion of an Effect [ and for sin condemned sin in the flesh ], in the latter under the notion of an End [ that the righteousness of the Law might be fulfilled in us ].
so it falls under the nature of an Effect. Therefore upon the oneness and coalition of these two and the equal applicableness of the matter to each, whereas there Are two branches in the Text (each of which contains distinct matter in it), in the former the thing is expressed under the notion of an Effect [ and for since condemned since in the Flesh ], in the latter under the notion of an End [ that the righteousness of the Law might be fulfilled in us ].
if they be high and the end but low, this speaks a defect in point of Wisdom; for that ever shews it self as in the fitting of the means to the end, so in the proportioning of the end to the means.
if they be high and the end but low, this speaks a defect in point of Wisdom; for that ever shows it self as in the fitting of the means to the end, so in the proportioning of the end to the means.
If therefore the blessed God will single out such a medium as the sending of his own Son &c. he then stands engag'd upon the account of his Wisdom, to propound to himself such an end as may be answerable to that medium: which therefore accordingly he did, in asmuch as in that great act he had this great End (or Ends), the satisfying of his Justice, the expiating of Sin, the fulfilling of the Law &c. these were Ends worthy of such Means as the Coming, Incarnation, Death of his own Son. Now all these are set down in the Words before us, in which therefore you have that which is a full vindication, nay the highest manifestation of God's infinite Wisdom.
If Therefore the blessed God will single out such a medium as the sending of his own Son etc. he then Stands engaged upon the account of his Wisdom, to propound to himself such an end as may be answerable to that medium: which Therefore accordingly he did, in as as in that great act he had this great End (or Ends), the satisfying of his justice, the expiating of since, the fulfilling of the Law etc. these were Ends worthy of such Means as the Coming, Incarnation, Death of his own Son. Now all these Are Set down in the Words before us, in which Therefore you have that which is a full vindication, nay the highest manifestation of God's infinite Wisdom.
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for whereas we take in [ for sin ] into this Branch, Some would have it placed in the former, thus, God sending [ for sin ] his own Son, in the likeness of sinful Flesh, condemned sin in the Flesh.
for whereas we take in [ for sin ] into this Branch, some would have it placed in the former, thus, God sending [ for sin ] his own Son, in the likeness of sinful Flesh, condemned since in the Flesh.
yet if it be admitted of, the conjunctive particle [ and ] must be quite expung'd; which I should be loth to submit unto because of its special significancy & emphasis in this place:
yet if it be admitted of, the conjunctive particle [ and ] must be quite expunged; which I should be loath to submit unto Because of its special significancy & emphasis in this place:
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God did not only send his own Son in our Flesh, but (which is to be superadded to that as an Effect or Consequent thereof) he also in that flesh for sin condemned sin.
God did not only send his own Son in our Flesh, but (which is to be superadded to that as an Effect or Consequent thereof) he also in that Flesh for since condemned since.
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I will therefore keep to our methodizing of the Words, and if you take them as here they lie, there will be no necessity either of putting in or putting out: yet if you will go by their sense then you may reade them with this addition, And by a Sacrifice for sin condemned sin in the Flesh.
I will Therefore keep to our methodizing of the Words, and if you take them as Here they lie, there will be no necessity either of putting in or putting out: yet if you will go by their sense then you may read them with this addition, And by a Sacrifice for since condemned since in the Flesh.
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No condemnation to them who are in Christ (Vers. 1.)? Sin it self condemned (Vers. 3.)? what could be spoken higher to raise the thankfulness, encourage the faith, heighten the joy of sincere Christians!
No condemnation to them who Are in christ (Vers. 1.)? since it self condemned (Vers. 3.)? what could be spoken higher to raise the thankfulness, encourage the faith, heighten the joy of sincere Christians!
The word [ condemned ] is not so terrible when apply'd to the Sinner, but 'tis as comfortable when apply'd to sin it self: that which had been the condemning is now the condemned thing,
The word [ condemned ] is not so terrible when applied to the Sinner, but it's as comfortable when applied to sin it self: that which had been the condemning is now the condemned thing,
The non-condemnation of persons spoken of in the first Verse, is secured by and grounded upon the condemnation of sin in this, for both must not be condemn'd; if sin be condemn'd, the sinner shall not.
The Noncondemnation of Persons spoken of in the First Verse, is secured by and grounded upon the condemnation of sin in this, for both must not be condemned; if sin be condemned, the sinner shall not.
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but wherefore did he so do? was it that he might fall upon this Law, and condemn the condemning Law? O no! 'twas so far from that, that he would rather have it fulfilled (for so it follows Vers. 4.), he had no evil eye at all upon his Law for that was good;
but Wherefore did he so do? was it that he might fallen upon this Law, and condemn the condemning Law? Oh no! 'twas so Far from that, that he would rather have it fulfilled (for so it follows Vers. 4.), he had no evil eye At all upon his Law for that was good;
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Christ was sent that sin only might be condemn'd. And no wonder that God was so set against it and resolv'd upon this severe process against it, it being the principal Offender, the arch Traytor and Rebel against himself, the only object of his hatred, the bold opposer of his glory, the great obstructer of his Grace, the cursed fomenter of breaches 'twixt himself and his creatures, the murderer of Souls &c. did not such a malefactor highly deserve to be condemn'd? yes surely,
christ was sent that since only might be condemned. And no wonder that God was so Set against it and resolved upon this severe process against it, it being the principal Offender, the arch Traitor and Rebel against himself, the only Object of his hatred, the bold opposer of his glory, the great obstructer of his Grace, the cursed fomenter of Breaches betwixt himself and his creatures, the murderer of Souls etc. did not such a Malefactor highly deserve to be condemned? yes surely,
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O but in the Flesh of Christ God condemn'd it (that is) he broke it in its power, brought it down to some purpose, stripp'd it of that absolute, illimited dominion which it had before:
Oh but in the Flesh of christ God condemned it (that is) he broke it in its power, brought it down to Some purpose, stripped it of that absolute, illimited dominion which it had before:
Upon such grounds as these God would have sin condemn'd, and he was so set upon it that in order thereunto he will on purpose send his own Son in the likeness of sinful flesh, yea in that flesh to offer up himself as a Sacrifice, and so to bring about sins condemnation.
Upon such grounds as these God would have since condemned, and he was so Set upon it that in order thereunto he will on purpose send his own Son in the likeness of sinful Flesh, yea in that Flesh to offer up himself as a Sacrifice, and so to bring about Sins condemnation.
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They being somewhat obscure, my first work must be to open them (that I may the better make way for the main Observation which they resolve themselves into).
They being somewhat Obscure, my First work must be to open them (that I may the better make Way for the main Observation which they resolve themselves into).
There are three things in them to be explain'd, 1. The condemning of Sin. 2. The condemning of Sin for sin. 3. The condemning of Sin in the Flesh.
There Are three things in them to be explained, 1. The condemning of Sin. 2. The condemning of since for since. 3. The condemning of since in the Flesh.
The word in its usual acceptation is apply'd to Persons rather than to Things; yet in such a sense 'tis properly enough applicable to them also, (viz.) as it signifies the disallowing, disapproving, sentencing, or judging of them to be so and so evil: according to which signification, sin may as truly be said to be condemn'd as the sinner himself in any other notion. But this will not reach the full scope and emphasis of the Word in this place;
The word in its usual acceptation is applied to Persons rather than to Things; yet in such a sense it's properly enough applicable to them also, (viz.) as it signifies the disallowing, disapproving, sentencing, or judging of them to be so and so evil: according to which signification, sin may as truly be said to be condemned as the sinner himself in any other notion. But this will not reach the full scope and emphasis of the Word in this place;
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but (according to this stating of it) it would only be an effect of his Holiness, not at all of his Grace; he may thus judge of Sin and yet the Sinner perish by it.
but (according to this stating of it) it would only be an Effect of his Holiness, not At all of his Grace; he may thus judge of since and yet the Sinner perish by it.
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Well! for the right understanding of that I conceive we must borrow our light from Condemnation amongst Men, for though sin be not a person yet its being condemned will best be known by what is proper to condemned persons. Amongst us malefactors are seiz'd upon, brought to tryal, arraign'd, prov'd guilty, sentene'd to die (if their Offence be capital ),
Well! for the right understanding of that I conceive we must borrow our Light from Condemnation among Men, for though sin be not a person yet its being condemned will best be known by what is proper to condemned Persons. among us malefactors Are seized upon, brought to trial, arraigned, proved guilty, senteneed to die (if their Offence be capital),
and this is their being condemn'd: just so (so far as the nature of the thing would admit of) virtually and analogically all this was done by God in Christ's Death against Sin. It had been an heinous malefactor, guilty of high and notorious crimes, had done inexpressible mischiefs,
and this is their being condemned: just so (so Far as the nature of the thing would admit of) virtually and analogically all this was done by God in Christ's Death against Sin. It had been an heinous Malefactor, guilty of high and notorious crimes, had done inexpressible mischiefs,
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and this is its condemnation. Divers Expositors in their opening of the Words conceive of Sin here as a Person, and accordingly they open its being condemn'd by this allusive and analogical notion;
and this is its condemnation. Diverse Expositors in their opening of the Words conceive of since Here as a Person, and accordingly they open its being condemned by this allusive and analogical notion;
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whatever is commonly done amongst Men in their judicial processes against great Offenders, all that (in effect ) was done by God through Christ's death against sin; and so he condemn'd it.
whatever is commonly done among Men in their judicial Processes against great Offenders, all that (in Effect) was done by God through Christ's death against since; and so he condemned it.
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But not to take up with Generals this may be more particularly open'd in three things: 1. God by Christ condemn'd Sin as he abolished its power. Sin's condemnation is its abolition, wherein doth that lie? why (partly) in the taking away of its power, in the divesting it of that Rule and Command which it had over Sinners for a long time:
But not to take up with Generals this may be more particularly opened in three things: 1. God by christ condemned since as he abolished its power. Since condemnation is its abolition, wherein does that lie? why (partly) in the taking away of its power, in the divesting it of that Rule and Command which it had over Sinners for a long time:
thus God condemn'd or abolished sin, he put an end to its reign and dominion, pull'd it off from the throne, turn'd it out of Office and authority, yea, adjudged it to die for all the Evils of which it had been guilty.
thus God condemned or abolished since, he put an end to its Reign and dominion, pulled it off from the throne, turned it out of Office and Authority, yea, adjudged it to die for all the Evils of which it had been guilty.
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Thus 'tis with condemned men; upon the passing of the condemnatory Sentence upon them they are ipso facto dispossess'd of all their power and authority, and further than this too they must suffer the penalty of death for what they have done;
Thus it's with condemned men; upon the passing of the condemnatory Sentence upon them they Are ipso facto dispossessed of all their power and Authority, and further than this too they must suffer the penalty of death for what they have done;
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It had acted the Tyrants part in and over the world a great while, had domineer'd and lorded it over its poor Subjects at a strange rate, did with men what it pleas'd;
It had acted the Tyrants part in and over the world a great while, had domineered and lorded it over its poor Subject's At a strange rate, did with men what it pleased;
it shall not only lose its power but its life also, God will have it kill'd, slain, put to death in all who have an interest in Christ's Merits, he would not suffer such a malefactor to live, hee'l rid the world of it.
it shall not only loose its power but its life also, God will have it killed, slave, put to death in all who have an Interest in Christ's Merits, he would not suffer such a Malefactor to live, he'll rid the world of it.
Thus many Interpreters do open the condemning of sin; and Socinus likes this interpretation so well that he contends for it but fiercely opposes those which follow.
Thus many Interpreters do open the condemning of since; and Socinus likes this Interpretation so well that he contends for it but fiercely opposes those which follow.
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2. Sins Condemnation lies in the abolition or expiation of its guilt. It here properly notes the taking away of that which was the hurtful, destructive, mischievous part of Sin. Condemned men can do no hurt, let them be never so hurtful before yet when once the sentence of Condemnation is pass'd upon them they can be so no longer:
2. Sins Condemnation lies in the abolition or expiation of its guilt. It Here properly notes the taking away of that which was the hurtful, destructive, mischievous part of Sin. Condemned men can do no hurt, let them be never so hurtful before yet when once the sentence of Condemnation is passed upon them they can be so no longer:
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but God in the flesh of his Son (as suffering and satisfying ) put a stop to it, took it out of the way, condemn'd it (that is) disabled it from doing the hurt it had done before,
but God in the Flesh of his Son (as suffering and satisfying) put a stop to it, took it out of the Way, condemned it (that is) disabled it from doing the hurt it had done before,
it binds the Sinner over to answer at God's tribunal for all the evils commited by him, exposes him to the Wrath of the great God, renders him lyable to a Sentence of eternal death: but now it pleased God for sin to condemn sin, (i.e.) by Christ's being a Sacrifice to expiate this guilt of sin which in it self was so pernicious and hurtful, so that believers should not lie under it or eternally suffer for it.
it binds the Sinner over to answer At God's tribunal for all the evils committed by him, exposes him to the Wrath of the great God, renders him liable to a Sentence of Eternal death: but now it pleased God for since to condemn since, (i.e.) by Christ's being a Sacrifice to expiate this guilt of since which in it self was so pernicious and hurtful, so that believers should not lie under it or eternally suffer for it.
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As to the abolishing of Sins power that the Apostle had spoken to already in the foregoing verse, the Law of the Spirit &c. and he instances in the Spirit there as he doth in the Son here.
As to the abolishing of Sins power that the Apostle had spoken to already in the foregoing verse, the Law of the Spirit etc. and he instances in the Spirit there as he does in the Son Here.
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so 'tis the proper act of the Son to free from Sins guilt (therefore that must be understood here). 2: The Word here used [ NONLATINALPHABET ] all along in Scripture points to the guilt of sin and the punishment inflicted thereupon, never to its power or dominion; (for the proof of which several Texts might be cited if it was deny'd).
so it's the proper act of the Son to free from Sins guilt (Therefore that must be understood Here). 2: The Word Here used [ ] all along in Scripture points to the guilt of since and the punishment inflicted thereupon, never to its power or dominion; (for the proof of which several Texts might be cited if it was denied).
and in this different application it carries a different sense: for as 'tis elsewhere apply'd to the Sinner, it notes the imputation of guilt to him and the passing of a condemnatory sentence upon him for that guilt, but as 'tis here apply'd to sin it notes the expiation or abolition of its guilt; yet this doth not wealien what I have said,
and in this different application it carries a different sense: for as it's elsewhere applied to the Sinner, it notes the imputation of guilt to him and the passing of a condemnatory sentence upon him for that guilt, but as it's Here applied to since it notes the expiation or abolition of its guilt; yet this does not wealien what I have said,
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because in both references (though in a different sense ) it still points to guilt and punishment (which is enough for my purpose). 3: The Apostle speaks of that abolition of Sin which was effected in Christ's Flesh; therefore it must be understood of the abolition of its guilt rather than of its power, that being the thing which was most directly and immediately done in Christ's Flesh. 4:
Because in both references (though in a different sense) it still points to guilt and punishment (which is enough for my purpose). 3: The Apostle speaks of that abolition of since which was effected in Christ's Flesh; Therefore it must be understood of the abolition of its guilt rather than of its power, that being the thing which was most directly and immediately done in Christ's Flesh. 4:
'Tis that condemning sin which is for sin (i.e.) by a Sacrifice for sin; wherefore it must be taken in that sense which best suits with what was done in and by Sacrifices. Now they abolished sin not so much by turning men from it, or by lessening its power (though that might follow as a Consequent upon them),
It's that condemning since which is for since (i.e.) by a Sacrifice for since; Wherefore it must be taken in that sense which best suits with what was done in and by Sacrifices. Now they abolished since not so much by turning men from it, or by lessening its power (though that might follow as a Consequent upon them),
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as by the expiating of its guilt: this was the proper and primary effect of the Le•itical Sacrifices, in allusion to which when Christ (the true Sacrifice ) is said to purge away sin, to purifie &c. you are to understand those expressions as respecting the expiation of Sins guilt (as I shall have occasion further to prove in what will follow).
as by the expiating of its guilt: this was the proper and primary Effect of the Le•itical Sacrifices, in allusion to which when christ (the true Sacrifice) is said to purge away since, to purify etc. you Are to understand those expressions as respecting the expiation of Sins guilt (as I shall have occasion further to prove in what will follow).
namely God's condemning sin was his punishing of it in Christ's person, or his exacting of Christ that punishment which was due to the Sinner himself.
namely God's condemning since was his punishing of it in Christ's person, or his exacting of christ that punishment which was due to the Sinner himself.
and then the meaning will be this, For sin God condemned sin in the flesh (that is) he fell upon sin, severely punish'd it, inflicted the curse and punishment due to us for it in and upon the Person of his own Son; he laid the iniquities of Believers upon Christ,
and then the meaning will be this, For since God condemned since in the Flesh (that is) he fell upon since, severely punished it, inflicted the curse and punishment due to us for it in and upon the Person of his own Son; he laid the iniquities of Believers upon christ,
God did of him in our Nature paenas peccato debitas exigere, or maledictionem nobis debitam irrogare. Man having fin'd either he himself or his surety must suffer:
God did of him in our Nature Penalty Peccato debitas exigere, or maledictionem nobis debitam irrogare. Man having fined either he himself or his surety must suffer:
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the punishment thereby deserv'd, God will have sin punnish'd somewhere; therefore Christ having put himself into the Sinners stead he must bear the punishment due to the Sinner,
the punishment thereby deserved, God will have since punished somewhere; Therefore christ having put himself into the Sinners stead he must bear the punishment due to the Sinner,
for though God will so far relax his Law as to admit of a substitution or commutation as to the Person suffering, yet he will have its penalty inflicted either upon the proper Offender himself,
for though God will so Far relax his Law as to admit of a substitution or commutation as to the Person suffering, yet he will have its penalty inflicted either upon the proper Offender himself,
and God accordingly dealing withhim and proceeding against him in the laying of the punishment due for Sin upon him, this was his condemning Sin in the flesh of Christ.
and God accordingly dealing withhim and proceeding against him in the laying of the punishment due for since upon him, this was his condemning since in the Flesh of christ.
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2. The Second thing that needs explaination is the condemning sin [ for sin ], what may our Apostle mean by this for sin? Austine gives a threefold sense of it: (1.) For sin, (that is) by that flesh which look'd like to sinful flesh; which therefore might be called sin, since (as he saith) the resemblances of things do usually pass under the names of the things which they resemble:
2. The Second thing that needs Explanation is the condemning since [ for sin ], what may our Apostle mean by this for since? Augustine gives a threefold sense of it: (1.) For since, (that is) by that Flesh which looked like to sinful Flesh; which Therefore might be called since, since (as he Says) the resemblances of things do usually pass under the names of the things which they resemble:
by that flesh sin was condemn'd. — (2.) For Sin he makes to be as much as by a Sacrifice for Sin. — (3.) He expounds it of the Sin of the Jews, not as heightning it (in which sense all the Greek Expositors take it,) but as pointing to the effect of it, by that sin of theirs in crucifying Christ eventually Sin was condemn'd or expiated. But these things must be further enquired into!
by that Flesh since was condemned. — (2.) For since he makes to be as much as by a Sacrifice for Sin. — (3.) He expounds it of the since of the jews, not as heightening it (in which sense all the Greek Expositors take it,) but as pointing to the Effect of it, by that sin of theirs in crucifying christ eventually since was condemned or expiated. But these things must be further inquired into!
The Preposition NONLATINALPHABET signifying of or for, accordingly 'tis rendred both wayes: Some reading it of Sin (as the Old Version, Anselme, the Greek Interpreters generally &c.) they making the Words to run thus Of Sin God condemned Sin. Parallel to which NONLATINALPHABET is elsewhere so rendred; as Joh. 8.46. Which of you convinceth me of sin? Joh. 16.8, 9. He will convince the world of sin, &c. Of sin, because they believe not on me:
The Preposition signifying of or for, accordingly it's rendered both ways: some reading it of since (as the Old Version, Anselm, the Greek Interpreters generally etc.) they making the Words to run thus Of since God condemned Sin. Parallel to which is elsewhere so rendered; as John 8.46. Which of you Convinces me of since? John 16.8, 9. He will convince the world of since, etc. Of since, Because they believe not on me:
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God sending his own Son in the likeness of sinful flesh, in that flesh of his Son (as suffering and dying ) he condemned sin of sin, in as much as by that strange and wonderfull course he made it to appear to the world that sin was full of sin, highly guilty and criminal, exceeding sinful (as the Apostle speaks upon another account).
God sending his own Son in the likeness of sinful Flesh, in that Flesh of his Son (as suffering and dying) he condemned since of since, in as much as by that strange and wonderful course he made it to appear to the world that since was full of since, highly guilty and criminal, exceeding sinful (as the Apostle speaks upon Another account).
how? why, by that it was prov'd and judg'd to be a thing out of measure evil and faulty; thereby God let the world see what sin is, what an excess of poyson and malignity there is in its nature.
how? why, by that it was proved and judged to be a thing out of measure evil and faulty; thereby God let the world see what sin is, what an excess of poison and malignity there is in its nature.
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Did he send his own Son? to be incarnate? yea, to appear in the likeness of sinful Flesh? so to be abased, suffer and die? and was Sin the meritorious Cause of all this? was all this done and suffered for the making of satisfaction for the mischiefs and injuries which Sin had been guilty of? O what a condemnation was here of Sin!
Did he send his own Son? to be incarnate? yea, to appear in the likeness of sinful Flesh? so to be abased, suffer and die? and was since the meritorious Cause of all this? was all this done and suffered for the making of satisfaction for the mischiefs and injuries which since had been guilty of? O what a condemnation was Here of since!
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the strangeness of the remedy shows the malignity of the disease, the high terms of satisfaction the greatness of the crime; God's severity laid upon the Flesh of his own Son in such unparallell'd sufferings, made it apparent to the world that sin is a quite other thing than what men generally take it to be:
the strangeness of the remedy shows the malignity of the disease, the high terms of satisfaction the greatness of the crime; God's severity laid upon the Flesh of his own Son in such unparalleled sufferings, made it apparent to the world that since is a quite other thing than what men generally take it to be:
God did not only condemn sin of sin in the gross, but in special that sin which was committed against and upon the Flesh of Christ in the crucifixion of him:
God did not only condemn since of sin in the gross, but in special that sin which was committed against and upon the Flesh of christ in the crucifixion of him:
so inoffensive and innocent, so holy and gracious, what an aggregation of Sins and what an aggravation of Sins guilt was there in this? Sin never was more sin than in this act; here 'twas in its highest stature and fullest dimensions, this was its master-piece, the vilest thing that ever it did;
so inoffensive and innocent, so holy and gracious, what an aggregation of Sins and what an aggravation of Sins guilt was there in this? since never was more since than in this act; Here 'twas in its highest stature and Fullest dimensions, this was its masterpiece, the Vilest thing that ever it did;
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all its other crimes were but dwarfish things in comparison of this gigantick and over-grown crime. Well! according to its acting and carriage herein so God judg'd it to be very guilty and sinful,
all its other crimes were but dwarfish things in comparison of this gigantic and overgrown crime. Well! according to its acting and carriage herein so God judged it to be very guilty and sinful,
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or the Jews, O 'twas in all sin full of sin! their offence was superlatively great in doing what they did to the flesh of God's own Son; Sin in this act did rise exceeding high.
or the jews, Oh 'twas in all sin full of since! their offence was superlatively great in doing what they did to the Flesh of God's own Son; since in this act did rise exceeding high.
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Now the Greek Expositors are very large upon this notion: of sin God condemned sin &c. (that is say they) God judged the sin of the Jews (according to what it was in its own nature) to be very great, it (or rather they ) were guilty of a most unparallell'd offence, high injustice, prodigious cruelty, inexpressible ingratitude, strange impudency, upon their crucifying of the Holy Jesus, the Lord of Glory. And in the pursuance of this Explication these Expositors bring in Sin as a Person, as a person arraign'd by God for this particular crime, after tryal and process sentenc'd to be highly guilty, and accordingly to be dealt with.
Now the Greek Expositors Are very large upon this notion: of since God condemned since etc. (that is say they) God judged the since of the jews (according to what it was in its own nature) to be very great, it (or rather they) were guilty of a most unparalleled offence, high injustice, prodigious cruelty, inexpressible ingratitude, strange impudence, upon their crucifying of the Holy jesus, the Lord of Glory. And in the pursuance of this Explication these Expositors bring in since as a Person, as a person arraigned by God for this particular crime, After trial and process sentenced to be highly guilty, and accordingly to be dealt with.
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And they also insist upon God's way and method in his dealing with Sin, which was not in the way of Power but of Justice, he did not down-right subdue it by plain force but he condemn'd it after the hearing of that plea it could make for it self:
And they also insist upon God's Way and method in his dealing with since, which was not in the Way of Power but of justice, he did not downright subdue it by plain force but he condemned it After the hearing of that plea it could make for it self:
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The truth is, the Apostle in the Words seems to look at another thing, this was not the condemnation of Sin which he had (mainly) in his eye, (viz.) the heightening or aggravating or proving of its guilt, and then passing sentence upon it according to that;
The truth is, the Apostle in the Words seems to look At Another thing, this was not the condemnation of since which he had (mainly) in his eye, (viz.) the heightening or aggravating or proving of its guilt, and then passing sentence upon it according to that;
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no, but there was another condemnation which he drove at (viz.) the abolition and expiation of its guilt; God so condemned sin as that it might never condemn the Sinner, (that's the Apostles proper and principal scope as I humbly conceive).
no, but there was Another condemnation which he drove At (viz.) the abolition and expiation of its guilt; God so condemned since as that it might never condemn the Sinner, (that's the Apostles proper and principal scope as I humbly conceive).
Austine though he reades it too de peccato condemnavit &c. yet he opens it in a different sense, he making this of sin to be as much as by sin: and so he thus glosses upon it, By the sin of the Jews (in their putting of Christ to death) God abolished and took out of the way all the sin of all the Elect; he so over-ruled the matter that even by sin sin was destroy'd, by the greatest sin that ever was committed sin it self was condemned; had not the blood of Christ been spilt (though that in it self was a most wicked act) there had been to believers no remission, no expiation;
Augustine though he reads it too the Peccato condemnavit etc. yet he Opens it in a different sense, he making this of since to be as much as by since: and so he thus Glosses upon it, By the since of the jews (in their putting of christ to death) God abolished and took out of the Way all the since of all the Elect; he so overruled the matter that even by since since was destroyed, by the greatest since that ever was committed since it self was condemned; had not the blood of christ been spilled (though that in it self was a most wicked act) there had been to believers no remission, no expiation;
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as Death was destroy'd by Death so Sin by Sin, it condemned Christ but by so doing it was condemn'd it self. So much for the first reading of the Words.
as Death was destroyed by Death so since by since, it condemned christ but by so doing it was condemned it self. So much for the First reading of the Words.
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2. Secondly the Preposition is rendred by For; and that rendring of it our Translators (according to other Versions and the general current of Interpreters ) follow, and for sin condemned sin &c. If we take it so, the Words then may carry a threefold sense in them:
2. Secondly the Preposition is rendered by For; and that rendering of it our Translators (according to other Versions and the general current of Interpreters) follow, and for since condemned since etc. If we take it so, the Words then may carry a threefold sense in them:
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He condemned sin in Christ's Flesh, fell very severely upon him, testify'd great anger and displeasure against him, inflicted sharp and dreadful punishments upon him;
He condemned since in Christ's Flesh, fell very severely upon him, testified great anger and displeasure against him, inflicted sharp and dreadful punishments upon him;
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why did such a Father so deal with such a Son? what might be the cause that a person so innocent should suffer as he did? why, 'twas Sin (not his but ours ) which brought all this upon him 〈 ◊ 〉 had it not been for that, God had never sent his Son in Flesh into the world and then have punished him in that Flesh as he did.
why did such a Father so deal with such a Son? what might be the cause that a person so innocent should suffer as he did? why, 'twas since (not his but ours) which brought all this upon him 〈 ◊ 〉 had it not been for that, God had never sent his Son in Flesh into the world and then have punished him in that Flesh as he did.
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that set his Father against him, that laid the foundation of all his sorrows, that brew'd that bitter cup which he was to drink, that was the meritorious cause of all the miseries that ever befel him:
that Set his Father against him, that laid the Foundation of all his sorrows, that brewed that bitter cup which he was to drink, that was the meritorious cause of all the misery's that ever befell him:
'twas for sin that God so condemned sin in his Flesh. The Preposition NONLATINALPHABET is sometimes used in this sense; so Joh. 10.33. For a good work we stone thee not, but [ NONLATINALPHABET ] for blasphemy, and because that thou being a man makest thy self equal with God. 1 Pet. 3.18. For Christ also hath once suffered [ NONLATINALPHABET ] for sins &c. (which is as much as NONLATINALPHABET Gal. 1.4. Heb. 10.12.)
'twas for since that God so condemned since in his Flesh. The Preposition is sometime used in this sense; so John 10.33. For a good work we stone thee not, but [ ] for blasphemy, and Because that thou being a man Makest thy self equal with God. 1 Pet. 3.18. For christ also hath once suffered [ ] for Sins etc. (which is as much as Gal. 1.4. Hebrew 10.12.)
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2. The for sin may be taken finally: Wherefore did God thus condemn sin in his Son's Flesh? wherefore was it with Christ as it was? O 'twas for sin! namely that he might take it away, acquit the Sinner from its guilt, make satisfaction for it, over-rule it in all its plea's and power, quite destroy it.
2. The for since may be taken finally: Wherefore did God thus condemn since in his Son's Flesh? Wherefore was it with christ as it was? O 'twas for since! namely that he might take it away, acquit the Sinner from its guilt, make satisfaction for it, overrule it in all its plea's and power, quite destroy it.
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God would deal with Sin in the person of his own Son (he having submitted to take the guilt of it upon himself), that thereby he might give a through dispatch to it and throughly rid believers of its hurtfulness. 1 Joh. 3.5. And ye know that he was manifected to take away our sins, and in him is no sin:
God would deal with since in the person of his own Son (he having submitted to take the guilt of it upon himself), that thereby he might give a through dispatch to it and thoroughly rid believers of its hurtfulness. 1 John 3.5. And you know that he was manifected to take away our Sins, and in him is no since:
whatever there is 〈 ◊ 〉 this condemning of sin (and there is abundance in it,) 'twas all brought about by that Sin-offering or Sacrifice which Christ in his flesh offered up to God;
whatever there is 〈 ◊ 〉 this condemning of since (and there is abundance in it,) 'twas all brought about by that Sin-offering or Sacrifice which christ in his Flesh offered up to God;
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'twas cut off, expiated, disabled as to its destructive and damning nature &c. all this was effected by Christ's being a Sacrifice. So that the words are Elliptical, there being in them something cut off and left out which must be supply'd by the inserting or adding of by a Sacrifice, or some other such word.
'twas Cut off, expiated, disabled as to its destructive and damning nature etc. all this was effected by Christ's being a Sacrifice. So that the words Are Elliptical, there being in them something Cut off and left out which must be supplied by the inserting or adding of by a Sacrifice, or Some other such word.
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Which Ellipsis is very usual and common in Holy Writ (especially when 'tis treating of Sacrifices ); Levit. 10.17. Wherefore have ye not eaten the Sin-offering (so we reade it but in the Hebrew 'tis only the Sin ) in the holy place &c. ('twould be tedious to cite the very many places of this nature which do occur in that Book ): Ifa. 53.10. When thou shalt make his Soul sin (we fill it up by an offering for sin ): Hos. 4.8. They eat up the Sin of my people, (that is the Sacrifices which were to be offer'd up for the people): Ezek. 45.19. The Priest shall take of the blood of the Sin (we reade it of the Sin-offering ).
Which Ellipsis is very usual and Common in Holy Writ (especially when it's treating of Sacrifices); Levit. 10.17. Wherefore have you not eaten the Sin-offering (so we read it but in the Hebrew it's only the since) in the holy place etc. ('twould be tedious to Cite the very many places of this nature which do occur in that Book): Ifa. 53.10. When thou shalt make his Soul since (we fill it up by an offering for since): Hos. 4.8. They eat up the since of my people, (that is the Sacrifices which were to be offered up for the people): Ezekiel 45.19. The Priest shall take of the blood of the since (we read it of the Sin-offering).
Nothing more usual in the Old Testament than to make the words ( Chattaath and Ascham ) to be expressive both of Sin and of the Sacrifice too by which that Sin was to be expiated; answerably to which is NONLATINALPHABET us'd in the New; 2 Cor. 5.21. He that knew no sin was made sin &c. (that is, a Sacrifice for sin ).
Nothing more usual in the Old Testament than to make the words (Chattaath and Ascham) to be expressive both of since and of the Sacrifice too by which that since was to be expiated; answerably to which is used in the New; 2 Cor. 5.21. He that knew no since was made since etc. (that is, a Sacrifice for since).
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An Ellipsis (like to this in the Text ) you have Heb. 10.6. In burnt Offerings and [ for Sin ] thou hadst no pleasure, (where Sacrifices is left out but must be put in);
an Ellipsis (like to this in the Text) you have Hebrew 10.6. In burned Offerings and [ for since ] thou Hadst no pleasure, (where Sacrifices is left out but must be put in);
This now is that Interpretation which is most generally pitch'd upon, which seems best to correspond with other parallel Texts and with the Matter and Scope of this which we have in hand,
This now is that Interpretation which is most generally pitched upon, which seems best to correspond with other parallel Texts and with the Matter and Scope of this which we have in hand,
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'tis said here For Sin God condemned Sin in the Flesh, now this being indefinitely propounded it may be ask'd, of what or of whose Flesh doth the Apostle speak? I answer, of the Flesh of Christ: God sent him in the likeness of sinful Flesh and in that very flesh sin was condemn'd.
it's said Here For since God condemned since in the Flesh, now this being indefinitely propounded it may be asked, of what or of whose Flesh does the Apostle speak? I answer, of the Flesh of christ: God sent him in the likeness of sinful Flesh and in that very Flesh since was condemned.
I know Some interpre it of our flesh, but the most apply it to Christ's Flesh: there is in dafferent respecis a truth in both, for in our flesh sin is condemn'd as to the effect and benefit thereof,
I know some interpre it of our Flesh, but the most apply it to Christ's Flesh: there is in dafferent respecis a truth in both, for in our Flesh since is condemned as to the Effect and benefit thereof,
but in Christ's Flesh it was condemn'd meritoriously and causally. The Syriack therefore (to make this the more express) turns it and for sin condemned sin in his Flesh.
but in Christ's Flesh it was condemned meritoriously and causally. The Syriac Therefore (to make this the more express) turns it and for since condemned since in his Flesh.
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Sin shall be punished and expiated in that Nature wherein it had been committed; Man in the flesh had committed sin and God in the flesh (of him who was Man ) will condemn Sin, ut caro humana quae peccaverat eadem pro peccato lueret.
since shall be punished and expiated in that Nature wherein it had been committed; Man in the Flesh had committed since and God in the Flesh (of him who was Man) will condemn since, ut Caro Humana Quae peccaverat Same Pro Peccato lueret.
so Satan too shall be bafled in that Nature over which he had been victiorious; Christ will beat him upon his own ground, he had overcome Man and Man shall overcome him; O the Wisdom, Mercy, Power of God! (but these things were under the former Head much enlarg'd upon).
so Satan too shall be baffled in that Nature over which he had been victiorious; christ will beatrice him upon his own ground, he had overcome Man and Man shall overcome him; O the Wisdom, Mercy, Power of God! (but these things were under the former Head much enlarged upon).
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I will only further take notice of two things: 1. This condemning of sin is here brought in as God's act; God sent his own Son &c. and for sin condemned &c. But is not this applicable to Christ also? yes,
I will only further take notice of two things: 1. This condemning of since is Here brought in as God's act; God sent his own Son etc. and for since condemned etc. But is not this applicable to christ also? yes,
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if you consider him as God and as the eternal Son of God so 'twas and is his act as well as the Fathers to abolish, acquit and absolve from Sins guilt in an authoritative way: but in the Clause (which I am opening) Christ is not spoken of in that notion as he was God, only as he was Man and as a victime and Sacrifice for sin, and so he acquits from Sin not authoritatively but as the Way and Means which God made use of for the bringing about of this mercy for Sinners. 2. The Flesh of Christ here is not to be considered simply & absolutely, but under this restriction or special consideration as dying, and thereby satisfying divine Justice. I would take in his whole humiliation, but this being the highest degree thereof therefore eminently by it sin was condemned: O when this Flesh of Christ hung upon the Cross then sin received its condemnatory Sentence, its mortal wound; then when Christ was condemn'd Sin (in another sense) was condemn'd also.
if you Consider him as God and as the Eternal Son of God so 'twas and is his act as well as the Father's to Abolah, acquit and absolve from Sins guilt in an authoritative Way: but in the Clause (which I am opening) christ is not spoken of in that notion as he was God, only as he was Man and as a victim and Sacrifice for since, and so he acquits from since not authoritatively but as the Way and Means which God made use of for the bringing about of this mercy for Sinners. 2. The Flesh of christ Here is not to be considered simply & absolutely, but under this restriction or special consideration as dying, and thereby satisfying divine justice. I would take in his Whole humiliation, but this being the highest degree thereof Therefore eminently by it since was condemned: Oh when this Flesh of christ hung upon the Cross then since received its condemnatory Sentence, its Mortal wound; then when christ was condemned since (in Another sense) was condemned also.
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This (I say) was brought about in his flesh as suffering the penalty of Death, so the Apostle puts it in Col. 1.22. In the body of his flesh through death —.
This (I say) was brought about in his Flesh as suffering the penalty of Death, so the Apostle puts it in Col. 1.22. In the body of his Flesh through death —.
that's this, The Lord Jesus submitting to be a Sacrifice for sin, and offering up himself as such to God, he did thereby take away, abolish, explate all sin, in all its guilt,
that's this, The Lord jesus submitting to be a Sacrifice for since, and offering up himself as such to God, he did thereby take away, Abolah, explate all since, in all its guilt,
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You heard but now in the opening of the condemning of Sin, that that admits of more senses than that one which I now instance in in the Observation, yet however this being most agreeable to the nature of a Sacrifice (in reference to which Christ is here set forth), I therefore only mention it.
You herd but now in the opening of the condemning of since, that that admits of more Senses than that one which I now instance in in the Observation, yet however this being most agreeable to the nature of a Sacrifice (in Referente to which christ is Here Set forth), I Therefore only mention it.
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In the handling of this Point (which carries me again into the very midst of the Socinians Camp, where I should not choose to be but I must follow the Word whithersoever it leads me,) there are two things to be spoken to: 1. To Christ's being a Sacrifice for Sin. 2. To the blessed Effect of that blessed Sacrifice, (viz.) the condemnation or expiation of Sin.
In the handling of this Point (which carries me again into the very midst of the socinians Camp, where I should not choose to be but I must follow the Word whithersoever it leads me,) there Are two things to be spoken to: 1. To Christ's being a Sacrifice for Sin. 2. To the blessed Effect of that blessed Sacrifice, (viz.) the condemnation or expiation of Sin.
Which though in the General none deny, yet when we come to particulars about it as namely the true notion of his being so, the efficacy, ends, effects of his Sacrifice, the time when and the place where it was offered, (with several other things which are incident about it), there many differences do arise.
Which though in the General none deny, yet when we come to particulars about it as namely the true notion of his being so, the efficacy, ends, effects of his Sacrifice, the time when and the place where it was offered, (with several other things which Are incident about it), there many differences do arise.
Certainly there are none who believe the Scriptures but (in some sense or other) they must grant Christ to be a Sacrifice, because they are so plain and express about it: Isa. 53.10. When thou shalt make his Soul an Offering for Sin. 1 Cor. 5.7. For even Christ our Passeover is sacrificed for us. 2 Cor. 5.21. He that knew no sin, was made sin (a Sacrifice for Sin) &c. Eph. 5.2.
Certainly there Are none who believe the Scriptures but (in Some sense or other) they must grant christ to be a Sacrifice, Because they Are so plain and express about it: Isaiah 53.10. When thou shalt make his Soul an Offering for Sin. 1 Cor. 5.7. For even christ our Passover is sacrificed for us. 2 Cor. 5.21. He that knew no since, was made since (a Sacrifice for since) etc. Ephesians 5.2.
(where the Apostle seems to allude (1.) to the Mincah and Zebach amongst the Jews; the Former of which did refer to their oblations of the Fruits of the Earth (set forth here by NONLATINALPHABET), the Latter to the Sacrificing and offering of living Creatures (set forth here by NONLATINALPHABET): (2.) He alludes to the pleasinguess and gratefulness of the primitive Sàcrifices to God: Gen. 8.21. And the Lord smelled a sweet savour &c. Noah 's Sacrifices (spoken of Vers. 20.) were highly pleasing to God:
(where the Apostle seems to allude (1.) to the Minchah and Zebach among the jews; the Former of which did refer to their Oblations of the Fruits of the Earth (Set forth Here by), the Latter to the Sacrificing and offering of living Creatures (Set forth Here by): (2.) He alludes to the pleasinguess and gratefulness of the primitive Sàcrifices to God: Gen. 8.21. And the Lord smelled a sweet savour etc. Noah is Sacrifices (spoken of Vers. 20.) were highly pleasing to God:
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(so Vers. 13.17.) answerably to which (yea far above them) Christ was a Sacrifice of a sweet smelling savour to God. Heb. 7.27. — This he did once when he offered up himself: Heb. 9.14. — who through the eternal Spirit offered up himself to God:
(so Vers. 13.17.) answerably to which (yea Far above them) christ was a Sacrifice of a sweet smelling savour to God. Hebrew 7.27. — This he did once when he offered up himself: Hebrew 9.14. — who through the Eternal Spirit offered up himself to God:
Indeed the great business of the Apostle in his excellent Epistle to the Hebrews, is both to assert and also to illustrate Christ's being a Sacrifice for Sin, (which he doth so fully and plainly as that one would think there should be no doubts or differences amongst any that bear the name of Christians, about either the thing or the true nature and notion thereof).
Indeed the great business of the Apostle in his excellent Epistle to the Hebrews, is both to assert and also to illustrate Christ's being a Sacrifice for since, (which he does so Fully and plainly as that one would think there should be no doubts or differences among any that bear the name of Christians, about either the thing or the true nature and notion thereof).
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Yea, Christ was not only a Sacrifice (a true, real, proper Sacrifice, in opposition to those who would make him but an improper, figurative, metaphorical Sacrifice),
Yea, christ was not only a Sacrifice (a true, real, proper Sacrifice, in opposition to those who would make him but an improper, figurative, metaphorical Sacrifice),
1. Those were the Types of this, all of them typifying and prefiguring Christ the grand Sacrifice and like the gnomon in the Dyall pointing to him in this consideration.
1. Those were the Types of this, all of them typifying and prefiguring christ the grand Sacrifice and like the gnomon in the Dial pointing to him in this consideration.
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yea, he was shadowed out by them not only with respect to their matter, but also with respect to the several rites and modes used about them; (both of which assertions are sufficiently made out in the forenamed Epistle ).
yea, he was shadowed out by them not only with respect to their matter, but also with respect to the several Rites and modes used about them; (both of which assertions Are sufficiently made out in the forenamed Epistle).
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And whereas Some affirm, that the annual expiatory Sacrifices (of which you read Levit. 16.) only did prefigure Christ and his being a Sacrifice, 'tis a very great falsity;
And whereas some affirm, that the annual expiatory Sacrifices (of which you read Levit. 16.) only did prefigure christ and his being a Sacrifice, it's a very great falsity;
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those indeed might so prefigure him eminently but not solely: For we find Others apply'd to him as well as those, as namely the Lamb in the daily Offering, the Paschal Lamb (which was partly a Sacrifice and partly a Sacrament ), Joh. 1.29. 1 Pet. 1.19. 1 Cor. 5.7. Rev. 5.6. &c. Chap. 13.8. the red Heifer (to be Sacrific'd upon occasion for the expiating of the guilt of unknown murder, Numb. 19.) Heb. 9.13. the daily Sacrifices Heb. 7.27. Heb. 10.11.
those indeed might so prefigure him eminently but not solely: For we find Others applied to him as well as those, as namely the Lamb in the daily Offering, the Paschal Lamb (which was partly a Sacrifice and partly a Sacrament), John 1.29. 1 Pet. 1.19. 1 Cor. 5.7. Rev. 5.6. etc. Chap. 13.8. the read Heifer (to be Sacrificed upon occasion for the expiating of the guilt of unknown murder, Numb. 19.) Hebrew 9.13. the daily Sacrifices Hebrew 7.27. Hebrew 10.11.
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For that they were of divine and positive institution, and not taken up upon the Light or Law of Nature, is to me (though I know Others think otherwise a truth clear enough.
For that they were of divine and positive Institution, and not taken up upon the Light or Law of Nature, is to me (though I know Others think otherwise a truth clear enough.
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so often to be repeated, such for every day, such for every Sabbath, such for every New Moon, such every year at the solemn and anniversary Expiation, besides what were offered at the Passeover, at several Feasts, at the lesser and greater Jubile upon particular and special occasions, as dedications & c? pray what might be God's End (or Ends) in all this? Was it that he might shew his dominion over the Creatures? was it that he might by this demonstrate the Evil of Sin and what the Sinner deserv'd upon it? was it to gratifie the Jews (who having been amongst the Egyptians where Sacrifices did abound might therefore be taken with them and fond of them),
so often to be repeated, such for every day, such for every Sabbath, such for every New Moon, such every year At the solemn and anniversary Expiation, beside what were offered At the Passover, At several Feasts, At the lesser and greater Jubilee upon particular and special occasions, as dedications & c? pray what might be God's End (or Ends) in all this? Was it that he might show his dominion over the Creatures? was it that he might by this demonstrate the Evil of since and what the Sinner deserved upon it? was it to gratify the jews (who having been among the egyptians where Sacrifices did abound might Therefore be taken with them and found of them),
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and thereby to prevent their Idolatry? Several such Ends and Reasons are assign'd, but surely that which I am upon must not be left out (if not preferr'd before any other,) viz. therefore God did ordain and institute Sacrifices that by them he might typifie and prefigure that great Sacrifice which was to come;
and thereby to prevent their Idolatry? Several such Ends and Reasons Are assigned, but surely that which I am upon must not be left out (if not preferred before any other,) viz. Therefore God did ordain and institute Sacrifices that by them he might typify and prefigure that great Sacrifice which was to come;
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thereby the better to prepare and inform the world about it; (but how, or in what measure, and in what extent God did clear up this Notion, Ʋse and End of Sacrifices, I shall not be too forward to determine).
thereby the better to prepare and inform the world about it; (but how, or in what measure, and in what extent God did clear up this Notion, Ʋse and End of Sacrifices, I shall not be too forward to determine).
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The Apostle calls them but shadows of good things to come Heb. 10.1. figures for the time then present Heb. 9.9. patterns of things in the Heavens Heb. 9.23. examples and shadows of heavenly things Heb. 8.5. 3. Nay Thirdly, all that virtue and efficacy which was in them was all derived from and did all depend upon this great Sacrifice, the Lord Jesus. Alas!
The Apostle calls them but shadows of good things to come Hebrew 10.1. figures for the time then present Hebrew 9.9. patterns of things in the Heavens Hebrew 9.23. Examples and shadows of heavenly things Hebrew 8.5. 3. Nay Thirdly, all that virtue and efficacy which was in them was all derived from and did all depend upon this great Sacrifice, the Lord jesus. Alas!
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what could they do by any inherent virtue in themselves for the expiating of Sin and pacifying of God! Heb. 10.4. It is not possible that the blood of Bulls and Goats should take away Sins:
what could they do by any inherent virtue in themselves for the expiating of since and pacifying of God! Hebrew 10.4. It is not possible that the blood of Bulls and Goats should take away Sins:
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how often doth the Apostle go over this (viz.) the weakness of the Levitical Sacrifices with respect to expiation and atonement! doubtless whatever virtue or efficacy was in them in order to the production of these effects it wholly depended upon Christ the Sacrifice that was to come.
how often does the Apostle go over this (viz.) the weakness of the Levitical Sacrifices with respect to expiation and atonement! doubtless whatever virtue or efficacy was in them in order to the production of these effects it wholly depended upon christ the Sacrifice that was to come.
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for was there reality in the Type, and shall there not be the same (with advantage) in the Anti-type? or shall they be shadows of a shadow? shall there be such a shell and no kernel, such a bone and no marrow in it? But to go on!
for was there reality in the Type, and shall there not be the same (with advantage) in the Antitype? or shall they be shadows of a shadow? shall there be such a shell and no kernel, such a bone and no marrow in it? But to go on!
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Yet here I would not be misunderstood, in such a sense I do not make the Law-Sacrifices to be meer types or altogether weak; for as to that which the Apostle calls the purifying of the flesh Heb. 9.13. they were more than types and had more than a typical expiation; and with respect to that by virtue of God's institution they were able to effect it:
Yet Here I would not be misunderstood, in such a sense I do not make the Law sacrifices to be mere types or altogether weak; for as to that which the Apostle calls the purifying of the Flesh Hebrew 9.13. they were more than types and had more than a typical expiation; and with respect to that by virtue of God's Institution they were able to Effect it:
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But besides this there was the making of persons perfect as pertaining to the Conscience, the purging of the Conscience &c. Heb. 9.9, 14. now as to this their strength was wholly derived and their use wholly typical. By the purifying of the Fl•••, is meant exemption from those Civil and Ecclesiastical penalties which upon such transgressions of the Law the Jews were lyable to:
But beside this there was the making of Persons perfect as pertaining to the Conscience, the purging of the Conscience etc. Hebrew 9.9, 14. now as to this their strength was wholly derived and their use wholly typical. By the purifying of the Fl•••, is meant exemption from those Civil and Ecclesiastical penalties which upon such transgressions of the Law the jews were liable to:
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God gave them with respect to their polity such and such Laws, which if any did break they were so and so to be punished; yet he was so gracious to them as to allow in several Cases the offering of Sacrifices, in order to the expiating of their guilt and the preventing of the punishment threatned to them (as they stood in such a politick capacity );
God gave them with respect to their polity such and such Laws, which if any did break they were so and so to be punished; yet he was so gracious to them as to allow in several Cases the offering of Sacrifices, in order to the expiating of their gilded and the preventing of the punishment threatened to them (as they stood in such a politic capacity);
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therefore as to this Sacrifices had a real efficiency and also a full efficacy. By the making perfect as pertaining to the Conscience, is meant the doing away of Sins guilt in the sight of God, the setting of things right betwixt God and the Sinner, the pacifying of his wrath, securing from eternal punishments:
Therefore as to this Sacrifices had a real efficiency and also a full efficacy. By the making perfect as pertaining to the Conscience, is meant the doing away of Sins guilt in the sighed of God, the setting of things right betwixt God and the Sinner, the pacifying of his wrath, securing from Eternal punishments:
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now as to this the Mosaical Sacrifices could do nothing, here they were meer types and altogether weak; this was to be done by the alone Sacrifice of Christ. So that whereas Some do argue against the Sacrifices under the Law as not prefiguring Christ,
now as to this the Mosaical Sacrifices could do nothing, Here they were mere types and altogether weak; this was to be done by the alone Sacrifice of christ. So that whereas some do argue against the Sacrifices under the Law as not prefiguring christ,
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because they had no power or virtue in them to take away Sin, I answer (1.) As to the taking away of external guilt and obligation to external punishment, so far they had a power: (2.) Suppose they had had none at all yet for all that they might have had this use; as (I hope) the brazen Serpent was a real type and prefiguration of Christ, in reference to his Spiritual healing of the poor Sin-stung Soul, and yet that of it self had no virtue at all to bring about that effect which should bear any analogie unto the thing typified.
Because they had no power or virtue in them to take away since, I answer (1.) As to the taking away of external guilt and obligation to external punishment, so Far they had a power: (2.) Suppose they had had none At all yet for all that they might have had this use; as (I hope) the brazen Serpent was a real type and prefiguration of christ, in Referente to his Spiritual healing of the poor Sin-stung Soul, and yet that of it self had no virtue At all to bring about that Effect which should bear any analogy unto the thing typified.
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4. That those old Sacrifices had a special reference to Christ, the great Sacrifice, is evident from this because with him they began and with him they ended:
4. That those old Sacrifices had a special Referente to christ, the great Sacrifice, is evident from this Because with him they began and with him they ended:
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that the seed of the woman should bruise the Serpents head &c. immediately upon this (as Divines do not only conjecture but prove) Sacrifices did commence; and as soon as he himself came and had offered himself upon the Cross (as the true Sacrifice ), within a very little while the Jewish Sacrifices ceas'd. Within a few years after their Temple was destroy'd, and with that all their Sacrifices expir'd; yea, (in process of time) though Julian gave them encouragement to reedifie the Temple (for this very end that Sacrifices might again be used),
that the seed of the woman should bruise the Serpents head etc. immediately upon this (as Divines do not only conjecture but prove) Sacrifices did commence; and as soon as he himself Come and had offered himself upon the Cross (as the true Sacrifice), within a very little while the Jewish Sacrifices ceased. Within a few Years After their Temple was destroyed, and with that all their Sacrifices expired; yea, (in process of time) though Julian gave them encouragement to re-edify the Temple (for this very end that Sacrifices might again be used),
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and the Jews thereupon endeavoured to their utmost so to do, yet God from Heaven blasted them in all their attempts in a miraculous and extraordinary manner:
and the jews thereupon endeavoured to their utmost so to do, yet God from Heaven blasted them in all their attempts in a miraculous and extraordinary manner:
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O the true Sacrifice was come, therefore there shall be no more use of what was but typical thereof, (as the dark shades of the night vanish when the Sun itself arises).
Oh the true Sacrifice was come, Therefore there shall be no more use of what was but typical thereof, (as the dark shades of the night vanish when the Sun itself arises).
The Heathen Oracles entrench'd too much upon Christ's Prophetical Office, and therefore at his coming they must cease; and Sacrifices did as much entrench upon his Priestly Office and the oblation of himself, and therefore after his Death they shall and did cease too.
The Heathen Oracles entrenched too much upon Christ's Prophetical Office, and Therefore At his coming they must cease; and Sacrifices did as much entrench upon his Priestly Office and the oblation of himself, and Therefore After his Death they shall and did cease too.
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And if there be not something extraordinary in the case, why do the modern Jews (they knowing how express and positive God's institution and command is about Sacrifices ) live in the omission of them? (for as to that which some speak of as to their annual Sacrificing even now at the time of the great Expiation, I cannot give any great credit to it).
And if there be not something extraordinary in the case, why do the modern jews (they knowing how express and positive God's Institution and command is about Sacrifices) live in the omission of them? (for as to that which Some speak of as to their annual Sacrificing even now At the time of the great Expiation, I cannot give any great credit to it).
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who was God himself, (whose institution of them though it be not express'd in the Scriptures yet it may very strongly be inferr'd from them). 2. The Person unto whom they were offered; and he also was God himself. 3. The Persons offering (viz.) the Priests, to whom by divine appointment this work was committed,
who was God himself, (whose Institution of them though it be not expressed in the Scriptures yet it may very strongly be inferred from them). 2. The Person unto whom they were offered; and he also was God himself. 3. The Persons offering (viz.) the Priests, to whom by divine appointment this work was committed,
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and it was a great part of their work and one great end of their Office, For every high Priest taken from among men, is ordained for men in things partaining to God, that he may offer both Gifts and Sacrifices for sins, Heb. 5.1. 4. The Matter of the Sacrifice,
and it was a great part of their work and one great end of their Office, For every high Priest taken from among men, is ordained for men in things pertaining to God, that he may offer both Gifts and Sacrifices for Sins, Hebrew 5.1. 4. The Matter of the Sacrifice,
or the thing offered: which was very various according to what God was pleas'd to specifie and appoint, Oxen, Bulls, Heifers, Sheep, Rams, Goats, &c. 5. The Oblation it self: when the Beast was slain it was to be offered up,
or the thing offered: which was very various according to what God was pleased to specify and appoint, Oxen, Bulls, Heifers, Sheep, Rams, Goats, etc. 5. The Oblation it self: when the Beast was slave it was to be offered up,
it was his will and ordination that his Son should offer up himself a propitiatory or expiatory Sacrifice. Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood. 2 Cor. 5.19. God was in Christ reconciling the world to himself &c. 1 Pet. 1.20. Who verily was fore-ordained before the foundation of the world &c. It was as much the appointment of God that Christ (the true Sacrifice) should die, be slain, offered up, as that under the Law any of those Sacrifices should be so used:
it was his will and ordination that his Son should offer up himself a propitiatory or expiatory Sacrifice. Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood. 2 Cor. 5.19. God was in christ reconciling the world to himself etc. 1 Pet. 1.20. Who verily was foreordained before the Foundation of the world etc. It was as much the appointment of God that christ (the true Sacrifice) should die, be slave, offered up, as that under the Law any of those Sacrifices should be so used:
He had to do with God as he stood in the quality and respect of a Sacrifice, for this was a part of his Priestly Office which primarily refers to God; as King and Prophet he hath to do with us, but as Priest he had to do with God (that he might propitiate and atone him).
He had to do with God as he stood in the quality and respect of a Sacrifice, for this was a part of his Priestly Office which primarily refers to God; as King and Prophet he hath to do with us, but as Priest he had to do with God (that he might propitiate and atone him).
So 'twas with the Aaronical Priests, they were ordained for men in things [ pertaining to God ] Heb. 5.1. and surely so it must be too with the great Priest whom they did typifie. Heb. 2.17. — that he might be a merciful and faithful High Priest in things [ pertaining to God ]:
So 'twas with the Aaronical Priests, they were ordained for men in things [ pertaining to God ] Hebrew 5.1. and surely so it must be too with the great Priest whom they did typify. Hebrew 2.17. — that he might be a merciful and faithful High Priest in things [ pertaining to God ]:
They under the Law had variety of Sacrifices and variety of Priests, we under the Gospel have but one Sacrifice and one Priest; who first offered up himself and now continues (in another way) to offer up our duties and services to God. 4. As Christ was the Priest offering so he was the Sacrifice offered; for he was both (which was unusual and extraordinary ).
They under the Law had variety of Sacrifices and variety of Priests, we under the Gospel have but one Sacrifice and one Priest; who First offered up himself and now continues (in Another Way) to offer up our duties and services to God. 4. As christ was the Priest offering so he was the Sacrifice offered; for he was both (which was unusual and extraordinary).
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The Levitical Priests and the Sacrifices which they offered were distinct; they were not bound to offer themselves, but our Lord Jesus was Priest and Sacrifice too;
The Levitical Priests and the Sacrifices which they offered were distinct; they were not bound to offer themselves, but our Lord jesus was Priest and Sacrifice too;
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in his Person he was the Offerer, in his humane Nature he was the thing offered. 'Twas necessary that he should offer something, For every high Priest is ordained to offer gifts and Sacrifices:
in his Person he was the Offerer, in his humane Nature he was the thing offered. 'Twas necessary that he should offer something, For every high Priest is ordained to offer Gifts and Sacrifices:
wherefore it is of necessity that this man have also somewhat to offer, Heb. 8.3. what then did he offer? such things as had been offered before? the blood of bulls and goats? no, he offered his own blood, Heb. 9.12. his own body, Heb. 10. 4, 5, 6, 7, 10. — through the offering of the body of Jesus Christ once for all:
Wherefore it is of necessity that this man have also somewhat to offer, Hebrew 8.3. what then did he offer? such things as had been offered before? the blood of Bulls and Goats? no, he offered his own blood, Hebrew 9.12. his own body, Hebrew 10. 4, 5, 6, 7, 10. — through the offering of the body of jesus christ once for all:
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that very body which was so miraculously framed, with which he liv'd here on earth, which he carried up with him afterwards to heaven, that very body (I say) he freely offered up upon the Cross as a Sacrifice to God:
that very body which was so miraculously framed, with which he lived Here on earth, which he carried up with him afterwards to heaven, that very body (I say) he freely offered up upon the Cross as a Sacrifice to God:
His whole self in his whole Humane Nature was the matter of this Sacrifice; Eph. 5.2. — and hath given himself for us, an offering &c. Heb. 1.3. — when he had by himself purged our sins — Heb. 9.14. — who through the eternal Spirit offered himself without spot to God. — So Heb. 7.27. The Text saith for sin God condemned sin in the flesh;
His Whole self in his Whole Humane Nature was the matter of this Sacrifice; Ephesians 5.2. — and hath given himself for us, an offering etc. Hebrew 1.3. — when he had by himself purged our Sins — Hebrew 9.14. — who through the Eternal Spirit offered himself without spot to God. — So Hebrew 7.27. The Text Says for since God condemned since in the Flesh;
by which flesh the Apostle understands the whole Manhood of Christ, and that was the Sacrifice for sin by which Sin was condemned. 5. There was Christ's formal and proper oblation performed upon the Cross, by and upon which the sins of Believers were to be expiated.
by which Flesh the Apostle understands the Whole Manhood of christ, and that was the Sacrifice for since by which since was condemned. 5. There was Christ's formal and proper oblation performed upon the Cross, by and upon which the Sins of Believers were to be expiated.
That there was in Christ an oblation none deny, but that this was done at his Death or here on earth, and was expiatory (in that sense which we put upon it), both of these are vehemently deny'd by the SOCINIANS; (but I shall have occasion to vindicate both by and by). 6. In Christ's Sacrifice there was an Altar too,
That there was in christ an oblation none deny, but that this was done At his Death or Here on earth, and was expiatory (in that sense which we put upon it), both of these Are vehemently denied by the SOCINIANS; (but I shall have occasion to vindicate both by and by). 6. In Christ's Sacrifice there was an Altar too,
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but it also gave merit and efficacy to his Sacrifice: for how did that come to be so meritorious and effectual for the good of Sinners? but from this that he who offered up himself was God as well as Man; therefore the Apostle speaking of the efficacy of this Sacrifice above the Levitical Sacrifices, lays it upon Christ's Godhead, Heb. 9.14.
but it also gave merit and efficacy to his Sacrifice: for how did that come to be so meritorious and effectual for the good of Sinners? but from this that he who offered up himself was God as well as Man; Therefore the Apostle speaking of the efficacy of this Sacrifice above the Levitical Sacrifices, lays it upon Christ's Godhead, Hebrew 9.14.
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How much more shall the blood of Christ, who through the eternal Spirit (his Deity), offered himself &c. The chiefest difficultys not lying in these things, I do not (you see) make any long stay upon them;
How much more shall the blood of christ, who through the Eternal Spirit (his Deity), offered himself etc. The chiefest difficulties not lying in these things, I do not (you see) make any long stay upon them;
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but there being a twofold Enquiry which will carry us into the very bowels of the main Truth, and take in what is most struck at by our Adversaries, that I would rather to spend my time upon.
but there being a twofold Enquiry which will carry us into the very bowels of the main Truth, and take in what is most struck At by our Adversaries, that I would rather to spend my time upon.
To the First I answer, he was a propitiatory or expiatory Sacrifice, answering unto (yet infinitely exceeding) the Jewish expiatory Sacrifices, by which he was shadowed out and typify'd.
To the First I answer, he was a propitiatory or expiatory Sacrifice, answering unto (yet infinitely exceeding) the Jewish expiatory Sacrifices, by which he was shadowed out and typified.
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The proof and illustration of this very thing is the design and business of the Apostle in that Epistle (I mean that written to the Hebrews ), which gives us more light into it than all the Books that ever were written before or besides.
The proof and illustration of this very thing is the Design and business of the Apostle in that Epistle (I mean that written to the Hebrews), which gives us more Light into it than all the Books that ever were written before or beside.
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These things being cleared and proved it will be evident that Christ was a true expiatory Sacrifice; (I'le go over them as briefly as the nature of the thing will admit of).
These things being cleared and proved it will be evident that christ was a true expiatory Sacrifice; (I'll go over them as briefly as the nature of the thing will admit of).
— (1.) He proves that Christ was not only a Sacrifice but that he was (truly and really) an expiatory Sacrifice: for he instances in all the proper, constitutive ingredients into and effects of the Law-expiatory Sacrifices, all of which he applys and brings down to Christ. (2.) He shows the analogy and resemblance 'twixt those expiatory Sacrifices and this of Christ, and what respect they all carried to this. (3.) He shows wherein and how far the latter exceeded the former. The discussing of these three Heads takes up the greatest part of that most excellent Commentary upon the Law-Sacrifices; the particular Texts in it I will not at present cite (as they are proper to what I have now laid down),
— (1.) He Proves that christ was not only a Sacrifice but that he was (truly and really) an expiatory Sacrifice: for he instances in all the proper, constitutive ingredients into and effects of the Law-expiatory Sacrifices, all of which he Applies and brings down to christ. (2.) He shows the analogy and resemblance betwixt those expiatory Sacrifices and this of christ, and what respect they all carried to this. (3.) He shows wherein and how Far the latter exceeded the former. The discussing of these three Heads Takes up the greatest part of that most excellent Commentary upon the Law sacrifices; the particular Texts in it I will not At present Cite (as they Are proper to what I have now laid down),
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For our better procedure in speaking to this important Truth, before I can well fall upon the close handling of it, it will not be amiss for us a little to cast our eye upon and to take a short view of the Jewish Sacrifices. With the general Nature whereof I intend not at all to meddle, only give me leave (that being proper to the business in hand and indeed necessary for the better understanding of it,) to shew how these were diversify'd and distinguished. Concerning which, several Divisions and Distinctions are given of them,
For our better procedure in speaking to this important Truth, before I can well fallen upon the close handling of it, it will not be amiss for us a little to cast our eye upon and to take a short view of the Jewish Sacrifices. With the general Nature whereof I intend not At all to meddle, only give me leave (that being proper to the business in hand and indeed necessary for the better understanding of it,) to show how these were diversified and distinguished. Concerning which, several Divisions and Distinctions Are given of them,
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Eucharistical were those that were design'd for the expressing of gratitude, for the giving of thanks and praise to the Lord upon the receiving of mercy:
Eucharistical were those that were designed for the expressing of gratitude, for the giving of thanks and praise to the Lord upon the receiving of mercy:
these were the Sacrifices which took up the greatest room in the body of Mosaical Sacrifices, and which did in special point to the grand Sacrifice of our Lord Jesus,
these were the Sacrifices which took up the greatest room in the body of Mosaical Sacrifices, and which did in special point to the grand Sacrifice of our Lord jesus,
Now these expiatory Sacrifices were many and various, all of them carrying something in them whereby they differ'd and were distinguished each from the other;
Now these expiatory Sacrifices were many and various, all of them carrying something in them whereby they differed and were distinguished each from the other;
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for in some 'twas living Creatures, in others 'twas what grew from the earth; and often these two were joyn'd, the Zebach and the Mincah going together in the same Sacrifice, (as in the daily Sacrifice Exod. 29.39, 40. and in diverse others).
for in Some 'twas living Creatures, in Others 'twas what grew from the earth; and often these two were joined, the Zebach and the Minchah going together in the same Sacrifice, (as in the daily Sacrifice Exod 29.39, 40. and in diverse Others).
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some were to be poured out, some burnt; some to be slain and offered by the ordinary Priests, some by the High Priest himself; the blood of some to be carried into the Holy of Holy's, of others not so;
Some were to be poured out, Some burned; Some to be slave and offered by the ordinary Priests, Some by the High Priest himself; the blood of Some to be carried into the Holy of Holy's, of Others not so;
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some to be wholly consum'd; and God to have all (as in the Holocausts ), some but in part consum'd, in which of what was left, one part was to go to the Priests (as in the Sin and Trespas-offering ),
Some to be wholly consumed; and God to have all (as in the Holocausts), Some but in part consumed, in which of what was left, one part was to go to the Priests (as in the since and Trespass offering),
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and the other to the Persons who brought the Sacrifice (as in the Peace-offering, provided that that which was offered was for private persons, for if it was offered for the whole Congregation then no private person might share in the residue, Levit. 23.19, 20.) They differ'd in the Time which was appointed for them;
and the other to the Persons who brought the Sacrifice (as in the Peace-offering, provided that that which was offered was for private Persons, for if it was offered for the Whole Congregation then no private person might share in the residue, Levit. 23.19, 20.) They differed in the Time which was appointed for them;
Exod. 29.38, 39, 40. Numb. 28.3, 4, 5. 2 Chron. 8.13. 1 Chron. 16.40. Ezek. 46.13, 14. Dan. 8.11. — 9.21. — 11.31. — 12.11. Nehem. 10.33. Ezra 9.4, 5. — Some to be offered but every Sabbath day, Numb. 28.9, 10. Some at the New Moons Numb. 28.11. Some at the revolution of the Sabbatical year Levit. 25.2. &c. Some at the great Jubile Levit. 25.8. &c. Some at the Solemn Feasts, as that of the Passeover Exod. 12. Numb. 28.26. of Pentecost Lev. 23.17. &c. of Tabernacles Numb. 29.12. Some but once a year at the great aniversary Expiation Levit. 16. per tot. They differ'd in the Rise of them;
Exod 29.38, 39, 40. Numb. 28.3, 4, 5. 2 Chronicles 8.13. 1 Chronicles 16.40. Ezekiel 46.13, 14. Dan. 8.11. — 9.21. — 11.31. — 12.11. Nehemiah 10.33. Ezra 9.4, 5. — some to be offered but every Sabbath day, Numb. 28.9, 10. some At the New Moons Numb. 28.11. some At the revolution of the Sabbatical year Levit. 25.2. etc. some At the great Jubilee Levit. 25.8. etc. some At the Solemn Feasts, as that of the Passover Exod 12. Numb. 28.26. of Pentecost Lev. 23.17. etc. of Tabernacles Numb. 29.12. some but once a year At the great anniversary Expiation Levit. 16. per tot. They differed in the Rise of them;
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or some great judgment to be removed &c. 2 Sam. 6.13, 17. 1 Chron. 15.26. 2 Chron. 29.21. &c. 2 Sam. 24. ult.) Others were constant being set and stated by God himself, (as those that have been already mentioned).
or Some great judgement to be removed etc. 2 Sam. 6.13, 17. 1 Chronicles 15.26. 2 Chronicles 29.21. etc. 2 Sam. 24. ult.) Others were constant being Set and stated by God himself, (as those that have been already mentioned).
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some for the Prince, some for the Priests, some for private men, some for the whole Community, (for each of which directions are given Lev. 4.) And then as to the kinds or Species of them there were the Burnt-offerings (about which Rules are set down Lev. 1.), Meat-offerings (of which Levit. 2.), Peace-offerings (Levit. 3.), the Sin-offering (Levit. 4.), the Trespass-offering (Levit. 5. and 6.) Some reduce all to three, the Burnt-offering, the Peace-offering, the Sin-offering; Some to two, the Holoucast and the Thank-offering; (but of such different apprehensions there's no end).
Some for the Prince, Some for the Priests, Some for private men, Some for the Whole Community, (for each of which directions Are given Lev. 4.) And then as to the Kinds or Species of them there were the Burnt offerings (about which Rules Are Set down Lev. 1.), Meat offerings (of which Levit. 2.), Peace-offerings (Levit. 3.), the Sin-offering (Levit. 4.), the Trespass offering (Levit. 5. and 6.) some reduce all to three, the Burnt-offering, the Peace-offering, the Sin-offering; some to two, the Holoucast and the Thank-offering; (but of such different apprehensions there's no end).
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Now though these Sacrifices were thus diversify'd amongst themselves, yet the most (if not all) of them agreed in this that they were in their Ʋse, End, and Effects of an expiatory nature:
Now though these Sacrifices were thus diversified among themselves, yet the most (if not all) of them agreed in this that they were in their Ʋse, End, and Effects of an expiatory nature:
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I say all, for unquestionably it belong'd not only to the Sacrifices us'd at the anniversary Expiation nor only to the Sin-offering and Trespass-offering to expiate sin,
I say all, for unquestionably it belonged not only to the Sacrifices used At the anniversary Expiation nor only to the Sin-offering and Trespass offering to expiate since,
but all the rest (more or or less) were designed for this end and accordingly did produce this effect. Agreeably to which, Christ (the true and great Sacrifice ) in the offering up of himself to God did truly, properly expiate sin;
but all the rest (more or or less) were designed for this end and accordingly did produce this Effect. Agreeably to which, christ (the true and great Sacrifice) in the offering up of himself to God did truly, properly expiate since;
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because they in their expiation were types of him in his expiation, now whatever is in the type must needs be in the thing typified; as also because their expiation was done in the strength and virtue of Christs Sacrifice,
Because they in their expiation were types of him in his expiation, now whatever is in the type must needs be in the thing typified; as also Because their expiation was done in the strength and virtue of Christ Sacrifice,
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For the better opening and proving of Christ's being an expiatory Sacrifice, by making a collation or parallel between him and the expiatory Sacrifices under the Law; there are these Four things which I shall endeavour to make good: 1. That in those expiatory Sacrifices, whatever was laid upon them is was for the sin of the People,
For the better opening and proving of Christ's being an expiatory Sacrifice, by making a collation or parallel between him and the expiatory Sacrifices under the Law; there Are these Four things which I shall endeavour to make good: 1. That in those expiatory Sacrifices, whatever was laid upon them is was for the since of the People,
For wherefore were the poor innocent Beasts and living Creatures killed and slain as they were? what had they done that so many of them must be put to death from day to day? did God delight in making his Temple a slaughter-house? was it his pleasure to have it thus that he might shew his dominion and soveraignty over the Creature? surely that was not the great thing which he design'd therein!
For Wherefore were the poor innocent Beasts and living Creatures killed and slave as they were? what had they done that so many of them must be put to death from day to day? did God delight in making his Temple a slaughterhouse? was it his pleasure to have it thus that he might show his dominion and sovereignty over the Creature? surely that was not the great thing which he designed therein!
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And besides, if this was the thing only aimed at why must the people lay their hands upon the Cattel when they were sacrificed? why must they confess their sins over them (as you'l see under the next Head they were to do)? these rites evidently declare, that God did not here proceed in the way of absolute dominion, but that there was sin in the case as the procuring Cause of all this:
And beside, if this was the thing only aimed At why must the people lay their hands upon the Cattle when they were sacrificed? why must they confess their Sins over them (as You'll see under the next Head they were to do)? these Rites evidently declare, that God did not Here proceed in the Way of absolute dominion, but that there was since in the case as the procuring Cause of all this:
and if so, they having no sin of their own for which they could thus suffer, their suffering must be resolved into the sin of the people as that which brought it upon them.
and if so, they having no sin of their own for which they could thus suffer, their suffering must be resolved into the sin of the people as that which brought it upon them.
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So it was with Christ our Sacrifice; his Sufferings were exceeding sharp, his precious life was taken from him, he dy'd upon the Cross, indured hard usage indeed;
So it was with christ our Sacrifice; his Sufferings were exceeding sharp, his precious life was taken from him, he died upon the Cross, endured hard usage indeed;
he knew no sin 2 Cor. 5.21. he was holy, harmless, undefiled, separate from Sinners, Heb. 7.26. a Lamb without blemish and without spot 1 Pet. 1.19. it must be our sin then that was the meritorious Cause of all Christ's sufferings. Dan. 9.26. After threescore and two weeks shall Messiah be cut off, but not for himself:
he knew no since 2 Cor. 5.21. he was holy, harmless, undefiled, separate from Sinners, Hebrew 7.26. a Lamb without blemish and without spot 1 Pet. 1.19. it must be our since then that was the meritorious Cause of all Christ's sufferings. Dan. 9.26. After threescore and two weeks shall Messiah be Cut off, but not for himself:
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed:
But he was wounded for our transgressions, he was Bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we Are healed:
we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. Rom. 3.25. Who was delivered for our offences (NONLATINALPHABET) and raised again for our justification:
we have turned every one to his own Way, and the Lord hath laid on him the iniquity of us all. Rom. 3.25. Who was Delivered for our offences () and raised again for our justification:
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but when 'tis joyn'd with Christ's resurrection and the Sinners justification there its signification and import is final, (yet too in such a sense the NONLATINALPHABET may be taken meritoriously in the latter as well as in the former branch ).
but when it's joined with Christ's resurrection and the Sinners justification there its signification and import is final, (yet too in such a sense the may be taken meritoriously in the latter as well as in the former branch).
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SOCINƲS tells us that this (with some other parallel expressions ) only notes our sins to be the occasion, but not the impulsive Cause of Christ's Sufferings;
SOCINƲS tells us that this (with Some other parallel expressions) only notes our Sins to be the occasion, but not the impulsive Cause of Christ's Sufferings;
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but yet that wherein they were expiatory, and as they were expiatory more immediately pointed to something else, (namely to that which will follow in the succeeding Particulars );
but yet that wherein they were expiatory, and as they were expiatory more immediately pointed to something Else, (namely to that which will follow in the succeeding Particulars);
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Whose Death (as is usually observed) falls under a threefold consideration, 'twas a Punishment, a Sacrifice, a Ransom; with respect to the First, the effect thereof was Satisfaction; to the Second, the effect thereof was Atonement, to the Third, the effect thereof was Redemption: now I at present considering it in the Second notion as 'tis a Sacrifice, have not so much to do with that which refers to it in the notion of a punishment; therefore this first particular I pass over.
Whose Death (as is usually observed) falls under a threefold consideration, 'twas a Punishment, a Sacrifice, a Ransom; with respect to the First, the Effect thereof was Satisfaction; to the Second, the Effect thereof was Atonement, to the Third, the Effect thereof was Redemption: now I At present considering it in the Second notion as it's a Sacrifice, have not so much to do with that which refers to it in the notion of a punishment; Therefore this First particular I pass over.
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the Peoples sin and the punishment due to them thereupon was laid upon the thing sacrificed; insomuch that whereas they should have dy'd by surrogation and commutation the poor Beasts dy'd for them.
the Peoples since and the punishment due to them thereupon was laid upon the thing sacrificed; insomuch that whereas they should have died by surrogation and commutation the poor Beasts died for them.
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This was the great thing intended and designed in those Sacrifices; and that it was really so done in them the Scripture is very clear: Take that one place: Levit. 17.11. For the life of the flesh is in the blood, and I have given it to you upon the Altar, to make an atonement for your Souls;
This was the great thing intended and designed in those Sacrifices; and that it was really so done in them the Scripture is very clear: Take that one place: Levit. 17.11. For the life of the Flesh is in the blood, and I have given it to you upon the Altar, to make an atonement for your Souls;
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for it is the blood that maketh an atonement for the Soul. In all the four Books of Moses (which treat so much upon Sacrifices ) there is not a more pithy and plain account given of their Ʋse and End than here in this place: the Lord in the 10th Vers. severely prohibits the eating of blood, in this Vers. he backs his prohibition with a double Argument; (1.) because the life of the flesh was in the blood:
for it is the blood that makes an atonement for the Soul. In all the four Books of Moses (which Treat so much upon Sacrifices) there is not a more pithy and plain account given of their Ʋse and End than Here in this place: the Lord in the 10th Vers. severely prohibits the eating of blood, in this Vers. he backs his prohibition with a double Argument; (1.) Because the life of the Flesh was in the blood:
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and I have given it you upon the Altar, to make atonement &c. (for this great effect mainly lay upon the blood, it is the blood that maketh atonement for the Soul ):
and I have given it you upon the Altar, to make atonement etc. (for this great Effect mainly lay upon the blood, it is the blood that makes atonement for the Soul):
Now mark it 'tis to make atonement [ for your Souls ], and it makes atonement [ for the Soul ] (that is) in the stead of your Soul (he speaking to the people of Israel ),
Now mark it it's to make atonement [ for your Souls ], and it makes atonement [ for the Soul ] (that is) in the stead of your Soul (he speaking to the people of Israel),
so that in the blood Sacrific'd there was Soul for Soul, Life for Life, the Soul and Life of the Sacrifice for the more precious Soul and Life of the Sinner; was not here substitution of the one in the room of the other? Hence it is that the Sacrifices were said to bear the iniquities of the people (because of the transferring of the guilt and punishment of sin over to them); so you read Levit. 16.22. Levit. 10.17.
so that in the blood Sacrificed there was Soul for Soul, Life for Life, the Soul and Life of the Sacrifice for the more precious Soul and Life of the Sinner; was not Here substitution of the one in the room of the other? Hence it is that the Sacrifices were said to bear the iniquities of the people (Because of the transferring of the guilt and punishment of sin over to them); so you read Levit. 16.22. Levit. 10.17.
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in the Peace-offering Levit. 3.2, 8, 13. in the Sin-offering Levit. 4.15, 24, 29, 33. at the great Expiation, AARON was to lay both his hands upon the head of the live-Goat,
in the Peace-offering Levit. 3.2, 8, 13. in the Sin-offering Levit. 4.15, 24, 29, 33. At the great Expiation, AARON was to lay both his hands upon the head of the live-Goat,
Now what might be the meaning of this rite? was it to signifie that the thing offered was now Deo sacrum (as being set apart for God and consecrated for his use, upon which account imposition of hands was us'd in other Cases)? or was it expressive of obtestation, to hold forth the peoples praying to God Quicquid à nobis peccatum est sit in hujus victimae caput, wherein-soever we have offended let all be laid upon the head of this Victime? or did they by this testifie the sense of their deserts to die themselves? these things I grant may very well be taken in;
Now what might be the meaning of this rite? was it to signify that the thing offered was now God sacrum (as being Set apart for God and consecrated for his use, upon which account imposition of hands was used in other Cases)? or was it expressive of obtestation, to hold forth the peoples praying to God Quicquid à nobis peccatum est sit in hujus Victimae caput, whereinsoever we have offended let all be laid upon the head of this Victim? or did they by this testify the sense of their deserts to die themselves? these things I grant may very well be taken in;
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but the main thing held forth in it, was the translation of the Sinners guilt to the Sacrifice and the substitution of it in his stead. Whenever the people thus laid their hands upon the Sacrifice, they did in effect say upon this Beast we lay all our sins;
but the main thing held forth in it, was the Translation of the Sinners guilt to the Sacrifice and the substitution of it in his stead. Whenever the people thus laid their hands upon the Sacrifice, they did in Effect say upon this Beast we lay all our Sins;
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and this was the primary intendment of that rite. And had there not been a strange conveyance or imputation of something of this nature to the things sacrific'd, I would fain know a reason why the messenger that only went with the Scape-Goat into the Wilderness, as also why he who only burnt the residue of the bullock whose blood had been carried into the Holy of Holy's, I say why both of these should be accounted unclean; so unclean,
and this was the primary intendment of that rite. And had there not been a strange conveyance or imputation of something of this nature to the things sacrificed, I would fain know a reason why the Messenger that only went with the Scape-Goat into the Wilderness, as also why he who only burned the residue of the bullock whose blood had been carried into the Holy of Holy's, I say why both of these should be accounted unclean; so unclean,
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after and notwithstanding all this for any yet to deny it, to bring their little Objections against it, (as that because there was no communion of Nature and Species betwixt Men & Beasts, therefore there could be no substitution &c.) this must needs discover excess of pride and folly:
After and notwithstanding all this for any yet to deny it, to bring their little Objections against it, (as that Because there was no communion of Nature and Species betwixt Men & Beasts, Therefore there could be no substitution etc.) this must needs discover excess of pride and folly:
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From these Sacrifices I proceed to the much higher Sacrifice, Christ himself; where we shall find an exact correspondency between the type and the antitype, the one fully answering to the other.
From these Sacrifices I proceed to the much higher Sacrifice, christ himself; where we shall find an exact correspondency between the type and the antitype, the one Fully answering to the other.
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he indeed substituted himself in the Sinners room, took our guilt upon him and put himself in our place, dy'd not only for our good but in our stead, did undergo what we should have undergone, vouchsafed to dye that we might not dye, bare himself in his Soul and body (as our NONLATINALPHABET) the punishment due to us;
he indeed substituted himself in the Sinners room, took our guilt upon him and put himself in our place, died not only for our good but in our stead, did undergo what we should have undergone, vouchsafed to die that we might not die, bore himself in his Soul and body (as our) the punishment due to us;
O they rally all their force, unite all their strength, set themselves with all their might to oppose and beat down this great Truth! there are but few of the Evangelical Mysteries which these pernicious Gospel-destroyers do not assault (some way or other),
Oh they rally all their force, unite all their strength, Set themselves with all their might to oppose and beatrice down this great Truth! there Are but few of the Evangelical Mysteres which these pernicious Gospel-destroyers do not assault (Some Way or other),
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but as to that which is now before us ( Christ's suffering, dying, satisfying in our stead, the summ of Gospel-revelation, the great Article of the Christian Faith, the main prop and foundation of the believers Hope ), this they make their fiercest assaults upon;
but as to that which is now before us (Christ's suffering, dying, satisfying in our stead, the sum of Gospel revelation, the great Article of the Christian Faith, the main prop and Foundation of the believers Hope), this they make their Fiercest assaults upon;
when they have done their worst, it will stand firm upon its sure basis as an eternal, unmoveable Truth; 'tis so established in the Word and so rooted in the hearts of Christians, that (in spite of the most subtile and fierce oppositions of all gain-sayers) it shall abide for ever.
when they have done their worst, it will stand firm upon its sure basis as an Eternal, Unmovable Truth; it's so established in the Word and so rooted in the hearts of Christians, that (in spite of the most subtle and fierce oppositions of all gainsayers) it shall abide for ever.
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Substitution in the case of the old Sacrifices is not so evidently held forth in the Law, but substitution with respect to Christ and his Sacrifice is more evidently held forth in the Gospel: Rom. 5.6. For when we were yet without strength, in due time Christ died [ for the ungodly ]:
Substitution in the case of the old Sacrifices is not so evidently held forth in the Law, but substitution with respect to christ and his Sacrifice is more evidently held forth in the Gospel: Rom. 5.6. For when we were yet without strength, in due time christ died [ for the ungodly ]:
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Vers. 8. But God commendeth his love towards us, in that while we were yet Sinners Christ died [ for us ]: 1 Pet. 3.18. For Christ also hath once suffered for sins, [ the just for the unjust ]: 1 Pet. 4.1. Forasmuh then as Christ hath suffered [ for us ] in the Flesh &c. 1 Pet. 2.21. — because Christ also suffered [ for us ] &c. Joh. 10.15. I lay down my life [ for the sheep ]. Joh. 11.50. Nor consider that it is expedient for us, that one man should die [ for the people ] and that the whole nation perish not. Heb. 2.9. That he by the grace of God should taste death [ for every man ] 2 Cor. 5.14, 15. — if one died [ for all ] then were all dead:
Vers. 8. But God commends his love towards us, in that while we were yet Sinners christ died [ for us ]: 1 Pet. 3.18. For christ also hath once suffered for Sins, [ the just for the unjust ]: 1 Pet. 4.1. Forasmuh then as christ hath suffered [ for us ] in the Flesh etc. 1 Pet. 2.21. — Because christ also suffered [ for us ] etc. John 10.15. I lay down my life [ for the sheep ]. John 11.50. Nor Consider that it is expedient for us, that one man should die [ for the people ] and that the Whole Nation perish not. Hebrew 2.9. That he by the grace of God should taste death [ for every man ] 2 Cor. 5.14, 15. — if one died [ for all ] then were all dead:
In all these places the Preposition NONLATINALPHABET is used, which (though not alwayes yet) most frequently notes substitution, the doing or suffering of something by one in the stead and place of others, (see Rom. 9.3. 2 Cor. 5.20.):
In all these places the Preposition is used, which (though not always yet) most frequently notes substitution, the doing or suffering of something by one in the stead and place of Others, (see Rom. 9.3. 2 Cor. 5.20.):
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and so 'tis all along here to be taken, where it being used of Persons, the nature of the matter spoken of, the use of the word in parallel Texts, as also in Greek Authors, gives this sense the preference before any other.
and so it's all along Here to be taken, where it being used of Persons, the nature of the matter spoken of, the use of the word in parallel Texts, as also in Greek Authors, gives this sense the preference before any other.
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But suppose this may be eluded, the other Preposition NONLATINALPHABET proves the thing undeniably; Matth. 20.28. Even as the Son of Man came not to be ministred unto, but to minister,
But suppose this may be eluded, the other Preposition Proves the thing undeniably; Matthew 20.28. Even as the Son of Man Come not to be ministered unto, but to minister,
but he delivered them in the way of a ransom, which ransom he paid down for them in their stead; so as that what they themselves should have paid that he was pleas'd to pay for them.
but he Delivered them in the Way of a ransom, which ransom he paid down for them in their stead; so as that what they themselves should have paid that he was pleased to pay for them.
This is and must be the sense and import of the word, for every one knows that NONLATINALPHABET in Composition (out of that I know it hath other senses, see Heb. 12.2. 1 Cor. 11.15.) signifies but two things, either opposition and contrariety, or substitution and commutation; so that the matter will come to this, we must either carry it thus that Christ gave himself a ransom against Sinners (than which nothing more absurd),
This is and must be the sense and import of the word, for every one knows that in Composition (out of that I know it hath other Senses, see Hebrew 12.2. 1 Cor. 11.15.) signifies but two things, either opposition and contrariety, or substitution and commutation; so that the matter will come to this, we must either carry it thus that christ gave himself a ransom against Sinners (than which nothing more absurd),
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But surely the tongue of man could not utter, nor the head of man invent, any Words or Phrases more plain and apposite for the setting forth of Christ's substitution, than what you have there:
But surely the tongue of man could not utter, nor the head of man invent, any Words or Phrases more plain and apposite for the setting forth of Christ's substitution, than what you have there:
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the truth is, its edge is every way as sharp against the SOCINIAN who denyes this, as 'tis against the JEW who denies Christ's Messiah-ship. (Vers. 4.) Surely he hath born our griefs and carried our sorrows &c. (Vers. 5.) The chastisement of our peace was upon him,
the truth is, its edge is every Way as sharp against the SOCINIAN who Denies this, as it's against the JEW who Denies Christ's Messiahship. (Vers. 4.) Surely he hath born our griefs and carried our sorrows etc. (Vers. 5.) The chastisement of our peace was upon him,
(Vers. 7.) He was oppressed & he was afflicted &c. or (as the words are rendred by some) it was exacted and he answered: (Vers. 8.) For the transgression of my people was he stricken:
(Vers. 7.) He was oppressed & he was afflicted etc. or (as the words Are rendered by Some) it was exacted and he answered: (Vers. 8.) For the Transgression of my people was he stricken:
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Is not all this spoken of our Lord Christ? and is there not in it sufficient proof of his susception of the Sinners guilt, and bearing the punishment due for it? It runs much in the stile of the old Sacrifices; they had the sins of the people laid upon them Levit. 16.21. and the Priests too are said to bear their iniquity Levit. 10.17. that Aaron may bear the iniquity of the holy things Exod. 28.38.
Is not all this spoken of our Lord christ? and is there not in it sufficient proof of his susception of the Sinners guilt, and bearing the punishment due for it? It runs much in the style of the old Sacrifices; they had the Sins of the people laid upon them Levit. 16.21. and the Priests too Are said to bear their iniquity Levit. 10.17. that Aaron may bear the iniquity of the holy things Exod 28.38.
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and that he bare them in his own person. So the Apostle Heb. 9.28. So Christ was once offered to bear the sins of many &c. and that's a great Scripture 1 Pet. 2.24. Who his own self bare our sins in his own body on the tree —, NONLATINALPHABET he [ took them up with him when he ascended the Cross;
and that he bore them in his own person. So the Apostle Hebrew 9.28. So christ was once offered to bear the Sins of many etc. and that's a great Scripture 1 Pet. 2.24. Who his own self bore our Sins in his own body on the tree —, he [ took them up with him when he ascended the Cross;
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'tis an allusion to the Priests who carried up the Sacrifice (and with it the sins of the people) to the Altar; Christ did the same with respect to his Cross, whither he first carried up sin and then he carried or bore it away.
it's an allusion to the Priests who carried up the Sacrifice (and with it the Sins of the people) to the Altar; christ did the same with respect to his Cross, whither he First carried up since and then he carried or boar it away.
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or should I now fall upon the refutation of the Adversaries Replys (such as they are) by which they endeavour to weaken them, I should certainly run my self upon unpardonable prolixity.
or should I now fallen upon the refutation of the Adversaries Replies (such as they Are) by which they endeavour to weaken them, I should Certainly run my self upon unpardonable prolixity.
To back this notion of these expiatory Sacrifices (which were of God's own appointment & institution ), I thought (though it would have been but as the holding of a candle to the Sun) to have shown, that it was the very notion of the Heathens themselves in their idolatrous Sacrifices; which (whether persons or things ) they alwayes look'd upon as substituted in the room & stead of the offenders themselves:
To back this notion of these expiatory Sacrifices (which were of God's own appointment & Institution), I Thought (though it would have been but as the holding of a candle to the Sun) to have shown, that it was the very notion of the heathens themselves in their idolatrous Sacrifices; which (whither Persons or things) they always looked upon as substituted in the room & stead of the offenders themselves:
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but I have altered my purpose, because I conceive it will be most proper at the close of the Four Heads which I am upon, to bring in all together of what I have to say upon those Pagan-Sacrifices, by way of parallel with the true Sacrifices.
but I have altered my purpose, Because I conceive it will be most proper At the close of the Four Heads which I am upon, to bring in all together of what I have to say upon those Pagan-Sacrifices, by Way of parallel with the true Sacrifices.
As 1. It having been said, that Christ did so far substitute himself in our stead as to undergo the punishment due to us, it may be query'd Whether he underwent the idem, the very self-same punishment that we should have undergone,
As 1. It having been said, that christ did so Far substitute himself in our stead as to undergo the punishment due to us, it may be queried Whither he underwent the idem, the very selfsame punishment that we should have undergone,
or only the tantundem, that which did amount and was equivalent thereunto? To which I answer (though I'm very loth to meddle in points wherein persons eminent for Learning and Piety seem to differ), that in different respects both may be affirmed:
or only the Tantundem, that which did amount and was equivalent thereunto? To which I answer (though I'm very loath to meddle in points wherein Persons eminent for Learning and Piety seem to differ), that in different respects both may be affirmed:
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The punishment which Christ indur'd if it be consider'd in its Substance, Kind or Nature, so 'twas the same with what the Sinner himself should have undergone;
The punishment which christ endured if it be considered in its Substance, Kind or Nature, so 'twas the same with what the Sinner himself should have undergone;
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now this Christ underwent for he was made a curse for us Gal. 3.13; the Adjuncts or Circunstances attending this death were the eternity of it, desperation going along with it, &c. these Christ was freed from, (the dignity of his Person supplying the former, the sanctity of his Person securing him against the latter ):
now this christ underwent for he was made a curse for us Gal. 3.13; the Adjuncts or circumstances attending this death were the eternity of it, desperation going along with it, etc. these christ was freed from, (the dignity of his Person supplying the former, the sanctity of his Person securing him against the latter):
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therefore with reference to these (and to some other things which might be mention'd) it was but the tantundem, not the idem. But suppose there had been nothing of sameness, nothing beyond equivalency in what Christ suffered,
Therefore with Referente to these (and to Some other things which might be mentioned) it was but the Tantundem, not the idem. But suppose there had been nothing of sameness, nothing beyond equivalency in what christ suffered,
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yet that (say some) would be enough for the making good of the main Truth against the Adversary; for 'twas not necessary to his substitution that he should undergo in every respect the same punishment which the Offender himself was lyable unto,
yet that (say Some) would be enough for the making good of the main Truth against the Adversary; for 'twas not necessary to his substitution that he should undergo in every respect the same punishment which the Offender himself was liable unto,
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but if he shall undergo so much as may satisfie the Law's threatning, and vindicate the Lawgiver in his truth, justice, and righteous government, that was enough:
but if he shall undergo so much as may satisfy the Law's threatening, and vindicate the Lawgiver in his truth, Justice, and righteous government, that was enough:
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2. Secondly, it having also been said that our Saviour took upon him the guilt of our sins, it may further be query'd Whether he took the guilt it-self of them, or whether he did any thing more than bear the punishment due for them? Answ. he first took the guilt upon him,
2. Secondly, it having also been said that our Saviour took upon him the guilt of our Sins, it may further be queried Whither he took the guilt itself of them, or whither he did any thing more than bear the punishment due for them? Answer he First took the guilt upon him,
and then he bare the punishment. Far be it from me to assert any thing which may reflect the least dishonour upon Christ (I dread with my soul such a thing);
and then he bore the punishment. far be it from me to assert any thing which may reflect the least dishonour upon christ (I dread with my soul such a thing);
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'tis so far from that, that 'twas the highest manifestation of his Love and that which was necessary for our Justification. There is in sin the macula and the reatus, the stain (or filth ) and the guilt of it;
it's so Far from that, that 'twas the highest manifestation of his Love and that which was necessary for our Justification. There is in since the macula and the Rheatus, the stain (or filth) and the guilt of it;
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or there is in it the fact, the fault, and the guilt: the two former are solely ours, but the third and last Christ was pleas'd to take upon himself. What is guilt but obligation to punishment? if the holy Jesus will freely put himself under that obligation what can be said against it? certainly that he might do & yet (in himself) be as holy and innocent as ever he was,
or there is in it the fact, the fault, and the guilt: the two former Are solely ours, but the third and last christ was pleased to take upon himself. What is guilt but obligation to punishment? if the holy jesus will freely put himself under that obligation what can be said against it? Certainly that he might do & yet (in himself) be as holy and innocent as ever he was,
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if first he should not take its guilt: We all grant Christ's sufferings to be penal, but how could they have been so without guilt? therefore having no guilt of his own he must be look'd upon as assuming ours, upon which he might be said properly to undergo punishment. Had no guilt lain upon him he might have suffer'd but the could not have been punish'd, ( punishment always necessarily presupposing guilt ).
if First he should not take its guilt: We all grant Christ's sufferings to be penal, but how could they have been so without guilt? Therefore having no guilt of his own he must be looked upon as assuming ours, upon which he might be said properly to undergo punishment. Had no guilt lain upon him he might have suffered but the could not have been punished, (punishment always necessarily presupposing guilt).
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Now such a description of Christ is his being a Surety; of which what is the first and natural import? surely this, a Surety is one who takes the debt of another upon himself,
Now such a description of christ is his being a Surety; of which what is the First and natural import? surely this, a Surety is one who Takes the debt of Another upon himself,
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as to the consequences and inconveniencies that follow if he submits to them that's but more remote, but the first and proper thing in his suretyship is his making of the debt to be his own:
as to the consequences and inconveniences that follow if he submits to them that's but more remote, but the First and proper thing in his suretyship is his making of the debt to be his own:
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the application of this to the thing in hand is plain enough. 2 Cor. 5.21. He hath made him to be sin for us, who knew no Sin, that we might be made the righteousness of God in him:
the application of this to the thing in hand is plain enough. 2 Cor. 5.21. He hath made him to be since for us, who knew no since, that we might be made the righteousness of God in him:
where Christ is said to bear sin that may possibly signifie no more than the bearing of the punishment thereof, (as the phrase is us'd Levi•. 5.1. — 20.17. 2 King. 7.9.);
where christ is said to bear since that may possibly signify no more than the bearing of the punishment thereof, (as the phrase is used Levi•. 5.1. — 20.17. 2 King. 7.9.);
but when 'tis said he was made sin that implys his voluntary susception of the Sinners guilt: And that this is the sense of the words in this place is evident from what follows, — that we might be made the righteousness of God in him:
but when it's said he was made since that Implies his voluntary susception of the Sinners guilt: And that this is the sense of the words in this place is evident from what follows, — that we might be made the righteousness of God in him:
but he was made sin (under the guilt of it, for 'tis oppos'd to righteousness ), that we might be made the righteousness of God in him, (i.e.) that he taking our guilt, (& so taking it away ),
but he was made since (under the guilt of it, for it's opposed to righteousness), that we might be made the righteousness of God in him, (i.e.) that he taking our guilt, (& so taking it away),
This was the very way wherein he must justifie and save; for as he could not have saved us if first he had not taken our Nature, so he could not have justified us or taken away our guilt if first he had not taken it upon himself. For the macula peccati that he was not capable of,
This was the very Way wherein he must justify and save; for as he could not have saved us if First he had not taken our Nature, so he could not have justified us or taken away our guilt if First he had not taken it upon himself. For the macula peccati that he was not capable of,
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his righteousness made over to us and our sin made over to him? we made righteous and he made guilty (by imputation and in a Law-sense )? what grace can be higher than this!
his righteousness made over to us and our since made over to him? we made righteous and he made guilty (by imputation and in a Law sense)? what grace can be higher than this!
As for instance, the Meat-offering that was to be burnt Levit. 2.1, 2; it follows indeed V. 12. the oblation of the First-fruits was not to be burnt (they being to be kept for the Priests use Numb. 18.13.) but the Meat-offering offered by and for the Priests was to be burnt (Vers. 14.16.):
As for instance, the Meat offering that was to be burned Levit. 2.1, 2; it follows indeed V. 12. the oblation of the Firstfruits was not to be burned (they being to be kept for the Priests use Numb. 18.13.) but the Meat offering offered by and for the Priests was to be burned (Vers. 14.16.):
for where their materials were liquid, those were to be poured out; where solid, those were to be bruised and burnt; still in every Sacrifice some way or other there was destructio rei oblatae. But eminently this was true in those wherein living Creatures were to be Sacrificed, they were to be destroy'd or consum'd indeed:
for where their materials were liquid, those were to be poured out; where solid, those were to be Bruised and burned; still in every Sacrifice Some Way or other there was Destruction rei oblatae. But eminently this was true in those wherein living Creatures were to be Sacrificed, they were to be destroyed or consumed indeed:
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for in such as were more ordinary (as those that were offered for private persons ), there commonly but part of the Sacrifice was consum'd and part reserv'd for the Priests; but in the higher and more extraordinary (such as were designed for the Priests, and the whole Community, especially those whose blood was carried into the Holy of Holies at the solemn, anniversary Expiation ) in them all was to be consumed; (reade Levit. 6.30.
for in such as were more ordinary (as those that were offered for private Persons), there commonly but part of the Sacrifice was consumed and part reserved for the Priests; but in the higher and more extraordinary (such as were designed for the Priests, and the Whole Community, especially those whose blood was carried into the Holy of Holies At the solemn, anniversary Expiation) in them all was to be consumed; (read Levit. 6.30.
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— 16.27.) The Scape-goat seems to be an exception against this destroying, even of the great expiatory Sacrifices, it being not to be slain but sent into the Wilderness by some fit messenger; but the truth is,
— 16.27.) The Scapegoat seems to be an exception against this destroying, even of the great expiatory Sacrifices, it being not to be slave but sent into the Wilderness by Some fit Messenger; but the truth is,
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for upon the sending of it into the Wilderness it would in a little time be either starv'd to death or devour'd by wild Beasts. But to come more closely to the business!
for upon the sending of it into the Wilderness it would in a little time be either starved to death or devoured by wild Beasts. But to come more closely to the business!
The living Creatures in Sacrifices were to be kill'd, & then after that their blood (in a special manner) was to be offered upon the Altar, it being that upon which the expiation did mainly depend:
The living Creatures in Sacrifices were to be killed, & then After that their blood (in a special manner) was to be offered upon the Altar, it being that upon which the expiation did mainly depend:
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So the Lord himself tells us Levit. 17.11. For the life of the flesh is in the blood, and I have given it to you upon the Altar, to make an atonement for your Souls;
So the Lord himself tells us Levit. 17.11. For the life of the Flesh is in the blood, and I have given it to you upon the Altar, to make an atonement for your Souls;
where the first words, for the life of the flesh is in the blood, come in not only as a reason to back the prohibition that went before Vers. 10, (in which notion I consider'd them before);
where the First words, for the life of the Flesh is in the blood, come in not only as a reason to back the prohibition that went before Vers. 10, (in which notion I considered them before);
but also as a Reason of that which follows, viz. why God appointed the use of blood in Sacrifices for atonement; 'twas upon this ground because therein was the life of the Creature,
but also as a Reason of that which follows, viz. why God appointed the use of blood in Sacrifices for atonement; 'twas upon this ground Because therein was the life of the Creature,
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In the Burnt-offering for private Persons there was killing and blood Levit. 1.5. the same in the Peace-offerings Levit. 3.2, 8, 13. the same in the Sin-offerings Levit. 4.7, 16, 17, 18. (and so in the rest).
In the Burnt-offering for private Persons there was killing and blood Levit. 1.5. the same in the Peace-offerings Levit. 3.2, 8, 13. the same in the Sin-offerings Levit. 4.7, 16, 17, 18. (and so in the rest).
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And the observation of these commands (which run so much upon blood ) was so necessary, that should any of the Priests have dared to have entred into God's presence in any other way than by Sacrifices, and the blood thereof, he would not have taken it well at their hands;
And the observation of these commands (which run so much upon blood) was so necessary, that should any of the Priests have dared to have entered into God's presence in any other Way than by Sacrifices, and the blood thereof, he would not have taken it well At their hands;
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or having slain them had not presented their blood before him according to his Institution, they would have done no good either to themselves or others;
or having slave them had not presented their blood before him according to his Institution, they would have done no good either to themselves or Others;
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for can we reasonably think, that God would have been so positive and so express in his Injunctions about somany Sacrifices, so severe in the punishing the neglect of them, have ordered the taking away the lives of so many Creatures, and have so much insisted upon their death and blood in order to expiation; had he look'd upon them only as pre-requisite and remoter Conditions of pardon,
for can we reasonably think, that God would have been so positive and so express in his Injunctions about somany Sacrifices, so severe in the punishing the neglect of them, have ordered the taking away the lives of so many Creatures, and have so much insisted upon their death and blood in order to expiation; had he looked upon them only as prerequisite and Remoter Conditions of pardon,
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or common acts of Obedience, and that as such only they should be expiatory? Certainly had there been nothing in them more than this, the merciful Creator would have spar'd the blood of the poor Creatures,
or Common acts of obedience, and that as such only they should be expiatory? Certainly had there been nothing in them more than this, the merciful Creator would have spared the blood of the poor Creatures,
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We may conclude them therefore to be Means instituted by God in order to atonement and expiation, to the effecting of which, by virtue of his own institution and the mevit of the great Sacrifice to come, they had a direct and effectual tendency.
We may conclude them Therefore to be Means instituted by God in order to atonement and expiation, to the effecting of which, by virtue of his own Institution and the mevit of the great Sacrifice to come, they had a Direct and effectual tendency.
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This foundation I have laid for the better understanding of the destroying, killing, shedding of blood that was in the typical Sacrifices, I come now to build upon it with respect to the real Sacrifice, Christ Jesus.
This Foundation I have laid for the better understanding of the destroying, killing, shedding of blood that was in the typical Sacrifices, I come now to built upon it with respect to the real Sacrifice, christ jesus.
We find when at any time in some particular judgments the anger of God did break forth, either against the people or against particular persons, presently they betook themselves to Sacrifices thereby to atone and propitiate him: Numb. 16.46.
We find when At any time in Some particular Judgments the anger of God did break forth, either against the people or against particular Persons, presently they betook themselves to Sacrifices thereby to atone and propitiate him: Numb. 16.46.
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In conformity to them therefore, Christ was slain, died upon the Cross, his body broken, his blood spilt &c. all which speaks him to be a true expiatony Sacrifice: Had he not died and suffer'd he could not have been such, but upon that he is not only such a Sacrifice really but eminently, (the dignity of his Person putting a superlative worth and •fficacy upon his Death and Sacrifice ).
In conformity to them Therefore, christ was slave, died upon the Cross, his body broken, his blood spilled etc. all which speaks him to be a true expiatony Sacrifice: Had he not died and suffered he could not have been such, but upon that he is not only such a Sacrifice really but eminently, (the dignity of his Person putting a superlative worth and •fficacy upon his Death and Sacrifice).
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O what was the death of Greatures to the death of God's Son? what was the blood of Beasts to the blood of him who was God Acts. 20.28.? for such a•person to die, to shed his blood for the expiation of Sin? here was a Sacrifice indeed!
O what was the death of Creatures to the death of God's Son? what was the blood of Beasts to the blood of him who was God Acts. 20.28.? for such a•person to die, to shed his blood for the expiation of since? Here was a Sacrifice indeed!
And surely one great end of God in ordering the death of the old Sacrifices, was to convince the World of the necessity of the death of this far greater Sacrifice; by them he designed (in ways best known to himself) to lead men to a dying and bleeding Christ. How much doth the Scripture spake of his blood! and (though his whole humiliation must be taken in,
And surely one great end of God in ordering the death of the old Sacrifices, was to convince the World of the necessity of the death of this Far greater Sacrifice; by them he designed (in ways best known to himself) to led men to a dying and bleeding christ. How much does the Scripture spoke of his blood! and (though his Whole humiliation must be taken in,
as making up his Sacrifice, yet in special) what a stress and emphasis doth it put upon his Death and Blood (wherein his greatest humiliation lay), with respect to their influence upon the good of Sinners! Eph. 1.7. In whom we have redemption through his blood, the forgiveness of sins: Rom. 3.25. whom God hath set forth to be a propitiation through faith in his blood &c. Rom. 5.9. Much more then, being now justified by his blood, we shall be saved from wrath through him. 1. Joh. 1.7. — and the blood of Jesus Christ his Son cleanseth us from all sin. Rev. 1.5. Ʋnto him that loved us, and washed us from our sins in his own blood. 1 Pet. 1.19. — but with the precious blood of Christ, as of a Lamb without blemish and without spot. Mat. 26.28. This is my blood of the New-Testament which is shed for many for the remission of sins.
as making up his Sacrifice, yet in special) what a stress and emphasis does it put upon his Death and Blood (wherein his greatest humiliation lay), with respect to their influence upon the good of Sinners! Ephesians 1.7. In whom we have redemption through his blood, the forgiveness of Sins: Rom. 3.25. whom God hath Set forth to be a propitiation through faith in his blood etc. Rom. 5.9. Much more then, being now justified by his blood, we shall be saved from wrath through him. 1. John 1.7. — and the blood of jesus christ his Son Cleanseth us from all since. Rev. 1.5. Ʋnto him that loved us, and washed us from our Sins in his own blood. 1 Pet. 1.19. — but with the precious blood of christ, as of a Lamb without blemish and without spot. Mathew 26.28. This is my blood of the New testament which is shed for many for the remission of Sins.
Heb. 9.12, &c. Neither by the blood of Goats and Calves, but by his own Blood he entred in once into the holy place, having obtained eternal redemption for us:
Hebrew 9.12, etc. Neither by the blood of Goats and Calves, but by his own Blood he entered in once into the holy place, having obtained Eternal redemption for us:
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and why the great benefits, which Sinners receive by him, are in such a way of eminency ascrib'd to it, (of which some account will be given in the following particular).
and why the great benefits, which Sinners receive by him, Are in such a Way of eminency ascribed to it, (of which Some account will be given in the following particular).
O the truth of his Satisfaction, for what could such blood be spilt for but for that? what end could be proportionable to such a medium but Satisfaction? O the admirable harmony between type and antitype, the shadow and the substance, Sacrifice and Sacrifice! under the Law 'twas blood, under the Gospel ' twas blood too, (only that was common blood but this excellent and precious ).
O the truth of his Satisfaction, for what could such blood be spilled for but for that? what end could be proportionable to such a medium but Satisfaction? Oh the admirable harmony between type and antitype, the shadow and the substance, Sacrifice and Sacrifice! under the Law 'twas blood, under the Gospel ' it blood too, (only that was Common blood but this excellent and precious).
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4. Fourthly, if we compare Christ with the Jewish Sacrifices in their Ends and Effects, that will further demonstrate him to be a true expiatory Sacrifice. What were they? atonement and expiation; by them God was to be atoned and Sin to be expiated: now both of these were designed and admirably effected in and by Christ, therefore he was what I am proving.
4. Fourthly, if we compare christ with the Jewish Sacrifices in their Ends and Effects, that will further demonstrate him to be a true expiatory Sacrifice. What were they? atonement and expiation; by them God was to be atoned and since to be expiated: now both of these were designed and admirably effected in and by christ, Therefore he was what I am proving.
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That those Sacrifices were of an atoning nature, and appointed for that end, what can be more plain? Here the so often cited Text (which indeed is the key to the whole body of the Levitical-Sacrifices ) doth recur, Levit. 17.11. — I have given it to you upon the Altar (for what end?) to make an atonement for your Souls:
That those Sacrifices were of an atoning nature, and appointed for that end, what can be more plain? Here the so often cited Text (which indeed is the key to the Whole body of the Levitical-Sacrifices) does recur, Levit. 17.11. — I have given it to you upon the Altar (for what end?) to make an atonement for your Souls:
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where the word used (as in very many other places) is Caphar, which signifies to pacify, appease, or assuage the anger of one that is incens'd; so its taken Gen. 32.20. I will (saith Jacob concerning his brother Esau ) appease him with the present that goeth before me;
where the word used (as in very many other places) is Caphar, which signifies to pacify, appease, or assuage the anger of one that is incensed; so its taken Gen. 32.20. I will (Says Jacob Concerning his brother Esau) appease him with the present that Goes before me;
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and he goes over it again for it is the blood that maketh an atonement for the Soul. All along in the several kinds of Sacrifices it runs, it shall be accepted for him to make atonement for him, the Priest shall make an atonement for them &c. this alwayes comes in as the great end or effect of the Law-Sacrifices: Whence they are said to be of a sweet savour unto the Lord, (not only because of their pleasingness to God,
and he Goes over it again for it is the blood that makes an atonement for the Soul. All along in the several Kinds of Sacrifices it runs, it shall be accepted for him to make atonement for him, the Priest shall make an atonement for them etc. this always comes in as the great end or Effect of the Law sacrifices: Whence they Are said to be of a sweet savour unto the Lord, (not only Because of their pleasingness to God,
so Levit. 1.9, 13, 17. 'Tis the same word, but sometimes 'tis rendred by reconciling; as Levit. 6.30. No Sin-offering — to reconcile withal in the holy place — Levit. 8.15. — to make reconciliation upon it.
so Levit. 1.9, 13, 17. It's the same word, but sometime it's rendered by reconciling; as Levit. 6.30. No Sin-offering — to reconcile withal in the holy place — Levit. 8.15. — to make reconciliation upon it.
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As to the other End or Effect viz. Expiation, that also belong'd to Sacrifices; they had a power or virtue in them to cleanse and purifie from Sins guilt, to procure pardon and remission (whence they were called Expiatory, ),
As to the other End or Effect viz. Expiation, that also belonged to Sacrifices; they had a power or virtue in them to cleanse and purify from Sins guilt, to procure pardon and remission (whence they were called Expiatory,),
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and had it not been for this effect they could not have passed under that denomination. A full proof of it you have in that one Sacrifice, the Heifer, which was to be offered for the cleansing of the people,
and had it not been for this Effect they could not have passed under that denomination. A full proof of it you have in that one Sacrifice, the Heifer, which was to be offered for the cleansing of the people,
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This is that which is set forth by cleansing from sin, Levit. 16.30. For on that day shall the Priest make an atonement for you, to cleanse you, that you may be clean from all your sin before the Lord: Numb. 3.5.
This is that which is Set forth by cleansing from since, Levit. 16.30. For on that day shall the Priest make an atonement for you, to cleanse you, that you may be clean from all your since before the Lord: Numb. 3.5.
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The Apostle sets it forth by purifying of the flesh Heb. 9.13. (by which he means the taking away of that ceremonial, ritual or civil guilt which any did lie under):
The Apostle sets it forth by purifying of the Flesh Hebrew 9.13. (by which he means the taking away of that ceremonial, ritual or civil guilt which any did lie under):
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And he puts it out of all doubt, that expiation in the old Sacrifices did not point to the abolition of Sins power, but to the ablation of Sins guilt; for having said that almost all things are by the Law purged with blood, he tells you what he meant by that purging, adding, without shedding of blood is [ no remission, or expiation of sins guilt ]:
And he puts it out of all doubt, that expiation in the old Sacrifices did not point to the abolition of Sins power, but to the ablation of Sins guilt; for having said that almost all things Are by the Law purged with blood, he tells you what he meant by that purging, adding, without shedding of blood is [ no remission, or expiation of Sins guilt ]:
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and this is the notion which alwayes he drives at in that Epistle, in those several words which he there uses, (viz.) sanctifying, purifying, purging &c. Indeed this was the chief and most proper effect of Sacrifices, other things might be done by them but this was the main;
and this is the notion which always he drives At in that Epistle, in those several words which he there uses, (viz.) sanctifying, purifying, purging etc. Indeed this was the chief and most proper Effect of Sacrifices, other things might be done by them but this was the main;
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therefore it so often comes in upon this account, And the Priest shall make an atonement for them [ and it shall be forgiven them ] Levit. 4.20. so Vers. 26. — 31, — 35. And this might be one Reason why God prohibited the offering of Sacrifices to any but to himself, because the end of them being the forgiveness of sin, and none being able to reach that end but himself, therefore none should be sacrific'd unto but himself.
Therefore it so often comes in upon this account, And the Priest shall make an atonement for them [ and it shall be forgiven them ] Levit. 4.20. so Vers. 26. — 31, — 35. And this might be one Reason why God prohibited the offering of Sacrifices to any but to himself, Because the end of them being the forgiveness of since, and none being able to reach that end but himself, Therefore none should be sacrificed unto but himself.
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For the better understanding of this double Effect of the Law-Sacrifices, I desire four things may be considered: 1. That the atonement and expiation effected by those Sacrifices, must be conceived of as done by them in that notion which was proper to them as Sacrifices: None can deny but that they did atone and expiate, but how did they so do? there's the question:
For the better understanding of this double Effect of the Law sacrifices, I desire four things may be considered: 1. That the atonement and expiation effected by those Sacrifices, must be conceived of as done by them in that notion which was proper to them as Sacrifices: None can deny but that they did atone and expiate, but how did they so do? there's the question:
as appears by what hath been already spoken under the two foregoing Heads). 2. That this atoning and expiating virtue was not limited only to the Sacrifices us'd at the anniversary great Expiation, but it belong'd to the other Sacrifices. For instance, to Burnt-offerings (I take in those that were made use of before the giving of the Law about Sacrifices ); see Job. 1.5. — 42.8: after the giving of the Law, to Free-will-offerings Levit. 1.3, 4, &c. to the Meat-offering and Drink-offering Levit. 2. per tot. Levit. 23.13. Numb. 15.7, 10, 13, 14. to the Peace-offering Levit. 3.15, 16. to the Sin-offering and Trespass-offering Levit. 4.6. to the Ram, which was therefore call'd the Ram of atonement Numb. 5.8. (there's no end of such instances). 3. That yet the atonement and expiation proper to those Sacrifices, is to be limited according to the bounds which God himself was pleas'd to set;
as appears by what hath been already spoken under the two foregoing Heads). 2. That this atoning and expiating virtue was not limited only to the Sacrifices used At the anniversary great Expiation, but it belonged to the other Sacrifices. For instance, to Burnt offerings (I take in those that were made use of before the giving of the Law about Sacrifices); see Job. 1.5. — 42.8: After the giving of the Law, to Freewill offerings Levit. 1.3, 4, etc. to the Meat offering and Drink-offering Levit. 2. per tot. Levit. 23.13. Numb. 15.7, 10, 13, 14. to the Peace-offering Levit. 3.15, 16. to the Sin-offering and Trespass offering Levit. 4.6. to the Ram, which was Therefore called the Ram of atonement Numb. 5.8. (there's no end of such instances). 3. That yet the atonement and expiation proper to those Sacrifices, is to be limited according to the bounds which God himself was pleased to Set;
for 'twas but in such cases, and for such sins, wherein he did admit of them in order to these effects, (of which more by and by). 4. That these effects were not produc'd by any inherent or innate virtue in the Sacrifices themselves, but only as they were instituted by God and as they derived efficacy from the Sacrifice to come, Christ himself.
for 'twas but in such cases, and for such Sins, wherein he did admit of them in order to these effects, (of which more by and by). 4. That these effects were not produced by any inherent or innate virtue in the Sacrifices themselves, but only as they were instituted by God and as they derived efficacy from the Sacrifice to come, christ himself.
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Jesus interpos'd himself, in order to the appeasing of an offended God and the reconciling of him and the Sinner (the two parties that were at variance).
jesus interposed himself, in order to the appeasing of an offended God and the reconciling of him and the Sinner (the two parties that were At variance).
Take away these two things, and what could these Sacrifices have done? what could there be in them to pacisie an angry God, or to to purifie a guilty Sinner? what was the blood of a Beast (as considered in it self) to expiate the sin of a Man? The Apostle plainly tells us Heb. 10.4. It is not possible that the blood of Bulls and Goats should take away sin:
Take away these two things, and what could these Sacrifices have done? what could there be in them to pacisie an angry God, or to to purify a guilty Sinner? what was the blood of a Beast (as considered in it self) to expiate the sin of a Man? The Apostle plainly tells us Hebrew 10.4. It is not possible that the blood of Bulls and Goats should take away since:
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So that whatever virtue those Sacrifices had (further than the taking away of civil guilt, ritual uncleanness, securing from Church and State-penalties, ) it wholly depended upon the institution of God and the merit of Christ.
So that whatever virtue those Sacrifices had (further than the taking away of civil guilt, ritual uncleanness, securing from Church and State-penalties,) it wholly depended upon the Institution of God and the merit of christ.
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and so 'twas here in the case of the old Sacrifices. These four things I have laid down both to clear up the Sacrifices themselves, and also because they are of great use to set us right in our conceptions about Christ the great Sacrifice (which must be opened by them).
and so 'twas Here in the case of the old Sacrifices. These four things I have laid down both to clear up the Sacrifices themselves, and also Because they Are of great use to Set us right in our conceptions about christ the great Sacrifice (which must be opened by them).
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and that too not only really but in a much higher way than what was done by the old Sacrifices, therefore he was a true proper expiatory Sacrifice, yea, the most eminent expiatory Sacrifice.
and that too not only really but in a much higher Way than what was done by the old Sacrifices, Therefore he was a true proper expiatory Sacrifice, yea, the most eminent expiatory Sacrifice.
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1. For atonement or reconciliation. By Adams Fall a sad breach had been made 'twixt God and Man, Sin had greatly incens'd the holy God against his sinful Creatures,
1. For atonement or reconciliation. By Adams Fallen a sad breach had been made betwixt God and Man, since had greatly incensed the holy God against his sinful Creatures,
and so proceed by some verbal interposures; but (when nothing else would do it) he was willing even to lay down his own Life, to die as a Sacrifice upon the Cross, by this means to bring God and Man together again in amity and love. By which death of Christ the offended God was perfectly atoned and reconciled to the Sinner;
and so proceed by Some verbal interposures; but (when nothing Else would do it) he was willing even to lay down his own Life, to die as a Sacrifice upon the Cross, by this means to bring God and Man together again in amity and love. By which death of christ the offended God was perfectly atoned and reconciled to the Sinner;
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so as that now, upon the satisfaction made to him therein, he could without any injury to his Justice and Holiness receive the Sinner into his favour, and not inflict upon him that wrath and punishment which he had made himself obnoxious unto: (this is the true notion of atonement and reconciliation by Christ,
so as that now, upon the satisfaction made to him therein, he could without any injury to his justice and Holiness receive the Sinner into his favour, and not inflict upon him that wrath and punishment which he had made himself obnoxious unto: (this is the true notion of atonement and reconciliation by christ,
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But that this was thus done by him, what one thing is there in all the matters of Faith wherein the Gospel is more clear and full? 1 Joh. 2.2. And he is the propitiation for our sins: 1 Joh. 4.10. Herein is love, not that we loved God but that he loved us, and sent his Son, to be the propitiation for our sins: Rom. 3.25. Whom God hath set forth to be a propitiation through Faith in his blood &c. Rom. 5.10, 11. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life:
But that this was thus done by him, what one thing is there in all the matters of Faith wherein the Gospel is more clear and full? 1 John 2.2. And he is the propitiation for our Sins: 1 John 4.10. Herein is love, not that we loved God but that he loved us, and sent his Son, to be the propitiation for our Sins: Rom. 3.25. Whom God hath Set forth to be a propitiation through Faith in his blood etc. Rom. 5.10, 11. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life:
2 Cor. 5.18, 19. All things are of God who hath reconciled us to himself by Jesus Christ — God was in Christ reconciling the world to himself — Col. 1.20, 21. And (having made peace through the blood of his Cross) by him to reconcile all things unto himself &c. And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath be reconciled, in the body of his flesh through death — So Eph. 2.13, 14, &c. — Isa. 53.6. the chastisement of our peace was upon him (i. e.
2 Cor. 5.18, 19. All things Are of God who hath reconciled us to himself by jesus christ — God was in christ reconciling the world to himself — Col. 1.20, 21. And (having made peace through the blood of his Cross) by him to reconcile all things unto himself etc. And you that were sometime alienated and enemies in your mind by wicked works, yet now hath be reconciled, in the body of his Flesh through death — So Ephesians 2.13, 14, etc. — Isaiah 53.6. the chastisement of our peace was upon him (i. e.
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'Tis true (which our Adversanies would fain improve to their purpose), that all along in these Scriptures the reconciliation is said to be on Mans part, as if Sinners were reconcil'd to God, not God to them; but there's a special reason for that, (viz.) because they were the first in the breach, they fell out with God before he fell out with them;
It's true (which our Adversanies would fain improve to their purpose), that all along in these Scriptures the reconciliation is said to be on men part, as if Sinners were reconciled to God, not God to them; but there's a special reason for that, (viz.) Because they were the First in the breach, they fell out with God before he fell out with them;
as also because the averseness to reconciliation is on their part; wherefore if they be willing to be reconcil'd to God and are actually reconciled to him, there's no question of it but that he is willing to be reconciled to them, and is so actually.
as also Because the averseness to reconciliation is on their part; Wherefore if they be willing to be reconciled to God and Are actually reconciled to him, there's no question of it but that he is willing to be reconciled to them, and is so actually.
Some would have the reconciliation (as on God's part ) to be spoken of Heb. 2.17. — that he might be a merciful and faithful high Priest, in things pertaining to God, to make reconciliation for the sins of the people;
some would have the reconciliation (as on God's part) to be spoken of Hebrew 2.17. — that he might be a merciful and faithful high Priest, in things pertaining to God, to make reconciliation for the Sins of the people;
Howerver (supposing that this Text doth not so expresly hold forth the thing,) yet there is enough in those convincing Reasons, Arguments, and Consequences which the Word elsewhere affords, to prove the reconciliation to be mutual (as is fully proved by divers).
Howerver (supposing that this Text does not so expressly hold forth the thing,) yet there is enough in those convincing Reasons, Arguments, and Consequences which the Word elsewhere affords, to prove the reconciliation to be mutual (as is Fully proved by diverse).
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Which reconciliation (you see) was accomplished by Jesus Christ, yea by his death and blood; so that he exactly answers to the first effect of the Jewish Sacrifices.
Which reconciliation (you see) was accomplished by jesus christ, yea by his death and blood; so that he exactly answers to the First Effect of the Jewish Sacrifices.
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I mean this, the Scripture doth not only in general speak of Christ's taking away or expiating of Sin, but it shews in what manner he did it and wherein the nature of that expiation did consist:
I mean this, the Scripture does not only in general speak of Christ's taking away or expiating of since, but it shows in what manner he did it and wherein the nature of that expiation did consist:
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as namely that he did expiate it in that way which was agreeable to what was done in and by the old Sacrifices, and that according to the notion proper to their expiation so his must be understood.
as namely that he did expiate it in that Way which was agreeable to what was done in and by the old Sacrifices, and that according to the notion proper to their expiation so his must be understood.
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For in speaking thereof it uses those expressions which point to those Sacrifices and to their expiation; thereby noting (1.) that Christ did expiate in that very way wherein they did:
For in speaking thereof it uses those expressions which point to those Sacrifices and to their expiation; thereby noting (1.) that christ did expiate in that very Way wherein they did:
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and (2.) that therefore his expiation (in the nature of it) must run parallel with theirs. Take a few Instances: Heb. 9.13, 14. For if the blood of Bulls and Goats,
and (2.) that Therefore his expiation (in the nature of it) must run parallel with theirs. Take a few Instances: Hebrew 9.13, 14. For if the blood of Bulls and Goats,
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How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your Conscience from dead works to serve the living God? — Vers. 22, 23. And almost all things are by the Law purged with blood:
How much more shall the blood of christ, who through the Eternal Spirit, offered himself without spot to God, purge your Conscience from dead works to serve the living God? — Vers. 22, 23. And almost all things Are by the Law purged with blood:
It was therefore necessary that the patterns of things in the Heavens should be purified with these, but the Heavenly things themselves with better Sacrifices than these. Heb. 1.3. — When he had by himself purged our sins (or as 'tis in the Greek, he having by himself made purgation or expiation of our sins ): 1 Joh. 1.7. — — and the blood of Jesus Christ his Son cleanseth us from all sin;
It was Therefore necessary that the patterns of things in the Heavens should be purified with these, but the Heavenly things themselves with better Sacrifices than these. Hebrew 1.3. — When he had by himself purged our Sins (or as it's in the Greek, he having by himself made purgation or expiation of our Sins): 1 John 1.7. — — and the blood of jesus christ his Son Cleanseth us from all since;
(by which cleansing the Apostle meant the expiation or remission of sin, for Vers. 9. he puts them together — he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness ). Heb. 10.22. — having our bearts sprinkled from an evil Conscience, and our bodies washed with pure water. Revel. 1.5. Ʋnto him that loved us and washed us from our sins in his own blood.
(by which cleansing the Apostle meant the expiation or remission of since, for Vers. 9. he puts them together — he is faithful and just to forgive us our Sins and to cleanse us from all unrighteousness). Hebrew 10.22. — having our bearts sprinkled from an evil Conscience, and our bodies washed with pure water. Revel. 1.5. Ʋnto him that loved us and washed us from our Sins in his own blood.
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Now pray observe from these Scriptures 1. That the expiating of sin (under the terms of purifying, purging, cleansing, washing, sprinkling ) is expresly attributed to Christ. 2. That he, as being a Sacrifice, by dying and shedding his blood, so did expiate sin. 3. That the proper and primary effect of his death and blood was the expiation of sins guilt, and as a consequent thereof its remission. Matth. 26.28. This is my blood of the New Testament which is shed for many [ for the remission of sins ]. Eph. 1.7. In whom we have redemption through his blood, [ the forgiveness of sins ] — (So Rom. 3.25). 4. That as the Jewish Sacrifices were truly expiatory, they (in their way ) taking off sins guilt and the punishment due thereupon, wherein the formal nature of their expiation did consist;
Now pray observe from these Scriptures 1. That the expiating of since (under the terms of purifying, purging, cleansing, washing, sprinkling) is expressly attributed to christ. 2. That he, as being a Sacrifice, by dying and shedding his blood, so did expiate since. 3. That the proper and primary Effect of his death and blood was the expiation of Sins guilt, and as a consequent thereof its remission. Matthew 26.28. This is my blood of the New Testament which is shed for many [ for the remission of Sins ]. Ephesians 1.7. In whom we have redemption through his blood, [ the forgiveness of Sins ] — (So Rom. 3.25). 4. That as the Jewish Sacrifices were truly expiatory, they (in their Way) taking off Sins guilt and the punishment due thereupon, wherein the formal nature of their expiation did consist;
so answerably Christ Jesus was a true expiatory Sacrifice, he (in his way too) taking off sins guilt &c. wherein the formal nature of his expiation did and must consist also.
so answerably christ jesus was a true expiatory Sacrifice, he (in his Way too) taking off Sins guilt etc. wherein the formal nature of his expiation did and must consist also.
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This I ground upon a twofold consideration: (1.) Because by those very Words which were proper to those Sacrifices and by which their expiation of sin was seth forth, I say by those very Words the Sacrifice of Christ and the efficasy thereof is described;
This I ground upon a twofold consideration: (1.) Because by those very Words which were proper to those Sacrifices and by which their expiation of sin was seth forth, I say by those very Words the Sacrifice of christ and the efficasy thereof is described;
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— (2.) Because the Apostle (who most uses these words, and in the place too where he most uses them, I mean in his Epistle to the Hebrews, ) doth professedly draw a parallel 'twixt Christ and the Law-Sacrifices, shewing there was a great analogie and resemblance betwixt them.
— (2.) Because the Apostle (who most uses these words, and in the place too where he most uses them, I mean in his Epistle to the Hebrews,) does professedly draw a parallel betwixt christ and the Law sacrifices, showing there was a great analogy and resemblance betwixt them.
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True, he asserts a greater excellency and efficacy in the one than in the other, and as to the manner of working he shews there was a vast difference between them;
True, he asserts a greater excellency and efficacy in the one than in the other, and as to the manner of working he shows there was a vast difference between them;
but yet as to the great effect of a Sacrifice ( expiation of sin ) in that (so far as the nature of the things would admit of) they did agree. Well then!
but yet as to the great Effect of a Sacrifice (expiation of sin) in that (so Far as the nature of the things would admit of) they did agree. Well then!
so must Christ; otherwise where would the analogie be between them? was it not thus there would be expiation in the type and none in the antitype, and one way of expiation in the type and another in the antitype, (both of which are directly contrary to the Apostles scope and design in the forenamed Epistl• ).
so must christ; otherwise where would the analogy be between them? was it not thus there would be expiation in the type and none in the antitype, and one Way of expiation in the type and Another in the antitype, (both of which Are directly contrary to the Apostles scope and Design in the forenamed Epistl•).
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Some possibly will ask why I multiply so many words and stay so long upon this point? I'le tell them, I do it to vindicate both the reality and also the true notion of our Saviours expiatory Sacrifice. For the SOCINIANS (who have not left us one fountain of Evangelical Comfort un-poyson'd ) herein deal with their usual subtilty;
some possibly will ask why I multiply so many words and stay so long upon this point? I'll tell them, I do it to vindicate both the reality and also the true notion of our Saviors expiatory Sacrifice. For the SOCINIANS (who have not left us one fountain of Evangelical Comfort unpoisoned) herein deal with their usual subtlety;
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very fair words are spoken by them as though they were for and did own Christ's expiation of sin, but when they come to open it and to shew what they mean by it, they make it a quite other thing than what indeed it is;
very fair words Are spoken by them as though they were for and did own Christ's expiation of since, but when they come to open it and to show what they mean by it, they make it a quite other thing than what indeed it is;
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Christ (say they) did expiate sin, but how? why, by begetting Faith in the Sinner, by working repentance in him, by turning and drawing him off from sin, by delivering from the effects of it, by declaring the Will of God about remission and the way thereunto,
christ (say they) did expiate since, but how? why, by begetting Faith in the Sinner, by working Repentance in him, by turning and drawing him off from since, by delivering from the effects of it, by declaring the Will of God about remission and the Way thereunto,
as his death was an antecedent to his exaltation in Heaven where (say they) he only expiates sin &c. in such things as these, but not in Christ's undergoing the punishment due to the Sinner and dying in his stead;
as his death was an antecedent to his exaltation in Heaven where (say they) he only expiates since etc. in such things as these, but not in Christ's undergoing the punishment due to the Sinner and dying in his stead;
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Now though much might be (and is) said against each of these particularly, yet that which I have in the general insisted upon is a sufficient confutation of them all;
Now though much might be (and is) said against each of these particularly, yet that which I have in the general insisted upon is a sufficient confutation of them all;
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now did they expiate any other way than as they were substituted in the Offenders room and as they dy'd in his stead? therefore that must be the way wherein Christ our Sacrifice doth expiate also.
now did they expiate any other Way than as they were substituted in the Offenders room and as they died in his stead? Therefore that must be the Way wherein christ our Sacrifice does expiate also.
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Only for the further clearing and ▪ confirming of what hath been said, it will not be amiss (before I go off from this) to shew how the Heathens themselves, in their notions about their Sacrifices, did exactly agree with what I have now delivered concerning the Jewish Sacrifices, and also concerning Christ (the far greater Sacrifice).
Only for the further clearing and ▪ confirming of what hath been said, it will not be amiss (before I go off from this) to show how the heathens themselves, in their notions about their Sacrifices, did exactly agree with what I have now Delivered Concerning the Jewish Sacrifices, and also Concerning christ (the Far greater Sacrifice).
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yea, even amongst those this practice in antient times was so Catholick and universal, as that there was scarce any considerable Nation or People in the world of whose using of Sacrifices we have not some account.
yea, even among those this practice in ancient times was so Catholic and universal, as that there was scarce any considerable nation or People in the world of whose using of Sacrifices we have not Some account.
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and to stir up his blind and deluded followers to do that to false Gods. which should only be done to the true God ) ▪ partly from the practice and example of the Patriarchs; the knowledge of whose sacrificing (according to divine institution ) being dissus'd and spread over the world by tradition, (which commenc'd first from Adam to Seth, then continued from Seth to Noah, then from Noah to his Sons, and they peopling the world transmitted the use of Sacrifices to their posterity), it had this effect to draw men universally to conform unto and imitate the example of these Patriarchs in this matter.
and to stir up his blind and deluded followers to do that to false God's which should only be done to the true God) ▪ partly from the practice and Exampl of the Patriarchs; the knowledge of whose sacrificing (according to divine Institution) being disused and spread over the world by tradition, (which commenced First from Adam to Seth, then continued from Seth to Noah, then from Noah to his Sons, and they peopling the world transmitted the use of Sacrifices to their posterity), it had this Effect to draw men universally to conform unto and imitate the Exampl of these Patriarchs in this matter.
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And though they soon degenerated from the primitive and right use. of Sacrifices, in their departing from the true object of them and in their sacrificing to them that were no Gods; yet (in their idolatrous way) they continued and kept up the observation of them from one generation to another.
And though they soon degenerated from the primitive and right use. of Sacrifices, in their departing from the true Object of them and in their sacrificing to them that were no God's; yet (in their idolatrous Way) they continued and kept up the observation of them from one generation to Another.
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and all things in special Laws made by him precisely ordered about them, 'tis probable that from thence the Gentiles did receive further light (which accordingly they in a great measure comply'd with):
and all things in special Laws made by him precisely ordered about them, it's probable that from thence the Gentiles did receive further Light (which accordingly they in a great measure complied with):
for do but bate the difference in the object (& in some other things) & there was a great agreement betwixt the Sacrifices of the one and of the other, as also in the conceptions of both about them.
for do but bore the difference in the Object (& in Some other things) & there was a great agreement betwixt the Sacrifices of the one and of the other, as also in the conceptions of both about them.
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In the Jewish expiatory Sacrifices there was a surrogation or substitution of the things sacrific'd in the room and stead of the Offenders themselves (as hath been shown);
In the Jewish expiatory Sacrifices there was a surrogation or substitution of the things sacrificed in the room and stead of the Offenders themselves (as hath been shown);
and if they apprehended their Gods by the inflicting of such and such evils upon them to be angry, presently they substituted some (whom they call'd Viri piaculares, NONLATINALPHABET) to die in the stead of all the people,
and if they apprehended their God's by the inflicting of such and such evils upon them to be angry, presently they substituted Some (whom they called Viri piaculares,) to die in the stead of all the people,
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so to make expiation. And as the Jews testify'd their designing and believing of this by their laying on of hands upon the Sacrifices, so did the Gentiles also.
so to make expiation. And as the jews testified their designing and believing of this by their laying on of hands upon the Sacrifices, so did the Gentiles also.
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In the Jewish Sacrifices there was the killing of them, the shedding of their blood &c. the Gentiles in their's too were for death and blood: The Jews hoped by their Sacrifices to propitiate and atone God when offended, the Gentiles by theirs design'd and hop'd the same (for they had their Sacrificia NONLATINALPHABET too).
In the Jewish Sacrifices there was the killing of them, the shedding of their blood etc. the Gentiles in their's too were for death and blood: The jews hoped by their Sacrifices to propitiate and atone God when offended, the Gentiles by theirs designed and hoped the same (for they had their Sacrifice too).
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The Jews had their Burnt-offerings, whole Burnt-offerings, their Sin-offerings, their solemn and annual expiations, and all for purging, purifying, expiating of sin;
The jews had their Burnt offerings, Whole Burnt offerings, their Sin-offerings, their solemn and annual expiations, and all for purging, purifying, expiating of since;
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3. As that which is asserted by our Opposers would utterly destroy all analogie 'twixt Christ and those Priests, and the far greatest part of Sin-expiating Sacrifices; so it would in truth leave Christ no Sacrifice or oblation at all:
3. As that which is asserted by our Opposers would utterly destroy all analogy betwixt christ and those Priests, and the Far greatest part of Sin expiating Sacrifices; so it would in truth leave christ no Sacrifice or oblation At all:
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and conceiving that the life of man was most proper to expiate for the life of man; therefore (though this was their great sin) in order to the pacifying of their Gods and the expiating of guilt, they stuck not at the Sacrificing of men themselves, yea, of their dearest children: (Instances of which, with Commands against it, frequently occur in Scripture, 2 King. 3.27. 2 King. 17.31. 2 King. 23.10. 2 Chron. 28.3. Jer. 7.31. Jer. 19.5. Jer. 32.35. Psal. 106.37, 38. Levit. 18.21. Levit. 20.2. In other things the Heathens borrowed from the Jews, in this the Jews from the Heathens ).
and conceiving that the life of man was most proper to expiate for the life of man; Therefore (though this was their great since) in order to the pacifying of their God's and the expiating of guilt, they stuck not At the Sacrificing of men themselves, yea, of their dearest children: (Instances of which, with Commands against it, frequently occur in Scripture, 2 King. 3.27. 2 King. 17.31. 2 King. 23.10. 2 Chronicles 28.3. Jer. 7.31. Jer. 19.5. Jer. 32.35. Psalm 106.37, 38. Levit. 18.21. Levit. 20.2. In other things the heathens borrowed from the jews, in this the jews from the heathens).
So that when we assert his substitution in the stead of Sinners, his dying for them, his atoning God and expiating Sin by his death and blood; we say nothing but what Jews and Heathens in their expiatory Sacrifices apprehended, believed, and acted upon.
So that when we assert his substitution in the stead of Sinners, his dying for them, his atoning God and expiating since by his death and blood; we say nothing but what jews and heathens in their expiatory Sacrifices apprehended, believed, and acted upon.
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and when or where he was such a Sacrifice. The Second thing propounded to be opened was the Effect or Efficacy of this Sacrifice, viz. the condemning of sin; [ and for sin condemned sin in the flesh ].
and when or where he was such a Sacrifice. The Second thing propounded to be opened was the Effect or Efficacy of this Sacrifice, viz. the condemning of since; [ and for since condemned since in the Flesh ].
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Here then lies the difference between us and S, we say Christ's being the expiatory Sacrifice belongs to that part of his Priestly-Office which he executed here upon earth, they make it to refer to that part of his Priestly-Office which he now executes in Heaven; we time it in Christ's dying upon the Cross, they in his sitting upon the Throne.
Here then lies the difference between us and S, we say Christ's being the expiatory Sacrifice belongs to that part of his Priestly-office which he executed Here upon earth, they make it to refer to that part of his Priestly-office which he now executes in Heaven; we time it in Christ's dying upon the Cross, they in his sitting upon the Throne.
because the Scripture speaks of it as a thing that is past, and antecedent to his exaltation and glory; and therefore it must be done here on earth and not in Heaven. Eph. 5.2. — and [ hath given ] himself for us, an Offering, a Sacrifice to God for a sweet smelling savour: Heb. 1.3. — when he [ had ] by himself purged our sins, he sate down on the right hand of the Majesty on high;
Because the Scripture speaks of it as a thing that is past, and antecedent to his exaltation and glory; and Therefore it must be done Here on earth and not in Heaven. Ephesians 5.2. — and [ hath given ] himself for us, an Offering, a Sacrifice to God for a sweet smelling savour: Hebrew 1.3. — when he [ had ] by himself purged our Sins, he sat down on the right hand of the Majesty on high;
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(mark it, the Sacrifice-purgation or expiation of sin was over and done, and then Christ's exaltation in Heaven followed after): Heb. 9.12. Neither by the blood of Goats and Calves, but by his own blood he entred in once into the holy place, [ having obtained ] (not to obtain) eternal redemption for us: Heb. 10.12. But this man [ after he had offered ] one Sacrifice for sins for ever, sate down on the right hand of God:
(mark it, the Sacrifice-purgation or expiation of since was over and done, and then Christ's exaltation in Heaven followed After): Hebrew 9.12. Neither by the blood of Goats and Calves, but by his own blood he entered in once into the holy place, [ having obtained ] (not to obtain) Eternal redemption for us: Hebrew 10.12. But this man [ After he had offered ] one Sacrifice for Sins for ever, sat down on the right hand of God:
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therefore it must refer to his death which was but once, not to his intercession (or any other act ) in Heaven which is a continued, repeated and reiterated act. Heb. 9.26. For then must he often have suffered since the foundation of the world;
Therefore it must refer to his death which was but once, not to his Intercession (or any other act) in Heaven which is a continued, repeated and reiterated act. Hebrew 9.26. For then must he often have suffered since the Foundation of the world;
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— Vers. 28. Christ was [ once ] offered to bear the sins of many: Heb. 7.27. — this he did [ once ] when he offered up himself: Heb. 10.10. By the which will we are sanctified, through the offering of the body of Jesus Christ [ once ] for all.
— Vers. 28. christ was [ once ] offered to bear the Sins of many: Hebrew 7.27. — this he did [ once ] when he offered up himself: Hebrew 10.10. By the which will we Are sanctified, through the offering of the body of jesus christ [ once ] for all.
3. If Christ had not dispatch'd his expiatory work at his death, why did he then say It is finished? if his expiating of sin was yet to come and to be done in Heaven, how could he with truth have spoken these words that all was finished when the great thing was yet undone?
3. If christ had not dispatched his expiatory work At his death, why did he then say It is finished? if his expiating of sin was yet to come and to be done in Heaven, how could he with truth have spoken these words that all was finished when the great thing was yet undone?
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but a body hast thou prepared me &c. wherefore did Christ come into the world? why, to be a Sacrifice and to do that which the old Sacrifices could not;
but a body hast thou prepared me etc. Wherefore did christ come into the world? why, to be a Sacrifice and to do that which the old Sacrifices could not;
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God was e'ene weary of them, could no longer take pleasure in them, he will have Christ (the better Sacrifice) to come into the world, which accordingly he did.
God was e'ene weary of them, could no longer take pleasure in them, he will have christ (the better Sacrifice) to come into the world, which accordingly he did.
I but what was the world into which he came? surely it must be this lower world: for it must be understood of that world into which he came to do the Will of God (as appears Vers. 7.9.),
I but what was the world into which he Come? surely it must be this lower world: for it must be understood of that world into which he Come to do the Will of God (as appears Vers. 7.9.),
now that was this World below rather than that above; for where do we reade that Christ ascended into the upper World to do the Will of God? especially this Will of God referring to his assuming a body and offering up that body (Vers. 5.10.)? these were things to be done only on this lower stage of earth: whence then it follows that here his Sacrifice was made.
now that was this World below rather than that above; for where do we read that christ ascended into the upper World to do the Will of God? especially this Will of God referring to his assuming a body and offering up that body (Vers. 5.10.)? these were things to be done only on this lower stage of earth: whence then it follows that Here his Sacrifice was made.
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5. There was (as hath been observ'd) to be an analogie and resemblance 'twixt Christ's Sacrifice and the Levitical Sacrifices, and he was to expiate in that way wherein they did expiate;
5. There was (as hath been observed) to be an analogy and resemblance betwixt Christ's Sacrifice and the Levitical Sacrifices, and he was to expiate in that Way wherein they did expiate;
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but if you do not place his Sacrifice in his death where will that analogie be? or how will he expiate in that way wherein they did? What is there in Christ as in Heaven that carries any resemblance to the killing, slaying, shedding the blood, offering of the Levitical Sacrifices? There he sits in great glory, puts forth his Regal power, is Head of Church &c. but what's all this to suffering, dying, pouring out his blood, wherein he was to answer to those Sacrifices? Doth the Scripture lay so much upon his death and blood for expiation, and yet shall that be done where there is none of these?
but if you do not place his Sacrifice in his death where will that analogy be? or how will he expiate in that Way wherein they did? What is there in christ as in Heaven that carries any resemblance to the killing, slaying, shedding the blood, offering of the Levitical Sacrifices? There he sits in great glory, puts forth his Regal power, is Head of Church etc. but what's all this to suffering, dying, pouring out his blood, wherein he was to answer to those Sacrifices? Does the Scripture lay so much upon his death and blood for expiation, and yet shall that be done where there is none of these?
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'Twill be said, there's this in Christ in Heaven to carry resemblance to the old Sacrifices, their blood was carried by the High-Priest into the Holy of Holy's,
It'll be said, there's this in christ in Heaven to carry resemblance to the old Sacrifices, their blood was carried by the High-Priest into the Holy of Holy's,
To which I reply, Christ's entrance into Heaven cannot be deny'd, nor that that doth much resemble what was done by the High-Priest under the Law (all that being but typical of this); Heb. 9.24. For Christ is not entred into the holy places made with hands, which are the figures of the true;
To which I reply, Christ's Entrance into Heaven cannot be denied, nor that that does much resemble what was done by the High-Priest under the Law (all that being but typical of this); Hebrew 9.24. For christ is not entered into the holy places made with hands, which Are the figures of the true;
And therein we have the second part of his Priesthood (the oblation of himself here on earth being the first and his intercession in heaven the second ):
And therein we have the second part of his Priesthood (the oblation of himself Here on earth being the First and his Intercession in heaven the second):
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which two must not be divided but conjoyn'd, the former must not justle out the latter nor the latter the former. Which second part of his Priesthood was necessary partly in respect of Christ himself; for the compleating and consummating of his Priesthood (the perfection and excellency of which depended upon it);
which two must not be divided but conjoined, the former must not justle out the latter nor the latter the former. Which second part of his Priesthood was necessary partly in respect of christ himself; for the completing and consummating of his Priesthood (the perfection and excellency of which depended upon it);
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If he were on earth he should not be a Priest (i.e. not a Priest of the highest rank, he would come short of the High-Priest and be but as one of the ordinary Priests, if he should only offer without and after that not enter into the Sanctuary as the High-Priest did, and he only ):
If he were on earth he should not be a Priest (i.e. not a Priest of the highest rank, he would come short of the High-Priest and be but as one of the ordinary Priests, if he should only offer without and After that not enter into the Sanctuary as the High-Priest did, and he only):
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but that he might further present and plead the merit of that oblation in order to application, and the actual giving out the benefits purchas'd and merited thereby (which was to be done in Heaven ):
but that he might further present and plead the merit of that oblation in order to application, and the actual giving out the benefits purchased and merited thereby (which was to be done in Heaven):
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But that our Lord's whole Priesthood doth lie in this, or that he only in this place and state doth expiate sin, or that his resemblance herein to the High-Priest is sufficient, that we utterly deny: For
But that our Lord's Whole Priesthood does lie in this, or that he only in this place and state does expiate since, or that his resemblance herein to the High-Priest is sufficient, that we utterly deny: For
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1. The Scripture (as hath been proved) in drawing the parrallel 'twixt Christ and the Law-Sacrifices, doth not instance only in what was done by the High-Priest in the Holy of Holy's, but also in what was done by the other Priests in the Temple, and in those sacrificial acts which were proper to them as well as to him. Nay
1. The Scripture (as hath been proved) in drawing the parallel betwixt christ and the Law sacrifices, does not instance only in what was done by the High-Priest in the Holy of Holy's, but also in what was done by the other Priests in the Temple, and in those sacrificial acts which were proper to them as well as to him. Nay
2. It mainly instances in these; making the resemblance chiefly to lie in the mactation and oblation of those Sacrifices which was done without; and therefore it must be Christ's death on the Cross and not his intercession in Heaven which must be meant by them.
2. It mainly instances in these; making the resemblance chiefly to lie in the mactation and oblation of those Sacrifices which was done without; and Therefore it must be Christ's death on the Cross and not his Intercession in Heaven which must be meant by them.
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inasmuch as what he doth in Heaven cannot (in any strictness or propriety of speaking) come under the notion of an oblation or Sacrifice. There indeed is the presenting, commemorating, pleading of the Sacrifice which he offer'd here on earth, but that's all;
inasmuch as what he does in Heaven cannot (in any strictness or propriety of speaking) come under the notion of an oblation or Sacrifice. There indeed is the presenting, commemorating, pleading of the Sacrifice which he offered Here on earth, but that's all;
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4. 'Tis true, the High Priest entred into the Sanctuary and there expiated sin, but 'twas with the blood which had been shed and offered without: some of that blood (before offered upon the Priest's Altar ) he carried into the Holy of Holy's,
4. It's true, the High Priest entered into the Sanctuary and there expiated since, but 'twas with the blood which had been shed and offered without: Some of that blood (before offered upon the Priest's Altar) he carried into the Holy of Holy's,
but the efficacy of this his intercession is founded upon his blood shed when he was here on earth: take away his oblation here and take away his intercession there, for 'tis that which gives the efficacy and prevalency to this.
but the efficacy of this his Intercession is founded upon his blood shed when he was Here on earth: take away his oblation Here and take away his Intercession there, for it's that which gives the efficacy and prevalency to this.
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So that there must be something in Christ's Priesthood and Sacrifice more than what is proper to him now he is above, in correspondency to what was done by the High-Priest in his entring into the Holy of Holy's and there expiating sin.
So that there must be something in Christ's Priesthood and Sacrifice more than what is proper to him now he is above, in correspondency to what was done by the High-Priest in his entering into the Holy of Holy's and there expiating since.
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I think if all be put together which hath been spoken upon this account, the Truth (which I contend for) is written as with the beams of the Sun, therefore I'le say no more.
I think if all be put together which hath been spoken upon this account, the Truth (which I contend for) is written as with the beams of the Sun, Therefore I'll say no more.
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What was that? why, Sin was cut off, taken out of the way (as condemned persons use to be), its guilt abolish'd or expiated, (wherein you have heard the condemning of it doth mainly consist.
What was that? why, since was Cut off, taken out of the Way (as condemned Persons use to be), its guilt abolished or expiated, (wherein you have herd the condemning of it does mainly consist.
How this is set forth by such terms as answer to the Law-Sacrifices, I have already shown: Heb. 1.3. When he had by himself [ purged ] our sins: 1 Joh. 1.7. and the blood of Jesus Christ his Son [ cleanseth ] us from all sin: Rev. 1.5. Ʋnto him that loved us, and [ washed ] us from our sins in his own blood:
How this is Set forth by such terms as answer to the Law sacrifices, I have already shown: Hebrew 1.3. When he had by himself [ purged ] our Sins: 1 John 1.7. and the blood of jesus christ his Son [ Cleanseth ] us from all since: Rev. 1.5. Ʋnto him that loved us, and [ washed ] us from our Sins in his own blood:
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As namely the taking away of sin; Joh. 1.29. Behold, the Lamb of God that taketh away the sin of the world: 1 Joh. 3.5. And ye know that he was manifested to take away our sins —: (which taking away of sin was a thing far above the power of the Levitical Sacrifices, Heb. 10.4. For it is not possible that the blood of Bulls and of Goats should take away sins ).
As namely the taking away of since; John 1.29. Behold, the Lamb of God that Takes away the since of the world: 1 John 3.5. And you know that he was manifested to take away our Sins —: (which taking away of since was a thing Far above the power of the Levitical Sacrifices, Hebrew 10.4. For it is not possible that the blood of Bulls and of Goats should take away Sins).
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neither is it the compleating or perfecting of it (as we commonly take the word, in which respect Christ is said to be the author and finisher of our faith Heb. 12.2. and to finish what he had to do and suffer Joh. 17.4. — 19.30.);
neither is it the completing or perfecting of it (as we commonly take the word, in which respect christ is said to be the author and finisher of our faith Hebrew 12.2. and to finish what he had to do and suffer John 17.4. — 19.30.);
but 'tis (as follows) the making an end of sin, such a finishing as is destructive not perfective: by Christ's Sacrifice sin was destroy'd, he thereby made an end of it or seal'd it up (as the word signifies) so as that it should never be seen or come forth again to the hurt of God's people.
but it's (as follows) the making an end of since, such a finishing as is destructive not perfective: by Christ's Sacrifice since was destroyed, he thereby made an end of it or sealed it up (as the word signifies) so as that it should never be seen or come forth again to the hurt of God's people.
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Again, 'tis set forth by the putting away of sin; Heb. 9.26. — but now once in the end of the world hath he appeared [ NONLATINALPHABET ] to put away sin by the Sacrifice of himself:
Again, it's Set forth by the putting away of since; Hebrew 9.26. — but now once in the end of the world hath he appeared [ ] to put away since by the Sacrifice of himself:
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the word is rendred by disannulling Heb. 7.18. by making void or abrogating Mark 7.9. set it as high as you will the virtue and efficacy of Christ's Sacrifice will reach it:
the word is rendered by Disannulling Hebrew 7.18. by making void or abrogating Mark 7.9. Set it as high as you will the virtue and efficacy of Christ's Sacrifice will reach it:
Put all together, here's purging, cleansing, washing, taking away, putting away, finishing, making an end of sin (all of which are the same with the condemning of sin in the Text ), do not all prove the real expiation of the Sin of Believers as the result and issue of the Sacrifice of Christ?
Put all together, here's purging, cleansing, washing, taking away, putting away, finishing, making an end of since (all of which Are the same with the condemning of since in the Text), do not all prove the real expiation of the since of Believers as the result and issue of the Sacrifice of christ?
I having (in what goes before) said enough for the opening of the true notion of our Saviours expiating of sin, under the present Head I have but two things further to speak unto;
I having (in what Goes before) said enough for the opening of the true notion of our Saviors expiating of since, under the present Head I have but two things further to speak unto;
1. As to the nature of the act know, that Christ hath so expiated sins guilt as that it shall never be imputed to the believing Sinner, in order to the inflicting of eternal punishment upon him:
1. As to the nature of the act know, that christ hath so expiated Sins guilt as that it shall never be imputed to the believing Sinner, in order to the inflicting of Eternal punishment upon him:
When you read of the expiating, condemning, taking away of sin, (and so on in the other expressions named but now), you are not only to understand them as pointing to the removal of sins guilt (in their proper and primary intention ),
When you read of the expiating, condemning, taking away of since, (and so on in the other expressions nam but now), you Are not only to understand them as pointing to the removal of Sins guilt (in their proper and primary intention),
but how? not but that believers have yet guilt upon them, that that guilt (as consider'd in it self ) makes them lyable to the penalty threatned, that the formal intrinsick nature of guilt (viz. obligation to punishment ) doth yet remain,
but how? not but that believers have yet guilt upon them, that that guilt (as considered in it self) makes them liable to the penalty threatened, that the formal intrinsic nature of guilt (viz. obligation to punishment) does yet remain,
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and is the same in them which it is in others: all therefore which it amounts unto is only this, that this guilt shall not be charged upon such or imputed to them for eternal condemnation.
and is the same in them which it is in Others: all Therefore which it amounts unto is only this, that this guilt shall not be charged upon such or imputed to them for Eternal condemnation.
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& upon this guilt they are equally obnoxious to the Laws sentence; but now here comes in the expiation by the Obedience, Death, Satisfaction of Christ, by which things are brought to this happy issue that though this be so, yet these persons shall be exempted from wrath and Hell and the punishment deserved shall not be inflicted.
& upon this guilt they Are equally obnoxious to the Laws sentence; but now Here comes in the expiation by the obedience, Death, Satisfaction of christ, by which things Are brought to this happy issue that though this be so, yet these Persons shall be exempted from wrath and Hell and the punishment deserved shall not be inflicted.
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we may (for the encouraging of Faith, the heightning of Comfort) set this Sin-expiatory act of Christ very high, but we must not set it so high as to assert Contradictions. (But these things will be more fully stated when I shall come to the handling of the main Doctrine of Justification ).
we may (for the encouraging of Faith, the heightening of Comfort) Set this Sin-expiatory act of christ very high, but we must not Set it so high as to assert Contradictions. (But these things will be more Fully stated when I shall come to the handling of the main Doctrine of Justification).
And so Christ's expiatory Sacrifice reaches (1.) both to Jew and Gentile; not to the one or to the other (exclusively), but to both. 1 Joh. 2.2. And he is the propitiation for our sins:
And so Christ's expiatory Sacrifice reaches (1.) both to Jew and Gentile; not to the one or to the other (exclusively), but to both. 1 John 2.2. And he is the propitiation for our Sins:
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— (2.) To those who liv'd under the Law as well as to those who now live under the Gospel: the former had the benefit of Christ's expiation of sin as well as the latter. Rom. 3.25. Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness [ for the remission of sins that are past ], through the forbearance of God:
— (2.) To those who lived under the Law as well as to those who now live under the Gospel: the former had the benefit of Christ's expiation of since as well as the latter. Rom. 3.25. Whom God hath Set forth to be a propitiation, through faith in his blood, to declare his righteousness [ for the remission of Sins that Are passed ], through the forbearance of God:
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for the redemption of the transgressions that were [ under the first Testament ], they which are called might receive the promise of eternal inheritance.
for the redemption of the transgressions that were [ under the First Testament ], they which Are called might receive the promise of Eternal inheritance.
Yet (4.) in point of efficacy it extends no farther than to true believers; others may receive some benefits by a dying Christ, but this, of the full and actual expiation of Sin, belongs only to those who have saving faith wrought in them.
Yet (4.) in point of efficacy it extends no farther than to true believers; Others may receive Some benefits by a dying christ, but this, of the full and actual expiation of since, belongs only to those who have Saving faith wrought in them.
But a certain fearful looking for of Judgment &c. But this doth not weaken the truth of what I have said, viz. that even great offences were expiated by Sacrifices;
But a certain fearful looking for of Judgement etc. But this does not weaken the truth of what I have said, viz. that even great offences were expiated by Sacrifices;
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2. As to its extent in reference to the Object or the thing expiated, it reaches to all and every sin. Christ is such a Sin-offering as doth take off from those who believe in him all guilt whatsoever;
2. As to its extent in Referente to the Object or the thing expiated, it reaches to all and every since. christ is such a Sin-offering as does take off from those who believe in him all guilt whatsoever;
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by his Sacrifice for sin he condemned sin (that is) all sins whatsoever, 'tis indefinitely express'd & to be understood universally. Take sin collectively in the whole heap or mass of it,
by his Sacrifice for since he condemned since (that is) all Sins whatsoever, it's indefinitely expressed & to be understood universally. Take since collectively in the Whole heap or mass of it,
the expiation is so full and compleat that there is not the guilt of any one sin (little or great) left unremov'd. 1 Joh. 1.7. the blood of Jesus Christ his Son cleanseth us from [ all sin ]: Acts 13.39. And by him all that believe are justified from [ all things ], from which ye could not be justified by the Law of Moses.
the expiation is so full and complete that there is not the guilt of any one since (little or great) left unremoved. 1 John 1.7. the blood of jesus christ his Son Cleanseth us from [ all since ]: Acts 13.39. And by him all that believe Are justified from [ all things ], from which you could not be justified by the Law of Moses.
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wherein the Socinians hold the Negative, the Orthodox the Affirmative. The former say those Sacrifices did free from the guilt of lesser sins, (such as were sins of ignorance, committed through incogitancy, inadvertency, humane infirmity ),
wherein the socinians hold the Negative, the Orthodox the Affirmative. The former say those Sacrifices did free from the guilt of lesser Sins, (such as were Sins of ignorance, committed through incogitancy, inadvertency, humane infirmity),
and [ all their transgressions in all their sins ], putting them upon the head of the Goat &c. And the Goat shall bear upon him [ all their iniquities ], unto a land not inhabited.
and [ all their transgressions in all their Sins ], putting them upon the head of the Goat etc. And the Goat shall bear upon him [ all their iniquities ], unto a land not inhabited.
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And as it was thus in the publick Sacrifices for all the people, so also in the private Sacrifices for particular persons: therefore as you reade of the ( Chataath ) the Sin-offering which was appointed for Sins of Ignorance Levit. 4.2. — 13. — 22. — 27. so of the (Asham) the Trespass-offering which was appointed for sins committed knowingly and willingly, such as were of a more high and hainous nature;
And as it was thus in the public Sacrifices for all the people, so also in the private Sacrifices for particular Persons: Therefore as you read of thee (Chataath) the Sin-offering which was appointed for Sins of Ignorance Levit. 4.2. — 13. — 22. — 27. so of the (Asham) the Trespass offering which was appointed for Sins committed knowingly and willingly, such as were of a more high and heinous nature;
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as falshood in the detaining of what was deposited, lying, violence, perjury, &c. Levit. 6.2, 3, &c. were not these great and horrid sins? and yet God appointed Sacrifices for the expiation of them. Numb. 5.6.
as falsehood in the detaining of what was deposited, lying, violence, perjury, etc. Levit. 6.2, 3, etc. were not these great and horrid Sins? and yet God appointed Sacrifices for the expiation of them. Numb. 5.6.
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Then they shall confess their sin &c. — The Priest is said Heb. 5.1. to be ordained in things pertaining to God, that he may offer both gifts and Sacrifices [ for sins ];
Then they shall confess their since etc. — The Priest is said Hebrew 5.1. to be ordained in things pertaining to God, that he may offer both Gifts and Sacrifices [ for Sins ];
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('tis set down without any exception or limitation ); so Heb. 7.27. 'Tis true (which the Adversaries make great use of) the Apostle sets it forth by the errors of the people; Heb. 9.7.
(it's Set down without any exception or limitation); so Hebrew 7.27. It's true (which the Adversaries make great use of) the Apostle sets it forth by the errors of the people; Hebrew 9.7.
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But then you must know that by these errors he means not only smaller sins but all whatsoever, even such as were of a very crimson die. And the Greek word NONLATINALPHABET (here rendred by errors ), with the Hebrew word Scagag, do often point to great and grievous sins; therefore why should we limit it to sins of a lower size and stature? especially if we consider that in that Sacrifice (to which the Apostle here plainly refers) the expiation was general of all sins, (as you heard but now out of Levit. 16.) And 'tis very true too that for Sins which were committed with an high hand, contumaciously, in open defiance of God &c. there he would not admit of a Sacrifice for the expiating of sins so circumstantiated: Numb. 15.27. &c. If any Soul sin through ignorance,
But then you must know that by these errors he means not only smaller Sins but all whatsoever, even such as were of a very crimson die. And the Greek word (Here rendered by errors), with the Hebrew word Scagag, do often point to great and grievous Sins; Therefore why should we limit it to Sins of a lower size and stature? especially if we Consider that in that Sacrifice (to which the Apostle Here plainly refers) the expiation was general of all Sins, (as you herd but now out of Levit. 16.) And it's very true too that for Sins which were committed with an high hand, contumaciously, in open defiance of God etc. there he would not admit of a Sacrifice for the expiating of Sins so circumstantiated: Numb. 15.27. etc. If any Soul since through ignorance,
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when he sinneth by ignorance before the Lord, to make an atonement for him &c. But the Soul that doth ought presumptuously, the same reproacheth the Lord,
when he Sinneth by ignorance before the Lord, to make an atonement for him etc. But the Soul that does ought presumptuously, the same Reproacheth the Lord,
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because he hath despised the Word of the Lord, — that Soul shall utterly be cut off, his iniquity shall be upon him. Heb. 10.26. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more Sacrifice for sins;
Because he hath despised the Word of the Lord, — that Soul shall utterly be Cut off, his iniquity shall be upon him. Hebrew 10.26. For if we sin wilfully After that we have received the knowledge of the truth, there remains no more Sacrifice for Sins;
and thereupon might be expiable. Were there no sins of a middle nature 'twixt such as were of meer infirmity and such as were committed perversly and obstinately, out of open contempt and defiance of God? surely there were, (you have had instances of such);
and thereupon might be expiable. Were there no Sins of a middle nature betwixt such as were of mere infirmity and such as were committed perversely and obstinately, out of open contempt and defiance of God? surely there were, (you have had instances of such);
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To clear up this whole matter I would lay down three things: 1. When we say that the Law-Sacrifices did take off the guilt of all sins, yea, of great sins, we alwayes except such as God himself did except;
To clear up this Whole matter I would lay down three things: 1. When we say that the Law sacrifices did take off the guilt of all Sins, yea, of great Sins, we always except such as God himself did except;
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where he was pleas'd to make a limitation there we must do the same, but not otherwise. 2. 'Tis evident that as to some sins God did make an exception. For the case stood thus;
where he was pleased to make a limitation there we must do the same, but not otherwise. 2. It's evident that as to Some Sins God did make an exception. For the case stood thus;
it pleased the Lord to give excellent Laws to the people of Israel, those Laws he back'd with a severe penalty, that penalty was death (which was due upon every violation of the Law):
it pleased the Lord to give excellent Laws to the people of Israel, those Laws he backed with a severe penalty, that penalty was death (which was due upon every violation of the Law):
it being so, yet out of his great compassion he (who being the Law-giver might therefore relax and alter his Laws and the penalties annexed to them as seem'd good to him,) would not proceed in the utmost rigour, but he would graciously moderate and mitigate his threatnings. And therefore though death was incur'd by every sin yet it shall not accordingly be inflicted;
it being so, yet out of his great compassion he (who being the Lawgiver might Therefore relax and altar his Laws and the penalties annexed to them as seemed good to him,) would not proceed in the utmost rigour, but he would graciously moderate and mitigate his threatenings. And Therefore though death was incurred by every since yet it shall not accordingly be inflicted;
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but a substitution shall be admitted of, the Beast shall die but the Sinner himself shall live: Upon this God appointed Sacrifices, wherein the punishment due to the Offender should be laid upon the thing sacrific'd and thereby his Sin expiated. Well! but though he will be so gracious as thus to admit of the expiation of sin, yet (partly out of respect to his own honour, and partly out of respect to the Jewish politie, Civil and Ecclesiastical, ) he will do this with some kind of restriction; (that is) he will admit of Sacrifices for the expiating of some sins, but not of all. The Murderer was to die and no Sacrifice to be accepted of on his behalf, Numb. 35.30, 31, 32. (with reference to which some understand that of David Psal. 51.16. Thou desirest not Sacrifice, else would I give it, &c.) so the Adulterer Levit. 20.10. the Idolater, (and so in several other cases).
but a substitution shall be admitted of, the Beast shall die but the Sinner himself shall live: Upon this God appointed Sacrifices, wherein the punishment due to the Offender should be laid upon the thing sacrificed and thereby his since expiated. Well! but though he will be so gracious as thus to admit of the expiation of since, yet (partly out of respect to his own honour, and partly out of respect to the Jewish polity, Civil and Ecclesiastical,) he will do this with Some kind of restriction; (that is) he will admit of Sacrifices for the expiating of Some Sins, but not of all. The Murderer was to die and no Sacrifice to be accepted of on his behalf, Numb. 35.30, 31, 32. (with Referente to which Some understand that of David Psalm 51.16. Thou Desirest not Sacrifice, Else would I give it, etc.) so the Adulterer Levit. 20.10. the Idolater, (and so in several other cases).
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And indeed it carry's such light and conviction in it, as that the grand Opposer of this Satisfaction was more troubled to get off from it than from any other Argument whatsoever;
And indeed it carry's such Light and conviction in it, as that the grand Opposer of this Satisfaction was more troubled to get off from it than from any other Argument whatsoever;
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when therefore you hear so much spoken of the virtue and efficacy of the old Sacrifices as expiatory, you must alwayes understand it according to this stating of it. 3. Those Sacrifices may be considered absolutely or relatively: Absolutely and in themselves, and so their expiation reached only to some sins and to the removal of some guilt (viz. that which was ritual and ceremonial ):
when Therefore you hear so much spoken of the virtue and efficacy of the old Sacrifices as expiatory, you must always understand it according to this stating of it. 3. Those Sacrifices may be considered absolutely or relatively: Absolutely and in themselves, and so their expiation reached only to Some Sins and to the removal of Some guilt (viz. that which was ritual and ceremonial):
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Relatively with respect to Christ who was typified by them, and so by virtue of his great Sacrifice to come (which they prefigur'd ) to persons duly qualified their expiation was general of all sins and of all guilt, (I mean of all moral guilt before God though not of all political guilt before Men ).
Relatively with respect to christ who was typified by them, and so by virtue of his great Sacrifice to come (which they prefigured) to Persons duly qualified their expiation was general of all Sins and of all guilt, (I mean of all moral guilt before God though not of all political guilt before Men).
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by Christ's offering up of himself to be sure all sins are expiated, even the greatest are wash'd away by his blood, none can stand before his infinite merit and satisfaction; former Sacrifices were weak but Christ the grand Sacrifice he is strong, able to save to the utmost all that come to God through him.
by Christ's offering up of himself to be sure all Sins Are expiated, even the greatest Are washed away by his blood, none can stand before his infinite merit and satisfaction; former Sacrifices were weak but christ the grand Sacrifice he is strong, able to save to the utmost all that come to God through him.
He is not only a Sin-offering to remove the guilt of lesser sins, but a Trespass-offering to remove the guilt of the greatest sins; therefore as he is set forth by the former in the Text so by the latter in Isa. 53.10.
He is not only a Sin-offering to remove the guilt of lesser Sins, but a Trespass offering to remove the guilt of the greatest Sins; Therefore as he is Set forth by the former in the Text so by the latter in Isaiah 53.10.
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Where final impenitency and unbelief do not hinder the death of Christ is sufficient to acquit from all guilt; by it all (who perform the Gospel-conditions ) have a full and universal discharge.
Where final impenitency and unbelief do not hinder the death of christ is sufficient to acquit from all guilt; by it all (who perform the Gospel conditions) have a full and universal discharge.
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Was Christ a Sacrifice for sin? and did he thereby condemn sin? I shall from hence infer something (1.) by way of Information; (2.) of Exhortation; (3.) of Consolation.
Was christ a Sacrifice for since? and did he thereby condemn since? I shall from hence infer something (1.) by Way of Information; (2.) of Exhortation; (3.) of Consolation.
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which therefore all, who write upon and for the verity of his Satisfaction, do in special insist upon, with great evidence and advantage to the Cause which they defend.
which Therefore all, who write upon and for the verity of his Satisfaction, do in special insist upon, with great evidence and advantage to the Cause which they defend.
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The word Satisfaction ('tis very true) we have not NONLATINALPHABET, expressly, in so many letters and syllables in the whole Bible; but the thing we have:
The word Satisfaction (it's very true) we have not, expressly, in so many letters and syllables in the Whole bible; but the thing we have:
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But suppose we had there the Word as well as the Thing, what would that signifie to those with whom I have now to do? when SOCINƲS is so bold as to say, For my part although I should find that (meaning Christ's Satisfaction) asserted in Scripture, not once but often, yet I should not therefore believe the thing to be as Dissenters do hold:
But suppose we had there the Word as well as the Thing, what would that signify to those with whom I have now to do? when SOCINƲS is so bold as to say, For my part although I should find that (meaning Christ's Satisfaction) asserted in Scripture, not once but often, yet I should not Therefore believe the thing to be as Dissenters do hold:
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(wherein he comes but little short of what his friend SMALCIUS dared to speak concerning the Incarnation of the Son of God, of which you had an account before).
(wherein he comes but little short of what his friend SMALCIUS dared to speak Concerning the Incarnation of the Son of God, of which you had an account before).
'Tis not for me here to launch out into that vast Controversie of Christ's satisfaction, (in the opening, stating, proving, defending of which so many Volumes have been written);
It's not for me Here to launch out into that vast Controversy of Christ's satisfaction, (in the opening, stating, proving, defending of which so many Volumes have been written);
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for was Christ ( truly and properly ) a Sacrifice for sin? were our sins the meritorious cause of his sufferings? did he put himself into the Sinners stead, taking his guilt upon him and undergoing that punishment which he should have undergone? did he die, shed his blood, that he might thereby atone God and expiate sin, (all of which have been proved out of the unerring Word)? and doth not all this amount to a demonstration of the truth of Christ's satisfying the Justice of God for Sin? do we mean any thing by his Satisfaction but these things? and are not they clear enough from Scripture-light? The truth is, all the other Arguments brought for the proof of Christ's Satisfaction, I say all of them do either run into or fall under this one, of his being a Sacrifice for sin. If God would pardon sin, be appeased towards the Creature &c. absolutely and without the intervention of any Satisfaction, why did he appoint Sacrifices under the Law? why must so many Creatures die? why must so much blood be spilt? quorsum perditio haec? he whose tender mercies are over all his works, who hath pity and goodness for all that he hath made, would he unnecessarily or meerly to shew his absolute dominion have ordered so many Creatures to be killed, slaughtered, destroyed from day to day? why did he so peremptorily stand upon this, that without shedding of blood there should be no remission? But I go higher,
for was christ (truly and properly) a Sacrifice for since? were our Sins the meritorious cause of his sufferings? did he put himself into the Sinners stead, taking his guilt upon him and undergoing that punishment which he should have undergone? did he die, shed his blood, that he might thereby atone God and expiate since, (all of which have been proved out of the unerring Word)? and does not all this amount to a demonstration of the truth of Christ's satisfying the justice of God for since? do we mean any thing by his Satisfaction but these things? and Are not they clear enough from Scripture light? The truth is, all the other Arguments brought for the proof of Christ's Satisfaction, I say all of them do either run into or fallen under this one, of his being a Sacrifice for since. If God would pardon since, be appeased towards the Creature etc. absolutely and without the intervention of any Satisfaction, why did he appoint Sacrifices under the Law? why must so many Creatures die? why must so much blood be spilled? Quorsum Perdition haec? he whose tender Mercies Are over all his works, who hath pity and Goodness for all that he hath made, would he unnecessarily or merely to show his absolute dominion have ordered so many Creatures to be killed, slaughtered, destroyed from day to day? why did he so peremptorily stand upon this, that without shedding of blood there should be no remission? But I go higher,
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if God had not required satisfaction why must Christ himself be made a Sacrifice for sin? why must he take flesh, and then die in that flesh? why must his precious blood be poured out? why must he feel the wrath of his Father? be under a necessity of suffering, and of such suffering too? was there not a cause for this? yes surely!
if God had not required satisfaction why must christ himself be made a Sacrifice for since? why must he take Flesh, and then die in that Flesh? why must his precious blood be poured out? why must he feel the wrath of his Father? be under a necessity of suffering, and of such suffering too? was there not a cause for this? yes surely!
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and what could that be but satisfaction? God had great and weighty Reasons which made him to insist upon this, so as that he would in this and in no other way let out his Love and Mercy to Sinners:
and what could that be but satisfaction? God had great and weighty Reasons which made him to insist upon this, so as that he would in this and in no other Way let out his Love and Mercy to Sinners:
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for instance, he must vindicate his truth, make good his threatning, maintain his own honour, as also the honour of his Laws, make known his Holiness, let the world see what Sin was, what an extreme hatred he had to it, keep up and assert his rectoral righteousness, &c. for though as pars offensa and creditor he might have done what he pleas'd,
for instance, he must vindicate his truth, make good his threatening, maintain his own honour, as also the honour of his Laws, make known his Holiness, let the world see what since was, what an extreme hatred he had to it, keep up and assert his rectoral righteousness, etc. for though as pars offensa and creditor he might have done what he pleased,
yet as rector mundi he must do that which shall speak him to be just and righteous in his Government: now were not these great and weighty reasons for God to do what he did? and could these high ends have been attain'd without satisfaction? All his Attributes were equally dear to him,
yet as rector mundi he must do that which shall speak him to be just and righteous in his Government: now were not these great and weighty Reasons for God to do what he did? and could these high ends have been attained without satisfaction? All his Attributes were equally dear to him,
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and therefore he will so carry it in his dealings with man ▪ as that he may glorifie the one as well as the other. If he justifie the Sinner (wherein he displays so much of Mercy ), hee'l do it in such a way as that he may display his Justice too;
and Therefore he will so carry it in his dealings with man ▪ as that he may Glorify the one as well as the other. If he justify the Sinner (wherein he displays so much of Mercy), he'll do it in such a Way as that he may display his justice too;
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what could the Apostle have spoken fuller & plainer to determine the business in hand? how can the Denyers of Christ's Satisfaction and of the necessity thereof stand before the light of this Scripture? Propitiation must be made by blood, by the blood of Christ, that thereby God might declare his righteousness; that he might be just, not so much in himself and in the general, as in this special act of the justifying of a Sinner.
what could the Apostle have spoken fuller & plainer to determine the business in hand? how can the Denyers of Christ's Satisfaction and of the necessity thereof stand before the Light of this Scripture? Propitiation must be made by blood, by the blood of christ, that thereby God might declare his righteousness; that he might be just, not so much in himself and in the general, as in this special act of the justifying of a Sinner.
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For if it be ask'd, How or in what manner he dy'd? we see he dy'd as a Sacrifice: if it be further ask'd, Wherefore did he die or what were the main ends of his dying? I answer, he dy'd chiefly for such ends as are most proper to Sacrifices. If God's own Son die undoubtedly there must be something special in his death, and some great ends must be design'd to be promoted thereby, ( died Abner as a fool dieth? ) but what were they? Answ. such as may best comport and suit with the common ends of all Sacrifices, especially of those by which he was more directly typified: & therefore the pacifying of an angry God, the purifying of a guilty Sinner, being the principal ends in the death of the typical Sacrifices (as you have heard), answerably these must also be the principal ends of the death of Christ, the real Sacrifice.
For if it be asked, How or in what manner he died? we see he died as a Sacrifice: if it be further asked, Wherefore did he die or what were the main ends of his dying? I answer, he died chiefly for such ends as Are most proper to Sacrifices. If God's own Son die undoubtedly there must be something special in his death, and Some great ends must be designed to be promoted thereby, (died Abner as a fool Dieth?) but what were they? Answer such as may best comport and suit with the Common ends of all Sacrifices, especially of those by which he was more directly typified: & Therefore the pacifying of an angry God, the purifying of a guilty Sinner, being the principal ends in the death of the typical Sacrifices (as you have herd), answerably these must also be the principal ends of the death of christ, the real Sacrifice.
The SOCINIANS in this matter run into two dangerous Errors; (1.) they make that in Christ's death to be supream and principal which was indeed but subordinate: nay (2.) they make that which was but subordinate to be the sole thing therein, altogether excluding and denying what was supream and principal. Now this one thing which I am upon (viz.) Christ's being and dying as a Sacrifice (in correspondency with the Ends of the Levitical Sacrifices ), was it rightly understood and firmly believ'd would be a sufficient confutation of,
The SOCINIANS in this matter run into two dangerous Errors; (1.) they make that in Christ's death to be supreme and principal which was indeed but subordinate: nay (2.) they make that which was but subordinate to be the sole thing therein, altogether excluding and denying what was supreme and principal. Now this one thing which I am upon (viz.) Christ's being and dying as a Sacrifice (in correspondency with the Ends of the Levitical Sacrifices), was it rightly understood and firmly believed would be a sufficient confutation of,
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and antidote against their pernicious tenents: For do they say that the main end of the death of Christ was to turn men from sin? the contrary appears because that was not the main end in the Law-Sacrifices: or do they say that Christ died only for our good? 'twas not so because that doth not agree with the Law-Sacrifices, which were offered not only for the Sinners good but in the Sinners stead: or do they say that he died only as a Witness of the Truth, as an Example, &c. 'twas not so neither because it shuts out that which was the principal intendment of the Law-Sacrifices.
and antidote against their pernicious tenants: For doe they say that the main end of the death of christ was to turn men from since? the contrary appears Because that was not the main end in the Law sacrifices: or do they say that christ died only for our good? 'twas not so Because that does not agree with the Law sacrifices, which were offered not only for the Sinners good but in the Sinners stead: or do they say that he died only as a Witness of the Truth, as an Exampl, etc. 'twas not so neither Because it shuts out that which was the principal intendment of the Law sacrifices.
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But besides this there are some other things of considerable strength, which that we may the better take in we must more particularly enquire into those Causes or Ends of Christ's death which they assign;
But beside this there Are Some other things of considerable strength, which that we may the better take in we must more particularly inquire into those Causes or Ends of Christ's death which they assign;
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And our denyal is grounded upon these Reasons: 1. All along in Scripture the confirmation of the Doctrine of the Gospel is laid upon Christ's Works and Miracles, not upon his Death: (reade Act. 2.22. Joh. 10.25. & passim ).
And our denial is grounded upon these Reasons: 1. All along in Scripture the confirmation of the Doctrine of the Gospel is laid upon Christ's Works and Miracles, not upon his Death: (read Act. 2.22. John 10.25. & passim).
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And he having by these given a sufficient proof or evidence of the truth of what he had taught, it cannot be imagined that he dy'd only or chiefly for this, that by his death he might give a further proof or evidence thereof.
And he having by these given a sufficient proof or evidence of the truth of what he had taught, it cannot be imagined that he died only or chiefly for this, that by his death he might give a further proof or evidence thereof.
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Besides, if this was the main thing designed and effected thereby, then in the remission of sin, reconciliation with God &c. we should owe as much to Christ's Miracles as to his Death; than which nothing can be more repugnant to the whole tenour of the Word. 2. This would take away the peculiarity or speciality of Christ's death.
Beside, if this was the main thing designed and effected thereby, then in the remission of since, reconciliation with God etc. we should owe as much to Christ's Miracles as to his Death; than which nothing can be more repugnant to the Whole tenor of the Word. 2. This would take away the peculiarity or speciality of Christ's death.
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For if there was nothing in it more than bearing witness to the truth, or confirmation of the Gospel-doctrine, then all the Apostles and Martyrs (who ever died) did the same, in as much as they by dying bore witness also to the truth,
For if there was nothing in it more than bearing witness to the truth, or confirmation of the Gospel doctrine, then all the Apostles and Martyrs (who ever died) did thee same, in as much as they by dying boar witness also to the truth,
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and confirmed the Gospel-Doctrine: then as he saith to us What do ye more than others? we may say the same to him What (blessed Jesus!) dost thou more than others? (and would not this be a fine question?) Certainly the death of the Mediator and the death of the Martyr are two different things;
and confirmed the Gospel doctrine: then as he Says to us What do you more than Others? we may say the same to him What (blessed jesus!) dost thou more than Others? (and would not this be a fine question?) Certainly the death of the Mediator and the death of the Martyr Are two different things;
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not only quoad gradum but quoad speciem: but if it was as this sort of Men would have it, there might be a gradual difference betwixt them but nothing more.
not only quoad Gradum but quoad Specimen: but if it was as this sort of Men would have it, there might be a gradual difference betwixt them but nothing more.
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Must Christ's dying for us amount only to his dying as a Martyr for the truth? here's the NONLATINALPHABET but where's the NONLATINALPHABET? Paul laid down his life upon this account,
Must Christ's dying for us amount only to his dying as a Martyr for the truth? here's the but where's the? Paul laid down his life upon this account,
And had he such raptures and extasies of joy at his death as several of the Martyrs had? O no! his Soul was exceeding sorrowful, he was under bitter agonies and conflicts, had great terrors in his Spirit, &c. Now had he dy'd only as they did, meerly to have borne his testimony to the truth,
And had he such raptures and ecstasies of joy At his death as several of the Martyrs had? O no! his Soul was exceeding sorrowful, he was under bitter agonies and conflicts, had great terrors in his Spirit, etc. Now had he died only as they did, merely to have born his testimony to the truth,
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and for the confirmation of the Doctrine of the Gospel, would it have been thus? what? Saints so full of joy and God's own Son so full of sorrow? Saints in their sufferings to have such a mighty presence of God with them,
and for the confirmation of the Doctrine of the Gospel, would it have been thus? what? Saints so full of joy and God's own Son so full of sorrow? Saints in their sufferings to have such a mighty presence of God with them,
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and God's own Son to cry out My God, my God, why hast thou forsaken me? Surely there must be something special and extraordinary in his death above theirs;
and God's own Son to cry out My God, my God, why hast thou forsaken me? Surely there must be something special and extraordinary in his death above theirs;
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and so there was, for he had the guilt of all Believers upon him, lay under the wrath of God, bare the punishment due to Sinners, was under the curse of the Law &c. these were the sad ingredients in his death which put such a bitterness into it.
and so there was, for he had the guilt of all Believers upon him, lay under the wrath of God, bore the punishment due to Sinners, was under the curse of the Law etc. these were the sad ingredients in his death which put such a bitterness into it.
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how would he have been said to be a curse for us? what singular thing would there have been in his being obedient to death, even the death of the Cross?
how would he have been said to be a curse for us? what singular thing would there have been in his being obedient to death, even the death of the Cross?
2. Secondly 'tis said, Christ dy'd for this end that he might set before men an example of obedience, patience, submission to God's Will, zeal, (and the like).
2. Secondly it's said, christ died for this end that he might Set before men an Exampl of Obedience, patience, submission to God's Will, zeal, (and the like).
Christ did not design his death to be only exemplary to us, but that it should also be satisfactory to God; he had in his eye the expiation of our sin as well as our imitation of his example. Christ (saith the Apostle) also suffered for us, leaving us an example, that we should follow his steps, 1 Pet. 2.21. but was that all? no, (Vers. 24.) who his own self, bare our sins, in his own body on the tree:
christ did not Design his death to be only exemplary to us, but that it should also be satisfactory to God; he had in his eye the expiation of our since as well as our imitation of his Exampl. christ (Says the Apostle) also suffered for us, leaving us an Exampl, that we should follow his steps, 1 Pet. 2.21. but was that all? no, (Vers. 24.) who his own self, bore our Sins, in his own body on the tree:
here was substitution in our stead, susception of our guilt, as well as the propounding of an example. If Christ should further the happiness of Sinners only in this exemplary way, what then would become of the Fathers and of all those who liv'd before he came and dy'd in the flesh, who therefore could reap no benefit by his example? And this would make the effects of his death to terminate wholly in us, and not at all to reach to God, whereas he is a Priest in things pertaining to God Heb. 2.17.
Here was substitution in our stead, susception of our guilt, as well as the propounding of an Exampl. If christ should further the happiness of Sinners only in this exemplary Way, what then would become of the Father's and of all those who lived before he Come and died in the Flesh, who Therefore could reap no benefit by his Exampl? And this would make the effects of his death to terminate wholly in us, and not At all to reach to God, whereas he is a Priest in things pertaining to God Hebrew 2.17.
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and thereby raise up men to the assurance of the remission of sin, freedom from eternal death, the possessing of eternal life &c. Answ. We grant that Faith receives eminent support and encouragement from this, that it gives the highest satisfaction that is possible as to the certainty of Gospel-blessings; yet this must not be look'd upon as the primary, much less as the only end of Christ's death. For (1.) the blessing must be procur'd before there can be any assurance of it;
and thereby raise up men to the assurance of the remission of since, freedom from Eternal death, the possessing of Eternal life etc. Answer We grant that Faith receives eminent support and encouragement from this, that it gives the highest satisfaction that is possible as to the certainty of Gospel-blessings; yet this must not be looked upon as the primary, much less as the only end of Christ's death. For (1.) the blessing must be procured before there can be any assurance of it;
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then the only end thereof was not assurance, but there must be another antecedent end (viz.) the purchasing or effecting of the thing which was to be the matter of that assurance. And by that the Scripture mainly represents Christ's death; Matth. 26.28. This is my blood of the new Testament which is shed for many for the remission of sins:
then the only end thereof was not assurance, but there must be Another antecedent end (viz.) the purchasing or effecting of the thing which was to be the matter of that assurance. And by that the Scripture mainly represents Christ's death; Matthew 26.28. This is my blood of the new Testament which is shed for many for the remission of Sins:
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mark it, 'twas shed for the procuring of this great blessing, not for the assuring persons of it. (2.) This assurance is as much (if not more) the effect of Christ's resurrection as of his death:
mark it, 'twas shed for the procuring of this great blessing, not for the assuring Persons of it. (2.) This assurance is as much (if not more) the Effect of Christ's resurrection as of his death:
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Indeed for him to die that contributes very much, but 'tis his dying and rising again that hath the greatest influence upon it; 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, (by what?) by the resurrection of Jesus Christ from the dead.
Indeed for him to die that contributes very much, but it's his dying and rising again that hath the greatest influence upon it; 1 Pet. 1.3. Blessed be the God and Father of our Lord jesus christ, which according to his abundant mercy, hath begotten us again unto a lively hope, (by what?) by the resurrection of jesus christ from the dead.
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As to purchase and impetration we owe more to Christ's death than to his resurrection, but as to assurance and subjective certainty we owe more to his resurrection than to his death; therefore the Apostle brings this in with a rather, Rom. 8.34. It is Christ that died, yea, rather that is risen again.
As to purchase and impetration we owe more to Christ's death than to his resurrection, but as to assurance and subjective certainty we owe more to his resurrection than to his death; Therefore the Apostle brings this in with a rather, Rom. 8.34. It is christ that died, yea, rather that is risen again.
the Sinners justification was merited by his death, but it was manifested by his resurrection; thence therefore Faith, in its being assured of that priviledge, must fetch its main encouragement: so that this cannot be the only thing aimed at in his death, since it more properly belongs to another Head. (3.) The old-Testament Saints were high in their assurance,
the Sinners justification was merited by his death, but it was manifested by his resurrection; thence Therefore Faith, in its being assured of that privilege, must fetch its main encouragement: so that this cannot be the only thing aimed At in his death, since it more properly belongs to Another Head. (3.) The old-Testament Saints were high in their assurance,
— (4.) His death simply considered gives no such encouragement to faith or ground of assurance: consider it indeed as we state it (that is) as he dy'd in our stead, to satisfie God's Justice, appease his Father's wrath, expiate our sin, &c. and so 'tis highly strengthning to Faith;
— (4.) His death simply considered gives no such encouragement to faith or ground of assurance: Consider it indeed as we state it (that is) as he died in our stead, to satisfy God's justice, appease his Father's wrath, expiate our sin, etc. and so it's highly strengthening to Faith;
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What inducement or encouragement would this be to Sinners to believe, to set before them the death of Christ (unless those Ends and Considerations about it be taken in which our Antagonists oppose)? without which it would rather draw out mens fear than their faith, rather drive them from God than to God; for so, more of his justice and severity would therein appear to deterre them,
What inducement or encouragement would this be to Sinners to believe, to Set before them the death of christ (unless those Ends and Considerations about it be taken in which our Antagonists oppose)? without which it would rather draw out men's Fear than their faith, rather drive them from God than to God; for so, more of his Justice and severity would therein appear to deter them,
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O did God deal so with his own Son, who too was innocent and blameless, what then will he do to such vile, wretched, guilty creatures as we are? must Christ so die? would not God spare him in the least? what then will become of such as we? Upon the whole matter, the Soc. say Christ's death was not at all intended to be satisfactory to God, I'me sure (according to their stating of it) 'tis not at all consolatory to Sinners.
Oh did God deal so with his own Son, who too was innocent and blameless, what then will he do to such vile, wretched, guilty creatures as we Are? must christ so die? would not God spare him in the least? what then will become of such as we? Upon the Whole matter, the Soc. say Christ's death was not At all intended to be satisfactory to God, I'm sure (according to their stating of it) it's not At all consolatory to Sinners.
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Answ. Whilst he was here on earth before his death he had that right or power; therefore that could not be any end thereof; Matth. 9.2. Son, be of good cheer, thy sins be forgiven thee:
Answer While he was Here on earth before his death he had that right or power; Therefore that could not be any end thereof; Matthew 9.2. Son, be of good cheer, thy Sins be forgiven thee:
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The truth of ours, the falshood of their Opinion might very largely be made out from these following Considerations: 1. In the Jewish Sacrifices (with which our Lord's doth correspond) there was no Satisfaction or compensation,
The truth of ours, the falsehood of their Opinion might very largely be made out from these following Considerations: 1. In the Jewish Sacrifices (with which our Lord's does correspond) there was no Satisfaction or compensation,
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and when some murmured at this see how he stood upon the asserting of it, (Vers. 6.) That ye may know that the Son of man hath power [ on earth ] to forgive sins &c. 5. 'Tis said, Christ dy'd for this end that he might procure for himself such and such power, dignity and glory:
and when Some murmured At this see how he stood upon the asserting of it, (Vers. 6.) That you may know that the Son of man hath power [ on earth ] to forgive Sins etc. 5. It's said, christ died for this end that he might procure for himself such and such power, dignity and glory:
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Christ dy'd to be a Sacrifice for Sin, Heb. 9.26. — 10.12. a Ransom 1 Tim. 2.6. Matth. 20.28. a Propitiation 1 Joh. 2.2. to reconcile God to us and us to God, Rom. 5.10. 2 Cor. 5.19. Eph. 2.13, 14. Col. 1.20. &c. to deliver us from the curse of the Law by his being made a curse for us, Gal. 3: 13. to save from wrath to come 2 Thes. 1.10. to justifie and make righteous 2 Cor. 5.21. Rom. 5.9. to procure remission of sin by his blood 1 Joh. 1.7. Eph. 1.7. Matth. 26.28. to overcome death by death Heb. 2.14. to purchase eternal life Joh. 6.51. Heb. 9.12.
christ died to be a Sacrifice for since, Hebrew 9.26. — 10.12. a Ransom 1 Tim. 2.6. Matthew 20.28. a Propitiation 1 John 2.2. to reconcile God to us and us to God, Rom. 5.10. 2 Cor. 5.19. Ephesians 2.13, 14. Col. 1.20. etc. to deliver us from the curse of the Law by his being made a curse for us, Gal. 3: 13. to save from wrath to come 2 Thebes 1.10. to justify and make righteous 2 Cor. 5.21. Rom. 5.9. to procure remission of since by his blood 1 John 1.7. Ephesians 1.7. Matthew 26.28. to overcome death by death Hebrew 2.14. to purchase Eternal life John 6.51. Hebrew 9.12.
As he dy'd in our place and stead (taking our guilt and bearing our punishment ) so he died for these ends, that he might restore us to God's love and favour, and expiate all our sins by his making satisfaction for them: these were not only Ends but the supream and primary ends of his Death. I do not exclude the former, provided that (1.) they be taken in conjunction with these;
As he died in our place and stead (taking our guilt and bearing our punishment) so he died for these ends, that he might restore us to God's love and favour, and expiate all our Sins by his making satisfaction for them: these were not only Ends but the supreme and primary ends of his Death. I do not exclude the former, provided that (1.) they be taken in conjunction with these;
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Christ in his dying might intend this and that, as his bearing witness &c. but his main and principal intendments were satisfaction, reconciliation, forgiveness of sin, &c. in the revealing of which the Holy Scriptures are so express and plain, that (to me) 'tis very strange that any opposition (much more that so vehement opposition ) should be made against it: Good Lord!
christ in his dying might intend this and that, as his bearing witness etc. but his main and principal intendments were satisfaction, reconciliation, forgiveness of since, etc. in the revealing of which the Holy Scriptures Are so express and plain, that (to me) it's very strange that any opposition (much more that so vehement opposition) should be made against it: Good Lord!
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how do they set these Scriptures (and themselves too) upon the rack, that they may seem to reconcile them with their hypotheses's! but all in vain (as is abundantly prov'd).
how do they Set these Scriptures (and themselves too) upon the rack, that they may seem to reconcile them with their hypotheses's! but all in vain (as is abundantly proved).
Was the Lord Jesus himself a Sacrifice for sin? and did he thereby condemn, abolish, expiate all sin for his members? then what needs to be done (or can be done) further by any Creatures in the way of Satisfactions? What can the man do that cometh after the King? I cannot but take notice,
Was the Lord jesus himself a Sacrifice for since? and did he thereby condemn, Abolah, expiate all since for his members? then what needs to be done (or can be done) further by any Creatures in the Way of Satisfactions? What can the man do that comes After the King? I cannot but take notice,
these (they say) they are yet lyable unto (notwithstanding all that Christ hath done and suffered), and that too not only in the present but (for some time) in the future state;
these (they say) they Are yet liable unto (notwithstanding all that christ hath done and suffered), and that too not only in the present but (for Some time) in the future state;
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In which so far as I have gone we have falsities enough, but should we go farther to their particular explication and stating of the latter branch (mens satisfying by themselves or by others), what a mass and heap of ungrounded, unscriptural, absur'd Opinions should we there meet with!
In which so Far as I have gone we have falsities enough, but should we go farther to their particular explication and stating of the latter branch (men's satisfying by themselves or by Others), what a mass and heap of ungrounded, unscriptural, absurd Opinions should we there meet with!
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for there come in their penances, fastings, pilgrimages, corporal punishments, voluntary poverty, masses and prayers for them who are in Purgatory, Indulgences &c. O what a big-bellied Error is this of humane Satisfactions! what a numerous train of falsities is it attended with!
for there come in their penances, Fastings, Pilgrimages, corporal punishments, voluntary poverty, masses and Prayers for them who Are in Purgatory, Indulgences etc. O what a big-bellied Error is this of humane Satisfactions! what a numerous train of falsities is it attended with!
Contrary to this we hold, that Christ by the once offering up of himself to God, did so fully free from all guilt and from all punishment too whatsoever,
Contrary to this we hold, that christ by the once offering up of himself to God, did so Fully free from all guilt and from all punishment too whatsoever,
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Indeed in them God ordered, in case any private person had been injur'd that Satisfaction should be made to him by the Sacrificer, but otherwise as to the expiation of all guilt before God & exemption from all punishment, the Sacrifices themselves (their absolute and relative notion too being taken in) were sufficient. Respect being had to Christ and moral conditions being performed, they alone did acquit from guilt and from eternal punishment, and they too of themselves did acquit from temporal punishment; without the intervention of any other Satisfaction: if the guilty person did offer up his Sacrifice that was judg'd enough to free him from all the penalties which otherwise he was obnoxious unto.
Indeed in them God ordered, in case any private person had been injured that Satisfaction should be made to him by the Sacrificer, but otherwise as to the expiation of all guilt before God & exemption from all punishment, the Sacrifices themselves (their absolute and relative notion too being taken in) were sufficient. Respect being had to christ and moral conditions being performed, they alone did acquit from guilt and from Eternal punishment, and they too of themselves did acquit from temporal punishment; without the intervention of any other Satisfaction: if the guilty person did offer up his Sacrifice that was judged enough to free him from all the penalties which otherwise he was obnoxious unto.
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And shall more be done by the type than by the antitype? must they not agree in this as well as in other things? 2. All punishment (in order to Satisfaction ) is inconsistent with the nature and tenor of the remission of sin.
And shall more be done by the type than by the antitype? must they not agree in this as well as in other things? 2. All punishment (in order to Satisfaction) is inconsistent with the nature and tenor of the remission of since.
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This gracious act is set forth by blotting out of sin Isa. 43.25. by covering it Psal. 32.1. not imputing it Rom. 4.8. not remembring it Isa. 43.25. casting it into the depths of the sea Mic. 7.19. It goes so high in its degree as that God promises upon the Sinners repentance his sin should not be so much as mentioned Ezek. 18.22; if it should be sought for it should not be found Jer. 50.20. and 'tis so universal in its extent, that where one sin is pardoned every sin is pardoned; (Isa. 38.17. Mic. 7.19. Col. 2.13.) Now how is punition reconcileable with this? for God to do all this and yet to punish (in a vindictive way or in order to Satisfaction, for I only speak of punishment in that notion,) is a contradiction. I know what our Adversaries say, that in remission God acquits from the guilt but not from the temporal punishment: I reply, this is their NONLATINALPHABET, that rotten foundation upon which their whole superstructure is built.
This gracious act is Set forth by blotting out of since Isaiah 43.25. by covering it Psalm 32.1. not imputing it Rom. 4.8. not remembering it Isaiah 43.25. casting it into the depths of the sea Mic. 7.19. It Goes so high in its degree as that God promises upon the Sinners Repentance his since should not be so much as mentioned Ezekiel 18.22; if it should be sought for it should not be found Jer. 50.20. and it's so universal in its extent, that where one since is pardoned every since is pardoned; (Isaiah 38.17. Mic. 7.19. Col. 2.13.) Now how is punition reconcilable with this? for God to do all this and yet to Punish (in a vindictive Way or in order to Satisfaction, for I only speak of punishment in that notion,) is a contradiction. I know what our Adversaries say, that in remission God acquits from the guilt but not from the temporal punishment: I reply, this is their, that rotten Foundation upon which their Whole superstructure is built.
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I am not afraid (notwithstanding the Decree and Anathema of the Council of TRENT ) to averre it to be an utter falshood: for if the guilt be done away (as they affirm) what room is there then for punishment? that being the ground of this,
I am not afraid (notwithstanding the decree and Anathema of the Council of TRENT) to aver it to be an utter falsehood: for if the guilt be done away (as they affirm) what room is there then for punishment? that being the ground of this,
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pray let me ask, a person by pardoning grace being made guiltless whence should the punishment of this person arise? That common maxime (which our Writers so much insist upon) viz. Sublatâ culpâ tollitur pana is of most unquestionable truth,
pray let me ask, a person by pardoning grace being made guiltless whence should the punishment of this person arise? That Common maxim (which our Writers so much insist upon) viz. Sublatâ culpâ tollitur Pana is of most unquestionable truth,
'twould then be as if the Creditor should say to his debtor, I freely forgive thee all thou owest me only I must throw thee into prison there to lie all thy dayes;
'twould then be as if the Creditor should say to his debtor, I freely forgive thee all thou owest me only I must throw thee into prison there to lie all thy days;
just so it would be here if God should remit the fault and yet exact the punishment. I do not deny but that he may lay many evils even upon pardoned persons,
just so it would be Here if God should remit the fault and yet exact the punishment. I do not deny but that he may lay many evils even upon pardoned Persons,
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ohastisements they are but not punishments; medicinal but not penal; they do not come from God's vindictive wrath, nor doth he design them for the satisfaction of his Justice, but they proceed from other Causes and are design'd for other Ends; (as namely to quicken them to repentance, to make them more sensible of the evil of sin, to refine them more from their dross, to heighten their graces, to draw out their patience, to make themselves and others to fear &c).
ohastisements they Are but not punishments; medicinal but not penal; they do not come from God's vindictive wrath, nor does he Design them for the satisfaction of his justice, but they proceed from other Causes and Are designed for other Ends; (as namely to quicken them to Repentance, to make them more sensible of the evil of since, to refine them more from their dross, to heighten their graces, to draw out their patience, to make themselves and Others to Fear etc.).
For God thus to afflict or correct is very well consistent with pardoning grace, but to punish (under any notion of satisfaction, save only that of Christ's ) is not.
For God thus to afflict or correct is very well consistent with pardoning grace, but to Punish (under any notion of satisfaction, save only that of Christ's) is not.
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but when with the Papists (who would have it to be satisfactory to divine Justice ) we utterly deny it. 3. Thirdly, humane Satisfactions are but meer humane inventions, groundless, unnecessary, because Christ himself hath made satisfaction, yea, full and plenary satisfaction:
but when with the Papists (who would have it to be satisfactory to divine justice) we utterly deny it. 3. Thirdly, humane Satisfactions Are but mere humane Inventions, groundless, unnecessary, Because christ himself hath made satisfaction, yea, full and plenary satisfaction:
his expiatory Sacrifice being compleat and perfect why should any thing be added to it? Heb. 10.10. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all:
his expiatory Sacrifice being complete and perfect why should any thing be added to it? Hebrew 10.10. By the which will we Are sanctified, through the offering of the body of jesus christ once for all:
for by that he procured remission of sins, Now (saith the Apostle Vers. 18.) where remission of these is, there is no more offering for Sin, (that is, no need of any further expiatory Sacrifice).
for by that he procured remission of Sins, Now (Says the Apostle Vers. 18.) where remission of these is, there is no more offering for since, (that is, no need of any further expiatory Sacrifice).
then I argue shall He satisfie and the Sinner too? will God have the debt twice paid? shall the surety pay it and the debtor too? this double satisfaction would impeach both the Justice and also the Grace of God.
then I argue shall He satisfy and the Sinner too? will God have the debt twice paid? shall the surety pay it and the debtor too? this double satisfaction would impeach both the justice and also the Grace of God.
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then I ask what need is there of any additional or supplemental Satisfaction? if he hath paid the utmost farthing what hath the Creature then left to pay (but only duty, love, thankfulness &c.)? The PAPISTS speak very high concerning this Satisfaction of our Saviour,
then I ask what need is there of any additional or supplemental Satisfaction? if he hath paid the utmost farthing what hath the Creature then left to pay (but only duty, love, thankfulness etc.)? The PAPISTS speak very high Concerning this Satisfaction of our Saviour,
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for they say 'tis not only sufficient and full, but redundant and overflowing; they talk of a NONLATINALPHABET, a superfluity or pleonasm and overplus, there's enough in it & to spare: (and this overplus they make to be the matter of that treasure which is deposited in the Churches - hands out of which the POPE fetches his Indulgencies ).
for they say it's not only sufficient and full, but redundant and overflowing; they talk of a, a superfluity or pleonasm and overplus, there's enough in it & to spare: (and this overplus they make to be the matter of that treasure which is deposited in the Churches - hands out of which the POPE Fetches his Indulgences).
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But notwithstanding all these high words they are not contented with Christ's Satisfaction alone, but there must be some assumenta some of their own Satisfactions to peece with it.
But notwithstanding all these high words they Are not contented with Christ's Satisfaction alone, but there must be Some assumenta Some of their own Satisfactions to piece with it.
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All that they say is this, Christ hath fully satisfied with respect to guilt and to eternal condemnation, but not with respect to teniporal punishments. Answ. The vanity and unsoundness of this distinction hath been already refuted;
All that they say is this, christ hath Fully satisfied with respect to guilt and to Eternal condemnation, but not with respect to teniporal punishments. Answer The vanity and unsoundness of this distinction hath been already refuted;
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But where do we find in the Word any such restriction or limitation, that Christ satisfied for eternal, not for temporal punishments? did he not bear the one as well as the other? Isa. 53.4.
But where do we find in the Word any such restriction or limitation, that christ satisfied for Eternal, not for temporal punishments? did he not bear the one as well as the other? Isaiah 53.4.
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Surely he hath born our grief and carried our sorrows &c. and did he not take off from the Sinner whatever he bare in his own person, (so far as satisfaction is concern'd)? As to that Question of Bellarmine If Christ hath satisfied for our whole guilt and punishment,
Surely he hath born our grief and carried our sorrows etc. and did he not take off from the Sinner whatever he bore in his own person, (so Far as satisfaction is concerned)? As to that Question of Bellarmine If christ hath satisfied for our Whole guilt and punishment,
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why after the remission of the guilt do we suffer so many evils? it hath been already answered, they are but chastisements, not punishments; corrections to us, not satisfactions to God. 4. Take one thing further:
why After the remission of the guilt do we suffer so many evils? it hath been already answered, they Are but chastisements, not punishments; corrections to us, not satisfactions to God. 4. Take one thing further:
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'tis for Man to Sin, but 'tis only for the Son of God to satisfie; this carries glory in it wherein there must be no partner or corrival with Christ. Heb. 1.3. When he had by himself purged our sins:
it's for Man to since, but it's only for the Son of God to satisfy; this carries glory in it wherein there must be no partner or corrival with christ. Hebrew 1.3. When he had by himself purged our Sins:
What can Creatures do in God-satisfying work? can they do any thing for themselves that shall amount to a compensation for faults committed? 'tis not satisfaction unless it be the payment of the whole debt, but (alas!) they cannot pay so much as a farthing; they who when they have done and suffered all they can must say they are unprofitable, are very unfit persons to compensate injurys done to God.
What can Creatures do in God-satisfying work? can they do any thing for themselves that shall amount to a compensation for Faults committed? it's not satisfaction unless it be the payment of the Whole debt, but (alas!) they cannot pay so much as a farthing; they who when they have done and suffered all they can must say they Are unprofitable, Are very unfit Persons to compensate injuries done to God.
And if they cannot satisfie for themselves much-less can they do it for others, (as he that cannot pay his own debts is very unfit to pay the debts of others ):
And if they cannot satisfy for themselves muchless can they do it for Others, (as he that cannot pay his own debts is very unfit to pay the debts of Others):
the wise Virgins had but just oyl enough for their own lamps, they could spare none for the supply of the foolish Virgins, Matth. 25.8, 9. There's a great difference betwixt suffering for the good of others,
the wise Virgins had but just oil enough for their own lamps, they could spare none for the supply of the foolish Virgins, Matthew 25.8, 9. There's a great difference betwixt suffering for the good of Others,
for their great Writers maintain, that the Saints apart, by and of themselves, without being beholden to Chrst's merit or satisfaction, may as to temporal punishments make full satisfaction.
for their great Writers maintain, that the Saints apart, by and of themselves, without being beholden to Chrst's merit or satisfaction, may as to temporal punishments make full satisfaction.
These are but very weak pretensions to build an Opinion upon which doth so much entrench upon the glory of Christ's person and the perfection of his Sacrifice. There is but one Argument for humane Satisfactions which is considerable,
These Are but very weak pretensions to built an Opinion upon which does so much entrench upon the glory of Christ's person and the perfection of his Sacrifice. There is but one Argument for humane Satisfactions which is considerable,
'tis the satisfying of corrupt men (in their pride, avarice, filthy lucre ), rather than the satisfying of a punishing God that is at the bottom of these Disputes. I look upon this point (with its appurtenances ) to have as much of the core and venome of POPERY in it as any one point whatsoever,
it's the satisfying of corrupt men (in their pride, avarice, filthy lucre), rather than the satisfying of a punishing God that is At the bottom of these Disputes. I look upon this point (with its appurtenances) to have as much of the core and venom of POPERY in it as any one point whatsoever,
but for those who desire to look further into it, to see the things (which I have but touch'd upon) fully made out and vindicated, the Arguments to the contrary answered, they may peruse the Authors cited in the margent.
but for those who desire to look further into it, to see the things (which I have but touched upon) Fully made out and vindicated, the Arguments to the contrary answered, they may peruse the Authors cited in the margin.
The difference betwixt PAPISTS and PROTESTANTS was not so great about the foregoing Head, but 'tis every way as great about this: they hold, that in the Sacrament of the Lord's Supper (or Mass as they are pleas'd to call it,) under the Elements of Bread and Wine,
The difference betwixt PAPISTS and PROTESTANTS was not so great about the foregoing Head, but it's every Way as great about this: they hold, that in the Sacrament of the Lord's Supper (or Mass as they Are pleased to call it,) under the Elements of Bred and Wine,
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For the first, 'tis not a Sacrifice, I mean 'tis not a propitiatory Sacrifice; as if there was any proper oblation of Christ's body and blood in it (further than what is done in a Symbolical and Sacramental manner) for propitiation and expiation. There is in it indeed (in a Sacramental way ) that body and blood which was really offered up to God upon the Cross, but not as so offered up in this Ordinance. I say 'tis not a Sacrifice, for 'tis a Sacrament therefore not a Sacrifice: these two carry a great difference in them;
For the First, it's not a Sacrifice, I mean it's not a propitiatory Sacrifice; as if there was any proper oblation of Christ's body and blood in it (further than what is done in a Symbolical and Sacramental manner) for propitiation and expiation. There is in it indeed (in a Sacramental Way) that body and blood which was really offered up to God upon the Cross, but not as so offered up in this Ordinance. I say it's not a Sacrifice, for it's a Sacrament Therefore not a Sacrifice: these two carry a great difference in them;
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as a Sacrifice he was offered for us, in the Sacrament he is offered to us; which are two things of such different notions as must needs be the ground of an inconsistency betwixt them;
as a Sacrifice he was offered for us, in the Sacrament he is offered to us; which Are two things of such different notions as must needs be the ground of an inconsistency betwixt them;
for can he at the same time be offered for us and to us too? If the Lord's Supper be a Sacrifice it must cease to be a Sacrament, for it cannot be both. True the Passeover was both;
for can he At the same time be offered for us and to us too? If the Lord's Supper be a Sacrifice it must cease to be a Sacrament, for it cannot be both. True the Passover was both;
and it was also (in respect of the mactation and killing of the Paschal Lamb ) a Sacrifice; therefore we reade of sacrificing the Passeover Deut. 16.5, 6. Thou maist not sacrifice the Passeover &c. — there thou shalt sacrifice the Passeover at even &c. — But the reason of its being a propitiatory Sacrifice as well as a commemorative Sacrament was this,
and it was also (in respect of the mactation and killing of the Paschal Lamb) a Sacrifice; Therefore we read of sacrificing the Passover Deuteronomy 16.5, 6. Thou Mayest not sacrifice the Passover etc. — there thou shalt sacrifice the Passover At even etc. — But the reason of its being a propitiatory Sacrifice as well as a commemorative Sacrament was this,
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had it not been for this its typical nature and reference, it could not have been both. Now in the Lord's Supper there being nothing of this (it being wholly a representation of what is past, not at all a type of what is to come ), it is not capable of being a Sacrifice and a Sacrament too;
had it not been for this its typical nature and Referente, it could not have been both. Now in the Lord's Supper there being nothing of this (it being wholly a representation of what is passed, not At all a type of what is to come), it is not capable of being a Sacrifice and a Sacrament too;
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so that if we give to it the nature and notion of the former, we take from it and destroy the nature and notion of the latter. But to argue more closely!
so that if we give to it the nature and notion of the former, we take from it and destroy the nature and notion of the latter. But to argue more closely!
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That the Eucharist is no propitiatory Sacrifice, I prove by these Arguments. 1. As Isaac once to his Father Behold the fire and the wood, but where is the Lamb for a burnt-offering? so I would say,
That the Eucharist is no propitiatory Sacrifice, I prove by these Arguments. 1. As Isaac once to his Father Behold the fire and the wood, but where is the Lamb for a Burnt-offering? so I would say,
behold the bread and the wine, the body and the blood, but where's the Priest to turn these into and to offer them up as a Sacrifice? Are there Priests now under the Gospel entrusted with an Office and invested with a power of sacrificing? 'twas alwayes thought that with the ceasing of the old Law-sacrifices the sacrificing Priesthood ceas'd also.
behold the bred and the wine, the body and the blood, but where's the Priest to turn these into and to offer them up as a Sacrifice? are there Priests now under the Gospel Entrusted with an Office and invested with a power of sacrificing? 'twas always Thought that with the ceasing of the old Law sacrifices the sacrificing Priesthood ceased also.
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but if by Priests you understand persons in Office to whom it should appertain to offer up new expiatory Sacrifices, in that sense all PROTESTANTS deny any such now to have a being:
but if by Priests you understand Persons in Office to whom it should appertain to offer up new expiatory Sacrifices, in that sense all PROTESTANTS deny any such now to have a being:
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whence it follows, that as where there are no Sacrifices there there is no Priesthood, so where there is no Priesthood there there are no Sacrifices (for these two mutually depend each upon the other);
whence it follows, that as where there Are no Sacrifices there there is no Priesthood, so where there is no Priesthood there there Are no Sacrifices (for these two mutually depend each upon the other);
and consequently that the Lords Supper is no Sacrifice upon the defect of this Priesthood. We are told indeed that our Saviour when this ordinance was instituted by him, did authorize and impower his Apostles, and after them all Ministers successively, at the consecration of the Elements to turn them into a Sacrifice, whereupon they may strictly and properly be looked upon as Priests: Which if it be so (as it is not) they must then be Priests either according to the Aaronical order or according to that of Melchisedeck, (those being the two Orders to which the sacrificing Priesthood did belong);
and consequently that the lords Supper is no Sacrifice upon the defect of this Priesthood. We Are told indeed that our Saviour when this Ordinance was instituted by him, did authorise and empower his Apostles, and After them all Ministers successively, At the consecration of the Elements to turn them into a Sacrifice, whereupon they may strictly and properly be looked upon as Priests: Which if it be so (as it is not) they must then be Priests either according to the Aaronical order or according to that of Melchisedeck, (those being the two Order to which the sacrificing Priesthood did belong);
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not the first, the Aaronical Priesthood being abrogated; not the second, the Priesthood of Melchisedeck being incommunicable to any but to Christ himself (as the Apostle strongly proves Heb. 7.).
not the First, the Aaronical Priesthood being abrogated; not the second, the Priesthood of Melchisedeck being incommunicable to any but to christ himself (as the Apostle strongly Proves Hebrew 7.).
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'Tis observable amongst the Levitical Priests, whilst the High Priest himself was ministring in the Holy of Holy's, such as were of a lower rank were not at that time to sacrifice without: and why not so here? Christ our High Priest is now in Heaven, presenting the merit of his great Sacrifice offered upon the Cross;
It's observable among the Levitical Priests, while the High Priest himself was ministering in the Holy of Holy's, such as were of a lower rank were not At that time to sacrifice without: and why not so Here? christ our High Priest is now in Heaven, presenting the merit of his great Sacrifice offered upon the Cross;
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and he himself being so imploy'd, 'tis not for any ordinary Priests to be sacrificing (in an expiatory way) here on earth. And further, those Priests so long as they liv'd were to execute their office themselves, into which none were to intrude till by their death room was made for others succession; so that if they had liv'd for ever none had medled with sacrificing but they:
and he himself being so employed, it's not for any ordinary Priests to be sacrificing (in an expiatory Way) Here on earth. And further, those Priests so long as they lived were to execute their office themselves, into which none were to intrude till by their death room was made for Others succession; so that if they had lived for ever none had meddled with sacrificing but they:
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Christ therefore living for ever to manage the business of what is propitiatory, none without great intrusion can pretend in a thing of that nature to joyn with him.
christ Therefore living for ever to manage the business of what is propitiatory, none without great intrusion can pretend in a thing of that nature to join with him.
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When Christ was here on earth he offered up himself as a propitiatory Sacrifice, if any now after him should pretend in that way to offer up his body and blood, as to the matter of the Sacrifice they would (in part) do that which he himself did;
When christ was Here on earth he offered up himself as a propitiatory Sacrifice, if any now After him should pretend in that Way to offer up his body and blood, as to the matter of the Sacrifice they would (in part) do that which he himself did;
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and so there would be a passing of his Priesthood (in some way of equality though not of cessation) to others. 2. It hath been observed, that in every expiatory Sacrifice there was the destruction or consumption of the thing sacrificed, either in part or in the whole; there being therefore no such thing in the Lord's Supper, it cannot be look'd upon as a true and proper expiatory Sacrifice. Pray what is destroy'd therein? doth Christ's body and blood cease to be what they were? in his Sacrifice upon the Cross there was a destruction (in the separation of his Soul and Body for a time),
and so there would be a passing of his Priesthood (in Some Way of equality though not of cessation) to Others. 2. It hath been observed, that in every expiatory Sacrifice there was the destruction or consumption of the thing sacrificed, either in part or in the Whole; there being Therefore no such thing in the Lord's Supper, it cannot be looked upon as a true and proper expiatory Sacrifice. Pray what is destroyed therein? does Christ's body and blood cease to be what they were? in his Sacrifice upon the Cross there was a destruction (in the separation of his Soul and Body for a time),
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but what is there like to this in the Sacrament? BELLARMINE having taken notice of this Argument thinks to elude it with a very pretty distinction; viz. that Christ's body in it-self is untouch'd in the Sacrament, it loosing nothing of its esse naturale when 'tis eaten there; yet it doth loose its esse sacramentale, the bread being eaten by which it was signified and made visible.
but what is there like to this in the Sacrament? BELLARMINE having taken notice of this Argument thinks to elude it with a very pretty distinction; viz. that Christ's body in itself is untouched in the Sacrament, it losing nothing of its esse natural when it's eaten there; yet it does lose its esse sacramental, the bred being eaten by which it was signified and made visible.
Answ. As if the ceasing of something which was but external, visible and representative, the thing it self remaining untouch'd and the same that it was before, would amount to that destruction which was in the Levitical Sacrifices? and which was necessary to be made upon the body of Christ at his death in order to his being an expiatory Sacrifice? Surely either we are a sort of men so weak and sottish as that wee'l believe any thing,
Answer As if the ceasing of something which was but external, visible and representative, the thing it self remaining untouched and the same that it was before, would amount to that destruction which was in the Levitical Sacrifices? and which was necessary to be made upon the body of christ At his death in order to his being an expiatory Sacrifice? Surely either we Are a sort of men so weak and sottish as that we'll believe any thing,
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which one offering was so full and perfect, so effectual to all intents and purpoles for redemption, propitiation &c. as that it is not in any wise to be repeated or reiterated: Heb. 7.27. Who needeth not daily as those high Priests, to offer up Sacrifice, first for his own sins and then for the peoples;
which one offering was so full and perfect, so effectual to all intents and purpoles for redemption, propitiation etc. as that it is not in any wise to be repeated or reiterated: Hebrew 7.27. Who needs not daily as those high Priests, to offer up Sacrifice, First for his own Sins and then for the peoples;
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for this he did [ once ] when he offered up himself: Heb. 9.12. — by his own blood be entred in [ once ] into the holy place, having obtained eternal redemption for us:
for this he did [ once ] when he offered up himself: Hebrew 9.12. — by his own blood be entered in [ once ] into the holy place, having obtained Eternal redemption for us:
So Christ was [ once ] offered to bear the sins of many, &c. Heb. 10.10, 12, 14. By the which will we are sanctified, through the offering of the body of Jesus Christ [ once ] for all.
So christ was [ once ] offered to bear the Sins of many, etc. Hebrew 10.10, 12, 14. By the which will we Are sanctified, through the offering of the body of jesus christ [ once ] for all.
Now how shall we reconcile the multiplication of propitiatory Sacrifices, the reiteration of Christ's offering, with these Texts? there is (saith the Apostle) but one only propitiatory Sacrifice (that which our Saviour offered upon the Cross );
Now how shall we reconcile the multiplication of propitiatory Sacrifices, the reiteration of Christ's offering, with these Texts? there is (Says the Apostle) but one only propitiatory Sacrifice (that which our Saviour offered upon the Cross);
Christ (sayes he) did once (and but once) offer up himself; nay (say they) but he is offered again and again, as often as the MASS is celebrated, (in which his body and blood are as really offered as they were when he dy'd upon the Cross ):
christ (Says he) did once (and but once) offer up himself; nay (say they) but he is offered again and again, as often as the MASS is celebrated, (in which his body and blood Are as really offered as they were when he died upon the Cross):
nay (say they) but he hath not, for besides that there must be the propitiatory oblation of him in the Sacrament. Now let every person judge whether these things be not flat contradictions to the Word of God (according to what we charge them with).
nay (say they) but he hath not, for beside that there must be the propitiatory oblation of him in the Sacrament. Now let every person judge whither these things be not flat contradictions to the Word of God (according to what we charge them with).
For the solving of this therefore they give us another pretty distinction, (viz.) of our Saviours bloody and unbloody Sacrifice, of that which was offered on the Cross and that which is offered at the Mass: that (they say) 'tis very true was but once and is not to be iterated, but 'tis not so with the latter; wherefore the Apostle in all that hath been cited, must be understood as designing to exclude only the multiplying and repeating of the bloody but not of the unbloody Sacrifice; and so the Mass is not at all concerned therein.
For the solving of this Therefore they give us Another pretty distinction, (viz.) of our Saviors bloody and unbloody Sacrifice, of that which was offered on the Cross and that which is offered At the Mass: that (they say) it's very true was but once and is not to be iterated, but it's not so with the latter; Wherefore the Apostle in all that hath been cited, must be understood as designing to exclude only the multiplying and repeating of the bloody but not of the unbloody Sacrifice; and so the Mass is not At all concerned therein.
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To which I answer, in shunning one contradiction they run upon another; for what can be more contradictory to the Word (as also to the nature of the thing ) than an unbloody, propitiatory Sacrifice? it sayes Without shedding of blood there's no remission:
To which I answer, in shunning one contradiction they run upon Another; for what can be more contradictory to the Word (as also to the nature of the thing) than an unbloody, propitiatory Sacrifice? it Says Without shedding of blood there's no remission:
yes (say they) but there is, in the Sacrament there's no shedding of blood and yet thereby there is remission: do they not still maintain that which plainly contradicts the Scripture? and instead of stopping one gap do they not make another? The Apostle after he had been speaking so fully of Christ's Sacrifice upon the Cross, in the perfection and unrepeatableness thereof, draws an inference universally to exclude all other propitiatory Sacrifices; Heb. 10.18. now where remission of these is, there is no more offering for sin:
yes (say they) but there is, in the Sacrament there's no shedding of blood and yet thereby there is remission: do they not still maintain that which plainly contradicts the Scripture? and instead of stopping one gap do they not make Another? The Apostle After he had been speaking so Fully of Christ's Sacrifice upon the Cross, in the perfection and unrepeatableness thereof, draws an Inference universally to exclude all other propitiatory Sacrifices; Hebrew 10.18. now where remission of these is, there is no more offering for since:
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and where the matter spoken of doth not require any such exception or limitation: nay, where indeed the matter will not bear any such thing (as here it will not);
and where the matter spoken of does not require any such exception or limitation: nay, where indeed the matter will not bear any such thing (as Here it will not);
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for if by Christ's oblation sin be fully remitted, how can any further Sacrifice be joyned with it in order to remission? To me this is a most necessary principle, (viz.) when men will distinguish upon the letter of the Scripture,
for if by Christ's oblation since be Fully remitted, how can any further Sacrifice be joined with it in order to remission? To me this is a most necessary principle, (viz.) when men will distinguish upon the Letter of the Scripture,
Now to apply this Rule! our Dissenters when we urge the forementioned places (which are so clear and cogent for what we hold,) would put off all by distinguishing of a bloody and unbloody Sacrifice; I desire to know what Scriptureground or warrant they have for this distinction (in the sense wherein they use it)? what is there to be found there to justifie such a thing as an unbloody propitiatory Sacrifice?
Now to apply this Rule! our Dissenters when we urge the forementioned places (which Are so clear and cogent for what we hold,) would put off all by distinguishing of a bloody and unbloody Sacrifice; I desire to know what Scripture ground or warrant they have for this distinction (in the sense wherein they use it)? what is there to be found there to justify such a thing as an unbloody propitiatory Sacrifice?
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Something I know they offer at, but (alas!) 'tis that which will not satisfie or command the faith of such who are serious and considerative. For instance, Gen. 14.18. And MELCHISEDECH King of SALEM brought forth bread and wine, and be was the Priest of the most high God:
Something I know they offer At, but (alas!) it's that which will not satisfy or command the faith of such who Are serious and considerative. For instance, Gen. 14.18. And MELCHIZEDEK King of SALEM brought forth bred and wine, and be was the Priest of the most high God:
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whence they thus argue, MELCHISEDECH did sacrifice bread and wine, there (say they) was an unbloody Sacrifice, and that which was typical of Christ's Sacrifice, and of his being offered at the Sacrament modo incruento under the Species 's of bread & wine: therefore there was such a Sacrifice thereat to be offered;
whence they thus argue, MELCHIZEDEK did sacrifice bred and wine, there (say they) was an unbloody Sacrifice, and that which was typical of Christ's Sacrifice, and of his being offered At the Sacrament modo incruento under the Species is of bred & wine: Therefore there was such a Sacrifice thereat to be offered;
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which accordingly was done first by Christ himself, and yet is done successively by his Ministers: yea, they tell us that this unbloody Sacrifice was the great thing in respect of which he is said to be a Priest after the order of MELCHISEDECH.
which accordingly was done First by christ himself, and yet is done successively by his Ministers: yea, they tell us that this unbloody Sacrifice was the great thing in respect of which he is said to be a Priest After the order of MELCHIZEDEK.
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Answ. all this is deny'd with the same (but better grounded) confidence with which it is affirm'd: 'tis sad that any should build so great an Article of Faith (as this is amongst the ROMANISTS ) upon so weak and sandy a bottom;
Answer all this is denied with the same (but better grounded) confidence with which it is affirmed: it's sad that any should built so great an Article of Faith (as this is among the ROMANISTS) upon so weak and sandy a bottom;
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but how much more sad is it, that mens zeal should be so fierce upon it as to make it a matter of Life or Death, accordingly as 'tis believ'd or not believ'd? (for the truth is, that which they call the unbloody Sacrifice hath occasionally been made bloody enough, in the death of thousands of Martyrs who could not look upon it as Others do).
but how much more sad is it, that men's zeal should be so fierce upon it as to make it a matter of Life or Death, accordingly as it's believed or not believed? (for the truth is, that which they call the unbloody Sacrifice hath occasionally been made bloody enough, in the death of thousands of Martyrs who could not look upon it as Others do).
But as to the Argument our DIVINES reply, (1.) 'Tis not evident, that what MELCHISEDECH here did was done in the way of a Sacrifice to God: 'tis said he brought bread & wine, 'tis not said that he offered bread or wine to God;
But as to the Argument our DIVINES reply, (1.) It's not evident, that what MELCHIZEDEK Here did was done in the Way of a Sacrifice to God: it's said he brought bred & wine, it's not said that he offered bred or wine to God;
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there's a great difference betwixt protulit and obtulit, betwixt a civil gift to Men and a religious offering to God. JOSEPHƲS carries this bringing of bread and wine, no higher than MELCHISEDECHS kindness or hospitality to ABRAHAM and his weary Souldiers. (2.) Suppose this was done in the way of a Sacrifice, how will it be prov'd that it was done in the way of a propitiatory Sacrifice? since 'tis only said that he blessed Abraham (Vers. 19.).
there's a great difference betwixt protulit and obtulit, betwixt a civil gift to Men and a religious offering to God. JOSEPHƲS carries this bringing of bred and wine, no higher than MELCHISEDECHS kindness or hospitality to ABRAHAM and his weary Soldiers. (2.) Suppose this was done in the Way of a Sacrifice, how will it be proved that it was done in the Way of a propitiatory Sacrifice? since it's only said that he blessed Abraham (Vers. 19.).
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Nay (3.) suppose that too, yet what will it be to those who cannot (justly) pretend to be •riests according to the order of MELCHISEDECH, (that being an incommunicable order )? And (4.) the Apostle Heb. 7. opening this MELCHISEDECH (in his Priesthood, and in this very act, shewing how he was the type of Christ and wherein Christ the antitype suited with him), doth not at all instance in his bringing of bread and wine or in his offering any unbloody Sacrifice (which surely he would have done, had the resemblance or analogie betwixt Christ and him ly'ne in that),
Nay (3.) suppose that too, yet what will it be to those who cannot (justly) pretend to be •riests according to the order of MELCHIZEDEK, (that being an incommunicable order)? And (4.) the Apostle Hebrew 7. opening this MELCHIZEDEK (in his Priesthood, and in this very act, showing how he was the type of christ and wherein christ the antitype suited with him), does not At all instance in his bringing of bred and wine or in his offering any unbloody Sacrifice (which surely he would have done, had the resemblance or analogy betwixt christ and him ly'ne in that),
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but he instances in the oneness of Melchisedechs Priesthood, in his eternity, in his authoritative benediction (even of Abraham himself), in Abraham 's paying tythes to him &c. these are the things wherein all along in that Chapter he illustrates Christ's agreement with MELCHISEDECH. So that for any to infer, from his bringing of bread and wine that Christ at the Sacrament (for I do not love the word MASS ) is offered up to God, by every ordinary Priest, as an unbloody, propitiatory Sacrifice; I say,
but he instances in the oneness of Melchisedek's Priesthood, in his eternity, in his authoritative benediction (even of Abraham himself), in Abraham is paying Tithes to him etc. these Are the things wherein all along in that Chapter he illustrates Christ's agreement with MELCHIZEDEK. So that for any to infer, from his bringing of bred and wine that christ At the Sacrament (for I do not love the word MASS) is offered up to God, by every ordinary Priest, as an unbloody, propitiatory Sacrifice; I say,
for any to make such an inference from such premises, it argues them to be either injudicious or over credulous, or too much devoted to a party. The Paschal Lamb also is alledg'd for the making good of this distinction (with some other things),
for any to make such an Inference from such premises, it argues them to be either injudicious or over credulous, or too much devoted to a party. The Paschal Lamb also is alleged for the making good of this distinction (with Some other things),
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but neither barrel better herrings, (as is fully made out by our PROTESTANT Writers where persons are not resolv'd to shut their eyes upon the clearest light).
but neither barrel better herrings, (as is Fully made out by our PROTESTANT Writers where Persons Are not resolved to shut their eyes upon the Clearest Light).
Now if that (with the whole administration about it) be consulted, what shall we find to give it the notion of a Sacrifice? Obj. 'Tis said this we find, Christ there faith Do this in remembrance of me Luk. 22.19. 1 Cor. 11.24. now this hoc facite is as much as hoc sacrificate. Answ. What is it to play with the Scripture if this be not so? a few things being confidered the vanity of this Criticism will soon appear.
Now if that (with the Whole administration about it) be consulted, what shall we find to give it the notion of a Sacrifice? Object It's said this we find, christ there faith Do this in remembrance of me Luk. 22.19. 1 Cor. 11.24. now this hoc Facite is as much as hoc Sacrifice. Answer What is it to play with the Scripture if this be not so? a few things being considered the vanity of this Criticism will soon appear.
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If this do was as much as this sacrifice, certainly that would have been a thing of such high import, as that of the three Evangelists (which set down the Sacramental institution ) two of them would not have wholly omitted it;
If this do was as much as this sacrifice, Certainly that would have been a thing of such high import, as that of the three Evangelists (which Set down the Sacramental Institution) two of them would not have wholly omitted it;
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And if that was the sense of the word, then the sacrificing act would lie upon the people as well as upon the Priests, for as the Do this was spoken by Christ to the Disciples Luk. 22.19, so it was also spoken by Paul to the body of the Saints at CORINTH 1 Cor. 11.24.
And if that was the sense of the word, then the sacrificing act would lie upon the people as well as upon the Priests, for as the Do this was spoken by christ to the Disciples Luk. 22.19, so it was also spoken by Paul to the body of the Saints At CORINTH 1 Cor. 11.24.
When there's nothing spoken in the whole Institution of the Lord's Supper as referring to a Sacrifice, 'tis somewhat strange that this word should come in by it-self and carry such a Sacrificial sense in it.
When there's nothing spoken in the Whole Institution of the Lord's Supper as referring to a Sacrifice, it's somewhat strange that this word should come in by itself and carry such a Sacrificial sense in it.
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but in remembrance of me. We deny not but that facere doth sometimes signifie to sacrifice (answerably to the Hebrew word NONLATINALPHABET and the Greek NONLATINALPHABET):
but in remembrance of me. We deny not but that facere does sometime signify to sacrifice (answerably to the Hebrew word and the Greek):
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but when they are joyn'd with a Noune setting forth a thing that is usually design'd and set apart for Sacrifices? whereas the word here is joyn'd with a bare Pronoune.
but when they Are joined with a Noun setting forth a thing that is usually designed and Set apart for Sacrifices? whereas the word Here is joined with a bore Pronoun.
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Object. But they have a stronger plea than this, grounded upon the words of the Institution: where Christ saith This is my body which is given for you, (and broken for you &c.) This Cup is the new Testament in my blood which is shed for you &c. now doth not this body as given and broken, and this blood as shed, prove a Sacrifice? yea, that under the bread and wine there was a real oblation of Christ's body and blood? Answ. No;
Object. But they have a Stronger plea than this, grounded upon the words of the Institution: where christ Says This is my body which is given for you, (and broken for you etc.) This Cup is the new Testament in my blood which is shed for you etc. now does not this body as given and broken, and this blood as shed, prove a Sacrifice? yea, that under the bred and wine there was a real oblation of Christ's body and blood? Answer No;
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unless it be understood (as it ought to be) of his oblation upon the Cross, and not at the Table. When he saith This is my body which is given for you &c. and this is my blood which is shed &c. did he mean that giving of his body or that shedding of his blood which was done just at the Sacrament? that we utterly deny:
unless it be understood (as it ought to be) of his oblation upon the Cross, and not At the Table. When he Says This is my body which is given for you etc. and this is my blood which is shed etc. did he mean that giving of his body or that shedding of his blood which was done just At the Sacrament? that we utterly deny:
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What then did he mean? why, that which would shortly be when he should die on the Cross; then his boody should be broken and his blood poured out in a real and substantial manner, but not till then.
What then did he mean? why, that which would shortly be when he should die on the Cross; then his body should be broken and his blood poured out in a real and substantial manner, but not till then.
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and this custom prevail'd both amongst Jews and Gentiles. Gen. 13.54. Then Jacob offered Sacrifice upon the Mount, and called his brethren to eat bread &c. Exod. 18.12. And Jethro, Moses father-in-law, took burnt offerings and Sacrifices for God:
and this custom prevailed both among jews and Gentiles. Gen. 13.54. Then Jacob offered Sacrifice upon the Mount, and called his brothers to eat bred etc. Exod 18.12. And Jethro, Moses father-in-law, took burned offerings and Sacrifices for God:
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And this Interpretation is not at all weakened by Christ's expressing himself in the Present Tense [ which is given, which is shed ], it being usual in the Scripture to put that Tense for the Paulo-post-futurum: and (I hope) this Answer will not be either opposed or slighted by our Adversaries, since the Vulgar translation it self renders the words in the Future tense, which shall be given, shall be shed;
And this Interpretation is not At all weakened by Christ's expressing himself in the Present Tense [ which is given, which is shed ], it being usual in the Scripture to put that Tense for the Paulo-post-futurum: and (I hope) this Answer will not be either opposed or slighted by our Adversaries, since the vulgar Translation it self renders the words in the Future tense, which shall be given, shall be shed;
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2. But Secondly having shewn what the Lord's Supper is not, I am now to shew what it is. As to that (in brief) 'tis a lively representation & solemn commemoration of that Sacrifice which the Lord Jesus offered up to God when he dy'd upon the Cross:
2. But Secondly having shown what the Lord's Supper is not, I am now to show what it is. As to that (in brief) it's a lively representation & solemn commemoration of that Sacrifice which the Lord jesus offered up to God when he died upon the Cross:
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Do this (saith he) in remembrance of me Luk. 22.19. As oft as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come 1 Cor. 11.26. This too was the great end of the Passeover (unto which the Sacrament of the Lord's Supper succeeds); Exod. 12.14. And this shall be unto you for a memorial.
Do this (Says he) in remembrance of me Luk. 22.19. As oft as you eat this bred, and drink this cup, you do show the Lord's death till he come 1 Cor. 11.26. This too was the great end of the Passover (unto which the Sacrament of the Lord's Supper succeeds); Exod 12.14. And this shall be unto you for a memorial.
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And this is that notion which the FATHERS had of the Sacrament (though some would fain draw them to be of another Opinion, then which nothing more false):
And this is that notion which the FATHERS had of the Sacrament (though Some would fain draw them to be of Another Opinion, then which nothing more false):
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'tis not to be deny'd but that they very often did call it a Sacrifice; yea, sometimes they speak of unbloody Sacrifices; but did they thereby mean any real, propitiatory, unbloody Sacrifice in the POPISH sense? no, they explain themselves by the commemorating of Christ's Sacrifice, by the offering up of praises, thanksgivings, penitential tears to God (& the like);
it's not to be denied but that they very often did call it a Sacrifice; yea, sometime they speak of unbloody Sacrifices; but did they thereby mean any real, propitiatory, unbloody Sacrifice in the POPISH sense? no, they explain themselves by the commemorating of Christ's Sacrifice, by the offering up of praises, thanksgivings, penitential tears to God (& the like);
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To this also we may add, the Lord's Supper is not only a memorial of but a Feast upon Christ's Sacrifice; the believing Soul doth therein by Faith feed and feast it self upon a crucify'd Saviour. Antiently Sacrifices were attended with Feasts, nullum Sacrificium sine epulo;
To this also we may add, the Lord's Supper is not only a memorial of but a Feast upon Christ's Sacrifice; the believing Soul does therein by Faith feed and feast it self upon a Crucified Saviour. Anciently Sacrifices were attended with Feasts, nullum Sacrificium sine epulo;
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and Aaron came and all the Elders of Israel to eat bread with Moses father-in-law before God: (See also Exod. 34.15. Numb. 25.2. 1 Cor. 10.18. &c.) Now parallel to this, after Christ's Sacrifice there's the Sacramental Feast, wherein the Communicant doth spiritually feed upon the body and blood of the Lord Jesus, eats and drinks of the bread and water of Life:
and Aaron Come and all the Elders of Israel to eat bred with Moses father-in-law before God: (See also Exod 34.15. Numb. 25.2. 1 Cor. 10.18. etc.) Now parallel to this, After Christ's Sacrifice there's the Sacramental Feast, wherein the Communicant does spiritually feed upon the body and blood of the Lord jesus, eats and drinks of the bred and water of Life:
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here is not oblatio but participatio Sacrificii. The Apostle having spoken to the Sacrifice, Christ our Passeover is sacrificed for us, he presently subjoyns the Feast which was to go along with that Sacrifice, Therefore let us keep the Feast, not with old leaven &c. 1 Cor. 5.7, 8. At the Sacrament there is not only a commemoraion of Christ's death,
Here is not oblatio but participatio Sacrifices. The Apostle having spoken to the Sacrifice, christ our Passover is sacrificed for us, he presently subjoins the Feast which was to go along with that Sacrifice, Therefore let us keep the Feast, not with old leaven etc. 1 Cor. 5.7, 8. At the Sacrament there is not only a commemoraion of Christ's death,
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Yet further, the Lord's Supper is a Seal of all those blessings which Christ by his Death and Sacrifice did purchase for his; (but this I must pass over).
Yet further, the Lord's Supper is a Seal of all those blessings which christ by his Death and Sacrifice did purchase for his; (but this I must pass over).
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'Tis none of the least of our mercies that we are cast under the Evangelical, rather than under the Legal administration: Old-Testament believers were the elder brethren, but the younger (those who live under the New-Testament) are the best provided for.
It's none of the least of our Mercies that we Are cast under the Evangelical, rather than under the Legal administration: Old-Testament believers were the elder brothers, but the younger (those who live under the New testament) Are the best provided for.
For the making out of this, I shall not insist upon the comparing of Sacraments and Sacraments, Priesthood and Priesthood, Priviledges and Priviledges, but only touch upon the matter of Sacrifices. In reference to which we have the advantage in sundry respects: for they (in a manner) had but the shell, 'tis that we have the kernel; they had but the shadow, 'tis we that have the substance: they had but the type, 'tis we that have the antitype. All their Sacrifices were but darker adumbrations of that great Sacrifice which is now fully revealed to us and actually exhibited for us:
For the making out of this, I shall not insist upon the comparing of Sacraments and Sacraments, Priesthood and Priesthood, Privileges and Privileges, but only touch upon the matter of Sacrifices. In Referente to which we have the advantage in sundry respects: for they (in a manner) had but the shell, it's that we have the kernel; they had but the shadow, it's we that have the substance: they had but the type, it's we that have the antitype. All their Sacrifices were but Darker adumbrations of that great Sacrifice which is now Fully revealed to us and actually exhibited for us:
but if shall be such as may fully answer the heinousness of the offence; I and if his own Son shall interpose in the Sinners stead, and take his guilt upon him,
but if shall be such as may Fully answer the heinousness of the offence; I and if his own Son shall interpose in the Sinners stead, and take his guilt upon him,
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they had variety and multiplicity of them, we have all in one; theirs were costly and burdensom, ours costs us nothing but thankful application; theirs (of themselves) could only cleanse from ritual and civil guilt, ours from all guilt whatsoever;
they had variety and Multiplicity of them, we have all in one; theirs were costly and burdensome, ours costs us nothing but thankful application; theirs (of themselves) could only cleanse from ritual and civil guilt, ours from all guilt whatsoever;
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they had the blood of Beasts, we the blood of God's own Son. One of the great differences 'twixt the Covenant of Grace as then and as now dispensed, lies in the difference of the Sacrifices: to them, it was testified and ratified by the blood of ordinary Creatures; to us, 'tis so by the blood of Christ; (compare Exod. 24.8. with Matth. 26.28.).
they had the blood of Beasts, we the blood of God's own Son. One of the great differences betwixt the Covenant of Grace as then and as now dispensed, lies in the difference of the Sacrifices: to them, it was testified and ratified by the blood of ordinary Creatures; to us, it's so by the blood of christ; (compare Exod 24.8. with Matthew 26.28.).
Surely we have the advantage over them, God having provided some better thing for us, that they without us should not be made perfect, (as 'tis Heb. 11.40.):
Surely we have the advantage over them, God having provided Some better thing for us, that they without us should not be made perfect, (as it's Hebrew 11.40.):
O what degree of thankfulness can be high enough for that knowledge of, interest in, benefit by Christ's Sacrifice which we now have under the Gospel, above what they had who liv'd under the Jewish Sacrifice!
Oh what degree of thankfulness can be high enough for that knowledge of, Interest in, benefit by Christ's Sacrifice which we now have under the Gospel, above what they had who lived under the Jewish Sacrifice!
And if our state be better than theirs, how much more is it better than the state of the poor Gentiles! As to Jews and Christians 'tis happiness and happiness compar'd together,
And if our state be better than theirs, how much more is it better than the state of the poor Gentiles! As to jews and Christians it's happiness and happiness compared together,
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but as to Gentiles and Christians 'tis happiness and misery: the Jews had their Sacrifices from God himself, to whom they were offered, and by whom they were owned; but in the Pagan Sacrifices there were none of these;
but as to Gentiles and Christians it's happiness and misery: the jews had their Sacrifices from God himself, to whom they were offered, and by whom they were owned; but in the Pagan Sacrifices there were none of these;
they were neither instituted by God, nor directed to him, therefore it could not be expected that ever they should be blessed by him. And besides this, there was nothing of Christ in their Sacrifices; Men-Sacrifices they had,
they were neither instituted by God, nor directed to him, Therefore it could not be expected that ever they should be blessed by him. And beside this, there was nothing of christ in their Sacrifices; Men-Sacrifices they had,
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without which, what could all their Sacrifices signifie for the purging away of guilt? They had great variety of them, some blind notions of expiation, purgation, atonement by them,
without which, what could all their Sacrifices signify for the purging away of guilt? They had great variety of them, Some blind notions of expiation, purgation, atonement by them,
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we may be the objects of their derision, but surely they should be the objects of our compassion; and whilst we pity them let us be highly thankful for our selves, that ever this one, only, perfect Sacrifice was made known to us as well as offered for us.
we may be the objects of their derision, but surely they should be the objects of our compassion; and while we pity them let us be highly thankful for our selves, that ever this one, only, perfect Sacrifice was made known to us as well as offered for us.
his Priesthood must needs be excellent because he offered up such an excellent Sacrifice, and his Sacrifice must needs be excellent because it was offered by such an excellent Priest).
his Priesthood must needs be excellent Because he offered up such an excellent Sacrifice, and his Sacrifice must needs be excellent Because it was offered by such an excellent Priest).
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The setting forth of the excellency of both, is the main scope and business of the Apostle in his Epistle to the Hebrews (that full and most Evangelical Commentary upon the Levitical Sacrifices );
The setting forth of the excellency of both, is the main scope and business of the Apostle in his Epistle to the Hebrews (that full and most Evangelical Commentary upon the Levitical Sacrifices);
but he reduces the latter under the former, proving the glory and excellency of the Priesthood of Christ from the excellency of his Sacrifice. Indeed in the making out of that, he makes use of several other Mediums or Arguments: as (1.) the greatness and dignity of Christ's Person, Heb. 4.14; (2.) the extraordinariness of his Call, Heb. 5.4, 5. (3.) the preheminence of the Order (according to which he was Priest) above the Aaronical order, (he being Priest after the order of MELCHISEDECH ) Heb. 5.6.10. — Chap. 6.20. (4.) his oneness and singleness in this office, Heb. 7 23, 24. (5.) his solemn inauguration into it, Heb. 7.20, 21. (6.) its perpetuity and everlastingness, Heb. 5.6. Heb. 7.16, 24. (7.) the excellency of the Sanctuary where 'tis discharg'd, Heb. 8.1. &c. Heb. 9.11, 12, 24. (8.) the betterness of the Covenant to which it refers, Heb. 8.6. &c. All these Heads the Apostle doth distinctly insist upon;
but he reduces the latter under the former, proving the glory and excellency of the Priesthood of christ from the excellency of his Sacrifice. Indeed in the making out of that, he makes use of several other Mediums or Arguments: as (1.) the greatness and dignity of Christ's Person, Hebrew 4.14; (2.) the extraordinariness of his Call, Hebrew 5.4, 5. (3.) the pre-eminence of the Order (according to which he was Priest) above the Aaronical order, (he being Priest After the order of MELCHIZEDEK) Hebrew 5.6.10. — Chap. 6.20. (4.) his oneness and singleness in this office, Hebrew 7 23, 24. (5.) his solemn inauguration into it, Hebrew 7.20, 21. (6.) its perpetuity and everlastingness, Hebrew 5.6. Hebrew 7.16, 24. (7.) the excellency of the Sanctuary where it's discharged, Hebrew 8.1. etc. Hebrew 9.11, 12, 24. (8.) the betterness of the Covenant to which it refers, Hebrew 8.6. etc. All these Heads the Apostle does distinctly insist upon;
but that Medium or Argument which he is most large upon to prove the excellency of Christ's Priesthood, is the excellency of his Sacrifice above all the Law-Sacrifices: and that he makes out (1.) from the matter of it.
but that Medium or Argument which he is most large upon to prove the excellency of Christ's Priesthood, is the excellency of his Sacrifice above all the Law sacrifices: and that he makes out (1.) from the matter of it.
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The Priests under the Law offered such and such things only, not themselves: but Christ offered himself; they the blood of Creatures, he his own blood; Heb. 9.12. Neither by the blood of Goats and Calves, but by his own blood he entred in once into the holy place &c. — Vers. 14. — How much more shall the blood of Christ, who through the eternal Spirit offered himself &c. — Vers. 23. It was therefore necessary that the patterns of things in the heavens should be purified with these (i.e. the blood of beasts), but the heavenly things themselves with better sacrifices than these: Heb. 1.3. When he had by himself purged our sins: so Heb. 7.27. — 9.26. (2.) From the virtue and efficacy of it:
The Priests under the Law offered such and such things only, not themselves: but christ offered himself; they the blood of Creatures, he his own blood; Hebrew 9.12. Neither by the blood of Goats and Calves, but by his own blood he entered in once into the holy place etc. — Vers. 14. — How much more shall the blood of christ, who through the Eternal Spirit offered himself etc. — Vers. 23. It was Therefore necessary that the patterns of things in the heavens should be purified with these (i.e. the blood of beasts), but the heavenly things themselves with better Sacrifices than these: Hebrew 1.3. When he had by himself purged our Sins: so Hebrew 7.27. — 9.26. (2.) From the virtue and efficacy of it:
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The Law-Sacrifices were weak and unprofitable, could make nothing perfect, Heb. 7.18, 19. could not make him that did the service perfect, as pertaining to the Conscience;
The Law sacrifices were weak and unprofitable, could make nothing perfect, Hebrew 7.18, 19. could not make him that did the service perfect, as pertaining to the Conscience;
they only sanctified as to the purifying of the flesh, Heb. 9.9, 13. It is not possible that the blood of Bulls and of Goats should take away sins, Heb. 10.4.
they only sanctified as to the purifying of the Flesh, Hebrew 9.9, 13. It is not possible that the blood of Bulls and of Goats should take away Sins, Hebrew 10.4.
But Christ by his Sacrifice hath obtained eternal redemption Heb. 9.12. that reaches the Conscience to purge it from dead works &c. Heb. 9.14. — (3.) Those Sacrifices being thus weak were many, and often to be repeated; but this of Christ having such an efficacy in it was but one, and but once offered, never any more to be repeated: Heb. 7.27. Who needeth not daily as those high Priests to offer up Sacrifice, for this he did once when he offered up himself: Heb. 9.12.
But christ by his Sacrifice hath obtained Eternal redemption Hebrew 9.12. that reaches the Conscience to purge it from dead works etc. Hebrew 9.14. — (3.) Those Sacrifices being thus weak were many, and often to be repeated; but this of christ having such an efficacy in it was but one, and but once offered, never any more to be repeated: Hebrew 7.27. Who needs not daily as those high Priests to offer up Sacrifice, for this he did once when he offered up himself: Hebrew 9.12.
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Heb. 10.1. &c. The Law having a shadow of good things to come, and not the very image of the things, can never with those Sacrifices, which they offered year by year continually, make the comers thereunto perfect:
Hebrew 10.1. etc. The Law having a shadow of good things to come, and not the very image of the things, can never with those Sacrifices, which they offered year by year continually, make the comers thereunto perfect:
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For then would they not have ceased to be offered? because that the worshippers once purged, should have had no more Conscience of sins &c. to these now the Apostle opposes Christ's Sacrifice Vers. 5, 6, &c. and of that he saith, Vers. 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all:
For then would they not have ceased to be offered? Because that the worshippers once purged, should have had no more Conscience of Sins etc. to these now the Apostle opposes Christ's Sacrifice Vers. 5, 6, etc. and of that he Says, Vers. 10. By the which will we Are sanctified through the offering of the body of jesus christ once for all:
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The HEATHENS had their Sacrifices which they call'd Hostiae succedaneae, which they offered up to their GODS in case those which they had offered before did not succeed:
The HEATHENS had their Sacrifices which they called Hostiae succedaneae, which they offered up to their GOD'S in case those which they had offered before did not succeed:
as that there is no room for or need of any hostia succedanea. — (4.) The Apostle makes it out from the sanctity of Christ's Person and the perfection of his Sacrifice.
as that there is no room for or need of any Hostia succedanea. — (4.) The Apostle makes it out from the sanctity of Christ's Person and the perfection of his Sacrifice.
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and become his Surety, even he (be he never so dear to God) must undergo the utmost punishment (that ever he was capable of) both for matter and degree; God will fall upon him and not spare him, no not in the least;
and become his Surety, even he (be he never so dear to God) must undergo the utmost punishment (that ever he was capable of) both for matter and degree; God will fallen upon him and not spare him, no not in the least;
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The Law-Priests offered first for their own sins and then for the sins of the people Heb. 7.27. they ought, as for the people, so also for themselves, to offer for sins Heb. 5.3. the High Priest went once every year into the second Tabernacle, not without blood, which he offered for himself, and for the errors of the people, Heb. 9.7.
The Law-Priests offered First for their own Sins and then for the Sins of the people Hebrew 7.27. they ought, as for the people, so also for themselves, to offer for Sins Hebrew 5.3. the High Priest went once every year into the second Tabernacle, not without blood, which he offered for himself, and for the errors of the people, Hebrew 9.7.
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he was made sin, but yet he knew no sin 2 Cor. 5.21. Under the Law both Priest and Sacrifice were to be perfect, (i. e.) without any open and external blemish: as to the first, reade Levit. 21.17. (to the end);
he was made since, but yet he knew no since 2 Cor. 5.21. Under the Law both Priest and Sacrifice were to be perfect, (i. e.) without any open and external blemish: as to the First, read Levit. 21.17. (to the end);
as to the second, God gave several precepts about it; the Paschal Lamb was to be without blemish Exod. 12.5. the oblation for Vows and for Free-will-offerings, the Sacrifice of Peace-offerings were to be without blemish, perfect, otherwise they should not be accepted, Levit. 22.18. to 25. so the red Heifer was to be without spot, and wherein there was no blemish, Numb. 19.2; so the Firstlings of the Cattle, Deut. 15.21; and all Sacrifices whatsoever, Deut 17.1. (And this the HEATHENS themselves made conscience of in their Sacrifices).
as to the second, God gave several Precepts about it; the Paschal Lamb was to be without blemish Exod 12.5. the oblation for Vows and for Freewill offerings, the Sacrifice of Peace-offerings were to be without blemish, perfect, otherwise they should not be accepted, Levit. 22.18. to 25. so the read Heifer was to be without spot, and wherein there was no blemish, Numb. 19.2; so the Firstlings of the Cattle, Deuteronomy 15.21; and all Sacrifices whatsoever, Deuteronomy 17.1. (And this the HEATHENS themselves made conscience of in their Sacrifices).
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In correspondency to all this, in a moral and spiritual sense our Lord's Sacrifice was perfect, without the least blemish; he offered himself without spot to God Heb. 9.14. he was a Lamb without blemish and without spot 1 Pet. 1.19. — (5.) The excellency of Christ's Sacrifice appears from the great effects of it;
In correspondency to all this, in a moral and spiritual sense our Lord's Sacrifice was perfect, without the least blemish; he offered himself without spot to God Hebrew 9.14. he was a Lamb without blemish and without spot 1 Pet. 1.19. — (5.) The excellency of Christ's Sacrifice appears from the great effects of it;
— he put away sin by the sacrifice of himself Heb. 9.26. so that there is no more offering for sin Heb. 10.18. being made perfect, he became the author of eternal salvation unto all them that obey him Heb. 5.9. by this Sacrifice sin was condemned, abolished, expiated; God appeased;
— he put away since by the sacrifice of himself Hebrew 9.26. so that there is no more offering for since Hebrew 10.18. being made perfect, he became the author of Eternal salvation unto all them that obey him Hebrew 5.9. by this Sacrifice since was condemned, abolished, expiated; God appeased;
the Law satisfied; eternal redemption obtained; O what an excellent Sacrifice was Christ's Sacrifice! and consequently what an excellent Priesthood was Christ's Priesthood!
the Law satisfied; Eternal redemption obtained; O what an excellent Sacrifice was Christ's Sacrifice! and consequently what an excellent Priesthood was Christ's Priesthood!
7. Seventhly, was Christ a Sacrifice for sin in order to the condemning of it? and could it be condemn'd by nothing short of that? hence we are informed that Sin is a very evil thing and of a very heinous nature.
7. Seventhly, was christ a Sacrifice for since in order to the condemning of it? and could it be condemned by nothing short of that? hence we Are informed that since is a very evil thing and of a very heinous nature.
Had it not been a notorious and capital Offender, would God have condemn'd, and thus condemn'd it? would he so severely have punished it in the flesh of his own Son? must even this Son be offered up upon the Cross as a Sacrifice for the expiation of it? O what a cursed heinous thing is sin!
Had it not been a notorious and capital Offender, would God have condemned, and thus condemned it? would he so severely have punished it in the Flesh of his own Son? must even this Son be offered up upon the Cross as a Sacrifice for the expiation of it? O what a cursed heinous thing is since!
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that had made such a breach between God and his Creatures, that Christ must die or else no reconciliation; that had so highly struck at the Honour of the great God, that nothing below the sharpest sufferings of his dearest Son could make Satisfaction for it;
that had made such a breach between God and his Creatures, that christ must die or Else no reconciliation; that had so highly struck At the Honour of the great God, that nothing below the Sharpest sufferings of his dearest Son could make Satisfaction for it;
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even he (whom he lov'd from all eternity) must be made a Curse; what a demonstration was this of the transcendency of the evil of Sin! Would you take a full view thereof? pray look upon it in and through this glass; a sacrific'd Christ gives the clearest, the fullest representation of sins hainousness.
even he (whom he loved from all eternity) must be made a Curse; what a demonstration was this of the transcendency of the evil of since! Would you take a full view thereof? pray look upon it in and through this glass; a sacrificed christ gives the Clearest, the Fullest representation of Sins heinousness.
it cast the falling Angels out of Heaven into Hell and turn'd them into Devils; it thrust Adam out of Paradise, made God to be an enemy to him who but now was his favourite, cut off the entail of happiness, and instead thereof entail'd misery and a curse upon all his posterity;
it cast the falling Angels out of Heaven into Hell and turned them into Devils; it thrust Adam out of Paradise, made God to be an enemy to him who but now was his favourite, Cut off the entail of happiness, and instead thereof entailed misery and a curse upon all his posterity;
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it made God at once to drown a whole world, it laid Sodom in ashes, levell'd Jerusalem it-self to the ground, caused God to forsake his own people the Jews &c. ('twould be endless to enumerate all the sad mischiefs of Sin).
it made God At once to drown a Whole world, it laid Sodom in Ashes, leveled Jerusalem itself to the ground, caused God to forsake his own people the jews etc. ('twould be endless to enumerate all the sad mischiefs of since).
He to be a man of sorrows and acquainted with grief? he to be bruised and broken, yea and his Father to be pleased in the bruising of him? he in his own person to undergo the Laws penalty? to tread the winepress of the wrath of God? he to be obedient to death, even the death of the Cross? he to cry out My God, my God,
He to be a man of sorrows and acquainted with grief? he to be Bruised and broken, yea and his Father to be pleased in the bruising of him? he in his own person to undergo the Laws penalty? to tread the winepress of the wrath of God? he to be obedient to death, even the death of the Cross? he to cry out My God, my God,
why hast thou forsaken me? he to be kill'd, and slain, and hang'd upon a tree? and all this for sin? O what an excess of evil doth this hold forth to be in it!
why hast thou forsaken me? he to be killed, and slave, and hanged upon a tree? and all this for since? O what an excess of evil does this hold forth to be in it!
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Indeed that the poor Creatures should be so destroy'd in the Law-Sacrifices, that so many millions of them (they in themselves being harmless and innocent ) should die and be sacrific'd for mans sin, this represents very much of its cursed nature; but yet that comes infinitely short of that representation thereof which we have in a dying, crucify'd, sacrific'd Christ:
Indeed that the poor Creatures should be so destroyed in the Law sacrifices, that so many millions of them (they in themselves being harmless and innocent) should die and be sacrificed for men since, this represents very much of its cursed nature; but yet that comes infinitely short of that representation thereof which we have in a dying, Crucified, sacrificed christ:
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the death of all those Sacrifices was nothing to the death of this one Sacrifice; whereby Sin eminently appears in its own colours. What a sad thing is it that men generally make so little a thing of it (as though there was not much evil either in it or by it )!
the death of all those Sacrifices was nothing to the death of this one Sacrifice; whereby since eminently appears in its own colours. What a sad thing is it that men generally make so little a thing of it (as though there was not much evil either in it or by it)!
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but in so doing how do their thoughts differ from God's thoughts! for surely if he had not judg'd it to be very heinous, he had never carried it towards his Son as he did.
but in so doing how do their thoughts differ from God's thoughts! for surely if he had not judged it to be very heinous, he had never carried it towards his Son as he did.
By Christ's death and Sacrifice we have not only a declaration of the Justice of God in it-self, (in that he would not remit sin without blood for satisfaction Rom. 3.25.),
By Christ's death and Sacrifice we have not only a declaration of the justice of God in itself, (in that he would not remit since without blood for satisfaction Rom. 3.25.),
but a declaration also of the adjuncts and properties of his Justice, (viz.) that 'tis very severe, impartial, and terrible. He was inflexibly set upon the punishment of sin; such was his hatred of it and his respect to the honour of his Law, that Sin shall not by any means escape his punishing hand: and every punishment too shall not suffice,
but a declaration also of the adjuncts and properties of his justice, (viz.) that it's very severe, impartial, and terrible. He was inflexibly Set upon the punishment of since; such was his hatred of it and his respect to the honour of his Law, that since shall not by any means escape his punishing hand: and every punishment too shall not suffice,
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For (pray consider) what it was that he suffered; besides all the sufferings of his Life, at last he suffered death; and that not a common or ordinary death,
For (pray Consider) what it was that he suffered; beside all the sufferings of his Life, At last he suffered death; and that not a Common or ordinary death,
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a death that had all ingredients into it to make it bitter, wherein was all that bitterness which either the wrath of man or (which was much worfe) of God himself could sqeeze into it:
a death that had all ingredients into it to make it bitter, wherein was all that bitterness which either the wrath of man or (which was much worfe) of God himself could sqeeze into it:
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And though Christ (foreseeing what this death was) pray'd again and again that he might be saved from it, that this cup might pass from him, yet his Father was inexorable and would not hear him;
And though christ (Foreseeing what this death was) prayed again and again that he might be saved from it, that this cup might pass from him, yet his Father was inexorable and would not hear him;
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And when the thoughts and sense of this were upon Christ, they made his Soul exceeding sorrowful, cast him into most bitter agonies, insomuch that he sweat as it were great drops of blood falling to the ground;
And when the thoughts and sense of this were upon christ, they made his Soul exceeding sorrowful, cast him into most bitter agonies, insomuch that he sweat as it were great drops of blood falling to the ground;
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how dreadful and terrible is punitive Justice! what a fearful thing is it to fall into the hands of the living God! this we see and know in our Saviours case, O that we may never know and feel it in our own experience!
how dreadful and terrible is punitive justice! what a fearful thing is it to fallen into the hands of the living God! this we see and know in our Saviors case, Oh that we may never know and feel it in our own experience!
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I might further infer from the premises (9.) the unsearchable Wisdom of God. (10.) also his unconceiveable Love and Grave: (11.) the preciousness of Souls: (12.) the costliness of Salvation. (13.) the great dignity of Christ's person, from which his Sacrifice deriv'd all its vir•ue & efficacy: (but I must not speak to all that this vast Subject would lead me to).
I might further infer from the premises (9.) the unsearchable Wisdom of God. (10.) also his unconceivable Love and Grave: (11.) the preciousness of Souls: (12.) the costliness of Salvation. (13.) the great dignity of Christ's person, from which his Sacrifice derived all its vir•ue & efficacy: (but I must not speak to all that this vast Subject would led me to).
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1. And first, as Christ's Sonship and Incarnation (of which before) so his being a Sacrifice, and thereby condemning sin, should be very much the object of your study and meditation.
1. And First, as Christ's Sonship and Incarnation (of which before) so his being a Sacrifice, and thereby condemning since, should be very much the Object of your study and meditation.
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to meditate upon, that you may draw out and improve what you already know about it, (for so I would at present distinguish betwixt these two, supposing the one to be like the filling of the vessel, the other like the drawing out of that vessel ).
to meditate upon, that you may draw out and improve what you already know about it, (for so I would At present distinguish betwixt these two, supposing the one to be like the filling of the vessel, the other like the drawing out of that vessel).
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As to the first, I would be earnest with you to be much in studying a sacrific'd, crucify'd Christ; if the knowledge of him as taking flesh is to be laboured after (as you have heard it is),
As to the First, I would be earnest with you to be much in studying a sacrificed, Crucified christ; if the knowledge of him as taking Flesh is to be laboured After (as you have herd it is),
In this Sacrifice of Christ you have the very mirror of the Grace of God, the masterpiece and highest elevation of his Love, the glorious product of his infinite Wisdom, the great basis and foundation of mans happiness; should it not therefore with the greatest diligence be look'd into? Our excellent Apostle determin'd to know nothing save Jesus Christ,
In this Sacrifice of christ you have the very mirror of the Grace of God, the masterpiece and highest elevation of his Love, the glorious product of his infinite Wisdom, the great basis and Foundation of men happiness; should it not Therefore with the greatest diligence be looked into? Our excellent Apostle determined to know nothing save jesus christ,
and he makes the Gospel in its revelation mainly to point to this, which therefore he calls NONLATINALPHABET the word of the Cross 1 Cor. 1.18. it being so, how should the consideration hereof heighten our endeavours after a full and distinct knowledge of it!
and he makes the Gospel in its Revelation mainly to point to this, which Therefore he calls the word of the Cross 1 Cor. 1.18. it being so, how should the consideration hereof heighten our endeavours After a full and distinct knowledge of it!
If Christ, as a Sacrifice, in the full import thereof, was but better understood by Sinners, O what benefit and advantage would thereby accrue to them!
If christ, as a Sacrifice, in the full import thereof, was but better understood by Sinners, Oh what benefit and advantage would thereby accrue to them!
how steddily would they believe, how ardently would they love, how patiently would they suffer, how thankfully would they adore, how chearfully would they walk! should not these be prevailing inducements to such to labour after a fuller knowledge of him (as so considered)? But in the enforcing of this duty let me not be mistaken;
how steadily would they believe, how ardently would they love, how patiently would they suffer, how thankfully would they adore, how cheerfully would they walk! should not these be prevailing inducements to such to labour After a fuller knowledge of him (as so considered)? But in the enforcing of this duty let me not be mistaken;
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'Tis a poor thing to have light about this in the head, if that light be not attended with power and efficacy upon the heart and life; the clearest notions concerning Christ's death without suitable impressions within,
It's a poor thing to have Light about this in the head, if that Light be not attended with power and efficacy upon the heart and life; the Clearest notions Concerning Christ's death without suitable impressions within,
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and that which in the Sinner himself may bear some analogie and conformity thereunto, do not profit: O therefore so study a crucified Saviour as to be crucified with him, dead with him; so as to feel the energie of his death in the heavenliness of your affections, and holiness of your conversations; this is the knowledge which we should study and pray for and aspire after.
and that which in the Sinner himself may bear Some analogy and conformity thereunto, do not profit: Oh Therefore so study a Crucified Saviour as to be Crucified with him, dead with him; so as to feel the Energy of his death in the heavenliness of your affections, and holiness of your conversations; this is the knowledge which we should study and pray for and aspire After.
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This is so great and necessary a duty, that we have an Ordinance instituted by Christ on purpose and for this very end, often to inminde us of his dying (as our Sacrifice ) and to keep it fresh upon our memories for ever:
This is so great and necessary a duty, that we have an Ordinance instituted by christ on purpose and for this very end, often to inminde us of his dying (as our Sacrifice) and to keep it fresh upon our memories for ever:
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the dying Friend or Relation is remembred, but the dying Saviour is forgotten: this proclaims to the world that we have but a low sense of his great love, that we see but little in his oblation; for surely if we did, we should think oftner of it,
the dying Friend or Relation is remembered, but the dying Saviour is forgotten: this proclaims to the world that we have but a low sense of his great love, that we see but little in his oblation; for surely if we did, we should think oftener of it,
let not a day pass over you wherein some time shall not be spent in remembring and considering what Christ your Sacrifice upon the Cross suffered for you.
let not a day pass over you wherein Some time shall not be spent in remembering and considering what christ your Sacrifice upon the Cross suffered for you.
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What? that I should be accessary to the death of the Son of God? that I should bring the nails and spears which should pierce him? that I should be the occasion of all his sufferings in Soul and Body what a cutting, heart-breaking consideration is this!
What? that I should be accessary to the death of the Son of God? that I should bring the nails and spears which should pierce him? that I should be the occasion of all his sufferings in Soul and Body what a cutting, Heartbreaking consideration is this!
Upon this also you would reap great advantages; for certainly was Christ's death but duly thought of and improved, Oh 'twould highly imbitter sin, effectually wean from the world and the sensual delights thereof, mightily encourage and strengthen Hope and Faith, strongly engage the Soul to Obedience &c. therefore pray be persuaded to think less of other things and more of this!
Upon this also you would reap great advantages; for Certainly was Christ's death but duly Thought of and improved, O 'twould highly embitter since, effectually wean from the world and the sensual delights thereof, mightily encourage and strengthen Hope and Faith, strongly engage the Soul to obedience etc. Therefore pray be persuaded to think less of other things and more of this!
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What's the full breast to the child that doth not draw it? Christ as a Sacrifice for sin is a full breast, but yet if Sinners by Faith, Prayer and Meditation, do not draw from this breast, they will be little the better for it.
What's the full breast to the child that does not draw it? christ as a Sacrifice for since is a full breast, but yet if Sinners by Faith, Prayer and Meditation, do not draw from this breast, they will be little the better for it.
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He was indeed but once offered, but that one oblation is often to be remembred and continually to be improved (with respect both to Duty and Comfort ):
He was indeed but once offered, but that one oblation is often to be remembered and continually to be improved (with respect both to Duty and Comfort):
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First for sin: was Christ indeed made a Sacrifice? as such was his body broken and his precious blood poured forth? did he undergo such sufferings in his life, and then compleat all in his dying on the Cross? and all for sin? how can this be thought of (with any seriousness) and the heart not be kindly and thoroughly broken! what will cause the hard heart to melt and thaw into godly sorrow for sin,
First for since: was christ indeed made a Sacrifice? as such was his body broken and his precious blood poured forth? did he undergo such sufferings in his life, and then complete all in his dying on the Cross? and all for since? how can this be Thought of (with any seriousness) and the heart not be kindly and thoroughly broken! what will cause the hard heart to melt and thaw into godly sorrow for since,
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Did we but consider our Saviours passion in the matter and quality of it, in its bitter ingredients and heightning circumstances; and then also consider that our sins were the meritorious cause of it, that they brought him to the Cross and laid the foundation of all his sorrows;
Did we but Consider our Saviors passion in the matter and quality of it, in its bitter ingredients and heightening Circumstances; and then also Consider that our Sins were the meritorious cause of it, that they brought him to the Cross and laid the Foundation of all his sorrows;
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the true penitent cannot look upon a crucified Saviour (especially when he considers what he hath done to further his Saviours crucifixion,) without the highest degree of holy grief.
the true penitent cannot look upon a Crucified Saviour (especially when he considers what he hath done to further his Saviors crucifixion,) without the highest degree of holy grief.
But especially this heart-brokenness should be in us when we are at the Sacrament, where we have such a sensible and lively representation of Christ's Death and Sacrifice: Oh shall we there see his broken body, and yet our hearts be unbroken? shall we view him there shedding his blood, and we shed no penitential tears? shall we there behold what he endured and felt for Sin,
But especially this heart-brokenness should be in us when we Are At the Sacrament, where we have such a sensible and lively representation of Christ's Death and Sacrifice: O shall we there see his broken body, and yet our hearts be unbroken? shall we view him there shedding his blood, and we shed no penitential tears? shall we there behold what he endured and felt for since,
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and we yet have no pain, no contrition for it? how unsuitable is such a frame to such an object, under such a representation! What was the temper think you of the Women who were spectators of Christ when he was hanging upon the Cross? unquestionably they were filled with inexpressible sorrow: why (Sirs!) when you are at the Lord's Table, in a spiritual way you see him also as dying upon the Cross, he is there before your eyes evidently set forth and crucified among you (Gal. 3.1.);
and we yet have no pain, no contrition for it? how unsuitable is such a frame to such an Object, under such a representation! What was the temper think you of the Women who were spectators of christ when he was hanging upon the Cross? unquestionably they were filled with inexpressible sorrow: why (Sirs!) when you Are At the Lord's Table, in a spiritual Way you see him also as dying upon the Cross, he is there before your eyes evidently Set forth and Crucified among you (Gal. 3.1.);
But this is not enough, therefore (2.) there must be brokenness from sin as well as for sin: surely after such a thing as Christ's death Sin must be lov'd and liv'd no more;
But this is not enough, Therefore (2.) there must be brokenness from since as well as for since: surely After such a thing as Christ's death since must be loved and lived no more;
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Pray look into the Text and see what pressing motives there are in it for this: (1.) Here's Christ dying as a Sacrifice, making his Soul an offering for sin.
Pray look into the Text and see what pressing motives there Are in it for this: (1.) Here's christ dying as a Sacrifice, making his Soul an offering for since.
Now (Sinners!) shall that live in you or will you live in that which made your Saviour to die? shall he die for sin and will you yet live in sin? shall his death (as to you) be in vain? will you continue sin upon the Throne when Christ was upon the Cross? do you desire to have him there again, crucified afresh (as the Apostle speaks Heb. 6.6.)? would you renew his wounds and cause them to bleed again? was it not enough for such a person to be once sacrific'd? can you made even through his precious blood to the gratifying of your base lusts? O dreadful!
Now (Sinners!) shall that live in you or will you live in that which made your Saviour to die? shall he die for since and will you yet live in since? shall his death (as to you) be in vain? will you continue since upon the Throne when christ was upon the Cross? do you desire to have him there again, Crucified afresh (as the Apostle speaks Hebrew 6.6.)? would you renew his wounds and cause them to bleed again? was it not enough for such a person to be once sacrificed? can you made even through his precious blood to the gratifying of your base Lustiest? O dreadful!
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I remember that passage of DAVID 2 Sam. 23.15. &c. where you find him longing for the waters of Bethlehem, Oh that one would give me drink of the water of the Well of Bethlehem which is by the gate:
I Remember that passage of DAVID 2 Sam. 23.15. etc. where you find him longing for the waters of Bethlehem, O that one would give me drink of the water of the Well of Bethlehem which is by the gate:
sometimes your desires and inclinations are strongly carried out to such and such sins, but pray consider there's blood in the case; those sins cost Jesus Christ his blood, he did not only jeopard but actually lose his life; will you then meddle with them (be they never so sweet or pleasing to the flesh)? I hope you will not, I'm sure you should not. To strengthen this further, pray consider what Christ's end (or ends ) were in his being thus a Sacrifice: they refer either to God or to you; to God, as he design'd to satisfie his Justice, appease his Wrath, vindicate his Honour &c. to you, as he design'd your Sanctification, Holiness, the abolition of Sins power &c. (I say, the abolition of sins power;
sometime your Desires and inclinations Are strongly carried out to such and such Sins, but pray Consider there's blood in the case; those Sins cost jesus christ his blood, he did not only jeopard but actually loose his life; will you then meddle with them (be they never so sweet or pleasing to the Flesh)? I hope you will not, I'm sure you should not. To strengthen this further, pray Consider what Christ's end (or ends) were in his being thus a Sacrifice: they refer either to God or to you; to God, as he designed to satisfy his justice, appease his Wrath, vindicate his Honour etc. to you, as he designed your Sanctification, Holiness, the abolition of Sins power etc. (I say, the abolition of Sins power;
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for though the primary end and the most immediate effect of Christ's Sacrifice was the expiation of its guilt, yet in subordination to this (however in conjunction with it), the breaking of its power and freedom from its evil acts were by him also aimed at therein: Gal. 1.4.
for though the primary end and the most immediate Effect of Christ's Sacrifice was the expiation of its guilt, yet in subordination to this (however in conjunction with it), the breaking of its power and freedom from its evil acts were by him also aimed At therein: Gal. 1.4.
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Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God, and our Father. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people, zealous of good works. 1 Pet. 2.24. Who his own self bare our sins in his own body on the tree, that we being dead to sin, should live unto righteousness, by whose stripes ye were healed.
Who gave himself for our Sins, that he might deliver us from this present evil world, according to the will of God, and our Father. Tit. 2.14. Who gave himself for us, that he might Redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 1 Pet. 2.24. Who his own self bore our Sins in his own body on the tree, that we being dead to sin, should live unto righteousness, by whose stripes you were healed.
Now was this one of Christ's great Ends in his sacrificing of himself, and shall he not have it? hath he accomplished his ends with respect to God and shall he not accomplish his ends with respect to you? would you divide and compound with him to let him have half of what he design'd and purchas'd, but no more? would you separate between Justification and Sanctification? (that will not be allowed).
Now was this one of Christ's great Ends in his sacrificing of himself, and shall he not have it? hath he accomplished his ends with respect to God and shall he not accomplish his ends with respect to you? would you divide and compound with him to let him have half of what he designed and purchased, but no more? would you separate between Justification and Sanctification? (that will not be allowed).
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to the 11. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father,
to the 11. Know you not that so many of us as were baptised into jesus christ, were baptised into his death? Therefore we Are buried with him by Baptism into death, that like as christ was raised up from the dead by the glory of the Father,
Christ was a blessed Person and he was sacrific'd out of love, but Sin is a cursed thing which therefore must be sacrific'd out of hatred; 'twas pity that Christ should die, 'tis pity that sin should live: He was sacrific'd for our sin that he might take that away which was injurious to us, we must sacrifice our sins for him that we may take that away which is so injurious and offensive to him.
christ was a blessed Person and he was sacrificed out of love, but since is a cursed thing which Therefore must be sacrificed out of hatred; 'twas pity that christ should die, it's pity that since should live: He was sacrificed for our since that he might take that away which was injurious to us, we must sacrifice our Sins for him that we may take that away which is so injurious and offensive to him.
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But to go on in the Text! (2.) God condemned sin: there's very much in this also to set us against sin (in whatever notion the word condemning be taken);
But to go on in the Text! (2.) God condemned since: there's very much in this also to Set us against since (in whatever notion the word condemning be taken);
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and shall we yet be for the life of it (as if we would reverse or contradict his sentence or hinder the execution of it)? did he look upon it as a traitor, rebel, capital offender, and shall we look upon it as an harmless and innocent thing? hath he in the death of his Son given out such a declaration of his hatred of it,
and shall we yet be for the life of it (as if we would reverse or contradict his sentence or hinder the execution of it)? did he look upon it as a traitor, rebel, capital offender, and shall we look upon it as an harmless and innocent thing? hath he in the death of his Son given out such a declaration of his hatred of it,
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Upon the whole matter therefore, how do we all stand engaged by the strongest obligations that are possible, to be holy and not to sin! let it be condemned in our flesh as (in a different respect ) it was condemn'd in Christ's; as God hath condemn'd it (so as that we shall not die for it),
Upon the Whole matter Therefore, how do we all stand engaged by the Strongest obligations that Are possible, to be holy and not to since! let it be condemned in our Flesh as (in a different respect) it was condemned in Christ's; as God hath condemned it (so as that we shall not die for it),
and that you do not from thence fetch any encouragement to sin against God, (which was one of PORPHYRY's Objections against Sacrifices in general, viz. they would encourage men to be wicked).
and that you do not from thence fetch any encouragement to sin against God, (which was one of PORPHYRY's Objections against Sacrifices in general, viz. they would encourage men to be wicked).
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For 'tis a thing to be resented with the greatest sadness imaginable, that where •ere is such a Sacrifice (so at first offered up to God, and now so revealed to men, ) that yet so many millions of Souls should perish,
For it's a thing to be resented with the greatest sadness imaginable, that where •ere is such a Sacrifice (so At First offered up to God, and now so revealed to men,) that yet so many millions of Souls should perish,
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be often considering and questioning with your selves, here's a Sacrifice for expiation and atonement, but what's this to us? here's a dying Christ, but did he die for us? shall we be ever the better for his death? if this propitiatory oblation be not ours what will become of us? Under the Law the Gentile-strangers were to offer Sacrifices as well as the born-Jews, (see Numb. 15.14, 15. Lev. 17.8.);
be often considering and questioning with your selves, here's a Sacrifice for expiation and atonement, but what's this to us? here's a dying christ, but did he die for us? shall we be ever the better for his death? if this propitiatory oblation be not ours what will become of us? Under the Law the Gentile strangers were to offer Sacrifices as well as the born-Jews, (see Numb. 15.14, 15. Lev. 17.8.);
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and amongst the Jews the poor as well as the rich; with respect to which difference in mens outward condition, God accordingly appointed different Sacrifices (Lev. 14.21.);
and among the jews the poor as well as the rich; with respect to which difference in men's outward condition, God accordingly appointed different Sacrifices (Lev. 14.21.);
but yet something or other both were to Sacrifice: and in their offerings for the ransome of their Souls all were to give alike; Exod. 30.15. The rich shall not give more, the poor shall not give less than half a Shekel:
but yet something or other both were to Sacrifice: and in their offerings for the ransom of their Souls all were to give alike; Exod 30.15. The rich shall not give more, the poor shall not give less than half a Shekel:
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Now all this was to shadow out two things about Christ's Sacrifice; (1.) its equal extent to all men, notwithstanding all national or civil differences;
Now all this was to shadow out two things about Christ's Sacrifice; (1.) its equal extent to all men, notwithstanding all national or civil differences;
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Are not reconciliation with God, the expiation of sin, eternal redemption &c. things most necessary and most desireable? if so, where can we hope to have them but in a sacrific'd Redeemer? but in the imputation of the merit of his death and Sacrifice? And I add, do not only make sure of the thing (objectively considered),
are not reconciliation with God, the expiation of since, Eternal redemption etc. things most necessary and most desirable? if so, where can we hope to have them but in a sacrificed Redeemer? but in the imputation of the merit of his death and Sacrifice? And I add, do not only make sure of the thing (objectively considered),
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Oh when a Christian can say Christ dy'd for me, gave himself for me, his body was broken and his blood shed for me, he took my guilt and bare my punishment; how is he filled with joy unspeakable, with peace that passes all understanding! what a full-tyde of comfort is there in his Soul!
O when a Christian can say christ died for me, gave himself for me, his body was broken and his blood shed for me, he took my guilt and bore my punishment; how is he filled with joy unspeakable, with peace that passes all understanding! what a full-tyde of Comfort is there in his Soul!
This is the receiving of the atonement (as some open it), and that is very sweet; Rom. 5.11. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement.
This is the receiving of the atonement (as Some open it), and that is very sweet; Rom. 5.11. And not only so, but we also joy in God, through our Lord jesus christ, by whom we have now received the atonement.
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for indeed this grace hath to do with him mainly and principally as dying and sacrific'd: the Apostle speaks of Faith in his blood Rom. 3.25. 'tis a bleeding, crucified Saviour that is the great and most proper object of Faith:
for indeed this grace hath to do with him mainly and principally as dying and sacrificed: the Apostle speaks of Faith in his blood Rom. 3.25. it's a bleeding, Crucified Saviour that is the great and most proper Object of Faith:
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true it takes in a whole Christ, all of Christ, his Nativity, holy Life, Resurrection, Ascension, Intercession &c. but that which it primarily and chiefly fixes upon is his death and passion. When a Soul is brought into Christ to close with him in the way of believing, what of him is first in its eye in that act? is it a Christ as ascending, as sitting at the right hand of God, as interceding? no, (thus it beholds him for the after-encouragement and support of Faith);
true it Takes in a Whole christ, all of christ, his Nativity, holy Life, Resurrection, Ascension, Intercession etc. but that which it primarily and chiefly fixes upon is his death and passion. When a Soul is brought into christ to close with him in the Way of believing, what of him is First in its eye in that act? is it a christ as ascending, as sitting At the right hand of God, as interceding? no, (thus it beholds him for the after-encouragement and support of Faith);
And no wonder that 'tis so, since all the great blessings of the Gospel do mainly flow from Christ's death; they are assur'd and apply'd by his Resurrection, Ascension and Intercession, but they were procur'd and purchas'd by his death (as the Scriptures abundantly shew, Rom. 5.9, 10. Eph. 1.7. et passim ):
And no wonder that it's so, since all the great blessings of the Gospel do mainly flow from Christ's death; they Are assured and applied by his Resurrection, Ascension and Intercession, but they were procured and purchased by his death (as the Scriptures abundantly show, Rom. 5.9, 10. Ephesians 1.7. et passim):
now tnat which hath the most causal and most immediate influence upon these, that deserves to be first and most eyed by Faith. Here's the difference 'twixt Faith and Love; this chiefly looks to the excellencies of Christ's Person, but that to the merit and efficacy of his Sacrifice. When the Apostle Gal. 2.20. had spoken so high of his Faith in the Son of God, he tells you in what notion he did therein consider him, by adding who loved me and gave himself for me.
now tnat which hath the most causal and most immediate influence upon these, that deserves to be First and most eyed by Faith. Here's the difference betwixt Faith and Love; this chiefly looks to the excellencies of Christ's Person, but that to the merit and efficacy of his Sacrifice. When the Apostle Gal. 2.20. had spoken so high of his Faith in the Son of God, he tells you in what notion he did therein Consider him, by adding who loved me and gave himself for me.
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for all that hope will be but dying hope which is not solely bottom'd upon a dying Saviour. The Heathens could not believe that ever the death of Sacrifices should do the guilty person good, they look'd upon it as folly to hope for life by anothers death:
for all that hope will be but dying hope which is not solely bottomed upon a dying Saviour. The heathens could not believe that ever the death of Sacrifices should do the guilty person good, they looked upon it as folly to hope for life by another's death:
and lay the sole stress of our Faith and happiness upon that which they counted folly. But let us be sure we do not mistake here, I mean let us indeed place our whole confidence in Christ's meritorious death,
and lay the sole stress of our Faith and happiness upon that which they counted folly. But let us be sure we do not mistake Here, I mean let us indeed place our Whole confidence in Christ's meritorious death,
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as yet withal to be careful that you (on your part) do perform those Gospel-conditions which God enjoyns and requires of you, in order to remission, justification, glorification:
as yet withal to be careful that you (on your part) do perform those Gospel conditions which God enjoins and requires of you, in order to remission, justification, glorification:
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but yet you can•ot regularly and warrantably act this trust and relyance upon this •nly ground or foundation, unless in your own persons you perform those conditions which God prescribes in his Word.
but yet you can•ot regularly and warrantably act this trust and reliance upon this •nly ground or Foundation, unless in your own Persons you perform those conditions which God prescribes in his Word.
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The whole business of merit and satisfaction lies upon Christ, that is wholly out of your hands and only in his; but as to believing and repenting (the two grand Gospel-conditions ) they lie upon your selves, (I speak with respect to the act, not to the power, ) and must be done by your selves:
The Whole business of merit and satisfaction lies upon christ, that is wholly out of your hands and only in his; but as to believing and repenting (the two grand Gospel conditions) they lie upon your selves, (I speak with respect to the act, not to the power,) and must be done by your selves:
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yea, and the doing of these is as necessary on your part under the notion of Conditions, as suffering and dying was on Christ's part under the notion of merit. And 'tis most certain that the latter without the former will not profit you,
yea, and the doing of these is as necessary on your part under the notion of Conditions, as suffering and dying was on Christ's part under the notion of merit. And it's most certain that the latter without the former will not profit you,
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because Christ never design'd to impute or make over his merit to any, further than as they should make good these Conditions of Faith and Repentance. We have here two dangerous rocks before us (and it must be our care and skill to shun both of them);
Because christ never designed to impute or make over his merit to any, further than as they should make good these Conditions of Faith and Repentance. We have Here two dangerous Rocks before us (and it must be our care and skill to shun both of them);
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the one is the setting of inherent grace or duty too high, as when we make it to share with Christ in merit and trust; the other is the setting of inherent grace or duty too low, as when upon the pretence of Christ's alone merit and full satisfaction, we quite throw it off and are altogether careless about it,
the one is the setting of inherent grace or duty too high, as when we make it to share with christ in merit and trust; the other is the setting of inherent grace or duty too low, as when upon the pretence of Christ's alone merit and full satisfaction, we quite throw it off and Are altogether careless about it,
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O what need have all to beg the guidance of the unerring Spirit, that thereby they may eavenly steere betwixt both and avoid each extreams! which they shall most happily do,
Oh what need have all to beg the guidance of the unerring Spirit, that thereby they may eavenly steer betwixt both and avoid each extremes! which they shall most happily do,
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great is the efficacy of Christ's blood, but 'tis upon condition of the Sinners Repentance, if we confess our sins &c. At the JEWISH anniversary Expiation all the sins of the people were by the Sacrifices done away,
great is the efficacy of Christ's blood, but it's upon condition of the Sinners Repentance, if we confess our Sins etc. At the JEWISH anniversary Expiation all the Sins of the people were by the Sacrifices done away,
yet God would have them then to afflict their Souls Levit. 16.29. and the High Priest was (in their stead) to confess their iniquities and all their transgressions in all their sins (Vers. 21.):
yet God would have them then to afflict their Souls Levit. 16.29. and the High Priest was (in their stead) to confess their iniquities and all their transgressions in all their Sins (Vers. 21.):
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if Christ and his Sacrifice be only eyed by them in the way of relyance, and yet Holiness, Obedience, Faith, Repentance have also that respect which is due to them as means and conditions. Much hath been said concerning the perfection and sufficiency of Christ's Sacrifice, that he hath thereby put away all sin, fully expiated its guilt, perfected for ever them that are sanctified &c. shall any now from hence infer that all is done by Christ, that the Creature hath nothing to do but only to receive the benefits prepared and purchased? God forbid!
if christ and his Sacrifice be only eyed by them in the Way of reliance, and yet Holiness, obedience, Faith, Repentance have also that respect which is due to them as means and conditions. Much hath been said Concerning the perfection and sufficiency of Christ's Sacrifice, that he hath thereby put away all since, Fully expiated its guilt, perfected for ever them that Are sanctified etc. shall any now from hence infer that all is done by christ, that the Creature hath nothing to do but only to receive the benefits prepared and purchased? God forbid!
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True, Christ's Sacrifice was perfect in suo genere but not in omni genere; 'twas perfect as to what was meritorious and satisfactory, so as to exclude all other Sacrifices and supplements whatsoever upon that account; but not so as to exclude all Conditions which God will have the Creature to perform:
True, Christ's Sacrifice was perfect in Sue genere but not in omni genere; 'twas perfect as to what was meritorious and satisfactory, so as to exclude all other Sacrifices and supplements whatsoever upon that account; but not so as to exclude all Conditions which God will have the Creature to perform:
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which though they can add nothing to the perfecting of the believers great Sacrifice, yet they do prepare and fit Sinners for the participation of the benefits merited thereby.
which though they can add nothing to the perfecting of the believers great Sacrifice, yet they do prepare and fit Sinners for the participation of the benefits merited thereby.
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briefly therefore, as ever you desire to be the better for a dying Saviour, to share in the great and blessed effects of his Sacrifice, look to it that you repent and believe. O if you be found at last in the number of the impenitent and unbelieving, all that Christ hath done or suffered will be a very nothing to you;
briefly Therefore, as ever you desire to be the better for a dying Saviour, to share in the great and blessed effects of his Sacrifice, look to it that you Repent and believe. O if you be found At last in the number of the impenitent and unbelieving, all that christ hath done or suffered will be a very nothing to you;
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here is Sin condemned by Christ's oblation of himself, I but yet if the Sinner doth not penitentially condemn •n in himself and himself for sin, for all this hee'l be judicially condemned at the great day.
Here is since condemned by Christ's oblation of himself, I but yet if the Sinner does not penitentially condemn •n in himself and himself for since, for all this he'll be judicially condemned At the great day.
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The Scripture every where makes repentance the way to and condition of remission of sin, Acts 2.38. Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins & Acts 5.31.
The Scripture every where makes Repentance the Way to and condition of remission of since, Acts 2.38. repent and be baptised every one of you in the name of jesus christ, for the remission of Sins & Acts 5.31.
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we under the Gospel have our great expiation by the death of Christ, but this also must be attended with penitential abasement and humilation. So likewise as to Faith: this too is a grace or condition indispensably necessary to the partaking of the benefits of Christ's propitiatory Sacrifice. Therefore the Apostle (speaking of propitiation ) brings in our Faith as well as Christ's blood, it having an instrumental as well as that a meritorious influence thereupon; Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood &c. To the blessings of the new Covenant as the blood of Christ was necessary, that thereby there might be impetration; so Faith also is necessary, that thereby there may be application. Our Lord's Sacrifice is every way sufficient for atonement, yet he that believeth not, the wrath of God abideth on him, Joh. 3.36; so also 'tis sufficient for expiation, yet 'tis only whosoever believeth on him shall receive remission of sins, Acts 10.43. Under the Law the blood of the Sacrifice was to be so and so sprinkled with a bunch of hyssope, (to which custom David alludes Psal. 51.7. Purge me with hyssop and I shall be clean ):
we under the Gospel have our great expiation by the death of christ, but this also must be attended with penitential abasement and humiliation. So likewise as to Faith: this too is a grace or condition indispensably necessary to the partaking of the benefits of Christ's propitiatory Sacrifice. Therefore the Apostle (speaking of propitiation) brings in our Faith as well as Christ's blood, it having an instrumental as well as that a meritorious influence thereupon; Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood etc. To the blessings of the new Covenant as the blood of christ was necessary, that thereby there might be impetration; so Faith also is necessary, that thereby there may be application. Our Lord's Sacrifice is every Way sufficient for atonement, yet he that Believeth not, the wrath of God Abideth on him, John 3.36; so also it's sufficient for expiation, yet it's only whosoever Believeth on him shall receive remission of Sins, Acts 10.43. Under the Law the blood of the Sacrifice was to be so and so sprinkled with a bunch of hyssop, (to which custom David alludes Psalm 51.7. Purge me with hyssop and I shall be clean):
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Well! after our Saviours being an offering for sin as we have nothing further to do but only (through Grace enabling of us) to perform these Evangelical conditions; so nothing less than that will serve our turn for a share and interest in the great effects and fruits thereof.
Well! After our Saviors being an offering for since as we have nothing further to do but only (through Grace enabling of us) to perform these Evangelical conditions; so nothing less than that will serve our turn for a share and Interest in the great effects and fruits thereof.
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For though ('tis true) all the guilt of believers is removed thereby, yet that is done in this method, 'tis removed as 'tis contracted, and as the benefit of it is accordingly drawn forth by the fresh applications of it.
For though (it's true) all the guilt of believers is removed thereby, yet that is done in this method, it's removed as it's contracted, and as the benefit of it is accordingly drawn forth by the fresh applications of it.
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O do not rest in what you did at your first Conversion, but be you every day applying your selves to a sacrific'd Christ! new guilt must have new pardons, and daily sins call for daily expiations. 'Tis observable, that Christ is set forth not only by the yearly expiatory Sacrifices, or by those that were but seldom offered; but also by the daily Sacrifices; Joh. 1.29.
O do not rest in what you did At your First Conversion, but be you every day applying your selves to a sacrificed christ! new guilt must have new Pardons, and daily Sins call for daily expiations. It's observable, that christ is Set forth not only by the yearly expiatory Sacrifices, or by those that were but seldom offered; but also by the daily Sacrifices; John 1.29.
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Yea, we should never go to God in duty but we should revive upon our thoughts and make use of this Sacrifice: Under the Law the blood was to be sprinkled even upon the Mercy-seat, Levit. 16.14.
Yea, we should never go to God in duty but we should revive upon our thoughts and make use of this Sacrifice: Under the Law the blood was to be sprinkled even upon the Mercy-seat, Levit. 16.14.
This holy admiration hath been already again & again press'd upon you, under the foregoing gracious acts mention'd in the Text; but surely that (which is now before us) doth as much deserve and call for it as they or any other whatsoever:
This holy admiration hath been already again & again pressed upon you, under the foregoing gracious acts mentioned in the Text; but surely that (which is now before us) does as much deserve and call for it as they or any other whatsoever:
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Is God to be admired because he sent his own Son? because he sent this Son in flesh? yea in the likeness of sinful flesh? and is he not to be admired also for his making of him to be a Sacrifice for sin? and for the condemning of sin in his flesh? doubtless he is!
Is God to be admired Because he sent his own Son? Because he sent this Son in Flesh? yea in the likeness of sinful Flesh? and is he not to be admired also for his making of him to be a Sacrifice for since? and for the condemning of since in his Flesh? doubtless he is!
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What? Christ a Sacrifice? a Sacrifice for such as we? such great things brought about thereby? O what matter is here to draw out admiration! what so great, so wonderful as this!
What? christ a Sacrifice? a Sacrifice for such as we? such great things brought about thereby? O what matter is Here to draw out admiration! what so great, so wondered as this!
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Pray fancy to your selves what the Angels thought of this, what frame they were in when they saw the Son of God hanging and dying upon the Cross (as an expiatory Sacrifice );
prey fancy to your selves what the Angels Thought of this, what frame they were in when they saw the Son of God hanging and dying upon the Cross (as an expiatory Sacrifice);
Oh you may well suppose that it fill'd them with astonishment, they were even amaz'd at this strange and wonderful spectacle; never such wondring in Heaven as when the Lord Jesus was thus suffering on earth: now shall that be little to you which was so great to them? shall they thus admire, and will you (who were most concern'd in the thing and the greatest gainers by it) be stupid and unaffected? In Christ's being a Sacrifice God (on his part ) hath display'd and advanc'd all his Attributes, yea, they by this have received their utmost advancement; infinite Wisdom, Justice, Holiness, Mercy, could go no higher than a Christ crucifi'd: and (on your part ) by this your work is done, your happiness being every way secur'd and your misery fully prevented; by this you are reconcil'd to God and God to you, condemning-sin is condemn'd it-self, all its guilt expiated, the righteousness of the Law fulfill'd &c. by a strange and unthought - of method God hath fetch'd the greatest good out of the greatest evil, by Christ's dying you live: all which being considered, is there not sufficient ground why you (and all) should admire and adore God? And (amongst other things) pray in special admire his love, his transcendent, superlative, matchless love:
O you may well suppose that it filled them with astonishment, they were even amazed At this strange and wondered spectacle; never such wondering in Heaven as when the Lord jesus was thus suffering on earth: now shall that be little to you which was so great to them? shall they thus admire, and will you (who were most concerned in the thing and the greatest gainers by it) be stupid and unaffected? In Christ's being a Sacrifice God (on his part) hath displayed and advanced all his Attributes, yea, they by this have received their utmost advancement; infinite Wisdom, justice, Holiness, Mercy, could go no higher than a christ Crucified: and (on your part) by this your work is done, your happiness being every Way secured and your misery Fully prevented; by this you Are reconciled to God and God to you, condemning-sin is condemned itself, all its guilt expiated, the righteousness of the Law fulfilled etc. by a strange and unthought - of method God hath fetched the greatest good out of the greatest evil, by Christ's dying you live: all which being considered, is there not sufficient ground why you (and all) should admire and adore God? And (among other things) pray in special admire his love, his transcendent, superlative, matchless love:
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what manner of love was this that God should give his Son to be a sacrifice for you! 1 Joh. 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Rom. 5.8. But God commendeth his love towards us, in that while we were yet sinners, Christ died for us.
what manner of love was this that God should give his Son to be a sacrifice for you! 1 John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our Sins. Rom. 5.8. But God commends his love towards us, in that while we were yet Sinners, christ died for us.
'Tis reported of the PHOENICIANS that in their Sacrifices they did not use to Sacrifice an enemy or a stranger, but NONLATINALPHABET some one that they had a special love for:
It's reported of the PHOENICIANS that in their Sacrifices they did not use to Sacrifice an enemy or a stranger, but Some one that they had a special love for:
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this was more than what he did for his own Son, him he would have to be offered up, and would admit of no other Sacrifice; and when the hand of Justice was lifted up, ready to destroy us,
this was more than what he did for his own Son, him he would have to be offered up, and would admit of no other Sacrifice; and when the hand of justice was lifted up, ready to destroy us,
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then God (to secure us) interpos'd and found out a Sacrifice of propitiation, not a Ram but his only begotten Son: O the heights, bredths, lengths, depths of his love!
then God (to secure us) interposed and found out a Sacrifice of propitiation, not a Ram but his only begotten Son: Oh the heights, breadths, lengths, depths of his love!
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an offering and a sacrifice to God for a sweet smelling savour: Vers. 25. — as Christ also loved the Church and gave himself for it. Rev. 1.5. Ʋnto him that loved us, and washed us from our sins in his own blood: this was loving indeed!
an offering and a sacrifice to God for a sweet smelling savour: Vers. 25. — as christ also loved the Church and gave himself for it. Rev. 1.5. Ʋnto him that loved us, and washed us from our Sins in his own blood: this was loving indeed!
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but (alas!) what was Christs weeping over him to his dying for us! what was the shedding of a few tears to the shedding of his blood! how may we come with a more emphatical Behold, behold how he loved us!
but (alas!) what was Christ weeping over him to his dying for us! what was the shedding of a few tears to the shedding of his blood! how may we come with a more emphatical Behold, behold how he loved us!
He that knew no sin was willing to be made sin, to bear our sins in his own body vpon the tree, to put himself in our stead, yea to die in our stead,
He that knew no since was willing to be made since, to bear our Sins in his own body upon the tree, to put himself in our stead, yea to die in our stead,
for our sakes to be obedient to death even the death of the Cross, to let out his precious blood for the expiation of sin (when nothing else would do it),
for our sakes to be obedient to death even the death of the Cross, to let out his precious blood for the expiation of sin (when nothing Else would do it),
if after such a manifestation of their love to us there be not reciprocation of our love to them! God design'd and prepar'd the Sacrifice, therefore he must have our love;
if After such a manifestation of their love to us there be not reciprocation of our love to them! God designed and prepared the Sacrifice, Therefore he must have our love;
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Christ was the Sacrifice, therefore he must have our love too: both deserve it, both must have it. Joh. 10.17. Therefore doth my Father love me, because I lay down my life —;
christ was the Sacrifice, Therefore he must have our love too: both deserve it, both must have it. John 10.17. Therefore does my Father love me, Because I lay down my life —;
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now doth the Father love him for this, and shall not we much more? did we but think of this Sacrifice and hold our hearts close to it in holy meditation,
now does the Father love him for this, and shall not we much more? did we but think of this Sacrifice and hold our hearts close to it in holy meditation,
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be ever praising, magnifying God for his unspeakable mercy in Christ your Sacrifice, your Redeemer, your Saviour: often call upon your sluggish hearts and say, Bless the Lord, O my Soul,
be ever praising, magnifying God for his unspeakable mercy in christ your Sacrifice, your Redeemer, your Saviour: often call upon your sluggish hearts and say, Bless the Lord, Oh my Soul,
Did God set forth Christ to be a propitiation? did he lay upon him the iniquities of you all? was the chastisement of your peace upon him, and by his stripes are you healed? that guilt and wrath which would have ruin'd you for ever, are they now both done away,
Did God Set forth christ to be a propitiation? did he lay upon him the iniquities of you all? was the chastisement of your peace upon him, and by his stripes Are you healed? that guilt and wrath which would have ruined you for ever, Are they now both done away,
so as that they shall never hurt you? did Christ die that you might not die, but live for ever? did you sin and he suffer? was the † innocent person punished that the guilty might be acquitted? was sin condemned for you who deserv'd to be condemn'd for it? what praise and admiration can be high enough for such things as these!
so as that they shall never hurt you? did christ die that you might not die, but live for ever? did you sin and he suffer? was the † innocent person punished that the guilty might be acquitted? was since condemned for you who deserved to be condemned for it? what praise and admiration can be high enough for such things as these!
why are not your harps alwayes in your hands? why are not your Souls alwayes full of holy affections (as the golden Vials full of odours ), in the remembrance of him who was slain and sacrific'd for you?
why Are not your harps always in your hands? why Are not your Souls always full of holy affections (as the golden Vials full of odours), in the remembrance of him who was slave and sacrificed for you?
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And though the external and fleshly Sacrifices of the Law are out of date, yet there are the internal and spiritual Sacrifices of the Gospel, which you now are as much oblig'd to observe and offer as ever the JEWS were the former. What are they? why, you are to present your selves, your bodies, Souls, the whole man, a living Sacrifice, holy,
And though the external and fleshly Sacrifices of the Law Are out of date, yet there Are the internal and spiritual Sacrifices of the Gospel, which you now Are as much obliged to observe and offer as ever the JEWS were the former. What Are they? why, you Are to present your selves, your bodies, Souls, the Whole man, a living Sacrifice, holy,
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and acceptable to God, Rom. 12.1. you are to dedicate your persons to Christ, so as to live to him who dy'd for you 2 Cor. 5.15. yea, so as to be ready to be offered in sacrifice, by dying for him, (to allude to that Phil. 2.17.).
and acceptable to God, Rom. 12.1. you Are to dedicate your Persons to christ, so as to live to him who died for you 2 Cor. 5.15. yea, so as to be ready to be offered in sacrifice, by dying for him, (to allude to that Philip 2.17.).
You are as an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by Jesus Christ, 1 Pet. 2.5. (which spiritual Sacrifices are spiritual Dutys and Evangelical Worship, prophesy'd of Mal. 1.11. — in every place incense shall be offered unto my name, and a pure offering ):
You Are as an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by jesus christ, 1 Pet. 2.5. (which spiritual Sacrifices Are spiritual Duties and Evangelical Worship, prophesied of Malachi 1.11. — in every place incense shall be offered unto my name, and a pure offering):
and will call upon the name of the Lord: (so Psal. 107.22. Psal. 54.6.) Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name:
and will call upon the name of the Lord: (so Psalm 107.22. Psalm 54.6.) Hebrew 13.15. By him Therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name:
this is set forth as here by the fruit of the lips so elsewhere by the free-will-offerings of the mouth Psal. 119.108. by rendring the calves of our lips Hos. 14.2.
this is Set forth as Here by the fruit of the lips so elsewhere by the Freewill offerings of the Mouth Psalm 119.108. by rendering the calves of our lips Hos. 14.2.
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And for the pleasingness of this to God above all the Levitical Sacrifices, see Psal. 50.13, 14. Psal. 69.30, 31. O this is a Sacrifice which we should often be offering up to God through Christ Jesus.
And for the pleasingness of this to God above all the Levitical Sacrifices, see Psalm 50.13, 14. Psalm 69.30, 31. O this is a Sacrifice which we should often be offering up to God through christ jesus.
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So also bounty to the poor distressed Saints, this is an odour of sweet smell, a sacrifice acceptable, well pleasing to God, Phil. 4.18. But to do good and to communicate forget not, for with such sacrifices God is well pleas'd, Heb. 13.16.
So also bounty to the poor distressed Saints, this is an odour of sweet smell, a sacrifice acceptable, well pleasing to God, Philip 4.18. But to do good and to communicate forget not, for with such Sacrifices God is well pleased, Hebrew 13.16.
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And (to summe up all) holiness of heart and life that's an excellent Sacrifice, excelling all the old Law Sacrifices whatsoever; 1 Sam. 15.22. Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey, is better than sacrifice;
And (to sum up all) holiness of heart and life that's an excellent Sacrifice, excelling all the old Law Sacrifices whatsoever; 1 Sam. 15.22. Hath the Lord as great delight in Burnt offerings and Sacrifices, as in obeying the voice of the Lord? Behold, to obey, is better than sacrifice;
Micah. 6.6, 7, 8. Wherewith shall I come before the Lord, and bow my self before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of Rams,
micah. 6.6, 7, 8. Wherewith shall I come before the Lord, and bow my self before the high God? shall I come before him with Burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of Rams,
and to walk humbly with thy God? The HEATHENS themselves, upon the light of Nature, look'd upon moral goodness as the best and most acceptable Sacrifice;
and to walk humbly with thy God? The HEATHENS themselves, upon the Light of Nature, looked upon moral Goodness as the best and most acceptable Sacrifice;
The wickedness of the Jews made God even to abhorre and slight the Sacrifices which were instituted by himself; (as we find Isa. 1.11. &c. Isa. 66.3. Jer. 6.20. — 7.21. &c. Amos 5.21, 22.):
The wickedness of the jews made God even to abhor and slight the Sacrifices which were instituted by himself; (as we find Isaiah 1.11. etc. Isaiah 66.3. Jer. 6.20. — 7.21. etc. Amos 5.21, 22.):
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2. Christ himself was this Sacrifice. And if so, how pleasing must it needs be to God! Eph. 5.2. — and hath given himself for us, an offering and a Sacrifice to God for a sweet-smelling savour:
2. christ himself was this Sacrifice. And if so, how pleasing must it needs be to God! Ephesians 5.2. — and hath given himself for us, an offering and a Sacrifice to God for a sweet-smelling savour:
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nay that makes all our Sacrifices an abomination to him, Prov. 15.8. — Oh live the holy life, keep the heart pure, mortifie whatever is evil, do good, shun all excesses, be heavenly in your affections, in all things act in complyance with God's Nature and Will, &c. this will please him more than the most costly oblations which you can bring to him.
nay that makes all our Sacrifices an abomination to him, Curae 15.8. — O live the holy life, keep the heart pure, mortify whatever is evil, do good, shun all Excesses, be heavenly in your affections, in all things act in compliance with God's Nature and Will, etc. this will please him more than the most costly Oblations which you can bring to him.
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A third shall put an end to this Subject, and that is of Comfort. Was Christ a Sacrifice for sin? did he thereby condemn sin? what doth this Truth drop but honey and sweetness to them who are in Christ! (I say, to them who are in Christ; for they are the persons only who can lay hold upon the grace contain'd in it:
A third shall put an end to this Subject, and that is of Comfort. Was christ a Sacrifice for since? did he thereby condemn since? what does this Truth drop but honey and sweetness to them who Are in christ! (I say, to them who Are in christ; for they Are the Persons only who can lay hold upon the grace contained in it:
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his death, passion, and whole humilation speak nothing to you but consolation. Oh did Believers (especially such as are under a troubled spirit ) but better understand and better improve this sin-condemning Sacrifice, they would certainly have more of inward peace and comfort than now they have.
his death, passion, and Whole humiliation speak nothing to you but consolation. O did Believers (especially such as Are under a troubled Spirit) but better understand and better improve this sin-condemning Sacrifice, they would Certainly have more of inward peace and Comfort than now they have.
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All men in ADAM having sinned wilfully, after that they had receiv'd the knowledge of the truth, there might have been no Sacrifice for their sin (to allude to that Heb. 10.26.);
All men in ADAM having sinned wilfully, After that they had received the knowledge of the truth, there might have been no Sacrifice for their since (to allude to that Hebrew 10.26.);
but the gracious God notwithstanding all this was pleas'd to admit of a Sacrifice; yea, himself to find out and ordain that Sacrifice; here's matter of comfort.
but the gracious God notwithstanding all this was pleased to admit of a Sacrifice; yea, himself to find out and ordain that Sacrifice; here's matter of Comfort.
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If Christ be the Sacrifice, there must be an infinite efficacy and merit in it; from the dignity of his person an infiniteness of merit must needs result:
If christ be the Sacrifice, there must be an infinite efficacy and merit in it; from the dignity of his person an infiniteness of merit must needs result:
if he will die and shed his blood what can be too high for you? surely too there's more in his Offering to save you than there is in Sin to damn you. If he be the Sacrifice, no question but the Father did accept of it:
if he will die and shed his blood what can be too high for you? surely too there's more in his Offering to save you than there is in since to damn you. If he be the Sacrifice, no question but the Father did accept of it:
not only by his carriage towards the Saints, but also (and chiefly) by his carriage towards Christ himself: for whereas of old he was wont to testifie his acceptation of the Sacrifices, by consuming them by fire from heaven. (Gen. 15.17. Levit. 9.24. Judg. 6.21. 2 Chron. 7.1.);
not only by his carriage towards the Saints, but also (and chiefly) by his carriage towards christ himself: for whereas of old he was wont to testify his acceptation of the Sacrifices, by consuming them by fire from heaven. (Gen. 15.17. Levit. 9.24. Judges 6.21. 2 Chronicles 7.1.);
here (with respect to Christ's Sacrifice ) he testify'd his acceptance in an higher way, viz. by raising him from the dead, taking him up to heaven, re-admiting him into his presence, and setting him at his Son, had he not been well-pleased with his person and oblation? Oh there's a convincing evidence of this in his going to the Father, Joh. 16.8, 10. By this Sacrifice (thus accepted) you are made perfect, (as you have often heard out of Heb. 10.14, 18.);
Here (with respect to Christ's Sacrifice) he testified his acceptance in an higher Way, viz. by raising him from the dead, taking him up to heaven, re-admiting him into his presence, and setting him At his Son, had he not been well-pleased with his person and oblation? O there's a convincing evidence of this in his going to the Father, John 16.8, 10. By this Sacrifice (thus accepted) you Are made perfect, (as you have often herd out of Hebrew 10.14, 18.);
is not this ground of strong consolation? And know further (for your comfort), that the vertue of Christ's Offering is as great now as it was at the first; his blood is as effectual with God for your good now as it was when it was just running warm from his veins,
is not this ground of strong consolation? And know further (for your Comfort), that the virtue of Christ's Offering is as great now as it was At the First; his blood is as effectual with God for your good now as it was when it was just running warm from his Veins,
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he back's his oblation on earth with his intercession in heaven: and what can be spoken higher for your support & comfort! he that was the Sacrifice here is the Advocate there.
he back's his oblation on earth with his Intercession in heaven: and what can be spoken higher for your support & Comfort! he that was the Sacrifice Here is the Advocate there.
that which would have condemned you, and which only can condemn you, that is by Christ condemn'd it-self; condemning sin is condemn'd by a condemned Saviour: And shall it be condemn'd and you too? shall Christ suffer the penalty due to it and you too? O no! as God was just to punish it once so he is gracious (and just too) not to punish it twice. What this condemning of sin is you have heard:
that which would have condemned you, and which only can condemn you, that is by christ condemned itself; condemning since is condemned by a condemned Saviour: And shall it be condemned and you too? shall christ suffer the penalty due to it and you too? O no! as God was just to Punish it once so he is gracious (and just too) not to Punish it twice. What this condemning of since is you have herd:
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if you follow the word the comfort lies thus, a condemnatory Sentence is by God upon Christ's account pass'd upon it, he hath adjudg'd it to die for all the mischiefes done by it, both against himself and against you too;
if you follow the word the Comfort lies thus, a condemnatory Sentence is by God upon Christ's account passed upon it, he hath adjudged it to die for all the mischiefs done by it, both against himself and against you too;
this cursed Tyrant, this heinous Malefactor is under a sentence to be cut off, that it may no longer either dishonour God or hurt you: and should not you rejoyce in this? who fears a condemn'd person? what do the accusations of a condemn'd man signifie? sin is a condemned thing, fear it not.
this cursed Tyrant, this heinous Malefactor is under a sentence to be Cut off, that it may no longer either dishonour God or hurt you: and should not you rejoice in this? who fears a condemned person? what do the accusations of a condemned man signify? since is a condemned thing, Fear it not.
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his blood hath cleansed you from all sin; your Scape-goat hath carried all your iniquities into the land of forgetfulness. Oh your guilt was charg'd upon Christ, and it shall not be charg'd upon you too;
his blood hath cleansed you from all since; your Scapegoat hath carried all your iniquities into the land of forgetfulness. O your guilt was charged upon christ, and it shall not be charged upon you too;
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what would you have more? You have in the former Verse the power of sin abolish'd by the Law of the Spirit, in this, the guilt of sin abolished by the Sacrifice of Christ; O how compleat is your redemption! the plaister is every way as large as the sore. What holy triumphs may you now make over all which may seem to endanger you! Rom. 8.34.
what would you have more? You have in the former Verse the power of sin abolished by the Law of the Spirit, in this, the guilt of sin abolished by the Sacrifice of christ; O how complete is your redemption! the plaster is every Way as large as the soar. What holy Triumphos may you now make over all which may seem to endanger you! Rom. 8.34.
The Apostle speaks of it in the lump and mass, and so (he saith) 'tis expiated. Our Lord's Sacrifice did not take off the guilt of this or that particular sin, but of all sin; his expiation was totall and universal: Under the Law-Sacrifices the blood was to be sprinkled seven times, thereby to prefigure the thoroughness and perfection of the expiation of sin by Christ's Sacrifice.
The Apostle speaks of it in the lump and mass, and so (he Says) it's expiated. Our Lord's Sacrifice did not take off the guilt of this or that particular since, but of all since; his expiation was total and universal: Under the Law sacrifices the blood was to be sprinkled seven times, thereby to prefigure the thoroughness and perfection of the expiation of since by Christ's Sacrifice.
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he appointed Christ to be a Sacrifice, owned and accepted his sacrifice, and upon that acquits Sinners from all guilt; Oh there's much in this to encourage the drooping Christian. Rom. 8.33. Who shall lay any thing to the charge of God's Elect? it is God that justifieth.
he appointed christ to be a Sacrifice, owned and accepted his sacrifice, and upon that acquits Sinners from all guilt; O there's much in this to encourage the drooping Christian. Rom. 8.33. Who shall lay any thing to the charge of God's Elect? it is God that Justifieth.
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'Tis added (saith One) for our further assurance, to the end that we may not doubt of the forgiveness of our sins, which are destroy'd in our proper Nature which the Son of God took upon him:
It's added (Says One) for our further assurance, to the end that we may not doubt of the forgiveness of our Sins, which Are destroyed in our proper Nature which the Son of God took upon him:
even of the heavenly blessedness it self: Heb. 5.9. And being made perfect, he became the Author of eternal salvation unto all them that obey him. Heb. 9.12. — having obtained eternal redemption for us;
even of the heavenly blessedness it self: Hebrew 5.9. And being made perfect, he became the Author of Eternal salvation unto all them that obey him. Hebrew 9.12. — having obtained Eternal redemption for us;
now both of these were effected and secured by his Sacrifice. As to the first that was made sure by this, according to that promise or prediction Isa. 53.10, 11. — When thou shalt make his soul an offering for sin, he shall see his seed, &c. He shall see of the travel of his soul, and shall be satisfied:
now both of these were effected and secured by his Sacrifice. As to the First that was made sure by this, according to that promise or prediction Isaiah 53.10, 11. — When thou shalt make his soul an offering for since, he shall see his seed, etc. He shall see of the travel of his soul, and shall be satisfied:
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in relyance upon which he himself said, And I, if I be lifted up from the earth, will draw all men unto me, Joh. 12.32. and that upon his death and Sacrifice he had a people, and a numerous people too, the Evangelical History doth abundantly testifie.
in reliance upon which he himself said, And I, if I be lifted up from the earth, will draw all men unto me, John 12.32. and that upon his death and Sacrifice he had a people, and a numerous people too, the Evangelical History does abundantly testify.
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Then as to the second that also was promoted and secured by his Sacrifice, inasmuch as thereby the Covenant of Grace (the summary of all blessings ) was ratify'd and confirmed. 'Twas an ancient custom used amongst men at the sanction and ratification of their Covenants to make use of Sacrifices, (as we find Gen. 21.22, 23, 24, &c. Jer. 34.18. Exod. 34.7, 8. in allusion to which custom 'tis said Psal. 50.5 Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice:
Then as to the second that also was promoted and secured by his Sacrifice, inasmuch as thereby the Covenant of Grace (the summary of all blessings) was ratified and confirmed. 'Twas an ancient custom used among men At the sanction and ratification of their Covenants to make use of Sacrifices, (as we find Gen. 21.22, 23, 24, etc. Jer. 34.18. Exod 34.7, 8. in allusion to which custom it's said Psalm 50.5 Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice:
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Answerably now to this Christ by his Sacrifice confirm'd and ratify'd the Covenant of Grace 'twixt God and Believers; wherefore he said, This cup is the new Testament in my blood (i.e. the seal and ratification of the new-Covenant ) Matth. 26.28. 1 Cor. 11.25. and the Apostle doth in special insist upon this in Heb. 9.15, 16, &c. Well then, by Christ's Sacrifice ( the blood of the Covenant as 'tis called Zech. 9.11.) all blessings whatsoever are insured and made over to God's people:
Answerably now to this christ by his Sacrifice confirmed and ratified the Covenant of Grace betwixt God and Believers; Wherefore he said, This cup is the new Testament in my blood (i.e. the seal and ratification of the New-covenant) Matthew 26.28. 1 Cor. 11.25. and the Apostle does in special insist upon this in Hebrew 9.15, 16, etc. Well then, by Christ's Sacrifice (the blood of the Covenant as it's called Zechariah 9.11.) all blessings whatsoever Are insured and made over to God's people:
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and if so, is not that a sufficient ground of comfort to such? What shall I say? if the atoning of an angry God, the washing away of all sin, the fulfilling of a righteous Law, the satisfying of infinite Justice, the ratification of the Covenant of Grace, the purchase of Heaven; if there be any thing in all these things (as surely there is) to promote spiritual joy, you have them all by this great Sacrifice:
and if so, is not that a sufficient ground of Comfort to such? What shall I say? if the atoning of an angry God, the washing away of all since, the fulfilling of a righteous Law, the satisfying of infinite justice, the ratification of the Covenant of Grace, the purchase of Heaven; if there be any thing in all these things (as surely there is) to promote spiritual joy, you have them all by this great Sacrifice:
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A general explication of the main Scope of the Words, and of the principal matter contain'd in them. More particularly 'tis enquired (1.) Of what Law doth the Apostle hear speak? (2.) What is the NONLATINALPHABET or righteousness of the Law? (3.) What is it to fulfil the Laws righteousness? (4.) How the righteousness of the Law is fulfilled in us? Four interpretations given of it: (1.) That 'tis perfectly and personally fulfilled by the Saints themselves:
A general explication of the main Scope of the Words, and of the principal matter contained in them. More particularly it's inquired (1.) Of what Law does the Apostle hear speak? (2.) What is the or righteousness of the Law? (3.) What is it to fulfil the Laws righteousness? (4.) How the righteousness of the Law is fulfilled in us? Four interpretations given of it: (1.) That it's perfectly and personally fulfilled by the Saints themselves:
(2.) That 'tis personally fulfilled in them, though not perfectly, yet inchoately, and in respect of God's acceptation: (3.) That 'tis perfectly but not personally fulfilled in them, Christ's Obedience and perfect fulfilling of the Law being imputed to them. (4.) That 'tis fulfilled in them in respect of the remission of sin. Three Propositions laid down to clear up the third interpretation and the main Truth:
(2.) That it's personally fulfilled in them, though not perfectly, yet inchoately, and in respect of God's acceptation: (3.) That it's perfectly but not personally fulfilled in them, Christ's obedience and perfect fulfilling of the Law being imputed to them. (4.) That it's fulfilled in them in respect of the remission of since. Three Propositions laid down to clear up the third Interpretation and the main Truth:
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As (1.) That Christ was made under the Law: ( that opened in some Particulars). (2.) That Christ perfectly fulfilled the Law. (3.) That his fulfilling of it is imputed and reckoned to Believers. Two Questions raised and answered: Whether Christ's active and passive Obedience or his passive only be imputed? In what sense may it be said to be imputed? Use 1. First to shew upon what terms Believers are justified and saved.
As (1.) That christ was made under the Law: (that opened in Some Particulars). (2.) That christ perfectly fulfilled the Law. (3.) That his fulfilling of it is imputed and reckoned to Believers. Two Questions raised and answered: Whither Christ's active and passive obedience or his passive only be imputed? In what sense may it be said to be imputed? Use 1. First to show upon what terms Believers Are justified and saved.
Use 2. To exhort persons (1.) To get an interest in this priviledge. (2.) Such as have an interest in it are exhorted (1.) To go as far as ever they may in the personal fulfilling of the Law: (2.) To look after the fulfilling of the Evangelical Law in themselves: (3.) To admire the Love of Christ.
Use 2. To exhort Persons (1.) To get an Interest in this privilege. (2.) Such as have an Interest in it Are exhorted (1.) To go as Far as ever they may in the personal fulfilling of the Law: (2.) To look After the fulfilling of the Evangelical Law in themselves: (3.) To admire the Love of christ.
for I do not understand them to refer to the Clause immediately foregoing [ and for sin condemned sin in the flesh ], as if they were an assignation of the end or effect of Christ's condemning sin by the Sacrifice of himself; but I take them as referring to that which is before spoken of [ God sent his own Son in the likeness of sinful flesh ], and as they do represent God's end in that: wherefore did God so do? what did he design or aim at therein? why at this that the righteousness of the Law might be fulfilled in us.
for I do not understand them to refer to the Clause immediately foregoing [ and for since condemned since in the Flesh ], as if they were an assignation of the end or Effect of Christ's condemning since by the Sacrifice of himself; but I take them as referring to that which is before spoken of [ God sent his own Son in the likeness of sinful Flesh ], and as they do represent God's end in that: Wherefore did God so do? what did he Design or aim At therein? why At this that the righteousness of the Law might be fulfilled in us.
but it was the very end which God designed and propounded to himself therein; (viz.) that Christ might perfectly fulfill the Law, which to do to the Saints themselves in their own persons was altogether impossible;
but it was the very end which God designed and propounded to himself therein; (viz.) that christ might perfectly fulfil the Law, which to do to the Saints themselves in their own Persons was altogether impossible;
Then it may be taken NONLATINALPHABET or by way of apposition; and so it notes the superadding of some further matter and that which is distinct from what went before; (in this appositive sense 'tis used Joh. 15.12. Joh. 17.3.).
Then it may be taken or by Way of apposition; and so it notes the superadding of Some further matter and that which is distinct from what went before; (in this appositive sense it's used John 15.12. John 17.3.).
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but also, by his active obedience and conformity to the Laws commands, to bring things to this that the righteousness of the Law should be fulfilled in believers.
but also, by his active Obedience and conformity to the Laws commands, to bring things to this that the righteousness of the Law should be fulfilled in believers.
Christ's being a Sacrifice for sin was not sufficient to answer all the ends and demands of the Law; there must be the doing of what it commanded as well as the suffering of what it threatned;
Christ's being a Sacrifice for since was not sufficient to answer all the ends and demands of the Law; there must be the doing of what it commanded as well as the suffering of what it threatened;
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Man in his lapsed state stood in need of two things, Satisfaction and Merit; Satisfaction, with respect to God's punitive Justice, the expiation of sin by the undergoing of the punishment incurr'd by it, &c. Merit, with respect to eternal life and the possession of the heavenly blessedness; the measure and foundation of which Merit was the fulfilling of the Law in active obedience: Now both of these are here distinctly spoken unto;
Man in his lapsed state stood in need of two things, Satisfaction and Merit; Satisfaction, with respect to God's punitive justice, the expiation of sin by the undergoing of the punishment incurred by it, etc. Merit, with respect to Eternal life and the possession of the heavenly blessedness; the measure and Foundation of which Merit was the fulfilling of the Law in active Obedience: Now both of these Are Here distinctly spoken unto;
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Christ for sin condemned sin in the flesh, there's Satisfaction; and he also fulfilled the righteousness of the Law in the stead (at leastwise for the good ) of Believers, there's Merit. So that in the words we have a further account of that full benefit and compleat Salvation which sinners have by the Lord Jesus:
christ for since condemned since in the Flesh, there's Satisfaction; and he also fulfilled the righteousness of the Law in the stead (At leastwise for the good) of Believers, there's Merit. So that in the words we have a further account of that full benefit and complete Salvation which Sinners have by the Lord jesus:
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1. Of what [ Law ] doth Paul here speak? 2. What he means by the [ righteousness ] of the Law? 3. How this righteousness of the Law is said to be [ fulfilled ]? 4. In what sense is it said to be fulfilled [ in us ]?
1. Of what [ Law ] does Paul Here speak? 2. What he means by the [ righteousness ] of the Law? 3. How this righteousness of the Law is said to be [ fulfilled ]? 4. In what sense is it said to be fulfilled [ in us ]?
the Law which God at first made with Adam in the state of innocency, and afterwards (for the matter of it) renew'd and copied out again to the people of Israel, abridging it in the ten Commandements; the Law which call'd for universal, perfect, constant Obedience, and promis'd Life thereupon;
the Law which God At First made with Adam in the state of innocency, and afterwards (for the matter of it) renewed and copied out again to the people of Israel, abridging it in the ten commandments; the Law which called for universal, perfect, constant obedience, and promised Life thereupon;
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'Tis the same with the Law spoken of in the foregoing Verse, What the Law could not do in that it was weak &c. (where I had occasion to speak something about it, to which I refer you).
It's the same with the Law spoken of in the foregoing Verse, What the Law could not do in that it was weak etc. (where I had occasion to speak something about it, to which I refer you).
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'Tis here said that the righteousness of the Law &c. now the Law to which righteousness is annexed is commonly the Moral Law; (see Rom. 10.5. Phil. 3.9. et passim ):
It's Here said that the righteousness of the Law etc. now the Law to which righteousness is annexed is commonly the Moral Law; (see Rom. 10.5. Philip 3.9. et passim):
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And that's the Law which Christ in special fulfill'd; therefore he having said Think not that I am come to destroy the Law or the Prophets, I am not come to destroy, but to fulfil;
And that's the Law which christ in special fulfilled; Therefore he having said Think not that I am come to destroy the Law or the prophets, I am not come to destroy, but to fulfil;
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he explains himself (Vers. 21, 27, &c.) what Law he meant, by instancing in some branches of the Moral Law: And the Apostle having stiled Christ the end of the Law &c. shows that he also by this meant the same Law, as appears by what he immediately adds, For Moses describeth the righteousness which is of the Law, that the man which doth those things shall live by them.
he explains himself (Vers. 21, 27, etc.) what Law he meant, by instancing in Some branches of the Moral Law: And the Apostle having styled christ the end of the Law etc. shows that he also by this meant the same Law, as appears by what he immediately adds, For Moses Describeth the righteousness which is of the Law, that the man which does those things shall live by them.
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now 'tis the righteousness of the Moral Law, as fulfill'd by Christ, which is most eminently imputed to us, therefore that Law must here chiefly be understood.
now it's the righteousness of the Moral Law, as fulfilled by christ, which is most eminently imputed to us, Therefore that Law must Here chiefly be understood.
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Yea, the Ceremonial Law it self had its NONLATINALPHABET, for that's the Word Heb. 9.1. and 'tis said of Zachary and Elizabeth Luk. 1.6. they were both righteous before God, walking [ NONLATINALPHABET ] in all the commandments and ordinances of the Lord, blameless; (where some distinguish, making the NONLATINALPHABET to refer to the commands of the Moral Law, and the NONLATINALPHABET to the rites and ordinances of the Ceremonial Law ).
Yea, the Ceremonial Law it self had its, for that's the Word Hebrew 9.1. and it's said of Zachary and Elizabeth Luk. 1.6. they were both righteous before God, walking [ ] in all the Commandments and ordinances of the Lord, blameless; (where Some distinguish, making the to refer to the commands of the Moral Law, and the to the Rites and ordinances of the Ceremonial Law).
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and that his fulfilling of them also was for our good: But yet 'twas the Moral Law with which especially righteousness is joyn'd, which Christ eminently fulfill'd, and which fulfilling is in an higher notion imputed to us:
and that his fulfilling of them also was for our good: But yet 'twas the Moral Law with which especially righteousness is joined, which christ eminently fulfilled, and which fulfilling is in an higher notion imputed to us:
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2. What is here meant by the NONLATINALPHABET or righteousness of the Law? The Vulgar, Ambrose, Erasmus, Tremelleus &c. reade it the justification of the Law, (as the word NONLATINALPHABET is translated Rom. 5.16.);
2. What is Here meant by the or righteousness of the Law? The vulgar, Ambrose, Erasmus, Tremelleus etc. read it the justification of the Law, (as the word is translated Rom. 5.16.);
and the Greek Interpreters pitch upon the sense as to the thing, that the righteousness of the Law &c. (that is, say they) that the primary end and scope of the Law (viz. to justifie, for that was the end of the Law as given at first,) might be fulfilled in us.
and the Greek Interpreters pitch upon the sense as to the thing, that the righteousness of the Law etc. (that is, say they) that the primary end and scope of the Law (viz. to justify, for that was the end of the Law as given At First,) might be fulfilled in us.
And in case it was not so, it had a further right viz. to demand satisfaction in the enduring of its penalty; for it had a double right, one as it did and might require active obedience, the other as it did and might require satisfaction by suffering in case of disobedience;
And in case it was not so, it had a further right viz. to demand satisfaction in the enduring of its penalty; for it had a double right, one as it did and might require active Obedience, the other as it did and might require satisfaction by suffering in case of disobedience;
and these two put together make up its righteousness. Some make this to lie in the Laws threatnings or damnatory sentence against Sinners, in that curse which it denounces against the transgressors of it, Gal. 3.10; as the NONLATINALPHABET spoken of Rom. 1.32. is God's punishing and avenging justice, and that dreadful sentence passed by him that they who do such things are worthy of death;
and these two put together make up its righteousness. some make this to lie in the Laws threatenings or damnatory sentence against Sinners, in that curse which it denounces against the transgressors of it, Gal. 3.10; as the spoken of Rom. 1.32. is God's punishing and avenging Justice, and that dreadful sentence passed by him that they who do such things Are worthy of death;
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its preceptive righteousness in its demanding of active Obedience must be taken in, and that too as that which is primarily and principally intended by it;
its preceptive righteousness in its demanding of active obedience must be taken in, and that too as that which is primarily and principally intended by it;
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therefore 'tis generally opened by that. The Scripture speaks of the Law of righteousness Rom. 9.31; of righteousness by the Law Gal. 3.21. of the righteousness of the Law Rom. 2.26. (and in the Text ):
Therefore it's generally opened by that. The Scripture speaks of the Law of righteousness Rom. 9.31; of righteousness by the Law Gal. 3.21. of the righteousness of the Law Rom. 2.26. (and in the Text):
the latter, is all that duty, righteousness, obedience which the Law requires, with the penalty which it threatens and will have inflicted upon disobedience.
the latter, is all that duty, righteousness, Obedience which the Law requires, with the penalty which it threatens and will have inflicted upon disobedience.
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3. We are to enquire what this fulfilling of the Laws righteousness is? Answ. The former Head being rightly apprehended there will be little or no difficulty in this: To fulfil the righteousness of the Law 'tis fully to answer all its demands, to come up to perfect and universal conformity to it, to do whatever it enjoyns or to suffer whatever it threatens,
3. We Are to inquire what this fulfilling of the Laws righteousness is? Answer The former Head being rightly apprehended there will be little or no difficulty in this: To fulfil the righteousness of the Law it's Fully to answer all its demands, to come up to perfect and universal conformity to it, to do whatever it enjoins or to suffer whatever it threatens,
as he was perfectly holy he did what the Law commanded, and besides this as he was made a curse he underwent what the Law threatned. 'Tis questioned whether one of these be not enough for us, either to obey or to suffer; but all grant that both were necessary on Christ's part, and that both were done by him;
as he was perfectly holy he did what the Law commanded, and beside this as he was made a curse he underwent what the Law threatened. It's questioned whither one of these be not enough for us, either to obey or to suffer; but all grant that both were necessary on Christ's part, and that both were done by him;
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The righteousness of the Law was fulfilled inasmuch (say some) as that righteousness which it did foretel was actually accomplished in Christ; Rom. 3.21. But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets:
The righteousness of the Law was fulfilled inasmuch (say Some) as that righteousness which it did foretell was actually accomplished in christ; Rom. 3.21. But now the righteousness of God without the Law is manifested, being witnessed by the Law and the prophets:
that righteousness, which before was witnessed, promised, foretold in the Law, receiv'd in Christ its full accomplishment; and therein lies the fulfilling of its righteousness. But this exposition of the word is (I conceive) not so proper to the thing here spoken of, 'tis another fulfilling which is here intended;
that righteousness, which before was witnessed, promised, foretold in the Law, received in christ its full accomplishment; and therein lies the fulfilling of its righteousness. But this exposition of the word is (I conceive) not so proper to the thing Here spoken of, it's Another fulfilling which is Here intended;
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not so much that which is the bringing into act what was foretold or which is the verifying of a prophesie or prediction, (in which sense it hath usually joyned with it NONLATINALPHABET; as Matth. 13.35; or NONLATINALPHABET, as Jam. 2.23; or NONLATINALPHABET, as Luk. 24.44; or NONLATINALPHABET, as Matth. 13.14.);
not so much that which is the bringing into act what was foretold or which is the verifying of a prophesy or prediction, (in which sense it hath usually joined with it; as Matthew 13.35; or, as Jam. 2.23; or, as Luk. 24.44; or, as Matthew 13.14.);
as the perfect obeying of what was enjoyned in the Command, and the doing to the full what the Law as preceptive did require rather than what the Law as predictive did foretel.
as the perfect obeying of what was enjoined in the Command, and the doing to the full what the Law as preceptive did require rather than what the Law as predictive did foretell.
and wrath (the consequent thereof), and the Sinners utter inability to help himself, eventually it was a means to bring such to look out for help in Christ. Therefore Gal. 3.24. 'tis said, The Law was our School-master to bring us unto Christ;
and wrath (the consequent thereof), and the Sinners utter inability to help himself, eventually it was a means to bring such to look out for help in christ. Therefore Gal. 3.24. it's said, The Law was our Schoolmaster to bring us unto christ;
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(i.e.) that which God mainly design'd in the Law and which was the great end that he aimed at therein, it was to drive Sinners to Christ, to obtain righteousness in and through him.
(i.e.) that which God mainly designed in the Law and which was the great end that he aimed At therein, it was to drive Sinners to christ, to obtain righteousness in and through him.
This explication I do not close with neither, for I suppose the Apostle is not here speaking so much of the fulfilling of the end of the Law, as of the fulfilling of the matter of the Law; for he speaks of that which is imputable to us (as you will hear),
This explication I do not close with neither, for I suppose the Apostle is not Here speaking so much of the fulfilling of the end of the Law, as of the fulfilling of the matter of the Law; for he speaks of that which is imputable to us (as you will hear),
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and this will better suit with the NONLATINALPHABET Rom. 2.26, and the NONLATINALPHABET Rom. 2.27. rather than with the NONLATINALPHABET in the text. These (and such like) explications of the word therefore being rejected, I stick to that which was first laid down;
and this will better suit with the Rom. 2.26, and the Rom. 2.27. rather than with the in the text. These (and such like) explications of the word Therefore being rejected, I stick to that which was First laid down;
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How are we to understand the fulfilling of the Laws righteousness in the Saints? that the righteousness of the Law might be fulfilled [ in us ]; (he means in such who are in Christ Jesus and who do believe on him):
How Are we to understand the fulfilling of the Laws righteousness in the Saints? that the righteousness of the Law might be fulfilled [ in us ]; (he means in such who Are in christ jesus and who do believe on him):
wherein yet (to give every one their due) they differ from the old PELAGIANS: For whereas they held that a man by the meer power of Nature might perfectly keep the whole Law, these hold, that a man cannot do this without the assisting grace of God:
wherein yet (to give every one their endue) they differ from the old PELAGIANS: For whereas they held that a man by the mere power of Nature might perfectly keep the Whole Law, these hold, that a man cannot do this without the assisting grace of God:
Thus they expound the words, and then from them they endeavour to prove (against us) a possibility of perfect obedience to the Law of God by the Saints in this Life:
Thus they expound the words, and then from them they endeavour to prove (against us) a possibility of perfect Obedience to the Law of God by the Saints in this Life:
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nay, that this perfect conformity to the Law is not only possible but easie; nay, that such, who are high in grace, may not only do just what the Law demands,
nay, that this perfect conformity to the Law is not only possible but easy; nay, that such, who Are high in grace, may not only do just what the Law demands,
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We are not asham'd to declare our dissent from them in this proud Opinion, which (in a great measure) owns its descent from the old Pharisees. We believe that since Adams fall no man (Christ only excepted) did ever thus in himself fulfil the Laws righteousness:
We Are not ashamed to declare our dissent from them in this proud Opinion, which (in a great measure) owns its descent from the old Pharisees. We believe that since Adams fallen no man (christ only excepted) did ever thus in himself fulfil the Laws righteousness:
and to hold the contrary, is to confound the two states and to make little difference between man as standing and man as fallen. The Laws righteousness is a draught or copy of mans primitive holiness; so that to say that he can now in himself come up to that righteousness, is in effect to say he is as holy and righteous as ever he was,
and to hold the contrary, is to confound the two states and to make little difference between man as standing and man as fallen. The Laws righteousness is a draught or copy of men primitive holiness; so that to say that he can now in himself come up to that righteousness, is in Effect to say he is as holy and righteous as ever he was,
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He must be sinless, do no evil, who will exactly reach the Laws righteousness; but are any such here on earth? 1 Kings 8.46. There is no man that sinneth not: Eccles. 7.20. For there is not a just man upon earth, that doth good and sinneth not. Jam. 3.2. In many things we offend all. 1 Joh. 1.8. If we say that we have no sin, we deceive our selves, and the truth is not in us. Prov. 20.9. Who can say, I have made my heart clean, I am pure from my sin? — (reade Psal. 130.3. Psal. 142.2. Job 9.2, 3. Job. 15.15, &c. Rom. 3.19. Gal. 3.22.).
He must be sinless, do no evil, who will exactly reach the Laws righteousness; but Are any such Here on earth? 1 Kings 8.46. There is no man that Sinneth not: Eccles. 7.20. For there is not a just man upon earth, that does good and Sinneth not. Jam. 3.2. In many things we offend all. 1 John 1.8. If we say that we have no since, we deceive our selves, and the truth is not in us. Curae 20.9. Who can say, I have made my heart clean, I am pure from my since? — (read Psalm 130.3. Psalm 142.2. Job 9.2, 3. Job. 15.15, etc. Rom. 3.19. Gal. 3.22.).
but where's the man who thus loves God? now if there be but a gradual defect the Law is not fulfilled. Its righteousness extends to the inward man, and to the inward acts the Soul:
but where's the man who thus loves God? now if there be but a gradual defect the Law is not fulfilled. Its righteousness extends to the inward man, and to the inward acts the Soul:
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but this will not amount to the perfect keeping of the Law, unless there be an abstaining from Heart-evils, from evil thoughts and concupiscence within, (so Christ, the Maker and Expounder of the Law, opens it against the Pharisees Matth. 5.):
but this will not amount to the perfect keeping of the Law, unless there be an abstaining from Heart-evils, from evil thoughts and concupiscence within, (so christ, the Maker and Expounder of the Law, Opens it against the Pharisees Matthew 5.):
and unless also there be the doing of what is good from a right principle to a right end: If the righteousness of the Law did lie only in external acts, something might be said;
and unless also there be the doing of what is good from a right principle to a right end: If the righteousness of the Law did lie only in external acts, something might be said;
but when it reaches to internal acts, who can say that there all is right? O how great is the Laws strictness! Deut. 5.32. Ye shall observe to do therefore, as the Lord your God hath commanded you:
but when it reaches to internal acts, who can say that there all is right? O how great is the Laws strictness! Deuteronomy 5.32. You shall observe to do Therefore, as the Lord your God hath commanded you:
And its demands are so severe that if you fail in any one point you are gone, you fail in all. Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them: Jam. 2.10. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all:
And its demands Are so severe that if you fail in any one point you Are gone, you fail in all. Gal. 3.10. Cursed is every one that Continueth not in all things which Are written in the book of the Law to do them: Jam. 2.10. For whosoever shall keep the Whole Law, and yet offend in one point, he is guilty of all:
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and if so, he must be strangely arrogant and ignorant too that will pretend to come up in himself to the Laws righteousness. If any could so do, to him the reward would be reckoned not of grace, but of debt, Rom. 4.4; his justification would be by works, (whereas the Scripture excludes any from being justified that way, Rom. 3.19, 20. Gal. 2.16.);
and if so, he must be strangely arrogant and ignorant too that will pretend to come up in himself to the Laws righteousness. If any could so do, to him the reward would be reckoned not of grace, but of debt, Rom. 4.4; his justification would be by works, (whereas the Scripture excludes any from being justified that Way, Rom. 3.19, 20. Gal. 2.16.);
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If the Laws righteousness was fulfillable in this sense, why did the Apostle in the Verse foregoing speak of the Laws NONLATINALPHABET or weakness? whence doth that proceed but from our weakness and utter inability perfectly to obey it? If it be said (as it is) that Christ came in flesh for this very end to take off this weakness, that we might be able fully to keep it in our own persons; that we peremptorily deny:
If the Laws righteousness was fulfillable in this sense, why did the Apostle in the Verse foregoing speak of the Laws or weakness? whence does that proceed but from our weakness and utter inability perfectly to obey it? If it be said (as it is) that christ Come in Flesh for this very end to take off this weakness, that we might be able Fully to keep it in our own Persons; that we peremptorily deny:
he came that the righteousness of the Law should be fulfilled for us and in us imputatively, but not personally. Had he designed the latter, 'tis strange that we should not have one Instance in all the New Testament of any one person who ever did so fulfil the Law: I know some are mentioned;
he Come that the righteousness of the Law should be fulfilled for us and in us Imputatively, but not personally. Had he designed the latter, it's strange that we should not have one Instance in all the New Testament of any one person who ever did so fulfil the Law: I know Some Are mentioned;
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but all that is said of them doth amount only to integrity of parts, not to perfection of degrees; to eminency in Grace and Obedience, but not to Law-exactness; to Evangelieal but not to legal perfection.
but all that is said of them does amount only to integrity of parts, not to perfection of Degrees; to eminency in Grace and obedience, but not to Law-exactness; to Evangelical but not to Legal perfection.
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and AƲSTINE (writing against them) was fain again and again to answer this very Objection. We say, what is simply and absolutely impossible God doth not impose upon the Creature;
and AƲSTINE (writing against them) was fain again and again to answer this very Objection. We say, what is simply and absolutely impossible God does not impose upon the Creature;
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I hope the Creditor may demand his debt though the debtor cannot pay it, if through sloth, prodigality, bad husbandry he hath disabled himself thereunto;
I hope the Creditor may demand his debt though the debtor cannot pay it, if through sloth, prodigality, bad Husbandry he hath disabled himself thereunto;
that's the Sinners case with respect to perfect obedience to the Law: God may demand his right though the Creature hath lost his power. This Objection at the first hearing seems to have something in it,
that's the Sinners case with respect to perfect Obedience to the Law: God may demand his right though the Creature hath lost his power. This Objection At the First hearing seems to have something in it,
It appears then, that the fulfilling of the Laws righteousness in this sense (viz. of the Saints perfect and personal fulfilling thereof in themselves, ) is not according to truth, and therefore must be rejected.
It appears then, that the fulfilling of the Laws righteousness in this sense (viz. of the Saints perfect and personal fulfilling thereof in themselves,) is not according to truth, and Therefore must be rejected.
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There is a begun, inchoate Obedience in them thereunto, which is continued and carried on higher and higher till it be consummate: they do not only love and like the Law,
There is a begun, inchoate obedience in them thereunto, which is continued and carried on higher and higher till it be consummate: they do not only love and like the Law,
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and consent to it that 'tis good, but they obey it in part; which though it be but in part yet they being sincere therein and desiring to arrive at what is perfect, God accepts of them as though they did perfectly fulfil it:
and consent to it that it's good, but they obey it in part; which though it be but in part yet they being sincere therein and desiring to arrive At what is perfect, God accepts of them as though they did perfectly fulfil it:
'Tis not unusual in Scripture to set forth inchoate, partial, imperfect Obedience, by the fulfilling of the Law: Rom. 2.27. And shall not uncircumcision which is by Nature, if it fulfil the Law, judge thee &c. Rom. 13.8. He that loveth another hath fulfilled the Law;
It's not unusual in Scripture to Set forth inchoate, partial, imperfect obedience, by the fulfilling of the Law: Rom. 2.27. And shall not uncircumcision which is by Nature, if it fulfil the Law, judge thee etc. Rom. 13.8. He that loves Another hath fulfilled the Law;
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(Vers. 10.) Love is the fulfilling of the Law. Gal. 5.14. All the Law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thy self: Gal. 6.2. Bear ye one anothers burdens, and so fulfil the Law of Christ:
(Vers. 10.) Love is the fulfilling of the Law. Gal. 5.14. All the Law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thy self: Gal. 6.2. Bear you one another's burdens, and so fulfil the Law of christ:
Now in this sense the Saints in themselves, in this life, may be said to fulfil the Laws righteousness. They who go this way differ in this, Some interpret the words solely of inherent and personal Obedience, Others take in that also which is by imputation.
Now in this sense the Saints in themselves, in this life, may be said to fulfil the Laws righteousness. They who go this Way differ in this, some interpret the words solely of inherent and personal obedience, Others take in that also which is by imputation.
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My reasons why I so think, are these; (1.) The Apostle speaking of that Obedience, or fulfilling of the Law, which was one of the great Ends of God in sending his Son, it must be most proper here to understand that Obedience and that fulfilling of the Law which was first effected in the person of this Son, and then made over to Believers by imputation. (2.) This Lawfulfilling coming in as the high product of the Love and Wisdom of God, it may very probably be conjectured that if there be one fulfilling of the Law higher than another, the highest here must be taken;
My Reasons why I so think, Are these; (1.) The Apostle speaking of that obedience, or fulfilling of the Law, which was one of the great Ends of God in sending his Son, it must be most proper Here to understand that obedience and that fulfilling of the Law which was First effected in the person of this Son, and then made over to Believers by imputation. (2.) This Lawfulfilling coming in as the high product of the Love and Wisdom of God, it may very probably be conjectured that if there be one fulfilling of the Law higher than Another, the highest Here must be taken;
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which notion therefore we may the rather be induced here to follow. (4.) The Interpretation given by these worthy persons will not so well suit with what the Apostle is now upon;
which notion Therefore we may the rather be induced Here to follow. (4.) The Interpretation given by these worthy Persons will not so well suit with what the Apostle is now upon;
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he is in short summing up the grand benefits that Saints have by Christ, shewing how they are secured from Condemnation and restored to a state of happiness. In order to which, he first sets down the expiation of Sin, the satisfaction of God's Justice &c. which were done by Christ's Sacrifice or passive Obedience in dying:
he is in short summing up the grand benefits that Saints have by christ, showing how they Are secured from Condemnation and restored to a state of happiness. In order to which, he First sets down the expiation of since, the satisfaction of God's justice etc. which were done by Christ's Sacrifice or passive obedience in dying:
now these must be done by Christ's active Obedience or fulfilling the Laws righteousness; therefore that he adds, that the righteousness of the Law &c. Wherefore we must here understand Christ's Obedience (as imputed ), not our own as inherent (if that word be proper), otherwise we shall leave out one of the great benefits which we have by Christ (viz. that which results from his active Obedience ),
now these must be done by Christ's active obedience or fulfilling the Laws righteousness; Therefore that he adds, that the righteousness of the Law etc. Wherefore we must Here understand Christ's obedience (as imputed), not our own as inherent (if that word be proper), otherwise we shall leave out one of the great benefits which we have by christ (viz. that which results from his active obedience),
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Their meaning is this, the Lord Jesus in his own person whilst he was here on earth did fully obey the Law, perfectly conforming to it in all its holy commands;
Their meaning is this, the Lord jesus in his own person while he was Here on earth did Fully obey the Law, perfectly conforming to it in all its holy commands;
The Laws righteousness is not fulfilled in them formally, subjectively, inherently or personally; but legally (they being in Christ as their Head and Surety ) and imputatively, so it is.
The Laws righteousness is not fulfilled in them formally, subjectively, inherently or personally; but legally (they being in christ as their Head and Surety) and Imputatively, so it is.
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This is the fulfilling which suits with the words, for 'tis said that the righteousness of the Law might be fulfilled in us, not by us but in us; in us, (that is) not only for our sake and for our good, but as Christ's Obedience is ours by imputation. If the former senses be rejected this must be received;
This is the fulfilling which suits with the words, for it's said that the righteousness of the Law might be fulfilled in us, not by us but in us; in us, (that is) not only for our sake and for our good, but as Christ's obedience is ours by imputation. If the former Senses be rejected this must be received;
but about it many things are necessary to be spoken unto, both for the explaining and also for the vindicating of it (which therefore shall be done by and by).
but about it many things Are necessary to be spoken unto, both for the explaining and also for the vindicating of it (which Therefore shall be done by and by).
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Christ by his death having procured for us, the remission of all our sins, upon that we are look'd upon by God as if we had done or kept the whole Law;
christ by his death having procured for us, the remission of all our Sins, upon that we Are looked upon by God as if we had done or kept the Whole Law;
And before him Ambrose speaks the same, Quomodo impletur in nobis justificatio Legis nisi cum datur remissio omnium peccatorum? how is the righteousness of the Law fulfilled in us,
And before him Ambrose speaks the same, Quomodo impletur in nobis Justification Legis nisi cum datur Remission omnium peccatorum? how is the righteousness of the Law fulfilled in us,
unless it be in the remission of all our sins? To which we may add that of Austine, Omnia mandata Dei facta deputantur, quando quicquid non fit ignoscitur;
unless it be in the remission of all our Sins? To which we may add that of Augustine, Omnia Commandments Dei facta deputantur, quando quicquid non fit ignoscitur;
Two things I would say against this Interpretation: (1.) It sounds very harsh to say We fulfil the Law when God is pleased to pardon the violation of it;
Two things I would say against this Interpretation: (1.) It sounds very harsh to say We fulfil the Law when God is pleased to pardon the violation of it;
Upon remission the Sinner is exempted from the Laws penalty, but he cannot upon that alone be said to fulfil it: If the Prince be pleas'd to pardon the breaker of the Laws, will that amount to the making such an one to be a keeper of the Laws? there's enough upon his pardon for non-punition, but nothing more. (2.) In the justification of Sinners there is not only the remission of sin, but also the imputation of Christ's righteousness;
Upon remission the Sinner is exempted from the Laws penalty, but he cannot upon that alone be said to fulfil it: If the Prince be pleased to pardon the breaker of the Laws, will that amount to the making such an one to be a keeper of the Laws? there's enough upon his pardon for non-punition, but nothing more. (2.) In the justification of Sinners there is not only the remission of since, but also the imputation of Christ's righteousness;
When God justifies, he doth not only pardon and so look upon the Sinner as not guilty; but he doth also impute Christ's righteousness, upon which he looks upon him as positively righteous; (this will hereafter be made out more fully if God give leave).
When God Justifies, he does not only pardon and so look upon the Sinner as not guilty; but he does also impute Christ's righteousness, upon which he looks upon him as positively righteous; (this will hereafter be made out more Fully if God give leave).
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Thus it is in the justification or righteousness of the Law; to the making up of which 'tis not enough only to be pardoned, and so not to be judg'd a breaker of the Law;
Thus it is in the justification or righteousness of the Law; to the making up of which it's not enough only to be pardoned, and so not to be judged a breaker of the Law;
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but there must be the doing of what the Law enjoyns, otherwise its righteousness is not fulfilled. 'Tis one thing to be innocent (in the taking off of guilt),
but there must be the doing of what the Law enjoins, otherwise its righteousness is not fulfilled. It's one thing to be innocent (in the taking off of guilt),
Not guilty is not a sufficient plea or answer to the Laws demands; there must be something, either in the Sinner himself or in his Surety, which may be look'd upon as a formal and actual obeying of it.
Not guilty is not a sufficient plea or answer to the Laws demands; there must be something, either in the Sinner himself or in his Surety, which may be looked upon as a formal and actual obeying of it.
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and as that his perfect obedience is imputed and reckoned to them, upon which 'tis theirs to ••l intents as if they had so obeyed in their own persons.
and as that his perfect Obedience is imputed and reckoned to them, upon which it's theirs to ••l intents as if they had so obeyed in their own Persons.
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2. That being made under the Law he fulfilled it. 3. That his fulfilling of the Law is imputed to Believers; so as that in him they fulfilled the Law also.
2. That being made under the Law he fulfilled it. 3. That his fulfilling of the Law is imputed to Believers; so as that in him they fulfilled the Law also.
The Apostle is express in this, When the fulness of the time was come, God sent forth his Son made of a woman, made under the Law, Gal. 4.4. ( made under the Law (that is) made subject to the Law, so as that he was under the obligation thereof and bound in all things to conform to its righteousness).
The Apostle is express in this, When the fullness of the time was come, God sent forth his Son made of a woman, made under the Law, Gal. 4.4. (made under the Law (that is) made Subject to the Law, so as that he was under the obligation thereof and bound in all things to conform to its righteousness).
And this subjection of Christ to the Law, did result partly from his Nature, partly from his Office: From his Nature, as he was Man and so a Creature (for his Manhood was a created thing);
And this subjection of christ to the Law, did result partly from his Nature, partly from his Office: From his Nature, as he was Man and so a Creature (for his Manhood was a created thing);
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now every creature as such is indispensably subject to the Law of God, a Creature necessarily must be under the Law of his Creator and Soveraign: so far therefore as Christ was such he was indispensably obliged to the Law,
now every creature as such is indispensably Subject to the Law of God, a Creature necessarily must be under the Law of his Creator and Sovereign: so Far Therefore as christ was such he was indispensably obliged to the Law,
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for since God stood upon the performance of this Law as the way wherein he would justifie, it was most necessary that Christ should be subject to it and perform it,
for since God stood upon the performance of this Law as the Way wherein he would justify, it was most necessary that christ should be Subject to it and perform it,
so far his subjection was natural, and thereupon necessary. From his Office or that oeconomy and dispensation which he had submitted unto as Mediator, Redeemer, Surety, &c. with respect to this he was to be subject too,
so Far his subjection was natural, and thereupon necessary. From his Office or that economy and Dispensation which he had submitted unto as Mediator, Redeemer, Surety, etc. with respect to this he was to be Subject too,
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yet in it his subjection was purely free and voluntary. 'Tis a nice Question which some discuss, Whether Christ's subjection to the Law did arise from the natural necessity of his being,
yet in it his subjection was purely free and voluntary. It's a Nicaenae Question which Some discuss, Whither Christ's subjection to the Law did arise from the natural necessity of his being,
or whether it did arise only from that mediatory Office which he had submitted to? I think (things being rightly stated) both may be taken in, both Nature and Office did require that Christ should be subject to the Law (though in different ways ).
or whither it did arise only from that mediatory Office which he had submitted to? I think (things being rightly stated) both may be taken in, both Nature and Office did require that christ should be Subject to the Law (though in different ways).
This was the Nature which only was capable of subjection, Christ as man only could be obedient: As to his divine Nature he made the Law, so he was the Law-giver, and so he was in all acts of power and authority equal with the Father; 'twas solely in respect of his humane Nature that he was made under the Law, (which was part of that form of a Servant which he took upon him Phil. 2.7.).
This was the Nature which only was capable of subjection, christ as man only could be obedient: As to his divine Nature he made the Law, so he was the Lawgiver, and so he was in all acts of power and Authority equal with the Father; 'twas solely in respect of his humane Nature that he was made under the Law, (which was part of that from of a Servant which he took upon him Philip 2.7.).
As he was God 'twas proper to him to command, as he was Man only 'twas proper to him to obey; in the former notion he was Lord of the Sabbath Matth. 12.8; in the latter he was bound to keep the Sabbath:
As he was God 'twas proper to him to command, as he was Man only 'twas proper to him to obey; in the former notion he was Lord of the Sabbath Matthew 12.8; in the latter he was bound to keep the Sabbath:
Christ as man and because man was subject, but then 'twas only as such. 2. Christ, as being made under the Law, is to be considered not meerly as a Creature (upon which he was subject to it),
christ as man and Because man was Subject, but then 'twas only as such. 2. christ, as being made under the Law, is to be considered not merely as a Creature (upon which he was Subject to it),
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For his humane Nature now in Heaven is a Creature, and yet there 'tis not (if we speak strictly) under the Law, for though Christ there doth materially the things which the Law requires (as to be holy, to love God &c.),
For his humane Nature now in Heaven is a Creature, and yet there it's not (if we speak strictly) under the Law, for though christ there does materially the things which the Law requires (as to be holy, to love God etc.),
or else there would have been no justification. Had he been made only under the Ceremonial Law, than the benefits of his Obedience would have reached no further than that people who were concerned in that Law; and so the Jews would have had all and the poor Gentiles nothing:
or Else there would have been no justification. Had he been made only under the Ceremonial Law, than the benefits of his obedience would have reached no further than that people who were concerned in that Law; and so the jews would have had all and the poor Gentiles nothing:
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yet he doth not do them formerly as acts of obedience to the Law, but as things which spring from the perfection of his nature and state: therefore (I say) when we are speaking of Christ's being subject to the Law, we must not consider him only as Man but as Man in such a way or state, in the carrying on of such an undertaking, which when he had effected his subjection was to cease. Some say, that though the subjection which Christ was under in reference to his Office (as Mediator ) be at an end,
yet he does not do them formerly as acts of Obedience to the Law, but as things which spring from the perfection of his nature and state: Therefore (I say) when we Are speaking of Christ's being Subject to the Law, we must not Consider him only as Man but as Man in such a Way or state, in the carrying on of such an undertaking, which when he had effected his subjection was to cease. some say, that though the subjection which christ was under in Referente to his Office (as Mediator) be At an end,
if by this natural subjection they mean only that which results from his Being, or that obligation which results from the intrinsick goodness of things,
if by this natural subjection they mean only that which results from his Being, or that obligation which results from the intrinsic Goodness of things,
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3. The principal Law that Christ was made under and which he was principally obliged to fulfil, was the Moral Law. This was the Law which at first was made to Adam, which he brake and so entayl'd the curse upon all his posterity;
3. The principal Law that christ was made under and which he was principally obliged to fulfil, was the Moral Law. This was the Law which At First was made to Adam, which he brake and so entailed the curse upon all his posterity;
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This was the Law which was the rule and standard of righteousness; wherefore if Christ will convey a righteousness to the creature, he must be made under and fulfil this Law.
This was the Law which was the Rule and standard of righteousness; Wherefore if christ will convey a righteousness to the creature, he must be made under and fulfil this Law.
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now that curse doth mainly refer to the Moral Law, (though 'tis very true, by way of allusion 'tis set forth by that which was proper to the judicial Law Gal. 3.13.):
now that curse does mainly refer to the Moral Law, (though it's very true, by Way of allusion it's Set forth by that which was proper to the judicial Law Gal. 3.13.):
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This was the Law most excellent; if Christ would submit to put himself under the obligation of a Law less exeellent, surely he would not refuse to submit to put himself under the obligation of this which was the most excellent Law.
This was the Law most excellent; if christ would submit to put himself under the obligation of a Law less exeellent, surely he would not refuse to submit to put himself under the obligation of this which was the most excellent Law.
If Christ will redeem and save both, he must make good that Law which did equally oblige both; now that was the moral Law: Gal. 4.4. — &c. God sent forth his Son made of a woman, made under the Law, to redeem them that were under the Law, that we (Gentiles as well as Jews) might receive the adoption of Sons.
If christ will Redeem and save both, he must make good that Law which did equally oblige both; now that was the moral Law: Gal. 4.4. — etc. God sent forth his Son made of a woman, made under the Law, to Redeem them that were under the Law, that we (Gentiles as well as jews) might receive the adoption of Sons.
Christ came not to save this or that nation or people, but mankind; wherefore he must be subject unto and fulfil that Law (in order thereunto), in which not any particular people but all mankind were concern'd;
christ Come not to save this or that Nation or people, but mankind; Wherefore he must be Subject unto and fulfil that Law (in order thereunto), in which not any particular people but all mankind were concerned;
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which (I say) was the Moral Law. 4. Yet besides this general Law which concern'd all mankind (which therefore the Saviour of mankind subjected himself unto), there were other particular and special Laws to whose obligation he submitted,
which (I say) was the Moral Law. 4. Yet beside this general Law which concerned all mankind (which Therefore the Saviour of mankind subjected himself unto), there were other particular and special Laws to whose obligation he submitted,
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As he was a man, he was subject to the Moral Law; as he was of the seed of Abraham, of the stock of Israel, so he was subject to the Ceremonial Law; as he was Mediator, there were some particular and positive Laws laid upon him;
As he was a man, he was Subject to the Moral Law; as he was of the seed of Abraham, of the stock of Israel, so he was Subject to the Ceremonial Law; as he was Mediator, there were Some particular and positive Laws laid upon him;
to which he was subject also. In obedience to the Ceremonial Law he was circumcised, Luk. 2.21. presented in the Temple (with the usual offering of the poor and mean ) Luk. 2.22, kept the Passeover Matth. 26.17. (and the like).
to which he was Subject also. In Obedience to the Ceremonial Law he was circumcised, Luk. 2.21. presented in the Temple (with the usual offering of the poor and mean) Luk. 2.22, kept the Passover Matthew 26.17. (and the like).
In obedience to the special Laws laid upon him as Mediator (the chiefest of which was that he should so and so suffer, yea, lay down his life ), he did according to the Will of his Father;
In Obedience to the special Laws laid upon him as Mediator (the chiefest of which was that he should so and so suffer, yea, lay down his life), he did according to the Will of his Father;
therefore he's said to be [ obedient to death ], even the death of the cross Phil. 2.8. and to learn obedience by the things be suffered Heb. 5.7. and Joh. 10.18. No man taketh it (his life he speaks of) from me, but I lay it down of my self;
Therefore he's said to be [ obedient to death ], even the death of the cross Philip 2.8. and to Learn Obedience by the things be suffered Hebrew 5.7. and John 10.18. No man Takes it (his life he speaks of) from me, but I lay it down of my self;
(so Joh. 14.31.) We commonly distinguish, between the Moral Law (under which as being general Christ was) and that special Law which was laid upon him as Mediator: but some I find do not very well approve of this distinction; their reason is,
(so John 14.31.) We commonly distinguish, between the Moral Law (under which as being general christ was) and that special Law which was laid upon him as Mediator: but Some I find do not very well approve of this distinction; their reason is,
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because it seems to assert that something was impos'd upon Christ by the latter Law; unto which he was not oblig'd by the former; which (say they) was not so.
Because it seems to assert that something was imposed upon christ by the latter Law; unto which he was not obliged by the former; which (say they) was not so.
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For there was nothing enjoyn'd in the mediatory and positive Law, unto which Christ was not oblig'd by the Moral Law; there was indeed in it a more particular application and determination of Christ's duty in his circumstances, but the thing it self was pre-enjoyn'd and he pre-engag'd thereunto from the Moral Law: (but this I will not concern my self about).
For there was nothing enjoined in the mediatory and positive Law, unto which christ was not obliged by the Moral Law; there was indeed in it a more particular application and determination of Christ's duty in his Circumstances, but the thing it self was pre-enjoyned and he preengaged thereunto from the Moral Law: (but this I will not concern my self about).
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and the several capacities in which he all-along obey'd, may find it done to his hand by others largely and distinctly; (as particularly by Zanchy on Phil. 2.8. p. 114. &c.).
and the several capacities in which he all-along obeyed, may find it done to his hand by Others largely and distinctly; (as particularly by Zanchy on Philip 2.8. p. 114. etc.).
5. Though Christ was thus made under the Law, and so obliged to keep it, yet this notwithstanding, his obedience thereunto was meritorious for us and imputable to us.
5. Though christ was thus made under the Law, and so obliged to keep it, yet this notwithstanding, his Obedience thereunto was meritorious for us and imputable to us.
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For this is usually objected by the SOCINIAN Opposers of the imputation and merit of his Obedience; for if Christ (say they) was subject to the Law (as he was),
For this is usually objected by the SOCINIAN Opposers of the imputation and merit of his obedience; for if christ (say they) was Subject to the Law (as he was),
For answer to this several things are said, but I'le instance only in three: 1. In the business before us Christ is not to be considered only as Man, but as God-man.
For answer to this several things Are said, but I'll instance only in three: 1. In the business before us christ is not to be considered only as Man, but as God-man.
Had he obey'd as meer Man his Obedience could not have been meritorious, for so all would have been but a due debt and for himself; but he obeying who was God-man so it became meritorious for others. His obedience and subjection was indeed terminated in his Humane Nature, but that must not be abstracted from his Divine (both being now united in one person );
Had he obeyed as mere Man his obedience could not have been meritorious, for so all would have been but a due debt and for himself; but he obeying who was God-man so it became meritorious for Others. His Obedience and subjection was indeed terminated in his Humane Nature, but that must not be abstracted from his Divine (both being now united in one person);
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which Ʋnion though it did not make Christ incapable of obeying, yet it did put a singular virtue and worth and merit into his obeying. And as to his obeying for himself, take the explication of that in the words of a Reverend Divine; It is, (saith he) alledged that Christ as Man fulfill'd the Law for himself, and therefore not for us:
which Ʋnion though it did not make christ incapable of obeying, yet it did put a singular virtue and worth and merit into his obeying. And as to his obeying for himself, take the explication of that in the words of a Reverend Divine; It is, (Says he) alleged that christ as Man fulfilled the Law for himself, and Therefore not for us:
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yet his keeping thereof was in effect free and voluntary (and so imputable and meritorious), inasmuch as he for the sake of man freely consented to the taking of that Nature, without which he had not been under any obligation to the Law.
yet his keeping thereof was in Effect free and voluntary (and so imputable and meritorious), inasmuch as he for the sake of man freely consented to the taking of that Nature, without which he had not been under any obligation to the Law.
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When he was man he was bound to obey, but he was not at all (but by his own consent) bound to be man; and therefore his Obedience was free, because his Incarnation was free and without any obligation.
When he was man he was bound to obey, but he was not At all (but by his own consent) bound to be man; and Therefore his obedience was free, Because his Incarnation was free and without any obligation.
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yet he payes it freely, inasmuch as 'twas his own free act to bring himself under such an obligation; and so 'twas here in what Christ did. 3. 'Tis further added, That though Christ considered simply and absolutely,
yet he pays it freely, inasmuch as 'twas his own free act to bring himself under such an obligation; and so 'twas Here in what christ did. 3. It's further added, That though christ considered simply and absolutely,
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this was wholly gracious and voluntary, and Christ was not obliged to it as Man. Upon the whole, thése three things being well weighed the Objection is sufficiently answered;
this was wholly gracious and voluntary, and christ was not obliged to it as Man. Upon the Whole, thése three things being well weighed the Objection is sufficiently answered;
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for suppose that Christ in such a sense was bound to keep the Law, yet there were other respects (peculiar to his Person and Obedience ) which made it so voluntary and for us, as that it may truly be look'd upon as meritorious and imputable. So much of the first Proposition.
for suppose that christ in such a sense was bound to keep the Law, yet there were other respects (peculiar to his Person and obedience) which made it so voluntary and for us, as that it may truly be looked upon as meritorious and imputable. So much of the First Proposition.
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For verily I say unto you, till heaven and earth pass, one iota or one tittle shall in no wise pass from the Law, till all be fulfilled; Rom. 10.4. Christ is the end of the Law for righteousness to every one that believeth;
For verily I say unto you, till heaven and earth pass, one iota or one tittle shall in no wise pass from the Law, till all be fulfilled; Rom. 10.4. christ is the end of the Law for righteousness to every one that Believeth;
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Two things (as you have heard) were contain'd in its righteousness, the duty it commanded, the penalty it threatned; in both respects Christ fulfilled it:
Two things (as you have herd) were contained in its righteousness, the duty it commanded, the penalty it threatened; in both respects christ fulfilled it:
For in his active Obedience he did the former, and in his passive Obedience he underwent the latter. The preceptive & mandatory part of the Law he fulfilled actively, both as he shun'd whatever evil that prohibited, and also as he did whatever good that enjoyned: he was originally and actually holy, acted all along in exact and universal conformity to the Laws commands; so he fulfill'd it actively: Joh. 8.46. 2 Cor. 5.21. 1 Pet. 2.22. 1 Pet. 1.19. Acts 3.14. Dan. 9.24. 1 Joh. 2.2. Heb. 7.26. The penal and minatory part he fulfill'd passively, by his bearing of its curse when he dy'd upon the Cross.
For in his active obedience he did the former, and in his passive obedience he underwent the latter. The preceptive & mandatory part of the Law he fulfilled actively, both as he shunned whatever evil that prohibited, and also as he did whatever good that enjoined: he was originally and actually holy, acted all along in exact and universal conformity to the Laws commands; so he fulfilled it actively: John 8.46. 2 Cor. 5.21. 1 Pet. 2.22. 1 Pet. 1.19. Acts 3.14. Dan. 9.24. 1 John 2.2. Hebrew 7.26. The penal and minatory part he fulfilled passively, by his bearing of its curse when he died upon the Cross.
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With respect to both Christ's Obedience was so full and perfect, so adaequate to all the Laws demands, that it could not but say I have enough, I am fully satisfied, I can ask no more.
With respect to both Christ's obedience was so full and perfect, so adequate to all the Laws demands, that it could not but say I have enough, I am Fully satisfied, I can ask no more.
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And (further) it grieves me exceedingly, to meddle in those matters wherein I must unavoidably differ from some or other of those who for their Piety and Learning are of great eminency and repute in the Church of God,
And (further) it grieves me exceedingly, to meddle in those matters wherein I must avoidable differ from Some or other of those who for their Piety and Learning Are of great eminency and repute in the Church of God,
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though he had obey'd never so much for us, though his Obedience had been never so free and voluntary, yet it would not have been either satisfactory or meritorious; for all satisfaction and merit are founded upon the fulfilling of the Laws righteousness. The gracious God, is pleas'd to accept of an imperfect Obedience (if sincere) from us, but the just God would have a perfect Obedience for us; he can accept of a mite from us,
though he had obeyed never so much for us, though his obedience had been never so free and voluntary, yet it would not have been either satisfactory or meritorious; for all satisfaction and merit Are founded upon the fulfilling of the Laws righteousness. The gracious God, is pleased to accept of an imperfect obedience (if sincere) from us, but the just God would have a perfect obedience for us; he can accept of a mite from us,
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Whether Christ's active fulfilling of the Law as considered in itself, in its intrinsick worth and value, could properly and formally merit of God (as Some hold);
Whither Christ's active fulfilling of the Law as considered in itself, in its intrinsic worth and valve, could properly and formally merit of God (as some hold);
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For otherwise how doth the Apostle here say, that the righteousness of the Law might be fulfilled [ in us ]? This is that imputed righteousness which is so often spoken of in that one Chapter of Rom. 4; in reference to this Christ is said to be made righteousness to us, 1 Cor. 1.30. to be the Lord our righteousness, Jerem. 23.6. and we are said to be the righteousness of God in him, 2 Cor. 5.21; to be accepted in him, Ephes. 1.6; to be presented to God as not having spot or wrinkle, or any such thing, Eph. 5.27. by his Obedience to be made righteous, Rom. 5.19. Many other Scriptures might be cited which hold forth this great Evangelical Truth, and also these that I have cited might be much enlarged upon;
For otherwise how does the Apostle Here say, that the righteousness of the Law might be fulfilled [ in us ]? This is that imputed righteousness which is so often spoken of in that one Chapter of Rom. 4; in Referente to this christ is said to be made righteousness to us, 1 Cor. 1.30. to be the Lord our righteousness, Jeremiah 23.6. and we Are said to be the righteousness of God in him, 2 Cor. 5.21; to be accepted in him, Ephesians 1.6; to be presented to God as not having spot or wrinkle, or any such thing, Ephesians 5.27. by his obedience to be made righteous, Rom. 5.19. Many other Scriptures might be cited which hold forth this great Evangelical Truth, and also these that I have cited might be much enlarged upon;
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1. Whether Christ's active fulfilling the Law, or his active (as well as his passive) Obedience be imputed to Believers? 2. In what sense may it be said to be imputed to them?
1. Whither Christ's active fulfilling the Law, or his active (as well as his passive) obedience be imputed to Believers? 2. In what sense may it be said to be imputed to them?
My Text and the Subject which I am upon from it, lay a necessity upon me of speaking something to these Points, otherwise I should most gladly have passed them by:
My Text and the Subject which I am upon from it, lay a necessity upon me of speaking something to these Points, otherwise I should most gladly have passed them by:
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These Controversies, as they are manag'd by some in their utmost latitude, are grown to a great vastness; but it would be highly inconvenient for me (now I am upon the close of this work, which is already grown above its due proportion,) to be prolixe about them:
These Controversies, as they Are managed by Some in their utmost latitude, Are grown to a great vastness; but it would be highly inconvenient for me (now I am upon the close of this work, which is already grown above its due proportion,) to be prolix about them:
I shall contract my self therefore, and only in short speak to that which I conceive is absolutely necessary for the clearing up of the things in question.
I shall contract my self Therefore, and only in short speak to that which I conceive is absolutely necessary for the clearing up of the things in question.
As to the first question, Whether Christ's active fulfilling the Law, or whether his active as well as his passive Obedience be imputed to Believers? I shall not spend any time about the Terms, in enquiring whether they be proper or not;
As to the First question, Whither Christ's active fulfilling the Law, or whither his active as well as his passive obedience be imputed to Believers? I shall not spend any time about the Terms, in inquiring whither they be proper or not;
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all understand the thing which we intend in the use of the words, therefore without any further debate I'le take them as they are commonly used and understood.
all understand the thing which we intend in the use of the words, Therefore without any further debate I'll take them as they Are commonly used and understood.
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In answer to this Question I find Four Opinious about it: 1. That neither the active, nor the passive Obedience of Christ, are properly and really imputed to Believers.
In answer to this Question I find Four Opinious about it: 1. That neither the active, nor the passive obedience of christ, Are properly and really imputed to Believers.
One of their great Arguments against the imputation of Christ's Obedience (particularly his Active Obedience about which only I would contend), viz. that he being a Creature was under an Obligation to obey, that he obeying for himself his Obedience could not be imputed to others;
One of their great Arguments against the imputation of Christ's obedience (particularly his Active obedience about which only I would contend), viz. that he being a Creature was under an Obligation to obey, that he obeying for himself his obedience could not be imputed to Others;
Secondly, there are Others (much more orthodox and sound in the Faith than the former) who though they hold the imputation of Christ's Obedience, yet they limit that imputation to his passive Obedience; asserting that that only is imputed to Believers.
Secondly, there Are Others (much more orthodox and found in the Faith than the former) who though they hold the imputation of Christ's obedience, yet they limit that imputation to his passive obedience; asserting that that only is imputed to Believers.
They deny not but that his active Obedience was necessary for his Person and Office, for the qualifying of him for his Mediatorship; but that it is formally imputed to them who believe, that they deny:
They deny not but that his active obedience was necessary for his Person and Office, for the qualifying of him for his Mediatorship; but that it is formally imputed to them who believe, that they deny:
They say, God did accept of the Death and Sufferings of his Son as a full satisfaction for his violated Law; that the righteousness thereof is fulfilled by his bearing its penalty; that upon the alone bearing of that penalty Sin is remitted and the Sinner compleatly justified; that this passive Obedience is sufficient to all intents and purposes (for Satisfaction and Merit too) without any further imputation of his active Obedience; so that if the Sinner do but perform the Conditions on his part, of believing and repenting, in Christ's death alone there's every way enough for him.
They say, God did accept of the Death and Sufferings of his Son as a full satisfaction for his violated Law; that the righteousness thereof is fulfilled by his bearing its penalty; that upon the alone bearing of that penalty since is remitted and the Sinner completely justified; that this passive obedience is sufficient to all intents and Purposes (for Satisfaction and Merit too) without any further imputation of his active obedience; so that if the Sinner do but perform the Conditions on his part, of believing and repenting, in Christ's death alone there's every Way enough for him.
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One is, that when the Scripture speaks of reconciliation with God, remission of sin, justification &c. still it lays the stress of all upon Christ's passive Obedience, or upon his death and blood: so Matth. 20.28. Matth. 26.28. Joh. 6.51, &c. Acts 20.28. Rom. 3.25. — 5.9. Gal. 3.13. Eph. 1.7. — 2.13. &c. Col. 1.20, 21, 22. 1 Pet. 1.19. Heb. 9.12. Heb. 10.14.
One is, that when the Scripture speaks of reconciliation with God, remission of since, justification etc. still it lays the stress of all upon Christ's passive obedience, or upon his death and blood: so Matthew 20.28. Matthew 26.28. John 6.51, etc. Acts 20.28. Rom. 3.25. — 5.9. Gal. 3.13. Ephesians 1.7. — 2.13. etc. Col. 1.20, 21, 22. 1 Pet. 1.19. Hebrew 9.12. Hebrew 10.14.
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Besides this they prove it by several Reasons, which are chiefly drawn from the sufficiency of Christ's passive Obedience for the Sinners relief in his lost condition,
Beside this they prove it by several Reasons, which Are chiefly drawn from the sufficiency of Christ's passive obedience for the Sinners relief in his lost condition,
and also from the great difficulties, if not absurdities (as they judge) which attend the other Opinion for the imputation of his active Obedience. This Opinion hath the more prevailed since the first broaching of it (which was not very long ago,
and also from the great difficulties, if not absurdities (as they judge) which attend the other Opinion for the imputation of his active obedience. This Opinion hath the more prevailed since the First broaching of it (which was not very long ago,
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for 'twas not made matter of Controversie till these latter Ages of the Church), not only from the strength and weightiness of the Arguments with which 'tis back'd (which cannot be deny'd),
for 'twas not made matter of Controversy till these latter Ages of the Church), not only from the strength and weightiness of the Arguments with which it's backed (which cannot be denied),
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they being many, and some of them persons (deservedly) of very great reputation in the Church of Christ; (such as PISCATOR, PAREƲS, SCƲLTETƲS, CAPELLƲS, CAMERO, FORBES, with divers others).
they being many, and Some of them Persons (deservedly) of very great reputation in the Church of christ; (such as PISCATOR, PAREƲS, SCƲLTETƲS, CAPELLƲS, CHAMBER, FORBES, with diverse Others).
his obeying the Law to the full, perfect conforming to its commands, his doing as well as his dying Obedience, is (say these) made over and reckoned to Believers in order to their Justification and Salvation.
his obeying the Law to the full, perfect conforming to its commands, his doing as well as his dying obedience, is (say these) made over and reckoned to Believers in order to their Justification and Salvation.
and that not only by some of them by the by NONLATINALPHABET, but also by others who do largely insist upon the proof and making of it good, against those who think otherwise.
and that not only by Some of them by thee by, but also by Others who do largely insist upon the proof and making of it good, against those who think otherwise.
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1. As the disobedience of the first Adam, in which he brake the Law, is imputed to men upon which they become guilty; so the Obedience of Christ the second Adam, even that in which he kept the Law, must be imputed also to them that thereby they may be made righteous: For their guilt and righteousness must not only be convey'd in the same way or manner, viz. by imputation; but these (being opposites) must proceed from like opposite Causes; and therefore if their guilt arises from Adams breach of the Law (which is imputed to them), answerably their righteousness must arise from Christ's Obedience to the Law, which therefore must also be imputed to them.
1. As the disobedience of the First Adam, in which he brake the Law, is imputed to men upon which they become guilty; so the obedience of christ the second Adam, even that in which he kept the Law, must be imputed also to them that thereby they may be made righteous: For their gilded and righteousness must not only be conveyed in the same Way or manner, viz. by imputation; but these (being opposites) must proceed from like opposite Causes; and Therefore if their gilded arises from Adams breach of the Law (which is imputed to them), answerably their righteousness must arise from Christ's obedience to the Law, which Therefore must also be imputed to them.
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So the Apostle draws the parallel or comparison Rom. 5.19. As by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous.
So the Apostle draws the parallel or comparison Rom. 5.19. As by one men disobedience many were made Sinners, so by the Obedience of one shall many be made righteous.
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wherefore to limit this to one branch of his Obedience (his passive obedience, as though by it alone Sinners were made righteous ), is neither safe nor warrantable. (2.) If we will proceed in that way,
Wherefore to limit this to one branch of his obedience (his passive Obedience, as though by it alone Sinners were made righteous), is neither safe nor warrantable. (2.) If we will proceed in that Way,
for that being the Obedience which stands in direct opposition to Adams disobedience, it must, by the rules of Opposition, most properly here be understood. (3.) The Apostle makes the imputation of both to run parallel, according to the acts and effects which are proper to each; As by the disobedience of one many were made sinners,
for that being the obedience which Stands in Direct opposition to Adams disobedience, it must, by the rules of Opposition, most properly Here be understood. (3.) The Apostle makes the imputation of both to run parallel, according to the acts and effects which Are proper to each; As by the disobedience of one many were made Sinners,
and the benefit which we reap thereby viz. deliverance from the Laws curse. That's one place; the other is Rom. 10.5. Christ is the end of the Law for righteousness to every one that believeth:
and the benefit which we reap thereby viz. deliverance from the Laws curse. That's one place; the other is Rom. 10.5. christ is the end of the Law for righteousness to every one that Believeth:
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So that as the one act is imputed for guilt, so the other is imputed for righteousness; and as in the one person (he being a publick person and Head ) we broke the Law, so in the other (he being a publick person and Head too) we perform the Law. If it be said, that Adams disobedience did not lie in the transgression of the Moral Law, but only of that particular, positive Law which God gave him of not eating of the tree of knowledge;
So that as the one act is imputed for guilt, so the other is imputed for righteousness; and as in the one person (he being a public person and Head) we broke the Law, so in the other (he being a public person and Head too) we perform the Law. If it be said, that Adams disobedience did not lie in the Transgression of the Moral Law, but only of that particular, positive Law which God gave him of not eating of the tree of knowledge;
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and so that Christ's Obedience did not lie in the keeping of the Moral Law, but in his obeying of that positive Law which God laid upon him (namely of laying down his life);
and so that Christ's obedience did not lie in the keeping of the Moral Law, but in his obeying of that positive Law which God laid upon him (namely of laying down his life);
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I answer, though 'tis very true that in Adams disobedience, immediately and proximately there was only the transgressing of that positive Law, yet in the transgressing thereof there was virtually and collaterally the breach of the whole Moral Law, (all this Law being summ'd up in and guarded by that Lex primordialis as Tertullian calls it).
I answer, though it's very true that in Adams disobedience, immediately and proximately there was only the transgressing of that positive Law, yet in the transgressing thereof there was virtually and collaterally the breach of the Whole Moral Law, (all this Law being summed up in and guarded by that Lex primordialis as Tertullian calls it).
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as Adam violating the Moral Law his active disobedience is imputed for guilt; so our Lord Jesus obeying the Moral Law his active obedience thereunto is imputed for righteousness (which is the thing to be proved). 2. That Obedience of Christ must be imputed without the imputation of which the righteousness of the Law is not, or could not be fulfilled in believers:
as Adam violating the Moral Law his active disobedience is imputed for guilt; so our Lord jesus obeying the Moral Law his active Obedience thereunto is imputed for righteousness (which is the thing to be proved). 2. That obedience of christ must be imputed without the imputation of which the righteousness of the Law is not, or could not be fulfilled in believers:
(this cannot be deny'd, for 'tis brought in here expresly as the end of God's sending his Son, that the righteousness of the Law might be fulfilled in us ).
(this cannot be denied, for it's brought in Here expressly as the end of God's sending his Son, that the righteousness of the Law might be fulfilled in us).
This being so, how can the Laws righteousness be fulfilled in Saints either by the active or by the passive Obedience of Christ apart and alone? put them both together and the thing is done, there is that in both which is fully adaequate to the Laws demands;
This being so, how can the Laws righteousness be fulfilled in Saints either by the active or by the passive obedience of christ apart and alone? put them both together and the thing is done, there is that in both which is Fully adequate to the Laws demands;
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The passive Obedience satisfies as to the Laws penalty and secures from the Laws curse, but where's our performing of the Duty which the Law requires if the active Obedience be not imputed also? And 'tis conceived, that this righteousness of the Law doth mainly and primarily refer to the preceptive and mandatory part of the Law,
The passive obedience Satisfies as to the Laws penalty and secures from the Laws curse, but where's our performing of the Duty which the Law requires if the active obedience be not imputed also? And it's conceived, that this righteousness of the Law does mainly and primarily refer to the preceptive and mandatory part of the Law,
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For in all Laws ( Civil or Sacred. ) that which is first intended in them is active Obedience; the bearing the penalty is annexed but to further and secure that:
For in all Laws (Civil or Sacred.) that which is First intended in them is active obedience; the bearing the penalty is annexed but to further and secure that:
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Whence I infer, since the righteousness of the Law is fulfilled in believers (as the Apostle here saith it is), that therefore the commanding part of the Law must be fulfilled in them, (that being the main branch of its righteousness and that which is principally designed by it);
Whence I infer, since the righteousness of the Law is fulfilled in believers (as the Apostle Here Says it is), that Therefore the commanding part of the Law must be fulfilled in them, (that being the main branch of its righteousness and that which is principally designed by it);
but that cannot be, unless the active Obedience of Christ be imputed to them. This Argument (with submission to better judgments) is to me of great weight.
but that cannot be, unless the active obedience of christ be imputed to them. This Argument (with submission to better Judgments) is to me of great weight.
To say that one of the things that have been spoken of was or is sufficient, viz. the undergoing of the punishment without the doing of the duty, and that therefore the imputation of Christ's death and sufferings is enough:
To say that one of the things that have been spoken of was or is sufficient, viz. the undergoing of the punishment without the doing of the duty, and that Therefore the imputation of Christ's death and sufferings is enough:
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I say for any to assert this, they do (in my thoughts) offer some violence to the Text in hand, which tells us the righteousness, the whole righteousness of the Law was to be and is fulfilled in believers. 3. 'Tis urged thirdly, 'tis necessary not only in respect of the Law, but of our selves also, that Christ's active Obedience should be imputed, inasmuch as our righteousness and title to eternal life do indispensably depend upon it.
I say for any to assert this, they do (in my thoughts) offer Some violence to the Text in hand, which tells us the righteousness, the Whole righteousness of the Law was to be and is fulfilled in believers. 3. It's urged Thirdly, it's necessary not only in respect of the Law, but of our selves also, that Christ's active obedience should be imputed, inasmuch as our righteousness and title to Eternal life do indispensably depend upon it.
without this none can stand before the great God as being such. Wel then, the Sinner himself being altogether unable thus to fulfil the Law thereby to be made righteous, Christ's fulfilling of it must be imputed to him in order to righteousness. Guilt and righteousness do both carry in them a reference to the holy Law; when that is broken, 'tis guilt; when that is kept, 'tis righteousness: therefore as, supposing that Law had not been transgress'd, we had not been guilty, so unless that Law be fully conform'd to, we cannot be righteous. Now where shall we find this full conformity to the Law but in Christ? and what will that in Christ avail us if it be not imputed and made over to us? So as to eternal Life, unto which without fulfilling the Law we can have no claim or title: For the old Law-condition or Covenant being yet in force, Hoc fac & vives, do and live, (Levit. 18.5. Rom. 10.5. Gal. 3.12. Luk. 10.28);
without this none can stand before the great God as being such. Well then, the Sinner himself being altogether unable thus to fulfil the Law thereby to be made righteous, Christ's fulfilling of it must be imputed to him in order to righteousness. Gilded and righteousness do both carry in them a Referente to the holy Law; when that is broken, it's guilt; when that is kept, it's righteousness: Therefore as, supposing that Law had not been transgressed, we had not been guilty, so unless that Law be Fully conformed to, we cannot be righteous. Now where shall we find this full conformity to the Law but in christ? and what will that in christ avail us if it be not imputed and made over to us? So as to Eternal Life, unto which without fulfilling the Law we can have no claim or title: For the old Law condition or Covenant being yet in force, Hoc fac & vives, do and live, (Levit. 18.5. Rom. 10.5. Gal. 3.12. Luk. 10.28);
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unless this Condition be performed we cannot hope for life. True indeed, under the Covenant of Grace God accepts of what is done by the Surety, and he doth not exact of the Sinner in his own person the perfect obeying of the Law as the condition of life, but yet he will have the thing done either by or for the Sinner, either by himself or by his Surety, or else no life: doth not this then evince the necessity of the imputation of Christ's active Obedience?
unless this Condition be performed we cannot hope for life. True indeed, under the Covenant of Grace God accepts of what is done by the Surety, and he does not exact of the Sinner in his own person the perfect obeying of the Law as the condition of life, but yet he will have the thing done either by or for the Sinner, either by himself or by his Surety, or Else no life: does not this then evince the necessity of the imputation of Christ's active obedience?
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But 'tis queried, Was not Christ's passive obedience, without the active, sufficient for both of these? for righteousness and for life? To which they of this Opinion answer, No;
But it's queried, Was not Christ's passive Obedience, without the active, sufficient for both of these? for righteousness and for life? To which they of this Opinion answer, No;
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they say upon Christ's death and suffering we are freed from guilt, but upon that ( abstractly from his active obeying of the Law) we are not strictly and positively made righteous: So also, upon his death and suffering (they say) we are saved from wrath and Hell, but yet upon that alone we are not entitled to Heaven: they grant in Christ's death a fulness and sufficiency of Satisfaction, but as to merit for that they must take in the holiness and obedience of his life. I do but recite, not undertaking (at present) to defend what is here asserted:
they say upon Christ's death and suffering we Are freed from guilt, but upon that (abstractly from his active obeying of the Law) we Are not strictly and positively made righteous: So also, upon his death and suffering (they say) we Are saved from wrath and Hell, but yet upon that alone we Are not entitled to Heaven: they grant in Christ's death a fullness and sufficiency of Satisfaction, but as to merit for that they must take in the holiness and Obedience of his life. I do but recite, not undertaking (At present) to defend what is Here asserted:
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Our Lord being both to do and to suffer, to obey actively and passively (that he might fully answer the Laws demands for the justification and salvation of Sinners);
Our Lord being both to do and to suffer, to obey actively and passively (that he might Fully answer the Laws demands for the justification and salvation of Sinners);
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'tis considerable how the New Testament, in two eminent places, speaks distinctly to both these parts of his Obedience, in their distinct reference to both the parts of the Law under the old Testament, and in their distinct influence upon the Sinners good. Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us;
it's considerable how the New Testament, in two eminent places, speaks distinctly to both these parts of his obedience, in their distinct Referente to both the parts of the Law under the old Testament, and in their distinct influence upon the Sinners good. Gal. 3.13. christ hath redeemed us from the curse of the Law, being made a curse for us;
for it is written, Cursed is every one &c. or as 'tis Vers. 10. Cursed is every one that continueth not in all things &c. — here is Christ's passive Obedience (with respect to the old curse or penal part of the Law here mentioned),
for it is written, Cursed is every one etc. or as it's Vers. 10. Cursed is every one that Continueth not in all things etc. — Here is Christ's passive obedience (with respect to the old curse or penal part of the Law Here mentioned),
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here is Christ's active Obedience (with respect to the mandatory part or doing righteousness of the Law here mentioned also,) and the imputation and benefit of this to believers viz. righteousness and life: Christ is the end of the Law for righteousness, (that is, to convey that righteousness which the Law could not,
Here is Christ's active obedience (with respect to the mandatory part or doing righteousness of the Law Here mentioned also,) and the imputation and benefit of this to believers viz. righteousness and life: christ is the end of the Law for righteousness, (that is, to convey that righteousness which the Law could not,
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for so the Apostle opens it in that which follows Vers. 5. Now Christ's active Obedience thereunto is imputed to believers, otherwise why is it said that he is the end of the Law for righteousness to every one that believeth? All that I drive at is (1.) That the imputation of the passive obedience in Gal. 3.13.
for so the Apostle Opens it in that which follows Vers. 5. Now Christ's active obedience thereunto is imputed to believers, otherwise why is it said that he is the end of the Law for righteousness to every one that Believeth? All that I drive At is (1.) That the imputation of the passive Obedience in Gal. 3.13.
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must not justle out the imputation of the active obedience in Rom. 10.5. (2.) That as the imputation of the one is necessary to free from the Laws curse, so the imputation of the other is necessary for the having of righteousness and life.
must not justle out the imputation of the active Obedience in Rom. 10.5. (2.) That as the imputation of the one is necessary to free from the Laws curse, so the imputation of the other is necessary for the having of righteousness and life.
for surely whatever Christ did on our behalf, in our stead, as designing and aiming at our good as his main end, that must needs be imputed to us; otherwise he and we too might lose that which he principally designed in his Obedience (which is not to be imagined).
for surely whatever christ did on our behalf, in our stead, as designing and aiming At our good as his main end, that must needs be imputed to us; otherwise he and we too might loose that which he principally designed in his obedience (which is not to be imagined).
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For whereas these affirm, that Christ fulfilled the Law for himself (he as a Creature being under the obligation of it), they prove the contrary (of which before);
For whereas these affirm, that christ fulfilled the Law for himself (he as a Creature being under the obligation of it), they prove the contrary (of which before);
shewing, that Christ was not, in that way wherein he fulfilled the Law, at all obliged so to fulfil it for himself; but that all was done by him purely upon our account: he obey'd not meerly as a Subject but as a Surety therefore his Obedience must be for us, and so imputable and imputed to us.
showing, that christ was not, in that Way wherein he fulfilled the Law, At all obliged so to fulfil it for himself; but that all was done by him purely upon our account: he obeyed not merely as a Subject but as a Surety Therefore his obedience must be for us, and so imputable and imputed to us.
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And whereas others affirm, that Christ actively fulfilled the Law that he might thereby be fitted and qualified for his Mediatory Office, two things are answered: (1.) The Scripture,
And whereas Others affirm, that christ actively fulfilled the Law that he might thereby be fitted and qualified for his Mediatory Office, two things Are answered: (1.) The Scripture,
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when it speaks of Christ's subjection to the Law and accomplishment of it, doth not lay it upon this end or upon what refers to Christ himself, but upon that which refers to us (as the proper end thereof):
when it speaks of Christ's subjection to the Law and accomplishment of it, does not lay it upon this end or upon what refers to christ himself, but upon that which refers to us (as the proper end thereof):
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(2.) They say, that Christ's fitness for his Mediatory Office did result from his Person, from the personal Ʋnion of the Divine and Humane Natures in him, rather than from his active Obedience to the Law; for else he could not have been look'd upon as one fit to be a Mediator till he had finished his whole Obedience to the Law;
(2.) They say, that Christ's fitness for his Mediatory Office did result from his Person, from the personal Ʋnion of the Divine and Humane Nature's in him, rather than from his active obedience to the Law; for Else he could not have been looked upon as one fit to be a Mediator till he had finished his Whole obedience to the Law;
whereas from the first instant of the personal Ʋnion he was fit for that Work and Office. 'Twas fit, nay necessary, that Christ the Mediator should conform to the Law; but these are two different things, what was fit for the Mediator to do and what must fit him to be the Mediator.
whereas from the First instant of the personal Ʋnion he was fit for that Work and Office. 'Twas fit, nay necessary, that christ the Mediator should conform to the Law; but these Are two different things, what was fit for the Mediator to do and what must fit him to be the Mediator.
These Ends therefore respecting Christ himself being removed, it follows that it was wholly for us that he fulfilled the Law: whence then I infer that that must be imputed to us, otherwise the end of it would not be attained;
These Ends Therefore respecting christ himself being removed, it follows that it was wholly for us that he fulfilled the Law: whence then I infer that that must be imputed to us, otherwise the end of it would not be attained;
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for without the imputation of it we should neither be the persons designed in it nor profited by it. To prevent mistakes and to give this Argument its full strength, I would state it thus:
for without the imputation of it we should neither be the Persons designed in it nor profited by it. To prevent mistakes and to give this Argument its full strength, I would state it thus:
but whatever he did if we were bound to do it, and if the doing of that was to be our righteousness, that must be imputed (or else we are in a sad case).
but whatever he did if we were bound to do it, and if the doing of that was to be our righteousness, that must be imputed (or Else we Are in a sad case).
so I might instance in his working of Miracles, Intercession &c. But now if our Lord will be pleas'd to put himself under the Law and to fulfil the Law, that must be made over to us because that was a thing which we our selves (according to the capacity of Creatures) were bound unto, and this was to be our righteousness before God:
so I might instance in his working of Miracles, Intercession etc. But now if our Lord will be pleased to put himself under the Law and to fulfil the Law, that must be made over to us Because that was a thing which we our selves (according to the capacity of Creatures) were bound unto, and this was to be our righteousness before God:
Several other Arguments are produc'd for the imputation of the active as well as of the passive Obedience: As that both together make most for the glory of Christ, and for the ease and comfort of burdened Souls: That 'tis a mighty loss for Christians to lose Christ's active Obedience; and why should it be the active only or the passive only if they may have both? quidni utra { que } (saith Pareus himself)? can we have too much of Christ? is not all of him precious? and do not we need all? Surely the safest way is to take-in as much of him as ever we warrantably may.
Several other Arguments Are produced for the imputation of the active as well as of the passive obedience: As that both together make most for the glory of christ, and for the ease and Comfort of burdened Souls: That it's a mighty loss for Christians to loose Christ's active obedience; and why should it be the active only or the passive only if they may have both? Quidni utra { que } (Says Pareus himself)? can we have too much of christ? is not all of him precious? and do not we need all? Surely the Safest Way is to take-in as much of him as ever we warrantably may.
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that their Opinion hath the advantage of being judg'd the more antient and Orthodox, (which that excellent person Mr. Bradshaw, though he somewhat dissents about the thing, doth ingeniously confess).
that their Opinion hath the advantage of being judged the more ancient and Orthodox, (which that excellent person Mr. Bradshaw, though he somewhat dissents about the thing, does ingeniously confess).
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4. There is a Fourth; Say some the active as well as the passive Obedience of Christ is imputed, yet not in the sense of the promoters of the former Opinion, but only thus as it was a part of Christ's Satisfaction for the violation of the Law;
4. There is a Fourth; Say Some the active as well as the passive obedience of christ is imputed, yet not in the sense of the promoters of the former Opinion, but only thus as it was a part of Christ's Satisfaction for the violation of the Law;
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as 'tis so considered (they say) it is imputed, but not in any other notion. They say Christ's active obeying was satisfactory and meritorious as well as his passive; than which nothing more certain:
as it's so considered (they say) it is imputed, but not in any other notion. They say Christ's active obeying was satisfactory and meritorious as well as his passive; than which nothing more certain:
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And indeed the passive without the active had not been satisfactory or meritorious; 'twas Christ's voluntary subjection to the Will of his Father (which was an active thing) even in his dying, which put such an efficacy into his death:
And indeed the passive without the active had not been satisfactory or meritorious; 'twas Christ's voluntary subjection to the Will of his Father (which was an active thing) even in his dying, which put such an efficacy into his death:
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Now his active Obedience being thus taken, is (they grant) made over and reckoned to Believers. Others (to the same purpose) consider Christ's active Obedience two wayes; either strictly as active, as it lay in conformity to what the Law commanded,
Now his active obedience being thus taken, is (they grant) made over and reckoned to Believers. Others (to the same purpose) Consider Christ's active obedience two ways; either strictly as active, as it lay in conformity to what the Law commanded,
This middle and reconciliatory Opinion is somewhat new and modern, and owned (as yet) but by very few, but in those few (for their worth and eminency) there are very many. I shall not set my self to argue or object any thing against it, (though something might be said upon that account);
This middle and reconciliatory Opinion is somewhat new and modern, and owned (as yet) but by very few, but in those few (for their worth and eminency) there Are very many. I shall not Set my self to argue or Object any thing against it, (though something might be said upon that account);
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that, if there be not solid and satisfactory Answers to be given to the weighty Objections made against the imputation of Christ's active Obedience as commonly asserted (which is to be try'd by and by), I may fall in and close with it.
that, if there be not solid and satisfactory Answers to be given to the weighty Objections made against the imputation of Christ's active obedience as commonly asserted (which is to be tried by and by), I may fallen in and close with it.
I go on to the Second; The imputation of Christ's fulfilling the Law or of his active obedience being granted, 'tis further to be enquired In what sense this imputation is to be taken? and how far it is to be carried? This Question hath its difficulties as well as the former:
I go on to the Second; The imputation of Christ's fulfilling the Law or of his active Obedience being granted, it's further to be inquired In what sense this imputation is to be taken? and how Far it is to be carried? This Question hath its difficulties as well as the former:
the Learned differ not only about the matter of imputation or what is imputed, but also about the nature and the right stating of the act. Even they who agree in the imputation of Christ's active Obedience, do yet differ in the stating of that imputation.
the Learned differ not only about the matter of imputation or what is imputed, but also about the nature and the right stating of the act. Even they who agree in the imputation of Christ's active obedience, do yet differ in the stating of that imputation.
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they say the imputation is to be carried no higher than thus, that Christ's Obedience is imputed to Believers (that is) 'tis reckoned to them for their good,
they say the imputation is to be carried no higher than thus, that Christ's obedience is imputed to Believers (that is) it's reckoned to them for their good,
and I acknowledge (as before) the former stating of it to lie open to very weighty and considerable Objections: Yet (in complyance with my present light) I must crave leave to differ from them (though I do it with all modesty and submission);
and I acknowledge (as before) the former stating of it to lie open to very weighty and considerable Objections: Yet (in compliance with my present Light) I must crave leave to differ from them (though I do it with all modesty and submission);
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and the Objections made against the high and strict imputation will (as I judge) admit of fair and satisfactory Answers. Therefore I believe and affirm, that our Saviours active Obedience is imputed, reckoned, made over to us,
and the Objections made against the high and strict imputation will (as I judge) admit of fair and satisfactory Answers. Therefore I believe and affirm, that our Saviors active obedience is imputed, reckoned, made over to us,
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1. If the imputation of Christ's righteousness or Obedience be not taken for the imputing thereof to us as done in our stead, but only as done for our good; then whatever he did, or doth, may as properly be said to be imputed to us as his righteousness and obedience. The reason of the Consequence is plain;
1. If the imputation of Christ's righteousness or obedience be not taken for the imputing thereof to us as done in our stead, but only as done for our good; then whatever he did, or does, may as properly be said to be imputed to us as his righteousness and Obedience. The reason of the Consequence is plain;
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because that all which Christ did, or doth, is for our good; his Incarnation, Nativity, Ascension, Intercession &c. all are for the good of those who love God:
Because that all which christ did, or does, is for our good; his Incarnation, Nativity, Ascension, Intercession etc. all Are for the good of those who love God:
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If therefore there be nothing more in the imputation of his Obedience than the reckoning of it to us for our good, then the forementioned things may equally and as properly be said to be imputed to us,
If Therefore there be nothing more in the imputation of his obedience than the reckoning of it to us for our good, then the forementioned things may equally and as properly be said to be imputed to us,
if it be, it will admit of a very easie confutation). 2. That must be the right stating of the imputation of Christ's Obedience which best suits with his Suretyship; but that which I I plead for doth so, ergo.
if it be, it will admit of a very easy confutation). 2. That must be the right stating of the imputation of Christ's obedience which best suits with his Suretyship; but that which I I plead for does so, ergo.
A Surety doth not pay the debt only for the debtors good, but as standing in the debtors stead; and so his payment is reckoned to the debtor: The same we must hold with respect to Christ and Sinners, or else we quit the main notion of his being a Surety. Take away Christ's obeying in our stead and make it to be only for our good (and so imputed ),
A Surety does not pay the debt only for the debtors good, but as standing in the debtors stead; and so his payment is reckoned to the debtor: The same we must hold with respect to christ and Sinners, or Else we quit the main notion of his being a Surety. Take away Christ's obeying in our stead and make it to be only for our good (and so imputed),
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In his dying there was the highest piece, the consummation of all his Obedience, therefore the main stress is laid upon that (the chiefest part being by an usual Synecdoche put for the whole );
In his dying there was the highest piece, the consummation of all his obedience, Therefore the main stress is laid upon that (the chiefest part being by an usual Synecdoche put for the Whole);
and you may then suppose him to be a loving and compassionate Saviour, but not (strictly) a Surety: for to that 'tis requisite that he pay our very debt, and that that payment be accepted of as made in our stead. 3. Christ's Obedience is imputed as Adams disobedience was imputed:
and you may then suppose him to be a loving and compassionate Saviour, but not (strictly) a Surety: for to that it's requisite that he pay our very debt, and that that payment be accepted of as made in our stead. 3. Christ's obedience is imputed as Adams disobedience was imputed:
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this is grounded upon the Apostles parallel between them in Rom. 5. (of which before) Now how is Adams disobedience imputed to us? Answ. not only for our hurt or in the mischievous effects of it,
this is grounded upon the Apostles parallel between them in Rom. 5. (of which before) Now how is Adams disobedience imputed to us? Answer not only for our hurt or in the mischievous effects of it,
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viz. not only for our good and in the happy effects of it, but the thing it-self is ours; insomuch that in his obeying, reputatively and legally, we obeyed also.
viz. not only for our good and in the happy effects of it, but the thing itself is ours; insomuch that in his obeying, reputatively and legally, we obeyed also.
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and I humbly conceive he who grants we disobey'd in Adam must grant we also obey'd in Christ. 4. Christ's righteousness is imputed to us in that way wherin our sin was imputed to him;
and I humbly conceive he who grants we disobeyed in Adam must grant we also obeyed in christ. 4. Christ's righteousness is imputed to us in that Way wherein our since was imputed to him;
so then his righteousness or active obedience it-self must be proportionably imputed to us, and not only in the effects thereof. 5. The proper terminus of imputation is righteousness; 'tis (according to its notion in Scripture) the reckoning or making over of a thing to a person for righteousness:
so then his righteousness or active Obedience itself must be proportionably imputed to us, and not only in the effects thereof. 5. The proper terminus of imputation is righteousness; it's (according to its notion in Scripture) the reckoning or making over of a thing to a person for righteousness:
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Answ. They who are for the active Obedience as a part of Christ's humiliation, and as such do hold the imputation of it, making it and the passive to be but one and the same Obedience, only diversified in its acts, all of which do yet meet and concur in his humiliation; these (I say) are not at all concerned in this Argument. And they who take them as distinct parts of his Obedience and as such hold the imputation of them, are very little pinched by it;
Answer They who Are for the active obedience as a part of Christ's humiliation, and as such do hold the imputation of it, making it and the passive to be but one and the same obedience, only diversified in its acts, all of which do yet meet and concur in his humiliation; these (I say) Are not At all concerned in this Argument. And they who take them as distinct parts of his obedience and as such hold the imputation of them, Are very little pinched by it;
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no imputation lower than this will serve our turn nor suit with the Scripture-notion of the Word. 6. They (who dissent) bring in the imputation of Christ's active Obedience as a part of his Satisfaction; whence I argue, he satisfied in our stead, as he obeyed he satisfied, therefore he obeyed in our stead. Christ's active Obedience being satisfactory as well as his passive, why should not that eo nomine come under the same imputation which the passive doth? 7. If this be all in the imputation of Christ's Obedience that 'tis reckoned to the Sinner for his good, then we are all agreed, all Controversies are at an end: for who,
no imputation lower than this will serve our turn nor suit with the Scripture notion of the Word. 6. They (who dissent) bring in the imputation of Christ's active obedience as a part of his Satisfaction; whence I argue, he satisfied in our stead, as he obeyed he satisfied, Therefore he obeyed in our stead. Christ's active obedience being satisfactory as well as his passive, why should not that eo nomine come under the same imputation which the passive does? 7. If this be all in the imputation of Christ's obedience that it's reckoned to the Sinner for his good, then we Are all agreed, all Controversies Are At an end: for who,
even amongst the rankest denyers of imputation, do not assent to this, that all was done and suffered by Christ for our good? and is so far reckoned to us? Wherefore either our Protestant Divines have been grosly mistaken in disputing for that which was not denyed, or else they had other apprehensions about imputation.
even among the rankest Denyers of imputation, do not assent to this, that all was done and suffered by christ for our good? and is so Far reckoned to us? Wherefore either our Protestant Divines have been grossly mistaken in disputing for that which was not denied, or Else they had other apprehensions about imputation.
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These (in short) are the Arguments which incline, yea command me to believe the high and strict imputation of Christ's active Obedience or fulfilling the Law. But I have as yet done but half of my work;
These (in short) Are the Arguments which incline, yea command me to believe the high and strict imputation of Christ's active obedience or fulfilling the Law. But I have as yet done but half of my work;
It hath been affirm'd also that the imputation of Christ's obedience is to be taken as hath been stated; that too is objected against: both therefore must be defended.
It hath been affirmed also that the imputation of Christ's Obedience is to be taken as hath been stated; that too is objected against: both Therefore must be defended.
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Obj. First 'tis objected, that in the Scripture remission of sin, justification, reconciliation with God, eternal life, are wholly and solely ascribed to Christ's passive Obedience, to his death on the Cross, (under which yet is included the whole humiliation and abasement of Christ):
Object First it's objected, that in the Scripture remission of since, justification, reconciliation with God, Eternal life, Are wholly and solely ascribed to Christ's passive obedience, to his death on the Cross, (under which yet is included the Whole humiliation and abasement of christ):
for the answer is easie and obvious, these great effects are attributed to Christ's death and blood not exclusively and solely (as to justle out the influence of his holy life and active obedience ), but eminently only.
for the answer is easy and obvious, these great effects Are attributed to Christ's death and blood not exclusively and solely (as to justle out the influence of his holy life and active Obedience), but eminently only.
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Obj. If Christ's active Obedience be imputed, and in such a manner too, so that in his obeying and fulfilling the Law Believers did obey and fulfil it;
Object If Christ's active obedience be imputed, and in such a manner too, so that in his obeying and fulfilling the Law Believers did obey and fulfil it;
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the reason is, because though upon the imputation of Christ's active Obedience one part of the Law is satisfied, yet there being another part of the Law to be satisfied also,
the reason is, Because though upon the imputation of Christ's active obedience one part of the Law is satisfied, yet there being Another part of the Law to be satisfied also,
Suppose that Believers upon the former might be look'd upon as now fulfilling the Laws commands; yet guilt being before contracted, the penalty of death thereupon iucurred, that the one might be expiated by the undergoing of the other it was necessary that Christ should die and suffer. The Law requiring both of these in both it must be satisfied; insomuch (saith one) that if we could have had a perfect righteousness conformable to the Law, de novo, and not have satisfied the punishment, our debt would not have been discharged, we had still been in our sins.
Suppose that Believers upon the former might be looked upon as now fulfilling the Laws commands; yet guilt being before contracted, the penalty of death thereupon iucurred, that the one might be expiated by the undergoing of the other it was necessary that christ should die and suffer. The Law requiring both of these in both it must be satisfied; insomuch (Says one) that if we could have had a perfect righteousness conformable to the Law, de novo, and not have satisfied the punishment, our debt would not have been discharged, we had still been in our Sins.
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And (as I apprehend it) they who differ in this point, do too much run themselves upon that absurdity which they would fasten upon those from whom they differ:
And (as I apprehend it) they who differ in this point, do too much run themselves upon that absurdity which they would fasten upon those from whom they differ:
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'twas necessary that he should obey actively for the doing of what the Law enjoyned, 'twas necessary also that he should obey passively for the suffering of what the Law threatned; for both of these were necessary to reach the Laws righteousness, and so to lay the foundation of a compleat righteousness for the Creature:
'twas necessary that he should obey actively for the doing of what the Law enjoined, 'twas necessary also that he should obey passively for the suffering of what the Law threatened; for both of these were necessary to reach the Laws righteousness, and so to lay the Foundation of a complete righteousness for the Creature:
For the better answering of the Objection in hand, 'tis said by some that the imputation of Christ's passive Obedience must be supposed to antecede (in order of nature though not of time ) the imputation of his active: for in the justifying of Believers God dealing with them as Sinners, we must suppose him first to take off guilt and punishment due for what was past, before he makes over a positive righteousness to them for the time to come.
For the better answering of the Objection in hand, it's said by Some that the imputation of Christ's passive obedience must be supposed to antecede (in order of nature though not of time) the imputation of his active: for in the justifying of Believers God dealing with them as Sinners, we must suppose him First to take off guilt and punishment due for what was passed, before he makes over a positive righteousness to them for the time to come.
wherein Dissenters go upon this, that a person being judg'd righteous upon his imputative, active fulfilling the Law, to him no further or subsequent imputation is necessary. We say so too;
wherein Dissenters go upon this, that a person being judged righteous upon his imputative, active fulfilling the Law, to him no further or subsequent imputation is necessary. We say so too;
but then we suppose an antecedent imputation of that Obedience which was proper to free from guilt and wrath, viz. Christ's passive Obedience. So that the matter comes to this;
but then we suppose an antecedent imputation of that obedience which was proper to free from guilt and wrath, viz. Christ's passive obedience. So that the matter comes to this;
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yet it doth not hence follow that Christ's passive Obedience was in vain or needless, because, in the methods of divine grace, that is first imputed for freedom from guilt and Hell before the active is imputed in order to righteousness and Heaven. Very large discourses there are abroad in the world about these things;
yet it does not hence follow that Christ's passive obedience was in vain or needless, Because, in the methods of divine grace, that is First imputed for freedom from guilt and Hell before the active is imputed in order to righteousness and Heaven. Very large discourses there Are abroad in the world about these things;
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for thereby the justice of God was fully satisfied, the Sinners guilt fully expiated, ful payment made of all that he owed &c. what need therefore is there of any imputation of his active obedience to be superadded to the imputation of the former?
for thereby the Justice of God was Fully satisfied, the Sinners guilt Fully expiated, full payment made of all that he owed etc. what need Therefore is there of any imputation of his active Obedience to be superadded to the imputation of the former?
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for whereas they charge the Opinion of these that it acquits us from all obeying on our part, this principle (which they maintain) seems to do it much more;
for whereas they charge the Opinion of these that it acquits us from all obeying on our part, this principle (which they maintain) seems to do it much more;
c-acp cs pns32 vvb dt n1 pp-f d cst pn31 vvz pno12 p-acp d vvg p-acp po12 n1, d n1 (r-crq pns32 vvb) vvz pc-acp vdi pn31 av-d av-dc;
Answ. If the passive Obedience be taken in conjunction with the active, we grant the sufficiency of it to all intents and purposes; but if it be taken disjunctly from the active, then we grant its sufficiency for such and such ends or effects, but not for all. For the removal of guilt, the satisfying of the penal part of the Law, the freeing from Hell and death, so it was sufficient; but besides this, the preceptive part of the Law was to be fulfilled, the condition of life was to be performed, the Sinner was to be made positively righteous, Heaven was to be merited; now as to these, abstractly from the active obedience of Christ, the passive was not sufficient. Upon his dying Believers shall not die or be damned, or be look'd upon as guilty; but for their being righteous and entitled to eternal life, Christ must actively fulfil the Law;
Answer If the passive obedience be taken in conjunction with the active, we grant the sufficiency of it to all intents and Purposes; but if it be taken disjunctly from the active, then we grant its sufficiency for such and such ends or effects, but not for all. For the removal of guilt, the satisfying of the penal part of the Law, the freeing from Hell and death, so it was sufficient; but beside this, the preceptive part of the Law was to be fulfilled, the condition of life was to be performed, the Sinner was to be made positively righteous, Heaven was to be merited; now as to these, abstractly from the active Obedience of christ, the passive was not sufficient. Upon his dying Believers shall not die or be damned, or be looked upon as guilty; but for their being righteous and entitled to Eternal life, christ must actively fulfil the Law;
np1 cs dt j n1 vbb vvn p-acp n1 p-acp dt j, pns12 vvb dt n1 pp-f pn31 p-acp d n2 cc n2; p-acp cs pn31 vbb vvn av-j p-acp dt j, av pns12 vvb po31 n1 p-acp d cc d vvz cc n2, p-acp xx p-acp d. p-acp dt n1 pp-f n1, dt n-vvg pp-f dt j n1 pp-f dt n1, dt vvg p-acp n1 cc n1, av pn31 vbds j; p-acp p-acp d, dt j n1 pp-f dt n1 vbds pc-acp vbi vvn, dt n1 pp-f n1 vbds pc-acp vbi vvn, dt n1 vbds pc-acp vbi vvn av-j j, n1 vbds pc-acp vbi vvn; av c-acp p-acp d, av-j p-acp dt j n1 pp-f np1, dt j vbds xx j. p-acp po31 vvg n2 vmb xx vvi cc vbb vvn, cc vbi vvn p-acp p-acp j; p-acp p-acp po32 n1 j cc vvn p-acp j n1, np1 vmb av-j vvi dt n1;
But to reign in life (as the Apostle speaks), to inherit a crown there further is expected, which we not reaching Christ's active obedience supplied to us, not adding to ours but being in it-self compleat is accounted ours, and imputed to us.
But to Reign in life (as the Apostle speaks), to inherit a crown there further is expected, which we not reaching Christ's active Obedience supplied to us, not adding to ours but being in itself complete is accounted ours, and imputed to us.
Indeed (say they of this Opinion) if man had continued in the state of innocency one of these had been enough; namely the active obeying of the Law; for he being then without sin could not lie under any obligation to suffer. But he being faln stands oblig'd to both; to obey, as he is a Creature; to suffer, as he is an Offender: So that it was not enough for Christ in suffering to answer the one obligation, but he must also by doing answer the other also.
Indeed (say they of this Opinion) if man had continued in the state of innocency one of these had been enough; namely the active obeying of the Law; for he being then without since could not lie under any obligation to suffer. But he being fallen Stands obliged to both; to obey, as he is a Creature; to suffer, as he is an Offender: So that it was not enough for christ in suffering to answer the one obligation, but he must also by doing answer the other also.
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In the Laws of men one of these is enough, but in the Laws of God (there being a vast disparity 'twixt the Creatures subjection to him and to men ) it is not so.
In the Laws of men one of these is enough, but in the Laws of God (there being a vast disparity betwixt the Creatures subjection to him and to men) it is not so.
p-acp dt n2 pp-f n2 crd pp-f d vbz av-d, cc-acp p-acp dt n2 pp-f np1 (pc-acp vbg dt j n1 p-acp dt n2 n1 p-acp pno31 cc p-acp n2) pn31 vbz xx av.
for it either obeying or suffering be as much as the Law requires, then Christ having suffered the utmost of the Laws penalty, we are not under any obligation to obey too.
for it either obeying or suffering be as much as the Law requires, then christ having suffered the utmost of the Laws penalty, we Are not under any obligation to obey too.
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For these are such Contraries as do admit of no me•••m between them, and therefore upon the negation of the one the affirmation of the other (in a fit Subject ) must needs follow;
For these Are such Contraries as do admit of no me•••m between them, and Therefore upon the negation of the one the affirmation of the other (in a fit Subject) must needs follow;
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Therefore they who grant freedom from guilt and Hell upon Christ's death, and yet assert the necessity of the obedience of his life for righteousness and Heaven, build upon a false hypothesis.
Therefore they who grant freedom from guilt and Hell upon Christ's death, and yet assert the necessity of the Obedience of his life for righteousness and Heaven, built upon a false hypothesis.
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Answ. To this 'tis answered, what is here alledged holds true in Natural and Physical Contraries, but not in Moral or Law-contraries: The Malefactor upon his Princes or the Judges Pardon is acquitted from his guilt, and with respect to that he is innocent; but yet he cannot upon this be look'd upon as being righteous, or as having done what the Law required of him:
Answer To this it's answered, what is Here alleged holds true in Natural and Physical Contraries, but not in Moral or Law-contraries: The Malefactor upon his Princes or the Judges Pardon is acquitted from his guilt, and with respect to that he is innocent; but yet he cannot upon this be looked upon as being righteous, or as having done what the Law required of him:
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'Tis one thing for the Sinner not to be unjust, and another thing for him to be just; upon the non-imputation of Sin he is the former, but the latter he cannot be without a positive righteousness. Not to be judg'd as a transgressor of the Law and to be judg'd as a fulfiller of the Law, are two distinct things.
It's one thing for the Sinner not to be unjust, and Another thing for him to be just; upon the non-imputation of since he is the former, but the latter he cannot be without a positive righteousness. Not to be judged as a transgressor of the Law and to be judged as a fulfiller of the Law, Are two distinct things.
But I must not at present engage in these debates, I will defer the discussing of them till I come to open the Doctrine Doctrine of Justification (which the 30 Verse of this Chapter will lead me to).
But I must not At present engage in these debates, I will defer the discussing of them till I come to open the Doctrine Doctrine of Justification (which the 30 Verse of this Chapter will led me to).
yet between eternal life and eternal death there is a medium: For we may suppose a person to be freed from the one and yet not presently admitted into the other, he may be saved from Hell and yet not be taken up to Heaven, for he may be annihilated or continued in some state of happiness here below this notwithstanding: (I only speak of the possibility of the thing, not asserting that ever de facto it is so).
yet between Eternal life and Eternal death there is a medium: For we may suppose a person to be freed from the one and yet not presently admitted into the other, he may be saved from Hell and yet not be taken up to Heaven, for he may be annihilated or continued in Some state of happiness Here below this notwithstanding: (I only speak of the possibility of the thing, not asserting that ever de facto it is so).
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and why not so here? 'Tis true, whoever is freed from Hell is admitted into Heaven, but this is not necessary from the nature of the thing (as though there might not be a status intermedius );
and why not so Here? It's true, whoever is freed from Hell is admitted into Heaven, but this is not necessary from the nature of the thing (as though there might not be a status intermedius);
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Obj. To put more strength into it 'tis further urg'd, that the Opinion (argued against) makes Justification to consist of different parts (viz. remission of Sin and imputation of righteousness );
Object To put more strength into it it's further urged, that the Opinion (argued against) makes Justification to consist of different parts (viz. remission of since and imputation of righteousness);
to be pardoned and to be made righteous are in Scripture terms equipollent and synonimous: And (say others) all in Justification is but one act, proceeding from one and the same cause;
to be pardoned and to be made righteous Are in Scripture terms equipollent and Synonymous: And (say Others) all in Justification is but one act, proceeding from one and the same cause;
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that very act which makes the Sinner not guilty makes him also at the same time to be righteous; as that which takes away crookedness at the same time makes streight, that which expels darkness at the same time introduces light; the putting on of the garment and the removal of the nakedness are but one and the same thing and done together.
that very act which makes the Sinner not guilty makes him also At the same time to be righteous; as that which Takes away crookedness At the same time makes straight, that which expels darkness At the same time introduces Light; the putting on of the garment and the removal of the nakedness Are but one and the same thing and done together.
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And 1. what if the Opinion (argued against) doth make remission of sin and imputed righteousness to be different parts of Justification (they both as integral parts concurring to the compleating and perfecting of it)? I say, what if it so doth? is it the worse for that, is this a novel tenent or that which but few or none do own? have not several with great solidity and judgment defended it? as to any error in it or any absurdities that will follow upon it, I must confess I do not (as yet) understand either the one or the other.
And 1. what if the Opinion (argued against) does make remission of since and imputed righteousness to be different parts of Justification (they both as integral parts concurring to the completing and perfecting of it)? I say, what if it so does? is it the Worse for that, is this a novel tenent or that which but few or none do own? have not several with great solidity and judgement defended it? as to any error in it or any absurdities that will follow upon it, I must confess I do not (as yet) understand either the one or the other.
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A difference of parts in Sanctification is commonly granted, viz. mortification and vivification; the abolition of the power of sin and the implantation of the divine Nature;
A difference of parts in Sanctification is commonly granted, viz. mortification and vivification; the abolition of the power of since and the implantation of the divine Nature;
now why may not Justification have its parts as well as Sanctification? If the Believers righteousness doth lie in the fulfilling of the Law, and there be different parts in that Law (its commanding and its punishing part ),
now why may not Justification have its parts as well as Sanctification? If the Believers righteousness does lie in the fulfilling of the Law, and there be different parts in that Law (its commanding and its punishing part),
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The Scripture speaks of these not as one and the same, but as distinct; Rom. 4.25. Who was delivered for our offences (there's remission ), and was raised again for our justification (or righteousness, there's the other part ):
The Scripture speaks of these not as one and the same, but as distinct; Rom. 4.25. Who was Delivered for our offences (there's remission), and was raised again for our justification (or righteousness, there's the other part):
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how the latter is attributed to Christ's resurrection is not my business now to enquire, I only cite the words as holding forth a distinction betwixt remission and righteousness: (So Rom. 5.9. compar'd with Rom. 5.19.). And Dan. 9.24. — to make reconciliation for iniquity, and to bring in everlasting righteousness;
how the latter is attributed to Christ's resurrection is not my business now to inquire, I only Cite the words as holding forth a distinction betwixt remission and righteousness: (So Rom. 5.9. compared with Rom. 5.19.). And Dan. 9.24. — to make reconciliation for iniquity, and to bring in everlasting righteousness;
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For they tend to this, that for any to say upon one act sin is remitted, and upon another the person is made righteous; 'tis as if one should say, that by one act the crookedness of a thing is removed and that by another 'tis made streight, (and so as to light and darkness ). To which I reply;
For they tend to this, that for any to say upon one act since is remitted, and upon Another the person is made righteous; it's as if one should say, that by one act the crookedness of a thing is removed and that by Another it's made straight, (and so as to Light and darkness). To which I reply;
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'Tis true, the Apostle Rom. 4.6, 7, 8. speaking of the Sinners righteousness instances only in the forgiveness or non-imputation of sin; but he doth not do it as if that was the all in that righteousness, but (1.) because that being one eminent part thereof he puts it for the whole: (2.) because that remission of sin and the imputation of a positive righteousness being never parted, in naming the one he included the other: not as if they were one and the same in their nature but because they are never separated in the •ubject. I cannot yet be convinc'd but that the removal of Sins guilt and the introducing of a positive righteousness, are things of a different nature and carry distinct notions in them:
It's true, the Apostle Rom. 4.6, 7, 8. speaking of the Sinners righteousness instances only in the forgiveness or non-imputation of since; but he does not do it as if that was the all in that righteousness, but (1.) Because that being one eminent part thereof he puts it for the Whole: (2.) Because that remission of since and the imputation of a positive righteousness being never parted, in naming the one he included the other: not as if they were one and the same in their nature but Because they Are never separated in the •ubject. I cannot yet be convinced but that the removal of Sins guilt and the introducing of a positive righteousness, Are things of a different nature and carry distinct notions in them:
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Sinners they are never parted, yet as they are considered in themselves they may be parted. Amongst us sometimes sin is remitted when yet the offender is not justified, (as we see in the case of Joseph's Brethren, Shimei, Abiathar &c.);
Sinners they Are never parted, yet as they Are considered in themselves they may be parted. among us sometime since is remitted when yet the offender is not justified, (as we see in the case of Joseph's Brothers, Shimei, Abiathar etc.);
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and 'tis possible for a person to be justified though he hath no sin to be remitted (as it would have been with Adam had he stood, he was then capable of Justification but not of remission ):
and it's possible for a person to be justified though he hath no since to be remitted (as it would have been with Adam had he stood, he was then capable of Justification but not of remission):
To object therefore against the imputation of Christ's active Obedience as well as of his passive, (one being suppos'd to free us from guilt, the other to make us righteous ), that this would infer two different parts of justification;
To Object Therefore against the imputation of Christ's active obedience as well as of his passive, (one being supposed to free us from guilt, the other to make us righteous), that this would infer two different parts of justification;
2. Whereas 'tis said that this doth also make different causes of Justification, I say as before, what if it doth? Provided, that by those ye understand only the different grounds or matter of Justification according to its different parts; (that is) as Christ dy'd and shed his blood there's the ground of the Sinners discharge from guilt, that which is imputed to him in order to that effect; then as he in all things actively conformed to the Law there's the ground of the Sinners positive righteousness, or that which is imputed to him in order to that effect. Such a multiplication of Causes, which are not so of a diverse nature but that they do unite and concur in some one as the general Cause (as these do in Christ's righteousness or Obedience ), carries in it nothing repugnant to Scripture or Reason. This righteousness of Christ is the one only material Cause of the Sinners righteousness; but that dividing it-self into his active and passive righteousness, accordingly the Causes of the Sinners righteousness are diversified.
2. Whereas it's said that this does also make different Causes of Justification, I say as before, what if it does? Provided, that by those you understand only the different grounds or matter of Justification according to its different parts; (that is) as christ died and shed his blood there's the ground of the Sinners discharge from guilt, that which is imputed to him in order to that Effect; then as he in all things actively conformed to the Law there's the ground of the Sinners positive righteousness, or that which is imputed to him in order to that Effect. Such a multiplication of Causes, which Are not so of a diverse nature but that they do unite and concur in Some one as the general Cause (as these do in Christ's righteousness or obedience), carries in it nothing repugnant to Scripture or Reason. This righteousness of christ is the one only material Cause of the Sinners righteousness; but that dividing itself into his active and passive righteousness, accordingly the Causes of the Sinners righteousness Are diversified.
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I except against these similitudes as not suiting with the thing in hand; they are proper for things of another nature, not for that which we are upon;
I except against these Similitudes as not suiting with the thing in hand; they Are proper for things of Another nature, not for that which we Are upon;
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Suppose the effects mention'd are produc'd by one and the same act, yet they are not so pertinently alledg'd because what we are speaking of falls under another consideration.
Suppose the effects mentioned Are produced by one and the same act, yet they Are not so pertinently alleged Because what we Are speaking of falls under Another consideration.
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We are not concern'd about crookedness and streightness, but about guilt and righteousness; all allusions which suit not with these (as things of a legal nature ) are insignificative.
We Are not concerned about crookedness and straightness, but about guilt and righteousness; all allusions which suit not with these (as things of a Legal nature) Are insignificative.
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Will they say, that that which frees the Offender from guilt (when he stands arraign'd before the Judge), doth also make him a true and exact keeper of the Law? that at the same time, and by the same sentence, wherein he is acquitted from the violation of the Law, that he is also thereupon to be look'd upon as a person that hath really kept the Law? such an Instance as this would be pertinent; but then we should determine it in the Negative. And indeed I could humbly desire, that in these Points we might be very sparing in argumentative Similitudes of this nature;
Will they say, that that which frees the Offender from guilt (when he Stands arraigned before the Judge), does also make him a true and exact keeper of the Law? that At the same time, and by the same sentence, wherein he is acquitted from the violation of the Law, that he is also thereupon to be looked upon as a person that hath really kept the Law? such an Instance as this would be pertinent; but then we should determine it in the Negative. And indeed I could humbly desire, that in these Points we might be very sparing in argumentative Similitudes of this nature;
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To be made righteous by the righteousness of another? 'tis (say they) as if a man should see with anothers eyes, or be learned with anothers learning, or wise with anothers wisdom &c. (there's similitude for similitude, though upon a far more pestilent and mischievous design).
To be made righteous by the righteousness of Another? it's (say they) as if a man should see with another's eyes, or be learned with another's learning, or wise with another's Wisdom etc. (there's similitude for similitude, though upon a Far more pestilent and mischievous Design).
Therefore in Law-acts (such as we all grant Justification to be), let us keep to those allusions which are proper to such acts; or else (upon the disparity of Physical and Law-acts ) we shall run our selves and others upon great mistakes.
Therefore in Law acts (such as we all grant Justification to be), let us keep to those allusions which Are proper to such acts; or Else (upon the disparity of Physical and Law acts) we shall run our selves and Others upon great mistakes.
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Obj. This seems to reflect upon God some error or mistake in his judging, as if be should esteem the Sinner to do that in Christ which he did not do,
Object This seems to reflect upon God Some error or mistake in his judging, as if be should esteem the Sinner to do that in christ which he did not do,
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And 'tis said, that 'tis not possible that we (by any estimation) can be the Subjects of those acts, qualities, accidents, which belong to another Subject.
And it's said, that it's not possible that we (by any estimation) can be the Subject's of those acts, qualities, accidents, which belong to Another Subject.
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But I ask, why should this be thought a mistake in God to look upon us as obeying in Christ, when (I hope) 'tis not made a mistake in him to look upon us as disobeying in Adam? wherein is the truth of God more impeached in the one, than in the other? we did not personally eat of the forbidden fruit, and yet I presume it will not be deny'd but that in Adams eating of it legally we did eat it too;
But I ask, why should this be Thought a mistake in God to look upon us as obeying in christ, when (I hope) it's not made a mistake in him to look upon us as disobeying in Adam? wherein is the truth of God more impeached in the one, than in the other? we did not personally eat of the forbidden fruit, and yet I presume it will not be denied but that in Adams eating of it legally we did eat it too;
and that God doth most truly and righteously reckon us guilty of it as though we had done the fact in our own persons: Grant then that there is no mistake there, and it will follow that there is none here. Nay further,
and that God does most truly and righteously reckon us guilty of it as though we had done the fact in our own Persons: Grant then that there is no mistake there, and it will follow that there is none Here. Nay further,
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why may we not as well be said to obey in Christ as to suffer in Christ? his Sufferings were as remote and aliene from our persons as his active obeying; and yet 'tis granted, that they are so reckoned to us as that in them even we may be said to suffer and satisfie; and if the passive Obedience of Christ be thus imputed without any mistake, why may not the active without any mistake be imputed also? clear God in the one and you must likewise clear him in the other. And whereas 'tis said, that those acts, qualities, or accidents, which belong to one Subject cannot be made over to another;
why may we not as well be said to obey in christ as to suffer in christ? his Sufferings were as remote and alien from our Persons as his active obeying; and yet it's granted, that they Are so reckoned to us as that in them even we may be said to suffer and satisfy; and if the passive obedience of christ be thus imputed without any mistake, why may not the active without any mistake be imputed also? clear God in the one and you must likewise clear him in the other. And whereas it's said, that those acts, qualities, or accidents, which belong to one Subject cannot be made over to Another;
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otherwise 'tis inhaesion, and not imputation. Adams disobedience was his own personal and subjective act, and yet 'tis ours imputatively and legally. (But of this I'le say no more).
otherwise it's inhesion, and not imputation. Adams disobedience was his own personal and subjective act, and yet it's ours Imputatively and legally. (But of this I'll say no more).
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Answ. All that follows from hence is this, that Christ obeying the Law for us and in our stead, we are not bound to obey it for those ends and upon those accounts upon which he obey'd it, (as namely for satisfaction and for righteousness before God):
Answer All that follows from hence is this, that christ obeying the Law for us and in our stead, we Are not bound to obey it for those ends and upon those accounts upon which he obeyed it, (as namely for satisfaction and for righteousness before God):
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now it appears by the whole tenure of the Gospel, that he never intended it to exempt believers from Obedience as it speaks duty, but only as 'twas the Condition of the first Covenant. I therefore think that it may as well be argued, that Saints should not die, or bear any punishment for sin,
now it appears by the Whole tenure of the Gospel, that he never intended it to exempt believers from obedience as it speaks duty, but only as 'twas the Condition of the First Covenant. I Therefore think that it may as well be argued, that Saints should not die, or bear any punishment for since,
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'Tis true, upon the imputation of his passive obedience they are freed from Suffering in order to Satisfaction, yet in other respects suffer they shall:
It's true, upon the imputation of his passive Obedience they Are freed from Suffering in order to Satisfaction, yet in other respects suffer they shall:
In short, we may as well argue against others that upon their principles God's people are not lyable to any punishment, as they do against us that upon our principles God's people are not under any obligation to obey the Law:
In short, we may as well argue against Others that upon their principles God's people Are not liable to any punishment, as they do against us that upon our principles God's people Are not under any obligation to obey the Law:
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and that explication or distinction which will clear and justifie their Opinion in the consistency of the Saints Sufferings with Christ's passive Obedience, will do the same for ours in the consistency of the Saints Obedience with Christ's active Obedience.
and that explication or distinction which will clear and justify their Opinion in the consistency of the Saints Sufferings with Christ's passive obedience, will do the same for ours in the consistency of the Saints obedience with Christ's active obedience.
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Answ. This is one of the beaten, Answ. thred-bare Arguments with which the ROMANISTS impugne (in general) the imputation of Christ's righteousness: Our PROTESTANT Writers thus answer them;
Answer This is one of the beaten, Answer threadbare Arguments with which the ROMANISTS impugn (in general) the imputation of Christ's righteousness: Our PROTESTANT Writers thus answer them;
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though Christ's righteousness be imputed to Believers yet for all that they are Sinners, and may justly be so denominated, inasmuch as the denomination is taken from what is inherent in them, notwithstanding what is imputed to them.
though Christ's righteousness be imputed to Believers yet for all that they Are Sinners, and may justly be so denominated, inasmuch as the denomination is taken from what is inherent in them, notwithstanding what is imputed to them.
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or as they are in Christ, they being justified through the imputation of his righteousness, and accepted in him as their Head and Surety; and so who will deny them to be righteous? He fulfilled the Law for them, which obedience of his being reckoned to them in God's account and imputatively they may be said to be without sin, (there's no ANTINOMISME in this if it be rightly understood);
or as they Are in christ, they being justified through the imputation of his righteousness, and accepted in him as their Head and Surety; and so who will deny them to be righteous? He fulfilled the Law for them, which Obedience of his being reckoned to them in God's account and Imputatively they may be said to be without since, (there's no ANTINOMISME in this if it be rightly understood);
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O what a pure, spotless, righteous person is the Believer in respect of imputation; and yet what an impure, defiled, sinful person is he in respect of inhering corruption.
Oh what a pure, spotless, righteous person is the Believer in respect of imputation; and yet what an impure, defiled, sinful person is he in respect of inhering corruption.
As to the other part of the Objection I deny the Consequence; may we not be righteous but upon this we must be as righteous as Christ himself was? as the former I would be loth to deny, so the latter I would be as loth to affirm. It doth not follow,
As to the other part of the Objection I deny the Consequence; may we not be righteous but upon this we must be as righteous as christ himself was? as the former I would be loath to deny, so the latter I would be as loath to affirm. It does not follow,
or not absolutely in the utmost extent and degree of it, but in tantum quod hoc that we may be look'd upon as fulfillers of the Law, and as partakers of that righteousness which we need and are capable of.
or not absolutely in the utmost extent and degree of it, but in Tantum quod hoc that we may be looked upon as fulfillers of the Law, and as partakers of that righteousness which we need and Are capable of.
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In the substantial duties of the Law and in those acts of obedience which were in general necessary, Christ did just that which we should have done; (understand me that I speak of Legal not of Evangelical Obedience, for though Christ did that for us which the Law demanded yet he did not do that for us which the Gospel demands):
In the substantial duties of the Law and in those acts of Obedience which were in general necessary, christ did just that which we should have done; (understand me that I speak of Legal not of Evangelical obedience, for though christ did that for us which the Law demanded yet he did not do that for us which the Gospel demands):
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And (pray) wherein doth the imputation of Christ's passive obedience come short as to what is here charged upon the imputation of his active? will not the Argument lie as much against that as against this? For upon that ('tis said) the Law was fully satisfied and received from Christ in our stead its full accomplishment, upon that we are look'd upon as having committed no evil and omitted no good, that Christ's infinite merit and Satisfaction is ours &c. wherefore may it not with equal strength be infer'd from the imputation of this that we are not Sinners, and that we are righteous as Christ was, as it may from the imputation of the other?
And (pray) wherein does the imputation of Christ's passive Obedience come short as to what is Here charged upon the imputation of his active? will not the Argument lie as much against that as against this? For upon that (it's said) the Law was Fully satisfied and received from christ in our stead its full accomplishment, upon that we Are looked upon as having committed no evil and omitted no good, that Christ's infinite merit and Satisfaction is ours etc. Wherefore may it not with equal strength be inferred from the imputation of this that we Are not Sinners, and that we Are righteous as christ was, as it may from the imputation of the other?
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Answ. I have had occasion (in what went before) to speak a little of the idem and tantundem as they refer to Christ's Sufferings in answer to that Question Whether he suffered the self-same penalty which the Law threatned and the Sinner himself should have endured? or whether he suffered only that which was equivalent thereunto? In the deciding of which I closed with the common determination, that Christ's Sufferings for kind and substance, were the same which the Law threatned;
Answer I have had occasion (in what went before) to speak a little of the idem and Tantundem as they refer to Christ's Sufferings in answer to that Question Whither he suffered the selfsame penalty which the Law threatened and the Sinner himself should have endured? or whither he suffered only that which was equivalent thereunto? In the deciding of which I closed with the Common determination, that Christ's Sufferings for kind and substance, were the same which the Law threatened;
The same resolution I shall give concerning the idem and tantundem with respect to his active obedience; as to the substantial duties required by the Moral Law, to them in kind he submitted,
The same resolution I shall give Concerning the idem and Tantundem with respect to his active Obedience; as to the substantial duties required by the Moral Law, to them in kind he submitted,
so it was the idem: But then there were some Circumstances (arising from some special Considerations about his person ) which in other things made a difference;
so it was the idem: But then there were Some circumstances (arising from Some special Considerations about his person) which in other things made a difference;
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with respect to which it was but the tantundem. What all were bound to do in the great and indispensable duties of the Law (as Holiness, Love to God &c.), that Christ did;
with respect to which it was but the Tantundem. What all were bound to do in the great and indispensable duties of the Law (as Holiness, Love to God etc.), that christ did;
but what some only are bound to do, upon certain special obligations lying upon them as they stand in such and such relations (as Magistrates, Husbands &c.), that was not done by Christ in specie (he not standing in those relations ).
but what Some only Are bound to do, upon certain special obligations lying upon them as they stand in such and such relations (as Magistrates, Husbands etc.), that was not done by christ in specie (he not standing in those relations).
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and yet there is no defect in his Obedience, the want of this particular being supply'd and made up by his general Obedience. The Text saith that the righteousness of the Law might be fulfilled in us; now why may we not content our selves with this that Christ fulfilled the Laws righteousness, without running of our selves upon perplexing debates about the idem and the tantundem? The case (in brief) stands thus, the Law must be obey'd, in our selves we neither did nor could obey it, our Surety therefore must do it for us, he doing it for us his Obedience must be imputed to us, this imputation must be of that very obedience which we were bound unto, otherwise (this,
and yet there is no defect in his obedience, the want of this particular being supplied and made up by his general obedience. The Text Says that the righteousness of the Law might be fulfilled in us; now why may we not content our selves with this that christ fulfilled the Laws righteousness, without running of our selves upon perplexing debates about the idem and the Tantundem? The case (in brief) Stands thus, the Law must be obeyed, in our selves we neither did nor could obey it, our Surety Therefore must do it for us, he doing it for us his obedience must be imputed to us, this imputation must be of that very Obedience which we were bound unto, otherwise (this,
& not something else in the lieu of it being demanded by the Law) we are yet debtors to the Law: therefore it follows that Christ did the idem which we should have done.
& not something Else in the lieu of it being demanded by the Law) we Are yet debtors to the Law: Therefore it follows that christ did the idem which we should have done.
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And thus I have (with no small grief and trouble (the Lord knows) to see in this point differences amongst persons so godly, so learned, and as to my self that I should so unavoidably be concern'd in these unhappy Controversies, ) gone over and answered the most material Objections (that I have met with) against the imputation of Christ's active Obedience.
And thus I have (with no small grief and trouble (the Lord knows) to see in this point differences among Persons so godly, so learned, and as to my self that I should so avoidable be concerned in these unhappy Controversies,) gone over and answered the most material Objections (that I have met with) against the imputation of Christ's active obedience.
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I would not be so fond or weak as to hope, that what I have said should have any influence upon those learned and judicious persons from whom I differ,
I would not be so found or weak as to hope, that what I have said should have any influence upon those learned and judicious Persons from whom I differ,
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yet upon the whole matter I must say, that (after the most serious thoughts) I (as to my self) can with more ease and satisfaction answer the Arguments brought against the imputation of the active Obedience, than I can those which are brought for it; otherwise I had not embrac'd an Opinion which some knowing men oppose with scorn and derision.
yet upon the Whole matter I must say, that (After the most serious thoughts) I (as to my self) can with more ease and satisfaction answer the Arguments brought against the imputation of the active obedience, than I can those which Are brought for it; otherwise I had not embraced an Opinion which Some knowing men oppose with scorn and derision.
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In the justifying of Sinners God proceeds upon the perfect righteousness and full demands of the Law; and being justified they are righteous according to that strict and exact righteousness which the Law itself holds forth.
In the justifying of Sinners God proceeds upon the perfect righteousness and full demands of the Law; and being justified they Are righteous according to that strict and exact righteousness which the Law itself holds forth.
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You reade much of Legal and of Evangelical righteousness, of justification by works and by faith; there seems to be a contrariety between these two (and so there is in some respects ),
You read much of Legal and of Evangelical righteousness, of justification by works and by faith; there seems to be a contrariety between these two (and so there is in Some respects),
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but if you consider them materially and fundamentally they are one and the same: The righteousness by which we are justified, 'tis both legal or the righteousness of works and also Evangelical or the righteousness of faith; in reference to Christ 'tis legal (as he exactly fulfilled the Law), in reference to us 'tis Evangelical (that righteousness which was never performed in our own persons, being graciously made over to us and accepted for us ).
but if you Consider them materially and fundamentally they Are one and the same: The righteousness by which we Are justified, it's both Legal or the righteousness of works and also Evangelical or the righteousness of faith; in Referente to christ it's Legal (as he exactly fulfilled the Law), in Referente to us it's Evangelical (that righteousness which was never performed in our own Persons, being graciously made over to us and accepted for us).
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And so as to our selves we are justified by faith, but as to our Head and Surety we are justified by works: God deals with us in our own persons upon the terms of the Covenant of grace, but he dealt with us in Christ upon the terms of the Covenant of works: and indeed in the justification and salvation of a Sinner all these concur. The Scripture ('tis true) sets them in opposition one to the other,
And so as to our selves we Are justified by faith, but as to our Head and Surety we Are justified by works: God deals with us in our own Persons upon the terms of the Covenant of grace, but he dealt with us in christ upon the terms of the Covenant of works: and indeed in the justification and salvation of a Sinner all these concur. The Scripture (it's true) sets them in opposition one to the other,
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and makes them incompatible; but that is only in reference to the same subject under the same personal consideration: The same person as considered in himself, and by himself, cannot be justified by Works and by Faith too, by the Covenant of works and by the Covenant of grace too:
and makes them incompatible; but that is only in Referente to the same Subject under the same personal consideration: The same person as considered in himself, and by himself, cannot be justified by Works and by Faith too, by the Covenant of works and by the Covenant of grace too:
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so our justification is of grace, by faith &c. That very righteousness which is legal in the Head is Evangelical in the members (in respect of the application of it).
so our justification is of grace, by faith etc. That very righteousness which is Legal in the Head is Evangelical in the members (in respect of the application of it).
Blessed be God for the sweet harmony and concurrence of both Covenants, of Law and Gospel, Works and Faith in the Sinners justification and salvation! 'tis admirably brought about by this great thing which the Text speaks of, Christs fulfilling the righteousness of the Law for us.
Blessed be God for the sweet harmony and concurrence of both Covenants, of Law and Gospel, Works and Faith in the Sinners justification and salvation! it's admirably brought about by this great thing which the Text speaks of, Christ fulfilling the righteousness of the Law for us.
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the Apostle here setting down God's high and glorious ends in the sending of his Son into the world, he makes them all to center in the satisfaction and accomplishment of his Law: that it might be satisfied in its penalty, Christ shall be a Sacrifice (as you had it before);
the Apostle Here setting down God's high and glorious ends in the sending of his Son into the world, he makes them all to centre in the satisfaction and accomplishment of his Law: that it might be satisfied in its penalty, christ shall be a Sacrifice (as you had it before);
and put on flesh, and be himself made under the Law; he must live an holy life and die a cursed death and all to satisfie the Law. And this was a thing so great in God's eye,
and put on Flesh, and be himself made under the Law; he must live an holy life and die a cursed death and all to satisfy the Law. And this was a thing so great in God's eye,
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as that he look'd upon the fulfilling and answering of the Laws demands as a valuable compensation for all the abasement and humiliation of his dearest Son: Oh let us think honorably of the Law for surely God did so.
as that he looked upon the fulfilling and answering of the Laws demands as a valuable compensation for all the abasement and humiliation of his dearest Son: O let us think honorably of the Law for surely God did so.
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but here he puts a great deal of glory upon it, in making this the end of the Incarnation of the Son of God that the righteousness of the Law might be fulfilled in us.
but Here he puts a great deal of glory upon it, in making this the end of the Incarnation of the Son of God that the righteousness of the Law might be fulfilled in us.
but rather to have it accomplished and fully satisfied: think not that I am come to destroy the Law or the Prophets, I am not come to destroy but to fulfil.
but rather to have it accomplished and Fully satisfied: think not that I am come to destroy the Law or the prophets, I am not come to destroy but to fulfil.
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In Christ's obedience, active and passive, we have an high demonstration of that singular respect which God bare to his Law. Sin was a base thing therefore that shall be condemned, but the Law was good therefore that shall be satisfied.
In Christ's Obedience, active and passive, we have an high demonstration of that singular respect which God bore to his Law. since was a base thing Therefore that shall be condemned, but the Law was good Therefore that shall be satisfied.
is it yours? are you in the number of the [ us ] in the Text? is Christ's obeying the Law so made over to you as that, in God's estimation, the righteousness thereof is fulfilled in you? Sirs!
is it yours? Are you in the number of the [ us ] in the Text? is Christ's obeying the Law so made over to you as that, in God's estimation, the righteousness thereof is fulfilled in you? Sirs!
this is a thing that must be done either by you or for you; the former being impossible what relief have you from the latter? If you cannot plead this fulfilling of the Laws righteousness, either by your selves or by your Surety, you are lost for ever;
this is a thing that must be done either by you or for you; the former being impossible what relief have you from the latter? If you cannot plead this fulfilling of the Laws righteousness, either by your selves or by your Surety, you Are lost for ever;
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you are under that debt to the Law which you will never be able to pay, you are yet in your sins, un-justified persons, you lie open to the wrath of that God whose Law you have violated, can make no good claim of life (for the Law is not done, its condition of life is not performed);
you Are under that debt to the Law which you will never be able to pay, you Are yet in your Sins, unjustified Persons, you lie open to the wrath of that God whose Law you have violated, can make no good claim of life (for the Law is not done, its condition of life is not performed);
and (which is very dreadful) if the Laws righteousness be not fulfilled in you the Laws curse will most certainly be inflicted upon you. God will have a perfect righteousness and obedience some where,
and (which is very dreadful) if the Laws righteousness be not fulfilled in you the Laws curse will most Certainly be inflicted upon you. God will have a perfect righteousness and Obedience Some where,
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or he will not justifie and save; if therefore the perfect righteousness and obedience of Christ be not imputed to you, what will you do? what will become of you? wo to that man who when he shall come at the great day to stand before God's Tribunal, shall not be judg'd in and through Christ, a fulfiller of the Law!
or he will not justify and save; if Therefore the perfect righteousness and Obedience of christ be not imputed to you, what will you do? what will become of you? woe to that man who when he shall come At the great day to stand before God's Tribunal, shall not be judged in and through christ, a fulfiller of the Law!
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that shall then be, found without the garment of Christ's imputed righteousness! how will the Law fall upon him for non-obedience, and thereupon demand satisfaction of him in the suffering of eternal torments! Pray think of this in time,
that shall then be, found without the garment of Christ's imputed righteousness! how will the Law fallen upon him for nonobedience, and thereupon demand satisfaction of him in the suffering of Eternal torments! Pray think of this in time,
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so as to get an interest in Christ's fulfilling the Laws righteousness. Some dispute whether his righteousness be imputed to any; let your enquiries (you taking the thing in thesi for granted) be about something else, viz. whether in particular it be imputed to you? and what you may be and do that it may be imputed to you?
so as to get an Interest in Christ's fulfilling the Laws righteousness. some dispute whither his righteousness be imputed to any; let your Enquiries (you taking the thing in Thessia for granted) be about something Else, viz. whither in particular it be imputed to you? and what you may be and do that it may be imputed to you?
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For your direction and help in both of these enquiries, look to three things, Ʋnion with Christ, Faith, the Spiritual conversation; these are the evidences of the priviledge, and also (especially the two former ) the grounds and means of obtaining it.
For your direction and help in both of these Enquiries, look to three things, Ʋnion with christ, Faith, the Spiritual Conversation; these Are the evidences of the privilege, and also (especially the two former) the grounds and means of obtaining it.
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The us (of whom the Apostle speaks) in whom the Laws righteousness is fulfilled, are (1.) Such who are in Christ: 1. Cor. 1.30. — (2.) Such who believe: Rom. 3.22. Rom. 4.24. Phil. 3.9. — (3.) Such who live the Spiritual Life; for so they are here characteriz'd, that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit.
The us (of whom the Apostle speaks) in whom the Laws righteousness is fulfilled, Are (1.) Such who Are in christ: 1. Cor. 1.30. — (2.) Such who believe: Rom. 3.22. Rom. 4.24. Philip 3.9. — (3.) Such who live the Spiritual Life; for so they Are Here characterized, that the righteousness of the Law might be fulfilled in us who walk not After the Flesh but After the Spirit.
these are the things which your eye must be upon, that you be in Christ, that you be true believers, that you be holy and spiritual in your walking: God never intended that his Sons Obedience should be imputed to any but only to such as these.
these Are the things which your eye must be upon, that you be in christ, that you be true believers, that you be holy and spiritual in your walking: God never intended that his Sons obedience should be imputed to any but only to such as these.
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2. You who pretend to the having an interest in this glorious priviledge, I would (with the greatest earnestness) exhort you to go as far in your own persons as is possible in the fulfilling of the Laws righteousness.
2. You who pretend to the having an Interest in this glorious privilege, I would (with the greatest earnestness) exhort you to go as Far in your own Persons as is possible in the fulfilling of the Laws righteousness.
And this I would with the more vehemency press upon you, because of those ugly aspersions and calumnies which some do cast upon this precious Truth, and the worthy Assertors of it:
And this I would with the more vehemency press upon you, Because of those ugly Aspersions and calumnies which Some do cast upon this precious Truth, and the worthy Assertors of it:
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How do Papists let fly whole volleys of bitter invectives against Protestants, because they assert the imputation of Christs Obedience (and so expound these Words)!
How doe Papists let fly Whole volleys of bitter invectives against Protestants, Because they assert the imputation of Christ obedience (and so expound these Words)!
as if it tended to nothing but to make men careless and loose and profane, as if it opened a wide door to all licentiousness, and did cut the sinews of all piety and godliness. O therefore I would intreat you to be the more strict, exact, holy, obedient in your course, that you may live down all these scandals and that your conversation may be a •isible confutation of them.
as if it tended to nothing but to make men careless and lose and profane, as if it opened a wide door to all licentiousness, and did Cut the sinews of all piety and godliness. Oh Therefore I would entreat you to be the more strict, exact, holy, obedient in your course, that you may live down all these scandals and that your Conversation may be a •isible confutation of them.
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as 'tis the Law of works (calling for perfect and personal Obedience, and giving no strength thereunto) so 'tis burdensom, but as it is puts the creature upon works and is the rule and matter of obedience, so the gracious Soul will delight in it.
as it's the Law of works (calling for perfect and personal obedience, and giving no strength thereunto) so it's burdensome, but as it is puts the creature upon works and is the Rule and matter of Obedience, so the gracious Soul will delight in it.
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'Tis no new thing for the Doctrines of imputed righteousness, of not resting on the Law for justification, the decrying of Works for righteousness, the crying up of Faith as the great condition of righteousness and life; I say, 'tis no new thing for these evangelical Truths to be reviled by some, and perverted by others.
It's no new thing for the Doctrines of imputed righteousness, of not resting on the Law for justification, the decrying of Works for righteousness, the crying up of Faith as the great condition of righteousness and life; I say, it's no new thing for these Evangelical Truths to be reviled by Some, and perverted by Others.
Therefore (as to the latter ) the Apostle when he was speaking of them was fain ever and anon to interpose something by way of Caution, that he might obviate those misinterpretations, perversions, abuses which some might make of what he had said;
Therefore (as to the latter) the Apostle when he was speaking of them was fain ever and anon to interpose something by Way of Caution, that he might obviate those misinterpretations, perversions, Abuses which Some might make of what he had said;
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O (say some) did Christ in our stead obey the Law? is his fulfilling the Law made over to us? then we have nothing to do, we are under no obligation on our part to obey too; is not Christ's perfect fulfilling the Law enough? what can be further required of us? what need we trouble our selves about any obedience or holy walking? But God forbid that any of you should thus reason!
Oh (say Some) did christ in our stead obey the Law? is his fulfilling the Law made over to us? then we have nothing to do, we Are under no obligation on our part to obey too; is not Christ's perfect fulfilling the Law enough? what can be further required of us? what need we trouble our selves about any Obedience or holy walking? But God forbid that any of you should thus reason!
We are indeed too prone to such reasonings; 'tis very natural to us to catch at any thing that may comply with the gratifying of the flesh, and with the easing of us as to the severities of an holy, obediential course:
We Are indeed too prove to such reasonings; it's very natural to us to catch At any thing that may comply with the gratifying of the Flesh, and with the easing of us as to the severities of an holy, obediential course:
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that hath any tendency or gives any encouragement or patronage to any such loose inferences: for though he obey'd the Law for us yet we our selves must obey it too;
that hath any tendency or gives any encouragement or patronage to any such lose inferences: for though he obeyed the Law for us yet we our selves must obey it too;
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Indeed he having obey'd the Law, we are not bound to obey it for such an end, as for satisfaction and merit, for righteousness and life; yet in other respects and for other ends, as that we may conform to the Will of God (and so please him), that we may (in our sphere) imitate our holy Saviour, that we may testifie our love and gratitude to God &c. so we are as much bound to keep and obey the Law as ever.
Indeed he having obeyed the Law, we Are not bound to obey it for such an end, as for satisfaction and merit, for righteousness and life; yet in other respects and for other ends, as that we may conform to the Will of God (and so please him), that we may (in our sphere) imitate our holy Saviour, that we may testify our love and gratitude to God etc. so we Are as much bound to keep and obey the Law as ever.
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he can do but little but he would do all. 'Twas an high commendation given to Caleb; saith God of him he followed me fully, or (as 'tis in the Hebrew vajemalle achari ) he fulfilled after me; and thus it is with every Caleb (one that is after God's own heart as the word signifies) hee's for fulfilling after God. The Apostle speaks of NONLATINALPHABET, the fulness or fulfilling of obedience 2 Cor. 10.6. Epaphras pray'd for the Colossians Chap. 4.12. that they might be compleat in all the will of God;
he can do but little but he would do all. 'Twas an high commendation given to Caleb; Says God of him he followed me Fully, or (as it's in the Hebrew vajemalle achari) he fulfilled After me; and thus it is with every Caleb (one that is After God's own heart as the word signifies) he's for fulfilling After God. The Apostle speaks of, the fullness or fulfilling of Obedience 2 Cor. 10.6. Epaphras prayed for the colossians Chap. 4.12. that they might be complete in all the will of God;
If streight bodies be put together there is an universal contiguity betwixt them, they'l meet and touch each the other throughout; and so where the heart is sincere it will close with every part of God's Law. Christians!
If straight bodies be put together there is an universal contiguity betwixt them, They'll meet and touch each the other throughout; and so where the heart is sincere it will close with every part of God's Law. Christians!
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but the Evangelical Law (requiring Faith and Repentance ) you your selves must satisfie: Christ's obedienee to the former is made yours by imputation, but as to the latter there must be your own personal and inherent obedience. We reade of Christ's being made under the Law ▪ and of his fulfilling the Law, but we never reade of his being made under the Gospel or fulfilling the conditions thereof:
but the Evangelical Law (requiring Faith and Repentance) you your selves must satisfy: Christ's Obedience to the former is made yours by imputation, but as to the latter there must be your own personal and inherent Obedience. We read of Christ's being made under the Law ▪ and of his fulfilling the Law, but we never read of his being made under the Gospel or fulfilling the conditions thereof:
Nor (2.) do I mean, that the performing of the Gospel-conditions is left to the lubricity of your Wills, so as that it should be uncertain and undetermin'd whether you should perform them or not;
Nor (2.) do I mean, that the performing of the Gospel conditions is left to the lubricity of your Wills, so as that it should be uncertain and undetermined whither you should perform them or not;
for, upon the Election of God, and the purchase of Christ, all that do belong to him shall certainly believe and repent. Nor (3.) do I mean, that upon the fulfilling of the Gosp••-Law, you should have another formal righteousness before God distinct from that which results from Chaist's obeying the Moral Law, (which is imputed to you);
for, upon the Election of God, and the purchase of christ, all that do belong to him shall Certainly believe and Repent. Nor (3.) do I mean, that upon the fulfilling of the Gosp••-Law, you should have Another formal righteousness before God distinct from that which results from Chaist's obeying the Moral Law, (which is imputed to you);
All therefore that I drive at is this, Christ fulfilled the Moral Law for you but he never fulfilled the Gospel-Law for you; you must repent and believe your selves,
All Therefore that I drive At is this, christ fulfilled the Moral Law for you but he never fulfilled the Gospel law for you; you must Repent and believe your selves,
Was God pleas'd to send his own Son in flesh, for this very end that he might fulfil the Law? and when his Son had so done, doth he reckon that obedience to you as if you had done it your selves? O incomprehensible, infinite, amazing love!
Was God pleased to send his own Son in Flesh, for this very end that he might fulfil the Law? and when his Son had so done, does he reckon that Obedience to you as if you had done it your selves? Oh incomprehensible, infinite, amazing love!
He who made the Law to be made under the Law? he who was the Lord and Soveraign to be willing to become a Subject? he to undertake to do that which you could never have done,
He who made the Law to be made under the Law? he who was the Lord and Sovereign to be willing to become a Subject? he to undertake to do that which you could never have done,
and without the doing of which you must have eternally perished? he to condescend to do what the Law demanded, to suffer what the Law threatned? what shall we say to this love!
and without the doing of which you must have eternally perished? he to condescend to do what the Law demanded, to suffer what the Law threatened? what shall we say to this love!
did you but consider what humiliation this was in the Son of God, what a dreadful enemy this Law would have been had not its righteousness been fulfilled, into what a blessed state things are now brought;
did you but Consider what humiliation this was in the Son of God, what a dreadful enemy this Law would have been had not its righteousness been fulfilled, into what a blessed state things Are now brought;
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and if so, what shall hurt them for whom it was attained? You who believe do often fear that the Laws righteousness is ready to rise up against you, you tremble at the thoughts of it when you consider how short you come of it;
and if so, what shall hurt them for whom it was attained? You who believe doe often Fear that the Laws righteousness is ready to rise up against you, you tremble At the thoughts of it when you Consider how short you come of it;
and that for you too, in your stead, that 'tis as well as if you had obey'd it fully in your own persons; is not here ground of Comfort? You eye the imperfection of your own obedience (and you do well),
and that for you too, in your stead, that it's as well as if you had obeyed it Fully in your own Persons; is not Here ground of Comfort? You eye the imperfection of your own Obedience (and you do well),
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You desire a righteousness, such an one as will bear you out before God; here 'tis for you, Christ's own righteousness is yours; O you may say In the Lord we have righteousness.
You desire a righteousness, such an one as will bear you out before God; Here it's for you, Christ's own righteousness is yours; Oh you may say In the Lord we have righteousness.
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but there's my Saviour, my Surety, he hath paid the full debt for me, he hath in my room and place done and suffered all that thou canst require, to his satisfaction I appeal: (a good appeal!
but there's my Saviour, my Surety, he hath paid the full debt for me, he hath in my room and place done and suffered all that thou Canst require, to his satisfaction I appeal: (a good appeal!
That which often causes a gracious Soul to be troubled, is the consideration not only of the Laws penalty but also of the Laws purity; Oh 'tis a righteous Law and it calls for an exact doing righteousness in the Creature, what will become of me who cannot answer it herein? Now under this trouble, the belief of the imputation of Christ's active obedience may be of great use:
That which often Causes a gracious Soul to be troubled, is the consideration not only of the Laws penalty but also of the Laws purity; O it's a righteous Law and it calls for an exact doing righteousness in the Creature, what will become of me who cannot answer it herein? Now under this trouble, the belief of the imputation of Christ's active Obedience may be of great use:
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And this is one reason why I would be the more loth to part with the imputation of that obedience, because under troubles of Conscience it is so proper, so necessary, so soveraign a Cordial for many fainting Christians. To shut up all; Believers!
And this is one reason why I would be the more loath to part with the imputation of that Obedience, Because under Troubles of Conscience it is so proper, so necessary, so sovereign a Cordial for many fainting Christians. To shut up all; Believers!
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Christ's whole Obedience ( active and passive ) is yours, what would you have more? what can Sin, or Satan, or Conscience, or the Law it self now object against you? be humble and mourn in the sense of the imperfection of your own inherent righteousness, yet withal rejoyce and glory in the fulness, perfection, everlastingness of that righteousness which is imputed to you.
Christ's Whole obedience (active and passive) is yours, what would you have more? what can since, or Satan, or Conscience, or the Law it self now Object against you? be humble and mourn in the sense of the imperfection of your own inherent righteousness, yet withal rejoice and glory in the fullness, perfection, everlastingness of that righteousness which is imputed to you.
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'Tis a terrible word to Sinners the righteousness of the Law must be fulfilled on them, 'tis a comfortable word to the Saints the righteousness of the Law is fulfilled in them.
It's a terrible word to Sinners the righteousness of the Law must be fulfilled on them, it's a comfortable word to the Saints the righteousness of the Law is fulfilled in them.
IN the opening of the matter which the Apostle is upon in this and in the preceding Verse, I have taken notice of 1. The act it-self; viz. the sending of Christ. 2. The person whose act this was;
IN the opening of the matter which the Apostle is upon in this and in the preceding Verse, I have taken notice of 1. The act itself; viz. the sending of christ. 2. The person whose act this was;
5. The great Ends of God in all this, or the great Effects produced thereby; namely the condemning of Sin &c. and the fulfilling of the Laws righteousness in and for Believers. (These several Heads have all (more or less) been opened). 6. The Apostle having appropriated the last End or Effect (the fulfilling of the Laws righteousness) to such a sort of persons, that the righteousness of the Law might be fulfilled [ in us ], he goes on to describe those persons by their qualification and course;
5. The great Ends of God in all this, or the great Effects produced thereby; namely the condemning of since etc. and the fulfilling of the Laws righteousness in and for Believers. (These several Heads have all (more or less) been opened). 6. The Apostle having appropriated the last End or Effect (the fulfilling of the Laws righteousness) to such a sort of Persons, that the righteousness of the Law might be fulfilled [ in us ], he Goes on to describe those Persons by their qualification and course;
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This Description or Character we had before, with respect to Ʋnion with Christ or exemption from condemnation; there is no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit.
This Description or Character we had before, with respect to Ʋnion with christ or exemption from condemnation; there is no condemnation to them which Are in christ jesus, who walk not After the Flesh but After the Spirit.
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Here 'tis repeated with respect to Christs fulfilling of the Law, and the imputation of that his Obedience: who are the persons who have a share also in this and who shall be the better for it? why, such who walk not after the flesh but after the Spirit.
Here it's repeated with respect to Christ fulfilling of the Law, and the imputation of that his obedience: who Are the Persons who have a share also in this and who shall be the better for it? why, such who walk not After the Flesh but After the Spirit.
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As the mystical Ʋnion and freedom from condemnation, so the imputation of Christ's righteousness is attended in every Subject (that is a real partaker thereof) with a spiritual and holy conversation. These are different priviledges, but for the evidence of them the Apostle makes use of the same character or description.
As the mystical Ʋnion and freedom from condemnation, so the imputation of Christ's righteousness is attended in every Subject (that is a real partaker thereof) with a spiritual and holy Conversation. These Are different privileges, but for the evidence of them the Apostle makes use of the same character or description.
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none but holy livers can warrantably apply Christ's satisfying of the Law to themselves. 3. To obviate all abuses of this precious Truth, all mis-interpretations of it, as also all security and carelesness in them who have an interest in the priviledge.
none but holy livers can warrantably apply Christ's satisfying of the Law to themselves. 3. To obviate all Abuses of this precious Truth, all misinterpretations of it, as also all security and carelessness in them who have an Interest in the privilege.
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Who walk not &c. Faith being the proper and immediate condition of the imputation of Christ's righteousness or obedience to the Law; why doth not the Apostle instance in that rather than in spiritual walking? Answ. because he is not here so much shewing how Christ's righteousness is imputed, as who they are (or how they carry it) to whom 'tis so imputed.
Who walk not etc. Faith being the proper and immediate condition of the imputation of Christ's righteousness or Obedience to the Law; why does not the Apostle instance in that rather than in spiritual walking? Answer Because he is not Here so much showing how Christ's righteousness is imputed, as who they Are (or how they carry it) to whom it's so imputed.
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but he that would know himself, or would manifest to others, that he is righteous in Christ's righteousness, that must be brought about by the heavenliness of his conversation.
but he that would know himself, or would manifest to Others, that he is righteous in Christ's righteousness, that must be brought about by the heavenliness of his Conversation.
they do not live the carnal and sinful but the holy and the heavenly life. Or thus, None can warrantably pretend to an interest in Christ's Obedience ( active or passive ), but only such who in their course are acted by the Spirit, and not by the Flesh.
they do not live the carnal and sinful but the holy and the heavenly life. Or thus, None can warrantably pretend to an Interest in Christ's obedience (active or passive), but only such who in their course Are acted by the Spirit, and not by the Flesh.
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and also because as to the inseparable connexion bewixt this imputation and this conversation, I may hereafter have occasion to speak more conveniently to it when I shall have more room for it than here I have.
and also Because as to the inseparable connexion betwixt this imputation and this Conversation, I may hereafter have occasion to speak more conveniently to it when I shall have more room for it than Here I have.
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Then he amplifies himself about this Proposition; where (1.) He characterises the proper Subject of the priviledge (viz. of non-condemnation ), [ who walk not after the flesh but after the Spirit ]:
Then he amplifies himself about this Proposition; where (1.) He characterises the proper Subject of the privilege (viz. of Noncondemnation), [ who walk not After the Flesh but After the Spirit ]:
this only he names in the general Vers. 1. and 4: but then Vers. 5. he falls upon a more full and particular illustration of it, which he continues in several Verses. The Second thing he doth about the Proposition is to prove the truth of the Praedicate; that there is no condemnation &c. And this he doth by these mediums; They who are freed by the regenerating Spirit from the power of Sin, and by Christ's death and Sacrifice from the guilt of Sin; as also who have Christ's full Obedience and Satisfaction of the Law imputed to them;
this only he names in the general Vers. 1. and 4: but then Vers. 5. he falls upon a more full and particular illustration of it, which he continues in several Verses. The Second thing he does about the Proposition is to prove the truth of the Predicate; that there is no condemnation etc. And this he does by these mediums; They who Are freed by the regenerating Spirit from the power of since, and by Christ's death and Sacrifice from the guilt of since; as also who have Christ's full obedience and Satisfaction of the Law imputed to them;
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to them there is no condemnation: But thus it is with all in Christ Jesus; by the Law of the Spirit of Life in Christ they are freed from the Law of sin and death, (there's deliverance from the power of Sin );
to them there is no condemnation: But thus it is with all in christ jesus; by the Law of the Spirit of Life in christ they Are freed from the Law of since and death, (there's deliverance from the power of since);
Now these being things of great weight and importance, wherein the very vitals and Spirit of the Gospel do lie, the due and distinct opening of them (with other Truths interwoven in the words), hath made this Volume grow to a far greater bigness than what I expected.
Now these being things of great weight and importance, wherein the very vitals and Spirit of the Gospel do lie, the due and distinct opening of them (with other Truths interwoven in the words), hath made this Volume grow to a Far greater bigness than what I expected.
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but truly in speaking to the Saints exemption from Condemnation, the mystical Ʋnion of Believers with Christ, the Spiritual Life, the Spirits agency in freeing Souls from the bondage of Sin, the Laws inability to justifie and save, Christ's Mission, eternal Sonship, Sacrifice, active fulfilling the Law &c. I say in these weighty and fundamental points (so little understood by the most,
but truly in speaking to the Saints exemption from Condemnation, the mystical Ʋnion of Believers with christ, the Spiritual Life, the Spirits agency in freeing Souls from the bondage of since, the Laws inability to justify and save, Christ's Mission, Eternal Sonship, Sacrifice, active fulfilling the Law etc. I say in these weighty and fundamental points (so little understood by the most,
Well! I have begun, and having so done I purpose (with God's grace and leave) to go on till I shall come to the end of this excellent Chapter: with this proviso, if I may have some encouragement that these past labours may (in some measure) be useful and profitable:
Well! I have begun, and having so done I purpose (with God's grace and leave) to go on till I shall come to the end of this excellent Chapter: with this proviso, if I may have Some encouragement that these past labours may (in Some measure) be useful and profitable:
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without that, why should I proceed to trouble others and my self too? The good Lord give a blessing to what is done and assist in what is yet further to be done. FINIS.
without that, why should I proceed to trouble Others and my self too? The good Lord give a blessing to what is done and assist in what is yet further to be done. FINIS.
Est Caput aureum & inter omnia hujus Epistolae illustrissimum; in quo cum de Spirtûs muneribus disserere statuisset Apostolus, Spiritus ipse Divinus pleno numine in ejus pectus illapsus videtur; cujus ideo suavitate & fragrantiâ singulis Verbis redolet, charismatibus { que } diffluit & exundat. Soto.
Est Caput Aureum & inter omnia hujus Epistles illustrissimum; in quo cum de Spirtûs muneribus disserere statuisset Apostles, Spiritus ipse Divine Pleno numine in His pectus illapsus videtur; cujus ideo suavitate & fragrantiâ Singulis Verbis redolet, charismatibus { que } diffluit & exundat. Soto.
Quamvis Deus abso•vit verè poenitentes ab omni poenâ satisfactoriâ propter Christi mortem, non tamen illos liberat abomni poenâ medicinali & castigatoriâ. Davenant. in Col 1.24. See of this Burg. of Justif. Lect. 4.5.10. Eaxt. Aphor. p. 68. &c. Boltons Bounds &c. p. 163. &c. Rutherf•. Survay, pa•••, ch. 31.
Quamvis Deus abso•vit verè Penitents ab omni poenâ satisfactoriâ propter Christ mortem, non tamen Illos liberat abomni poenâ medicinali & castigatoriâ. Davenant. in Col 1.24. See of this Burg. of Justif Lecture 4.5.10. Eaxt. Aphorism p. 68. etc. Boltons Bounds etc. p. 163. etc. Rutherf•. Survey, pa•••, changed. 31.
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Vide Cham. tom. 3. lib. 10. c. 4. &c. Chemn. Exam. Decr. 5 Sess. p. 93. &c. Calv. Instit. lib. 3. c. 3. Daven. Det. Qu. 1. Ward. Determ. Theol. p. 136. &c.
Vide Cham. tom. 3. lib. 10. c. 4. etc. Chemn. Exam. Decr 5 Sess. p. 93. etc. Calvin Institutio lib. 3. c. 3. David. Det. Qu. 1. Ward. Determ. Theology p. 136. etc.
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The Council of Trent anathematizeth all who hold Concupiscence (in renewed persons and after Baptism) to be sin. Sess. 5. Bellarm. de Amiss. Grat. lib. 5. cap. 7. Valentia de Pec. Orig. cap. 7 & 8. Perer. Quaest. ad Cap. 7. in Ep. ad Rom. Disput. 7, 8, 9.
The Council of Trent Anathematizes all who hold Concupiscence (in renewed Persons and After Baptism) to be since. Sess. 5. Bellarmine de Amiss. Grat. lib. 5. cap. 7. Valentia de Pec. Origin cap. 7 & 8. Peter Question and Cap. 7. in Epistle ad Rom. Dispute 7, 8, 9.
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Non tam significat nullam esse Condemnationem justificatis in Christo ob Concupiscentiam, quàm nihil esse in eis condemnatione dignum. Bellarm. de Am. Gr. lib. 5. cap. 7. Tollitur damnatio quantum ad Culpam & quantum ad poenam: Primus Motus habet quod non sit Peccatum Mortale, ex eo quod rationem non attingit, in quâ completur ratio Peccati, &c. Aquin. in loc. — &c. Et consistit differentia in hoc, quod inillis (justificatis nempe in Christo) nihil committitur damnabile, propter donum Christi tam externum quam internum; Intendit ita { que } per nullam damnationem nullum actum quo meremur damnari — Et dixit hoc ad diffetentiam Primorum Motuum, qui sunt etiam apud justificatos in Christo, ut intelligamus illos non esle materiam damnationis — Primi enim Motus non reddunt Sanctos damnabiles tum ob eorum imperfectionem, tum quia absorbentur a copiâ Sanctarum actionum continuarum. Cajet. in loc. — Hinc patet nec concupiscentiam, nec aliud quippiam in renatis esse peccatum damnatione dignum. A-Lap. — Non quod volo, ago &c. ex iis sequitur involuntarios esse Concupiscentiae motus in renatis ac justis, quibus proinde ad poenam imputari non possint. Est. — Quamvis Caro contra Spiritum insultans molestias exhibeat iis qui sunt in Christo Jesu, nihil tamen est in iis damnatiois, quia dum non consentiunt, non ipsi operantur illud, sed peccatum quod per Concupiscentiam habitat in Corde. Soto.
Non tam significat Nullam esse Condemnationem justificatis in Christ ob Concupiscentiam, quàm nihil esse in eis condemnation dignum. Bellarmine de Am. Great lib. 5. cap. 7. Tollitur damnatio quantum ad Fault & quantum ad poenam: Primus Motus habet quod non sit Peccatum Mortal, ex eo quod rationem non attingit, in quâ completur ratio Peccati, etc. Aquinas in loc. — etc. Et consistit differentia in hoc, quod inillis (justificatis nempe in Christ) nihil committitur damnabile, propter Donum Christ tam externum quam Internal; Intendit ita { que } per Nullam damnationem nullum Acts quo meremur damnari — Et dixit hoc ad diffetentiam Primorum Motuum, qui sunt etiam apud justificatos in Christ, ut intelligamus Illos non esle Materiam damnationis — Primi enim Motus non reddunt Sanctos damnabiles tum ob Their imperfectionem, tum quia absorbentur a copiâ Sanctarum actionum continuarum. Cajetan. in loc. — Hinc patet nec concupiscentiam, nec Aliud quippiam in renatis esse peccatum damnation dignum. A-Lap. — Non quod volo, ago etc. ex iis sequitur involuntarios esse Concupiscentiae motus in renatis ac justis, quibus Therefore ad poenam imputari non possint. Est. — Quamvis Caro contra Spiritum insultans molestias exhibeat iis qui sunt in Christ Jesu, nihil tamen est in iis damnatiois, quia dum non consentiunt, non ipsi operantur illud, sed peccatum quod per Concupiscentiam habitat in Cord. Soto.
Ad haec respondetur, dimitti Concupiscentiam Carnis in Baptismo, non ut non sit, sed ut in peccatum non imputetur. Aug. de Nup. & Conc. lib. 1. cap. 25.
Ad haec respondetur, dimitti Concupiscentiam Carnis in Baptismo, non ut non sit, sed ut in peccatum non imputetur. Aug. de Nup. & Conc lib. 1. cap. 25.
Non dicit non esse pec•atum &c. sed remitti propter Eidem in Christum. Melanct. in Dispos. Orat. ad Ep. ad Rom. p. 18. Credentibus nulla est Condemnatio, non per se quidem sed ex accidenti, (h. e.) ex Dei misericordiâ non imputantis eis peccata ad condemnationem. Parens in Resp. ad Dub. 1. — Notandum est quod non dicit, Nihil condemnabile, aut NONLATINALPHABET sed NONLATINALPHABET: Non dicit in Christianis nihil esse amplius peccatorum, &c. sed esse illos condemnationi quae peccato competit exemptos: Habent quidem & Sancti reliquias peccati verù extra condemnationem sunt, proptet Gratiam Christi &c. Museul.
Non dicit non esse pec•atum etc. sed remitti propter Eidem in Christ. Melanchthon in Dispos. Orat and Epistle ad Rom. p. 18. Credentibus nulla est Condemnation, non per se quidem sed ex accidenti, (h. e.) ex Dei misericordiâ non imputantis eis Peccata ad condemnationem. Parents in Resp. ad Dub. 1. — Notandum est quod non dicit, Nihil condemnabile, Or sed: Non dicit in Christianis nihil esse Amplius peccatorum, etc. sed esse Illos condemnationi Quae Peccato competit exemptos: Habent quidem & Sancti Reliquias peccati verù extra condemnationem sunt, proptet Gratiam Christ etc. Museum.
Ex enditur interdum Condemnandi verbum etiam ad Accusatorem ut idem sit quod reum peragere, vel efficere ut quis damnetur. Calepin. Ego hoc uno crimine illum condemnem necesse est. Cic. in Ver. NONLATINALPHABET. Plutarch. in Vit. Caes.
Ex enditur Interdum Condemnandi verbum etiam ad Accusatorem ut idem sit quod Reum peragere, vel efficere ut quis damnetur. Calepin. Ego hoc Uno crimine Ilum condemnem Necessary est. Cic in Ver.. Plutarch. in Vit. Caesar
Dicit nunc ut intelligamus quod de praesentis vitae statu loquitur, ne intelligeres quod ratione status futurae beatitudinis excludit omnem damnationem.
Dicit nunc ut intelligamus quod de praesentis vitae Statu loquitur, ne Intelligences quod ratione status futurae beatitudinis excludit omnem damnationem.
Nunc (i. e.) his temporibus; opponit haec tempora allati & publicati Evangelii anteactis temportibus, praesertim sub Lege, quibus omnes in Commune loquendo damnationi subjecti erant; Nunc autem multis hominibus nulla est damnatio, & (si omnes vellent) nulla esset omnibus. Slichting. in loc.
Nunc (i. e.) his temporibus; opponit haec tempora allati & publicati Evangelii anteactis temportibus, Especially sub Lege, quibus omnes in Commune Loquendo damnationi Subject Erant; Nunc autem multis hominibus nulla est damnatio, & (si omnes vellent) nulla esset omnibus. Slighting. in loc.
Mirabilis sanè est Apostoli prudentia, qui cum de vi peccati scriberet, eam expressit in personâ suâ, ut intelligeremus &c. Posteà verò cum agitur de auxilio spiritus Christi, inducit personam aliorum, ne cuiquam in mentem veniret, non quoslibet Christianos frui hoc auxilio Dei, sed tantum primarios quosdam & eximios, quales fuerunt Apostoli. Pet. Martyr.
Mirabilis sanè est Apostles Prudence, qui cum de vi peccati scriberet, eam expressit in personâ suâ, ut intelligeremus etc. Posteà verò cum agitur de Auxilio spiritus Christ, Inducit Personam Aliorum, ne cuiquam in mentem veniret, non quoslibet Christians frui hoc Auxilio Dei, sed Tantum primarios Quosdam & eximios, quales fuerunt Apostles. Pet. Martyr.
Thus Bucer, Insert ad illud in proximâ sectione Gratias ago &c. Thus Pareus, Illatio est valdè vehemens ex praecedenti querelâ & Gratulatione. Thus Musculus, Nulla Condemnatio &c. Quare? referendum est istud exordium ad Gratiarum actionem capitis praecedentis, quà dixit Gratias ago &c. Thus Tolet, Connexa est haec sententia ultimis praecedentis capitis verbis, & ex ipsis deducitur. Pendet initium hoc tam saustum & faelix, ex hoc quod ultimò dictum est in fine praecedentis. (Corn. Mussus.)
Thus Bucer, Insert ad illud in proximâ section Gratias ago etc. Thus Pareus, Illatio est valdè Violent ex praecedenti querelâ & Gratulation. Thus Musculus, Nulla Condemnation etc. Quare? referendum est istud exordium ad Gratitude actionem capitis praecedentis, quà dixit Gratias ago etc. Thus Tolet, Connexa est haec sententia ultimis praecedentis capitis verbis, & ex Ipse deducitur. Pendet Initium hoc tam saustum & Felix, ex hoc quod ultimò dictum est in fine praecedentis. (Corn. Mussus.)
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Dum non essent in Christo & consentirent concupiscentiae, erat illis damnatio; Nunc autem cum sint in Christo, & repugnent concupiscentiae, nihil damnationis est illis, quamquam ex carne concupiscant; quia non pugnatores sed victi damnantur; nec est damnabile si existant desideria ••rnalia, sed si eis ad peccatum obediatur. Anselm. (This must be understood of Condemnation in Event, and that too as grounded upon the meer Grace of God).
Dum non essent in Christ & consentirent concupiscentiae, erat illis damnatio; Nunc autem cum sint in Christ, & repugnent concupiscentiae, nihil damnationis est illis, Quamquam ex Carnem concupiscant; quia non pugnatores sed Victi damnantur; nec est damnabile si existant Desire ••rnalia, sed si eis ad peccatum obediatur. Anselm. (This must be understood of Condemnation in Event, and that too as grounded upon the mere Grace of God).
With my mind I serve the Law of God. Ego, qui in me significo quemlibet justum sub gratiâ constitutum. Anselm. Quod meo judicio tantam vim, tantam emphasin habet, ut illi planè humanae naturae corruptionem ignorare videantur, si qui sint, qui eam cum tali animi constitutione consistere posse putant, nisi aliundè sit aliquatenus immutata. Amyral. Consid. cap. sept. Ep. ad Rom. p. 16. ( He might have gone higher •ha•• aliquatenus immutata).
With my mind I serve the Law of God. Ego, qui in me significo quemlibet Justum sub gratiâ constitutum. Anselm. Quod meo Judicio Tantam vim, Tantam emphasin habet, ut illi planè humanae naturae corruptionem ignorare videantur, si qui sint, qui eam cum tali animi constitution consistere posse Putant, nisi aliundè sit aliquatenus immutata. Amyral. Consider cap. Sept. Epistle and Rom. p. 16. (He might have gone higher •ha•• aliquatenus immutata).
Haec cura omnes non omnino Atheos necessariò excruciat, & est tristis conscientiarum tortura. Pareus in loc. The dreadfulness of Condemnation set forth.
Haec Cure omnes non Omnino Atheos necessariò excruciate, & est tristis conscientiarum Tortura. Pareus in loc. The dreadfulness of Condemnation Set forth.
Per apertionem librorum significatur, ut unicuique conscientia sua (nec enim opus erit testibus externis) suggestura sit omnem suam vitam. Voss. de Extr. Judicio.
Per apertionem librorum Signify, ut unicuique conscientia sua (nec enim opus erit testibus externis) suggestura sit omnem suam vitam. Voss de Extra Judicio.
Joh. 1.12. Faith is a receiving of Christ himself, we cannot receive the benefits that come by him without receiving of himself: as in Marriage the Consent is, I take thee, not I take thine, &c. Vines on the Sacram. p. 120.
John 1.12. Faith is a receiving of christ himself, we cannot receive the benefits that come by him without receiving of himself: as in Marriage the Consent is, I take thee, not I take thine, etc. Vines on the Sacrament p. 120.
Gratia Dei speranda est & acceptanda ad normam & propositum miserentis Dei, (reque enim convenit, or qui•condemnationis reusest, formulas Gratiae praescribat ei à quo justè potest condemnari), sed requiritur, ut praescriptum Gratiae ab allo accipiat & grato animo amplectatur. ( Muscul. in praefat. ad Ep. ad Rom.)
Gratia Dei speranda est & acceptanda ad Norman & propositum miserentis Dei, (reque enim convenit, or qui•condemnationis reusest, formulas Gratiae praescribat ei à quo justè potest condemnari), sed requiritur, ut praescriptum Gratiae ab allo Accept & grato animo amplectatur. (Muscul. in Praeface. ad Epistle ad Rom.)
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Ut frustra sibi blanditur homo carnalis, si de emendandâ vitâ nihil sollicitus, hu•us gratiae praetextu impunitatem sibi promittat: Ita habent trepidae piorum conscientiae invictum propugnaculum, quòd dum in Christo manent, sciunt se esse extra omne damnationis periculum. ( Calv. in loc.)
Ut frustra sibi blanditur homo Carnalis, si de emendandâ vitâ nihil sollicitus, hu•us Gratiae praetextu impunitatem sibi promittat: Ita habent trepidae Piorum conscientiae invictum propugnaculum, quòd dum in Christ manent, sciunt se esse extra omne damnationis periculum. (Calvin in loc.)
Hinc fidelium peccata non prodibunt in judicium. Quum enim in istâc vitâ per sententiam justificationis tecta sunt & ablata, & ultimum illud judicium confirmatio erit & manifestatio ejusdem sententiae, non esset consentaneum ut in lucem denuo tum temporis proferantur. ( Ames. Med. lib. 1. cap. 41.)
Hinc Fidelium Peccata non prodibunt in judicium. Whom enim in istâc vitâ per sententiam justificationis Tecta sunt & ablata, & ultimum illud judicium Confirmation erit & Manifestation ejusdem sententiae, non esset Consentaneum ut in lucem anew tum Temporis proferantur. (Ames. Med. lib. 1. cap. 41.)
Qui sunt in Christo, (i. e.) qui credunt in Christum, & per fidem ei sunt insiti. ( Piscat. in Schol. So. Beza. ) Esse in Christo Jesu, est fide Christo adhaerere, Spiritu insitus esse ut membrum Capiti. (Pare.) Conjunctis fide cum Christo Jesu. (Vatabl.) Qui sunt incorporati per fidem & dilectionem & fidei Sacramentum. (Aquin.
Qui sunt in Christ, (i. e.) qui credunt in Christ, & per fidem ei sunt insiti. (Physical. in Schol. So. Beza.) Esse in Christ Jesu, est fide Christ adhaerere, Spiritu insitus esse ut Limb Capiti. (Pare.) Conjunctis fide cum Christ Jesu. (Vatable) Qui sunt incorporati per fidem & dilectionem & fidei Sacramentum. (Aquinas
The Union betwixt the Three Persons &c. the knowledge of this, is not, nay cannot be attained unto by the Light of Nature; No example can illustrate, no Reason (Angelical or humane) can comprehend the hidden excellency of this glorious ▪ Mystery: But it is discovered to us by a divine Revelation in the written Word, and our Faith must receive, and our Piety admire, what our Reason cannot comprehend. ( Cheynel of the Divine Trin-Unity, ch. •. p. 19). Vide Aquin. p. 1. Qu. 39. Art. 1 & 2. Lombard. Lib. 1. Dist. 2 & 3.
The union betwixt the Three Persons etc. the knowledge of this, is not, nay cannot be attained unto by the Light of Nature; No Exampl can illustrate, no Reason (Angelical or humane) can comprehend the hidden excellency of this glorious ▪ Mystery: But it is discovered to us by a divine Revelation in the written Word, and our Faith must receive, and our Piety admire, what our Reason cannot comprehend. (Cheynel of the Divine Trin-Unity, changed. •. p. 19). Vide Aquinas p. 1. Qu. 39. Art. 1 & 2. Lombard. Lib. 1. Dist 2 & 3.
Vide Zanch. in Cap. 5. ad Eph. p. 245. Polan. Synt. Theol. Lib. 6. cap. 35. p. 454. Hujus Unionis interventu fit, ut tum Beneficiorum Christi tum Substantiae ipsius fiamus participes, quia beneficia omnia & vis illa vivifica quae animas nostras sustentat in vitam aeternam, non possunt à Corpore & Sanguine Christi cui inhaerent, adeoque ab ipso Christo divelli. Trelcat. Inst. Theol. Lib. 2. p. 189. Bucan. L. C. 48. p. 818, 819. 'Tis not an Union of Christ with a Believer in Accidents only, as in Opinion, Affection, in Consent of Mind and Heart, or in likeness of Disposition and Conversation; but it is an Union of Substances, Essences, Persons; As Mr. Perkins saith, the Person of him that believeth is united to the Person of Christ. Reyn. Praec. p 49.
Vide Zanchius in Cap. 5. and Ephesians p. 245. Polan. Saint Theology Lib. 6. cap. 35. p. 454. Hujus Unionis interventu fit, ut tum Benefits Christ tum Substantiae Himself fiamus participes, quia Benefices omnia & vis illa vivifica Quae animas nostras sustentat in vitam aeternam, non possunt à Corpore & Sanguine Christ cui inherent, Adeoque ab ipso Christ divelli. Trelcat. Inst. Theology Lib. 2. p. 189. Bucan. L. C. 48. p. 818, 819. It's not an union of christ with a Believer in Accidents only, as in Opinion, Affection, in Consent of Mind and Heart, or in likeness of Disposition and Conversation; but it is an union of Substances, Essences, Persons; As Mr. Perkins Says, the Person of him that Believeth is united to the Person of christ. Reyn. Praec. p 49.
Qui scilicet dilect à Christo vicissim Christum amant: Hocenim est in Christo esse, non tantum Christo amari, sed & Christum amare. Corn Mussus. — Qui Coristo incorporati sunt puro & perfecto amore. Idem.
Qui scilicet dilect à Christ Vicissim Christ amant: Hocenim est in Christ esse, non Tantum Christ Amari, sed & Christ amare. Corn Mussus. — Qui Coristo incorporati sunt puro & perfecto amore. Idem.
Quae loquendi Formula ex literis Veteris Testamenti videtur esse desumpta: Ita enim Fratres & cognati de se mutuò loqui solent, Os meum & Caro mea. Pet. Mart.
Quae loquendi Formula ex literis Veteris Testamenti videtur esse desumpta: Ita enim Brothers & cognati de se mutuò loqui solent, Os meum & Caro mea. Pet. Mart.
Ex quo fit, ut ipsemet quoque Christus usque adeo arctè noster evadat, & nos vicissim illius, ut apud Patris Tribunal Christus & Ecclesia (non quidem hypostaticâ substantiarum unitione, sed quod ad istam communionem attinet mysticâ) velut unum & idem NONLATINALPHABET, & unus Christus efficacissunè censeamur. Bucan. L. Com. 48. p. 821.
Ex quo fit, ut ipsemet quoque Christus usque adeo arctè Noster evadat, & nos Vicissim Illius, ut apud Patris Tribunal Christus & Ecclesia (non quidem hypostaticâ substantiarum unitione, sed quod ad istam communionem attinet mysticâ) velut Unum & idem, & Unus Christus efficacissunè censeamur. Bucan. L. Come 48. p. 821.
Non obstat unioni huic intercapedo locorum, five distantia Coeli & Terrae, quâ Christus (quâ homo), & fideles peregrè ab ipso versantes disterminantur: Quia unio non est existentia corporis Christi intra corpora nostra, nec locali contactu, aut inclosione constat. Alting. Explic. Catech. Part. 2. Qu 76. p. 266.
Non obstat unioni huic intercapedo locorum, five Distantia Coeli & Terrae, quâ Christus (quâ homo), & fideles peregrè ab ipso versantes disterminantur: Quia unio non est existentia corporis Christ intra corpora nostra, nec locali contactu, Or inclosione constat. Alting. Explic Catechism Part. 2. Queen 76. p. 266.
Nullus est hominum cujus Natura non erat suscepta in Christo. Prosp. resp. ad cap. Gall. c. 9. Of this see Cyril l. 10. c. 13. in Joh. Dei Filius quia suscepit humanam Naturam cum omnibus hominibus conjunctus est, &c. sed ista conjunctio generalis est, & tantum (ut ita dicam) juxta materiam Pet. Martyr.
Nullus est hominum cujus Nature non erat suscepta in Christ. Prosper resp. ad cap. Gall. c. 9. Of this see Cyril l. 10. c. 13. in John Dei Filius quia suscepit humanam Naturam cum omnibus hominibus conjunctus est, etc. sed ista Conjunction generalis est, & Tantum (ut ita dicam) juxta Materiam Pet. Martyr.
Illi in Christo esse dicuntur hoc loco, non qui mediatè tantum & secundum quid in Christo sunt, nempe, ratione Ecclesiae ipsius quae corpus Christi mysticum, &c. sed NONLATINALPHABET intelliguntur veri Christiani, qui immediate in Christo sunt per Unionem mysticam cum ipsius personâ, fide & virtute Spiritus Sancti, &c. Gomar.
Illi in Christ esse dicuntur hoc loco, non qui mediatè Tantum & secundum quid in Christ sunt, nempe, ratione Ecclesiae Himself Quae corpus Christ Mystic, etc. said intelliguntur very Christians, qui immediate in Christ sunt per Unionem mysticam cum Himself personâ, fide & virtute Spiritus Sancti, etc. Gomar.
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Non loquitur Paulus de iis qui Sacramentum tantummodo Baptismi perceperunt, quos extrinsecus duntaxat unda alluit, non autem intus in animo Gratia expiavit; sed eos intelligit qui sunt in Christo Jesu, (h. e.) rem etiam Sacramenti adepti sunt. Justinian. in loc. Qui sunt in Christo Jesu, i. e. qui per Baptismum Christum induerunt eique per Fidem & dilectionem incorporati sunt, factique tanquam viva ejus membra, & tanquam palmites Christo ut viti insiti. Perer. Disp. 1. in Cap. 8. ad Rom. Qui sunt insiti per Baptismum, & in eo regenerati. Estius.
Non loquitur Paulus de iis qui Sacramentum tantummodo Baptism perceperunt, quos extrinsecus duntaxat unda alluit, non autem intus in animo Gratia expiavit; sed eos intelligit qui sunt in Christ Jesu, (h. e.) remembering etiam Sacrament Adepti sunt. Justinian. in loc. Qui sunt in Christ Jesu, i. e. qui per Baptism Christ induerunt eique per Fidem & dilectionem incorporati sunt, factique tanquam viva His membra, & tanquam palmites Christ ut Viti insiti. Peter Disp 1. in Cap. 8. and Rom. Qui sunt insiti per Baptism, & in eo Regenerati. Estius.
Soli verè Fideles sunt membra Christi, idque non quatenus Homines sed quatenus Christiani; nec secundum regenerationem: ac proinde non secundum ipsam humanae Naturae substantiam per se, sed quatenus illa in Christo ut altero Adamo renovatur, singulis ejus partibus novâ ac spirituali qualitate Sanctificatis, ut simus novi homines. Polan. Synt. Theol. p. 454.
Soli verè Fideles sunt membra Christ, idque non quatenus Homines sed quatenus Christians; nec secundum regenerationem: ac Therefore non secundum ipsam humanae Naturae substantiam per se, sed quatenus illa in Christ ut altero Adam renovatur, Singulis His partibus novâ ac Spiritual qualitate Sanctificatis, ut Simus novi homines. Polan. Saint Theology p. 454.
Unio haec est spiritualis illa relatio hominum ad Personam Christi, quâ jus acquirunt ad omnes illas benedictiones quae ad ipso praeparantur. Ames. medul, lib 1. cap. 26. fect. 2. Fides purè docenda est, quod per eum sic conglutineris, ut ex te & Christo fiat quasi una Persona, quae non possit segregari; ut cum fiduciâ dicere possis ego sum Christus, (h. e.) Christi justitia, victoria, vita, est mea; & vicissim Christus dicat, Ego sum ille peccator, (h. e.) ejus peccata & mors mea sunt, quia adhaeret mihi & ego illi, conjuncti enim sumus per fidem in unam carnem & os. Luther. Homo cum fiduciâ possit gloriari in Christo, & dicere, meum est quod Christus vixit, egit, dixit, passus est, mortuns est, non secus quam si ego illa vixissem, egissem, dixissem, passus essem, mortuus essem; sicut sponsus habet omnia quae sunt sponsae, & sponsa habet omnia quae sunt sponsi, &c. Idem.
Unio haec est spiritualis illa relatio hominum ad Personam Christ, quâ jus acquirunt ad omnes Illas benedictiones Quae ad ipso praeparantur. Ames. medul, lib 1. cap. 26. fect. 2. Fides purè docenda est, quod per Eum sic conglutineris, ut ex te & Christ fiat quasi una Persona, Quae non possit segregari; ut cum fiduciâ dicere possis ego sum Christus, (h. e.) Christ justitia, victoria, vita, est mea; & Vicissim Christus dicat, Ego sum Isle peccator, (h. e.) His Peccata & mors mea sunt, quia adhaeret mihi & ego illi, conjuncti enim sumus per fidem in unam Carnem & os. Luther. Homo cum fiduciâ possit Gloriari in Christ, & dicere, meum est quod Christus vixit, egit, dixit, passus est, mortuns est, non secus quam si ego illa vixissem, egissem, dixissem, passus essem, Mortuus essem; sicut Sponsus habet omnia Quae sunt Sponsa, & Sponsa habet omnia Quae sunt sponsi, etc. Idem.
Nulia condemnatio iis qui per Jesum Christum (sive per Evangelium) eousque perducti sunt, ut non eant quo carnis affectus rapiunt sine discrimine, sed Spiritum Sanctu•• adepti ejus motibus constanter obsequuntur. Grot.
Nulia condemnation iis qui per Jesus Christ (sive per Evangelium) eousque perducti sunt, ut non eant quo carnis affectus rapiunt sine Discrimine, sed Spiritum Sanctu•• Adepti His motibus Constanter obsequuntur. Grot.
Non est igitur ulla damnatio eis qui sunt in fide Jesu Christi, dummodò se exerceant, non in his quae propria sunt carnis, sed in his quae propria sunt Spiritus. Vers. Arab.
Non est igitur ulla damnatio eis qui sunt in fide Jesu Christ, dummodò se exerceant, non in his Quae propria sunt carnis, sed in his Quae propria sunt Spiritus. Vers. Arab.
Et ne putares hoc poste• futurum, ideo additum est Nunc; postea expecta illud ut nec concupiscentia sit in te contra quam contendas, quia nec ipsa erit. Anselm.
Et ne putares hoc poste• Future, ideo additum est Nunc; postea Expect illud ut nec Concupiscence sit in te contra quam contendas, quia nec ipsa erit. Anselm.
Sunt cohaerentes quidem, sed diversae questiones, quâ re eximamur omni condemnationi, &c. & quinam in Christo eximuntur condemnationi: ii videlicet qui se in Christo esse ex regenerationis fructibus ostendunt. Beza.
Sunt cohaerentes quidem, sed diversae Questions, quâ re eximamur omni condemnationi, etc. & quinam in Christ eximuntur condemnationi: ii videlicet qui se in Christ esse ex regenerationis fructibus ostendunt. Beza.
Nihil absurdius, nequo magis falsum dici potest, Origenis in hunc locum expositione, qui haec de iis dici vult, qui sunt (inquit) ita emendati, ut in seipsis nihil vitiosi operis inveniatur; (i. e.) de iis, qui (uno excepto Christo) nusquam unquam fuerunt, ne { que } sunt futuri. Beza.
Nihil absurdius, nequo magis falsum dici potest, Origen's in hunc locum exposition, qui haec de iis dici vult, qui sunt (inquit) ita emendati, ut in seipsis nihil vitiosi operis inveniatur; (i. e.) de iis, qui (Uno excepto Christ) nusquam unquam fuerunt, ne { que } sunt Future. Beza.
Secundum Spiritum ambulare dicit, non qui penitus exucrint omnes Carnis sensus, ut tota eorum vita praeter coelesten perfectionem nihil redoleat, sed qui in domandâ & mortificandâ Ca•ne sedulò laborant. Calvin. Omnes Carnem habent, & violentiam Peccati in se sentiunt, tamen modò ei non obediant, sed Spiritu actiones carnis mortificent, nulla est eis condemnatio Pareus. Attendendum est, non dicere Apostolum sublatum in nobis esse peccatum, utpote regeneratis; sed nullam condemnationem in nobis superesse, quia summa & per•ectissima Naturae nostrae in Filio Dei integritas, nostra facta per nostram cum ipso per sidem spiritualiter apprehenso unitionem, nos jam nunc licet vix ab illâ nativâ corruptione liberari coeptos, sistit in sese apud Patris tribunal prorsus integros & securos. Beza. Non dicit, Qui non peccant, &c. Vide Muscul. in loc. p. 120.
Secundum Spiritum Ambulare dicit, non qui penitus exucrint omnes Carnis sensus, ut tota Their vita praeter coelesten perfectionem nihil redoleat, sed qui in domandâ & mortificandâ Ca•ne sedulò laborant. calvin. Omnes Carnem habent, & violentiam Peccati in se sentiunt, tamen modò ei non obediant, sed Spiritu actiones carnis mortificent, nulla est eis condemnation Pareus. Attendendum est, non dicere Apostolum Sublatum in nobis esse peccatum, utpote regeneratis; sed Nullam condemnationem in nobis superesse, quia summa & per•ectissima Naturae Nostrae in Filio Dei integritas, nostra facta per nostram cum ipso per sidem spiritualiter apprehenso unitionem, nos jam nunc licet vix ab illâ nativâ corruption liberari coeptos, sistit in seize apud Patris tribunal prorsus integros & securos. Beza. Non dicit, Qui non peccant, etc. Vide Muscul. in loc. p. 120.
Aliud est peccare etiam actu, aliud in peccato ambulare; (h. e.) eo delect•ri, & illi operam dare, eique maxime servire. Gomar. Qui Spiritum sequitur ducem, quamvis interdum à Carne quasi pertractus extra viam vestigium ponat, secundum tamen Carnem vivere non dicitur. Beza. Non protenùs secundum Carnem ambulat, qui imprudens aut affectu aliquo abreptus delinquit: Lapsus hic est vel cespitatio quaedam, non ambulatio, &c. Slichting. Fidelis seipsum & omnes suas naturales facultates subdidit Magisterio Spiritus, & secundum ì•lum ambulat: Sed dum ambulat in Obedientiâ Spiritus, violentis motibus inhabitants Carnis per externa objecta & externas occasiones excitatis, ita obruitur, ut labatur & vincatur, atque ita dictamen Carnis aliquando sequatur. Sic fuit cum Noah, &c. Streso.
Aliud est Peccare etiam Acts, Aliud in Peccato Ambulare; (h. e.) eo delect•ri, & illi Operam Dare, eique maxim Serve. Gomar. Qui Spiritum sequitur ducem, Quamvis Interdum à Flesh quasi pertractus extra viam vestigium ponat, secundum tamen Carnem vivere non dicitur. Beza. Non protenùs secundum Carnem ambulat, qui imprudens Or affectu Aliquo abreptus delinquit: Lapsus hic est vel cespitatio quaedam, non ambulatio, etc. Slighting. Fidelis seipsum & omnes suas Naturals facultates subdidit Magisterium Spiritus, & secundum ì•lum ambulat: said dum ambulat in Obedientiâ Spiritus, violentis motibus inhabitants Carnis per External Objecta & externas Occasiones excitatis, ita obruitur, ut labatur & vincatur, atque ita dictamen Carnis aliquando sequatur. Sic fuit cum Noah, etc. Stress.
Causa haec est cur non sic eis damnationis, &c. Tolets Ut haec posteriora causam contineant, cur nihil condemnationis, &c. Justin. Vide Stapl. Antidor. p. 624, 625. Contzen. in V. 2. Cap. 8. ad Rom. Quaest. 2.
Causa haec est cur non sic eis damnationis, etc. Tolets Ut haec posteriora Causam contineant, cur nihil condemnationis, etc. Justin Vide Staple Antidor. p. 624, 625. Contzen. in V. 2. Cap. 8. and Rom. Question 2.
Non dicit quia non secundum carnem ambulamus, sed qui non secundum, &c. ne faciat in hâc justificationis causâ primum esse, quod secundarium est, &c. Muscul. in Rom. Cap. 8. V. 4. p. 124.
Non dicit quia non secundum Carnem ambulamus, said qui non secundum, etc. ne Faciat in hâc justificationis causâ primum esse, quod secundarium est, etc. Muscul. in Rom. Cap. 8. V. 4. p. 124.
Non propter novam aliquam qualitatem quam in nobis operata est gratia Spiritus Sancti, extra condemnationem sumus; sed propter solam gratiam Dei quam fide Christi apprehendimus. Muscul. Non causa justificationis, sed conditio & nota justificatorum. Pareus. See more Dub. 2. p. 773.
Non propter novam aliquam qualitatem quam in nobis operata est Gratia Spiritus Sancti, extra condemnationem sumus; sed propter Solam gratiam Dei quam fide Christ apprehendimus. Muscul. Non causa justificationis, sed Condition & nota justificatorum. Pareus. See more Dub. 2. p. 773.
Non sat est non ambulare secundum Carnem, abstineré á malis, non peccare; sed oportet secundum Spiritum ambulare, benè •agere: Qui enim non benè agit, hoc saltem malum committit quod bonum omittit. Corn. Mussus. — Ut intelligamus non sufficere ad evitandam omnem damnationem abstinere á Carnalibus, sed oportere proficere in Spiritualibus. Cajet.
Non sat est non Ambulare secundum Carnem, abstineré á malis, non Peccare; sed oportet secundum Spiritum Ambulare, benè •agere: Qui enim non benè agit, hoc Saltem malum Committit quod bonum omittit. Corn. Mussus. — Ut intelligamus non sufficere ad evitandam omnem damnationem abstinere á Carnalibus, sed oportere proficere in Spiritualibus. Cajetan.
Non est dubium, rectissimè tanquam interpretationem addi [ secundum Spiritum ]: Qui enim non ambulat secundum Carnem, necesse est ut ambulet secundum Spiritum; medium enim in vitâ humanâ nullum est. Contz. in cap. 8. ad Rom. Qu••.
Non est Dubium, rectissimè tanquam interpretationem addi [ secundum Spiritum ]: Qui enim non ambulat secundum Carnem, Necessary est ut ambulet secundum Spiritum; medium enim in vitâ humanâ nullum est. Count. in cap. 8. and Rom. Qu••.
Porrò hoc loco Paulus alitèr dicit ambulare secundum carnem, quam alibi cum dixit. In carne ambulantes non secundum carnem militamus; ibi enim in Carne ambulare, est mortalem adhuc vi•am ducere; hic autem secundum Carnem ambulare, idem est quod militare secundum Carnem, (h. e) Genio ac voluptatibus indulgere, & pravis cupiditatibus morem g•r•re. Justin.
Porrò hoc loco Paulus alitèr dicit Ambulare secundum Carnem, quam alibi cum dixit. In Carnem ambulantes non secundum Carnem militamus; There enim in Flesh Ambulare, est mortalem Adhoc vi•am ducere; hic autem secundum Carnem Ambulare, idem est quod militare secundum Carnem, (h. e) Genio ac voluptatibus indulgere, & pravis cupiditatibus morem g•r•re. Justin
Fortasse per Carnem Ceremonias Legis intelligit; vultque dicere, Christianos illos à condemnatione exemptos & liberos •ffe, qui Christo Jesu serviunt, non carnali illâ ceremoniarum observatione, sed spirituali. Mussus.
Fortasse per Carnem Ceremonies Legis intelligit; vultque dicere, Christians Illos à condemnation exemptos & Liberos •ffe, qui Christ Jesu serviunt, non carnali illâ ceremoniarum observation, sed Spiritual. Mussus.
There is therefore now no obligation lying on a Christian, to observe these Ceremonies of Moses 's Law, Circumcision, &c. nor consequently danger of damnation to him for that neglect; supposing that he forsake those carnal sins that the circumcised Jews yet indulged themselves in, and perform the evangelical obedience (in doing what the mind illuminated by Christ directs us to), that inward true purity (which that circumcision of the flesh was set to signifie), that is now required by Christ under the Gospel. Dr. Hammond.
There is Therefore now no obligation lying on a Christian, to observe these Ceremonies of Moses is Law, Circumcision, etc. nor consequently danger of damnation to him for that neglect; supposing that he forsake those carnal Sins that the circumcised jews yet indulged themselves in, and perform the Evangelical Obedience (in doing what the mind illuminated by christ directs us to), that inward true purity (which that circumcision of the Flesh was Set to signify), that is now required by christ under the Gospel. Dr. Hammond.
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Non Corpo•s tantum, h•e. partis ratione carentis, sed etiam NONLATINALPHABET opera esse vult omnes esmedi cupiditates, quas ex solâ animae parte, quae censetur rationis expers, produci Platonici prohibent. Salmas. in Epictet. p. 117.
Non Corpo•s Tantum, h•e. partis ratione carentis, sed etiam opera esse vult omnes esmedi cupiditates, quas ex sola Spirits part, Quae censetur rationis expers, produci Platonici prohibent. Salmas. in Epictetus. p. 117.
Spiritus sumitur pro animo regenerato per Spiritum. Pareus. Per spiritum intelligit novitatem Naturae, effectam per regenerationem Spiritus, vitiositate naturali emendatâ. Piscat. Vocat Carnem universam hominis naturam, ut quae corrupta exciderit à priftinâ dignitate, cui opponitur Spiritus, eadem viz. instaurata per Spiritum Dei. Beza.
Spiritus sumitur Pro animo regenerato per Spiritum. Pareus. Per spiritum intelligit novitatem Naturae, effectam per regenerationem Spiritus, vitiositate naturali emendatâ. Physical. Vocat Carnem universam hominis naturam, ut Quae corrupta exciderit à priftinâ dignitate, cui opponitur Spiritus, Same viz. instaurata per Spiritum Dei. Beza.
Ambulare secundum spiritum est omnes actiones qualescun { que } sunt, dirigere & instituere secundum dictamen Spiritus Sancti in Verbo, & in conscientiâ nostrâ secundum Verbum loquentis. S•r•so.
Ambulare secundum spiritum est omnes actiones qualescun { que } sunt, Dirigere & instituere secundum dictamen Spiritus Sancti in Verbo, & in conscientiâ nostrâ secundum Verbum loquentis. S•r•so.
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See Rutherf. Survey of Antinom. par. 2. c. 55. p 81. &c. Binning (who hath some Sermons upon Rom 8. lately published) speaks something to it, p. 23. &c.
See Rutherford. Survey of Antinom. par. 2. c. 55. p 81. etc. Binning (who hath Some Sermons upon Rom 8. lately published) speaks something to it, p. 23. etc.
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Ubi ergo umbraculum Calvinianum cum solâ fide, & aliquo pietatis studio penè inefficaci? Stapl. Antidot. p. 624. (Vide pluta p. 625, 626). Contzen in Quaest. 3. p. 308. An Sectarii bona opera per suam expositionem condemnanda doceant? Et in V. 2. Quaest. 2. p. 310. Si Phingez aliquis adulterum Calvinianum in ipsâ libidine configat, coelo eum continuò inserit, justus est enim, & est ei condemnatio, quamvis secundum carnem cum occideretur ambularet. — Justin. Magnoperè falli necesse est Haereticos, qui manere in Christo nihil aliud esse putant, quam aliquem sibi certò polliceri, Christi merita sibi fuisse communicata, atque adeo peccatis omnibus expiatis se esse justum.
Ubi ergo umbraculum Calvinianum cum sola fide, & Aliquo pietatis study penè inefficaci? Staple Antidote. p. 624. (Vide Pluto p. 625, 626). Contzen in Question 3. p. 308. an Sectarii Bona opera per suam expositionem condemnanda doceant? Et in V. 2. Question 2. p. 310. Si Phingez aliquis adulterum Calvinianum in ipsâ libidine configat, coelo Eum continuò inserit, justus est enim, & est ei condemnation, Quamvis secundum Carnem cum occideretur ambularet. — Justin Magnoperè Fallen Necessary est Haereticos, qui manner in Christ nihil Aliud esse Putant, quam aliquem sibi certò polliceri, Christ Merita sibi Fuisse communicata, atque adeo peccatis omnibus expiatis se esse Justum.
Tria simul conjungit (Apostolus), imperfectionem quâ semper laborant fideles, Dei indulgentiam in eâ condonandâ, regenerationem Spiritus: atque hoc quidem postremum, ne quis vanâ opinione se lactet, ac si liberatus esset a maledictione, carni suae interim securè indulgens. Ut ergo frustra blanditur, &c. Calvin. Non satis est Christum ore profiteri, oportet Fide per opera esfioaci Christo ahhaerere, quod fit non Carnis sed Spiritus ductum sequendo in vitâ. — Observa secundò quòd connexam esse docet Justificationis & Sanctificationis Gratiam, adeò ut divelli nequeant, ut frustra de priore glorietur, qui posteriorem non habeat. Qui igitur hab•nas laxant carni, testantur se in Christo non esse, &c. — Hinc refutatur trita Papistarum Calumnia, &c. Atqui docemus cum Apostolo, non esse in Christo nisi qui secundum Spiritum ambulant: qui carni indulgent eos inanem Fidem profiteri, &c. Pareus. Sunt cohaerentes quidem, &c. Beza.
Tria simul conjungit (Apostles), imperfectionem quâ semper laborant fideles, Dei indulgentiam in eâ condonandâ, regenerationem Spiritus: atque hoc quidem postremum, ne quis vanâ opinion se lactet, ac si Liberatus esset a malediction, Carni suae interim securè indulgens. Ut ergo frustra blanditur, etc. calvin. Non satis est Christ over profiteri, oportet Fide per opera esfioaci Christ ahhaerere, quod fit non Carnis sed Spiritus ductum sequendo in vitâ. — Observa secundò quòd connexam esse docet Justificationis & Sanctificationis Gratiam, adeò ut divelli nequeant, ut frustra de priore glorietur, qui posteriorem non habeat. Qui igitur hab•nas laxant Carni, testantur se in Christ non esse, etc. — Hinc refutatur Trita Papistarum Calumny, etc. Atqui docemus cum Apostle, non esse in Christ nisi qui secundum Spiritum ambulant: qui Carni indulgent eos inanem Fidem profiteri, etc. Pareus. Sunt cohaerentes quidem, etc. Beza.
Ut eos omnes intelligamus esse exclusos, qui Fidem & Evangelium jactitant, cum interim volutentur in crassissimis vitiis, &c. P. Mart. Addo quòd fortasse Paulus non tam spectasse videtur vim Baptismi, quâ omnis macula penitus abstergitur, sed ad mores ac vitam eorum, qui Christi gratia perceptâ omnes vitae suae rationes ad Christi legem exigunt, atque it a pravae cupiditati nonobsequuntur. Justinian.
Ut eos omnes intelligamus esse exclusos, qui Fidem & Evangelium jactitant, cum interim volutentur in crassissimis Vitiis, etc. P. Mart. Addo quòd Fortasse Paulus non tam spectasse videtur vim Baptism, quâ omnis macula penitus abstergitur, sed ad mores ac vitam Their, qui Christ Gratia perceptâ omnes vitae suae rationes ad Christ legem exigunt, atque it a Pravae cupiditati nonobsequuntur. Justinian.
Invidentia vitium Diabolicum, quo solus Diabolus reus est, &c. Non enim dicitur Diabolo ut damnetur, adulterium commisisti, furtum fecisti, &c. sed homini stanti lapsus invidisti. Aug. de Disc. Chri. cap. 1.
Envy Vitium Diabolicum, quo solus Diabolus Rhesus est, etc. Non enim dicitur Diabolo ut damnetur, adulterium commisisti, Furtum fecisti, etc. sed Homini stanti lapsus invidisti. Aug. de Disc. Christ cap. 1.
NONLATINALPHABET. Chrysost. in V. 4. hujus Capitis. Restringitur generalis Propositio, contra cos qui in Baptismo omnia collocabant, satis esse Christo per Baptismum insitum esse, rectè credere, in Ecclesiâ versari, Sacramenta participare: vitam Christanam dignam etiam requir• docet, vitam spiritualem non carnalem. Con•z.
. Chrysostom in V. 4. hujus Capitis. Restringitur generalis Proposition, contra cos qui in Baptismo omnia collocabant, satis esse Christ per Baptism insitum esse, rectè Believe, in Ecclesiâ versari, Sacraments participare: vitam Christanam dignam etiam requir• docet, vitam spiritualem non carnalem. Con•z.
Desiderium tuum tale debet esse ad Deum, ut omnino non fit ipsa concupiscentia cui resist••e oporteat; Resistis enim, & non consentiendo vincis, sed m•lius est hostem non habere quam vincere. Aug. Serm. de Tem. 45.
Desiderium tuum tale debet esse ad God, ut Omnino non fit ipsa Concupiscence cui resist••e oporteat; Resistis enim, & non consentiendo vincis, sed m•lius est hostem non habere quam vincere. Aug. Sermon de Tem. 45.
Nulla condemnatio iis qui sunt in ▪ Chisto Je•u, nonenim damnatur nisi qui concupiscentia• carnis consentit ad malum. Aug. contra, duas, Ep. Pelag. l•b. 1. c. 10. (Vide plura in Aug. in Psal. • 18. co•c. 3.)
Nulla condemnation iis qui sunt in ▪ Chisto Je•u, nonenim damnatur nisi qui concupiscentia• carnis consentit ad malum. Aug. contra, Duas, Epistle Pelagius l•b. 1. c. 10. (Vide plura in Aug. in Psalm • 18. co•c. 3.)
Lex spiritus vitae quae pertinet ad gratiam, & liberat à lege peccati & mortis, facit ut non concupiscamus, & impleamus jussa legis, &c. August. Octoginr. Quaest. p. 575. t. 4. Verius & certius est, quod hoc versiculo rationem reddere Apostolus voluerit, non illorum verborum [ nihil nunc damnationis ], sed cur hanc quasi conditionem illis verbis adjecerit, [ iis qui non secundum carnem ambulant ]. Stapl. Antidot. p. 625. The Apostle proves the Spiritual walking à causa procreante, quae est Spiritus Sanctus. Piscat. He gives a reason why the true members of Christ do walk according to the Spirit. Deod.
Lex spiritus vitae Quae pertinet ad gratiam, & liberat à lege peccati & mortis, facit ut non concupiscamus, & impleamus jussa Legis, etc. August. Octoginr. Question p. 575. tO. 4. Various & certius est, quod hoc versiculo rationem reddere Apostles voluerit, non Illorum verborum [ nihil nunc damnationis ], said cur hanc quasi conditionem illis verbis adjecerit, [ iis qui non secundum Carnem ambulant ]. Staple Antidote. p. 625. The Apostle Proves the Spiritual walking à causa procreante, Quae est Spiritus Sanctus. Physical. He gives a reason why the true members of christ do walk according to the Spirit. Deod.
Subscribit causam praedictae liberationis. Soto. Apostolus hanc libertatem à lege peccati per Spiritum Dei, ponit ut causam ejus quod prius dixerat. Stapl. Antid. p. 625. (With many Others.)
Subscribit Causam praedictae liberationis. Soto. Apostles hanc libertatem à lege peccati per Spiritum Dei, Ponit ut Causam His quod prius Dixerat. Staple Antid. p. 625. (With many Others.)
Lex-Spiritus vitae una eademque est quae & Lex Dei, sicut una eademque est Lex peccati & mortis; Nihil damnationis erit his, qui Lege peccati quae est Lex mortis liberantur, & Legi Dei quae est Lex Spiritus serviunt. Orig.
Lex-Spiritus vitae una eademque est Quae & Lex Dei, sicut una eademque est Lex peccati & mortis; Nihil damnationis erit his, qui Lege peccati Quae est Lex mortis liberantur, & Legi Dei Quae est Lex Spiritus serviunt. Origin
Si Spiritus vitae vivificans, Sanctificans, &c. Ergo liberati sumus à Lege peccati & mortis, Regeneratione, Sanctificatione, non solâ Justitiae imputatione; Gratia ergo inhaerens est quae liberat à peccato. Contz. Quaest. 1. in Vers. 2. cap. 8. ad Rom. Torsit hic locus tàm Calvinum quam Bezam, quia inhaerentem Justitiam per veram peccati victoriam luculentèr probat, & imputativam subvertit. Stapl. Antidot. p. 625.
Si Spiritus vitae vivificans, Sanctificans, etc. Ergo Liberati sumus à Lege peccati & mortis, Regeneration, Sanctification, non sola Justitiae imputation; Gratia ergo inhaerens est Quae liberat à Peccato. Count. Question 1. in Vers. 2. cap. 8. and Rom. Torsit hic locus tàm Calvinum quam Bezam, quia inhaerentem Justitiam per Veram peccati victoriam luculentèr Probat, & imputativam Subvertit. Staple Antidote. p. 625.
Legem Spiritus impropriè vocat Dei Spiritum, qui animas nostras Christi sanguine aspergit, non tantum ut à peccati labe emundet quoad reatum, sed ut in veram pietatem sanctificet. Calvin.
Legem Spiritus impropriè vocat Dei Spiritum, qui animas nostras Christ sanguine aspergit, non Tantum ut à peccati Laban emundet quoad Guilty, sed ut in Veram pietatem sanctificet. calvin.
Siquis excipiat veniam ergo quâ sepeliuntur nostra delicta pendete à regeneratione, facilis est solutio: Non assignari causam à Paulo, sed modum tradi duntaxae, quo solvimur à reatu. Calvin.
Siquis excipiat veniam ergo quâ sepeliuntur nostra Delicta pendete à regeneration, Facilis est Solution: Non assignari Causam à Paul, sed modum tradi duntaxae, quo solvimur à reatu. calvin.
Legem Spiritus Vitae, nec pro lege fidei, &c. sed pro ejus efficaciâ, per quam peccatum (i. e.) corruptio ipsaque adeo mors sensìm aboletur, ut docet infra V. 10. & 11. denique pro Regenerationis gratiâ accipio, cui opponitur carnis (i. e.) Naturae nostrae corruptio. Beza.
Legem Spiritus Vitae, nec Pro lege fidei, etc. sed Pro His efficaciâ, per quam peccatum (i. e.) Corruption ipsaque adeo mors sensìm aboletur, ut docet infra V. 10. & 11. denique Pro Regenerationis gratiâ accipio, cui opponitur carnis (i. e.) Naturae Nostrae Corruption. Beza.
In his verbis Calvinum Orthodoxae & Augustinianae expositioni conformitè dicere, quis dubitaverit? sed audiantur reliqua, & impostoris technae ac fraudes apparebunt. Stapl. ubi supra. Quam Legem Spiritus cum probè intellexissent recentiores Haeretici, perperam transferunt, non ad Gratiam justis inhaer•ntem, sed ad externam Christi justitiam, quam robis quodaminodo affingi volunt & imputari. Justin
In his verbis Calvinum Orthodoxae & Augustinian expositioni conformitè dicere, quis dubitaverit? sed audiantur Rest, & impostors technae ac frauds apparebunt. Staple ubi supra. Quam Legem Spiritus cum probè intellexissent recentiores Haeretici, Perperam transferunt, non ad Gratiam justis inhaer•ntem, sed ad externam Christ justitiam, quam robis quodaminodo affingi volunt & imputari. Justin
Becanus Opuse de Justif. Calvinist. c. 2. Costeri Enchir. c. 6. p. 220. Campian. Rat. 8. — Against which Calumny vide Chamier. tom. 3. lib. 1. cap. 2.
Becanus Opus de Justif Calvinist. c. 2. Costeri Enchiridion c. 6. p. 220. Campian. Rat. 8. — Against which Calumny vide Chamier. tom. 3. lib. 1. cap. 2.
Non sunt idem Peccatum, & Lex peccati; Peccatum est vitium inhabitans in Carne, Lex Peccati dominium peccati, quod in Carne non regenitorum plenè exercet. Ab hoc peccati inhabitantis dominio, efficacia Spiritus regenerantis liberat fideles, fraenando illud non vero penit ùs tollendo. Pareus. Attendendum, quod non dicit &: Non enim Gratia hominem impeccabilem reddit, sed fomitis vim minuit &c. Corn. Muss. Nos it a à morte & peccato liberati fumus, ut tamen horum malorum non parum adhuc supersit. Pet. Mart.
Non sunt idem Peccatum, & Lex peccati; Peccatum est Vitium inhabitants in Flesh, Lex Peccati dominium peccati, quod in Flesh non regenitorum plenè Exercet. Ab hoc peccati inhabitantis Dominion, Efficacy Spiritus regenerantis liberat fideles, fraenando illud non vero Penit ùs tollendo. Pareus. Attendendum, quod non dicit &: Non enim Gratia hominem impeccabilem Render, said fomitis vim minuit etc. Corn. Muss. Nos it a à morte & Peccato Liberati Fumes, ut tamen horum malorum non Parum Adhoc supersit. Pet. Mart.
Non damnatur nisi qui Concupiscentiae Carnis consentit ad malum; Lex enim Spiritus vitae in Christo Jesu liberavit te à Lege peccati & mortis, ne scil. consensionem tuam concupiscentia Carnis sibi vindicet. August. contra duas Pelag. Ep. lib. 1. cap. 10. Liberavit, quomodo? nisi quia ejus reatum peccatorum omnium remissione dissolvit (Lex Spiritus vitae in Chrislo), ut quamvis adhuc maneret — in peccatum tamen non imputetur. Idem de Nup. & Concup. lib. 1. cap. 32.
Non damnatur nisi qui Concupiscentiae Carnis consentit ad malum; Lex enim Spiritus vitae in Christ Jesu liberavit te à Lege peccati & mortis, ne scil. consensionem tuam Concupiscence Carnis sibi vindicet. August. contra Duas Pelagius Epistle lib. 1. cap. 10. Liberavit, quomodo? nisi quia His Guilty peccatorum omnium remission dissolvit (Lex Spiritus vitae in Chrislo), ut Quamvis Adhoc maneret — in peccatum tamen non imputetur. Idem de Nup. & Concup. lib. 1. cap. 32.
A jure peceati (i. e.) à reatn &c. Pet. Martyr. Liberatio haec non est Regeneratio, quâ liberamur ex parte à peccato inhaerente, sed est peccatorum remissio, quâ liberamur non ex parte, sed plenè, perfecteque à peccatorum quorumcunque remissione. Rolloc. Paulò post satis patebit de absolutione gratuitâ loqui, &c. Calvin.
A jure peceati (i. e.) à reatn etc. Pet. Martyr. Liberatio haec non est Regeneratio, quâ liberamur ex parte à Peccato inhaerente, sed est peccatorum Remission, quâ liberamur non ex parte, sed plenè, perfecteque à peccatorum quorumcunque remission. Rollock. Paulò post satis patebit de absolution gratuitâ loqui, etc. calvin.
Liberavit regenerando ad novam vitam. Baza. — Ut intelligamus Legem Spiritus non solum hoc in nobis agere, quòd non condemnemur propter imputationem justitiae, sed & vim peccati in nobis extinguere, ut jam non regnet in nobis peccatum, sed Gratia & virtus Christi. Muscul.
Liberavit regenerando ad novam vitam. Baza. — Ut intelligamus Legem Spiritus non solum hoc in nobis agere, quòd non condemnemur propter imputationem justitiae, sed & vim peccati in nobis extinguere, ut jam non Regnet in nobis peccatum, sed Gratia & virtus Christ. Muscul.
Tertull. de Resur. Carn. cap. 46. legit, manumisit me. Fuimus enim quasi mancipia peccati & mortis, sed à Christo manumissi & libertate donati sumus. A-Lapide.
Tertul de Resurrection. Carn. cap. 46. legit, manumisit me. Fuimus enim quasi mancipia peccati & mortis, sed à Christ manumissi & Libertate Donati sumus. A-Lapide.
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Ex adverso, Legem peccati & mortis appellat Carnis imperium, & (quae inde consequitur) mortis tyrannidem: Calv. A peccato inhabitante, quod instar Legis mihi imperabat malas actiones, & ad eas me impellebat. Piscat. Est Lex peccati, quia ad peccatum movet incitatque velut Lex quaedam. Estius. A Lege peccati (i. e.) à Lege fomitis, quae inclinat ad peccandum, vel à Lege peccati (i. e.) à consensu & operatione peccati, quod hominem tenet ligatum per modum Legis. Aquin. — Dum absolvuntur à Dominio peccati super ipsos, ab obligatione conformandi voluntarias suas operationes Legi pecca•i, à quo vinculo non absolvebat Lex. Cajetan. A Lege peccati, h. e. à dictamine, jure, dominatu, reatu concupiscentiae. A-Lap.
Ex adverso, Legem peccati & mortis appellate Carnis imperium, & (Quae inde consequitur) mortis Tyranniden: Calvin A Peccato inhabitante, quod instar Legis mihi imperabat malas actiones, & ad eas me impellebat. Physical. Est Lex peccati, quia ad peccatum Movet incitatque velut Lex quaedam. Estius. A Lege peccati (i. e.) à Lege fomitis, Quae inclinat ad peccandum, vel à Lege peccati (i. e.) à consensu & operation peccati, quod hominem tenet ligatum per modum Legis. Aquinas — Dum absolvuntur à Dominion peccati super ipsos, ab obligation conformandi voluntarias suas operationes Legi pecca•i, à quo Vinculo non absolvebat Lex. Cajetan. A Lege peccati, h. e. à dictamine, jure, dominatu, reatu concupiscentiae. A-Lap.
NONLATINALPHABET. Theodoret. Confer supra cap. 7.23 & 24. ubi utriusque Legis, neinpe Legis Peccati & Mortis mentio facta est: Quare non videtur hic esse Figura NONLATINALPHABET. Vorstius in Schol.
. Theodoret Confer supra cap. 7.23 & 24. ubi utriusque Legis, neinpe Legis Peccati & Mortis Mentio facta est: Quare non videtur hic esse Figura. Vorstius in Schol.
Observandum est, in causâ Gratiae nullum esse inter Apostolum, & quemvis Christianum (duntaxat verum) discrimen: Non est quod dicamus Paulus suit Apostolus, nos non item; ex eo quod sibi contigit per gratiam Christi, probat hoc quod tribuit omnibus Christianis. Muscul. Continet Argumentum á Testimonio, viz. experientia Apostoli, & ita fimul Argumentum á Pari, quod enim Apostolus in se expertus fuerat, id pari ratione omnes credentes in se experiuntur, nempe operationem illam Spiritus Sancti regenerantis. Piseas. Non ego solus sed omnes quotquot in Jesu Christo sunt, &c. Zuingl. Me, & fidelem quemvis. Gomar. i. e. quemvis verè Chriftianum. Grot. Pronomen (me) demonstrat ipsum in Christo ambulantem, &c. personam fiquidem talium induit. Cajes. In corum personâ de se Apostolus loquitur haec verba. Estius. Soto will be sure to extend it far though, for be glosses upon it Me, i. e. Gonus humanum.
Observandum est, in causâ Gratiae nullum esse inter Apostolum, & quemvis Christian (duntaxat verum) discrimen: Non est quod Dicamus Paulus suit Apostles, nos non item; ex eo quod sibi contigit per gratiam Christ, Probat hoc quod tribuit omnibus Christianis. Muscul. Continet Argumentum á Testimony, viz. experientia Apostles, & ita fimul Argumentum á pair, quod enim Apostles in se Expertus fuerat, id Pair ratione omnes Believers in se experiuntur, nempe operationem Illam Spiritus Sancti regenerantis. Piseas. Non ego solus sed omnes quotquot in Jesu Christ sunt, etc. Zwingli. Me, & Fidelium quemvis. Gomar. i. e. quemvis verè Chriftianum. Grot. Pronomen (me) demonstrate ipsum in Christ ambulantem, etc. Personam fiquidem talium induit. Cajes. In corum personâ de se Apostles loquitur haec verba. Estius. Soto will be sure to extend it Far though, for be Glosses upon it Me, i. e. Gonus humanum.
Ponit se pro Exemplo, ut prius infirmitatum & Luctae, ita nunc fiduciae: Imo verbis quasi praeit, quibus singuli hanc consolationem nobis applicemus. Pareus.
Ponit se Pro Exemplo, ut prius infirmitatum & Luctae, ita nunc fiduciae: Imo verbis quasi praeit, quibus Singuli hanc consolationem nobis applicemus. Pareus.
Cùm adeò imbecilla sit vis Spiritus in nobis, quomodo inde possumus colligere, nullam esse condemnationem, &c. quoniam (inquit) vis ista Spiritus vivificantis, quae tàm imbecilla est in nobis, perfectissima & potentissima est in Christo, & nobis credentibus imputata, facit ut perinde censeamur, ac si nullae prorsus reliquiae corruptionis & mortis in nobis inhaererent. — Nunc autem de perfectâ sanctitatis humanae naturae Christi imputatione disterit, &c. Beza in Paraphr. Distinguit Legem Spiritus vitae quae est in ipso Christo Jesu, ab eâ quae in nobis est ab co effecta, (i ▪ e.) perfectam naturae nostrae in Christo sanctificationem, ab eâ quae in nobis est duntaxat inchoata: Nam illa quidem nobis imputata cum perfecta sit nos liberavit, &c. Explicandum est igitur istud, de tertiâ Justificationis nostrae gratuitae parte, quae consistit in Sanctificatione ipsâ Jesu Christi nobis communicata. Idem in Notis. (Et porro), Vis illa Spiritus vivifici cujus fons est in Christi carne, facit ut peccatum seu vitiositas illa, cu us reliquiae adhuc in me supersunt, & quae me alioqui condemnationi adjudicarent, efficere nequeat ut conde •ner, quoniaru quod est in me duntaxat inchoatum, in Christo perfectissimum est, cui sum insitus. This way goes Hemingius, Elton, Parr, Streso, &c. Th•s Downham interprets it, Of Justific. Book 1. Chap. 3.
Cùm adeò imbecilla sit vis Spiritus in nobis, quomodo inde possumus colligere, Nullam esse condemnationem, etc. quoniam (inquit) vis ista Spiritus vivificantis, Quae tàm imbecilla est in nobis, perfectissima & potentissima est in Christ, & nobis credentibus imputata, facit ut Perinde censeamur, ac si Nullae prorsus reliquiae corruptionis & mortis in nobis inhaererent. — Nunc autem de perfectâ sanctitatis humanae naturae Christ imputation disterit, etc. Beza in Paraphrase. Distinguit Legem Spiritus vitae Quae est in ipso Christ Jesu, ab eâ Quae in nobis est ab counterfeit effecta, (i ▪ e.) perfectam naturae Nostrae in Christ sanctificationem, ab eâ Quae in nobis est duntaxat Inchoate: Nam illa quidem nobis imputata cum perfecta sit nos liberavit, etc. Explicandum est igitur istud, de tertiâ Justificationis Nostrae gratuity part, Quae consistit in Sanctification ipsâ Jesu Christ nobis communicata. Idem in Notes. (Et porro), Vis illa Spiritus vivifici cujus fons est in Christ Carnem, facit ut peccatum seu vitiositas illa, cu us reliquiae Adhoc in me supersunt, & Quae me Otherwise condemnationi adjudicarent, efficere nequeat ut cond •ner, quoniaru quod est in me duntaxat inchoatum, in Christ perfectissimum est, cui sum insitus. This Way Goes hemingius, Elton, Parr, Stress, etc. Th•s Downham interprets it, Of Justific. Book 1. Chap. 3.
I ex ergo Spiritur vitae est Lex Fidei: Nam & Moysi Lex est Spiritualis, quia prohibet peccare, non tamen vi•ae, &c. ('Tis too large to be written out).
I ex ergo Spiritur vitae est Lex Fidei: Nam & Moysi Lex est Spiritualis, quia Prohibet Peccare, non tamen vi•ae, etc. (It's too large to be written out).
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Lex Spiritu•, &c. est doctrina Evangehi fide apprehensa. Osiand. Fortasse & legem Mose intelligit per legem peccati & mortis, à quâ etiam lege liberati sumus, in vulgato Jesu Christi Evangelio. Massus. Utraque est Spiritus Sancti ut actoris, utraqne est Spiritus nostri directiva•, sed haec est Spiritus Sancti, quatenus est vivificator noster in Jesu Christo, &c. Cajetan. Legem peccati vocat literam Legis, quae peccatum excitare solet, & damnationem revelare. Vatabl. Opponitur haec Lex Spiritus Legi Mosaicae. Crell. Posset etiam per Legem peccati & mortis intelligi Lex Mosis, &c. Perer. Vide Lud. de Dieu in loc. Baldwin. Dr. Hammond in Paraphr.
Lex Spiritu•, etc. est Doctrina Evangehi fide apprehensa. Osiander. Fortasse & legem Mose intelligit per legem peccati & mortis, à quâ etiam lege Liberati sumus, in vulgato Jesu Christ Evangelio. Massus. Utraque est Spiritus Sancti ut actoris, utraqne est Spiritus Our directiva•, sed haec est Spiritus Sancti, quatenus est vivificator Noster in Jesu Christ, etc. Cajetan. Legem peccati vocat Literam Legis, Quae peccatum excitare Solent, & damnationem revelare. Vatable Opponitur haec Lex Spiritus Legi Mosaicae. Crell. Posset etiam per Legem peccati & mortis intelligi Lex Moses, etc. Peter Vide Lud. de Dieu in loc. Baldwin. Dr. Hammond in Paraphrase.
— NONLATINALPHABET, &c. Chrysost. Legem peccati & mortis non ausim cum quibusdam accipere pro Lege Dei, &c. Quamvis enim peccatum augendo mortem generet, Paulus tamen ab hâc invidiâ consultò supra deflexit. Calvin. His verbis non significatur Lex Mosaica, &c. Pet. Mart.
—, etc. Chrysostom Legem peccati & mortis non ausim cum Some accipere Pro Lege Dei, etc. Quamvis enim peccatum augendo mortem generet, Paulus tamen ab hâc invidiâ consultò supra deflexit. calvin. His verbis non Signify Lex Mosaica, etc. Pet. Mart.
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Est periphrasis Legis Gratiae, quam Spiritus Sanctus renovator & vivificator mentis humanae scribit in cordibus quae inhabitat. Perer. Legem Spiritus vocat Gratiam Christi, quâ Lex Dei per Spiritum Sanctum scribitur in cordibus nostris. Estius.
Est periphrasis Legis Gratiae, quam Spiritus Sanctus renovator & vivificator mentis humanae Scribit in cordibus Quae inhabitat. Peter Legem Spiritus vocat Gratiam Christ, quâ Lex Dei per Spiritum Sanctum scribitur in cordibus nostris. Estius.
Lex Spiritus vitae, i.e. certa & indubitata in Christum fides, &c. Per Antithesin Legi peceati, fidem in Deum per Christum Legem appellat, abutens vocabulo Legis. Zuinglius.
Lex Spiritus vitae, i.e. Certa & indubitata in Christ fides, etc. Per Antithesis Legi peceati, fidem in God per Christ Legem appellate, abutens Vocabulo Legis. Zwingli.
Cum Puulus utitur Voce Legis, loquitur Metaphoricè, nam per Legem intelligit Vim & efficaciam. Pet. Martyr. Lex Spiritus Metaphorioè vis quasi imperans & dominans. Gomor.
Cum Puulus utitur Voice Legis, loquitur Metaphoricè, nam per Legem intelligit Vim & efficaciam. Pet. Martyr. Lex Spiritus Metaphorioè vis quasi imperans & dominans. Gomor.
Lex Spiritus Vitae, est vis Spiritus quae vitam eam inspirat quae est in Christo, quaeque vivitur ejus Spiritu. Bucer. — Illius (inquam) Spiritus, qui ad vitam aeternam ducit quam Christus daturus est. Grot.
Lex Spiritus Vitae, est vis Spiritus Quae vitam eam inspirat Quae est in Christ, quaeque vivitur His Spiritu. Bucer. — Illius (inquam) Spiritus, qui ad vitam aeternam Ducit quam Christus Daturus est. Grot.
NONLATINALPHABET. Occumenius. Lex Spiritus vitae, i. e. gubernatio Spiritus vitalis, quem suppeditat Christus, non solum admonens nos exemplo mortis suae ad charitatis opera perficienda, sed etiam operans illam in cordibus nostris. Oecolamp.
. Oecumenius. Lex Spiritus vitae, i. e. gubernatio Spiritus Vitalis, Whom suppeditat Christus, non solum admonens nos exemplo mortis suae ad charitatis opera perficienda, sed etiam operans Illam in cordibus nostris. Oecolamp.
Dicitur Spiritus vitae, quód animam vegetet & vivificet divinâ gratiâ. Contzen. Sicut Spiritus naturalis facit vitam naturae, sic Spiritus Divinus facit vitam Gratiae. Aquin.
Dicitur Spiritus vitae, quód animam vegetet & vivificet divinâ gratiâ. Contzen. Sicut Spiritus Naturalis facit vitam naturae, sic Spiritus Divine facit vitam Gratiae. Aquinas
Some therefore defins a Law Ordo rectam gubernandi rationem includens, ex prudentiâ prodien•, transgredientibus prenam, obtemperantibus praemium decernens. (See Wendel. Polie. l. 2. c. 11).
some Therefore defins a Law Ordo rectam gubernandi rationem includens, ex prudentiâ prodien•, transgredientibus prenam, obtemperantibus Premium decernens. (See Wendel. Polie. l. 2. c. 11).
When the Flesh hath the NONLATINALPHABET providen•ial projecting and forecasting ability at command and at her service, it is certain her supremacy is in the full. Mr. Rich. Bifeild The Gospels glory, &c. p. 235.
When the Flesh hath the providen•ial projecting and forecasting ability At command and At her service, it is certain her supremacy is in the full. Mr. Rich. Byfield The Gospels glory, etc. p. 235.
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Persius Sat. 5. An quisquam est alius liber nisi ducere vitam Cui licet ut voluit? licet ut volo vivere, non sum Liberior Bruto? — Liber ego? unde datum hoc sumis tot subdite rebus? An Dominum ignoras nifi quem vindicta relaxat? — Servitium acre Te nihil impellit, nec quicquam extrinsecùs intrat Quod nervos agitet; sed si intus & in jecore aegro Nascantur Domini, qui tu impunitior exis? —
Persius Sat. 5. an quisquam est alius liber nisi ducere vitam Cui licet ut voluit? licet ut volo vivere, non sum Liberior Bruto? — Liber ego? unde datum hoc sumis tot subdite rebus? an Dominum Ignoras Nifi Whom Vindictae relaxat? — Servitude acre Te nihil impellit, nec quicquam extrinsecùs intrat Quod nervos agitet; sed si intus & in jecore aegro Nascantur Domini, qui tu impunitior exis? —
Lex est nihil aliud nisi recta & à Numine Deorum Ratio, imperans honesta, prohi• ens contraria. — profectò ita se res habet, ut quoniain vitiorum emendatricem Legem esse oportet commendatricemque virtutum, ab eâ vivendi doctrina petatur. Cicero de Legib. l. 1.
Lex est nihil Aliud nisi Recta & à Numine Gods Ratio, imperans Honesta, prohi• ens contraria. — profectò ita se Rest habet, ut quoniain Vitiorum emendatricem Legem esse oportet commendatricemque Virtues, ab eâ vivendi Doctrina petatur. Cicero de Legib l. 1.
Errat siquis existimat servitutem in totum hominem descendere; pars melior ejus excepta est; corpora obnoxia sunt, & adscripta Dominis, mens sui juris est, &c. Sen. de Benef. l. 3. c. 20.
Errat siquis existimate servitutem in totum hominem descendere; pars melior His excepta est; corpora obnoxia sunt, & adscripta Dominis, Mens sui Juris est, etc. Sen. de Beneficence l. 3. c. 20.
At inquies quomodo Paulus se liberatum jactat à lege Peccati, qui cap. praecedente quaestus sit-se adhuc mancipari Legi Peccati, & adhuc servire Legi Peccati? Dixit se carne ei servire, at mente Legi Dei: Si carne tantum, non mente, ergo verè liberatus; à mente enim, non à carne fidelis aestimandus est, &c. Adde quod lex peccati non eodem prorsus modo hic sumitur atque praeced. capite. — Hic significat plenum illud peccati Dominium, cui totus homo naturalis extra Christum constitutus, subjectus est, &c. Illic autem per legem peccati intelligebantur reliquiae quaedam istius Dominii, quod peccatum non in totum hominem fidelem, sed in membra, sive in carnem ejus tantum, i. e. in corruptam naturam adhuc exercet, &c. Lud. de Dieu.
At Inquiries quomodo Paulus se liberatum jactat à lege Peccati, qui cap. praecedente Quaestus sit-se Adhoc mancipari Legi Peccati, & Adhoc Serve Legi Peccati? Dixit se Carnem ei Serve, At mente Legi Dei: Si Carnem Tantum, non mente, ergo verè Liberatus; à mente enim, non à Carnem Fidelis aestimandus est, etc. Add quod lex peccati non Eodem prorsus modo hic sumitur atque praeced. capite. — Hic significat plenum illud peccati Dominium, cui totus homo Naturalis extra Christ Constituted, Subjectus est, etc. Illic autem per legem peccati intelligebantur reliquiae quaedam This Dominii, quod peccatum non in totum hominem Fidelium, sed in membra, sive in Carnem His Tantum, i. e. in corruptam naturam Adhoc Exercet, etc. Lud. de Dieu.
Homo consideratur ante Legem, sub Lege, sub Gratiâ, in Pace: Ante Legem non pugnamus, sub Lege pugnamus sed vincimur, sub Gratiâ pugnamus & vincimus, in Pace non pugnamus quidem. Aug. Lib. Octog. Quaest. 66. & in Expos. quarund Propos. Ep. ad Rom.
Homo consideratur ante Legem, sub Lege, sub Gratiâ, in Pace: Ante Legem non We fight, sub Lege We fight sed vincimur, sub Gratiâ We fight & vincimus, in Pace non We fight quidem. Aug. Lib. Octog. Question 66. & in Expos. quarund Propos. Epistle and Rom.
Poenitentia est mala praeterita plangere, & plangenda iterum non committere. Ambr de Poen. Inanis est Poenitentia quam sequens inquinat Cu'pa, & nihil prosunt lamenta si iterantur peccata. Aug.
Penitence est mala Things past plangere, & plangenda iterum non commit. Ambrose de Poen. Inanis est Penitence quam sequens inquinat Cu'pa, & nihil prosunt Lamenta si iterantur Peccata. Aug.
Factum ▪ Spiritus S. factum filii Dei est & propter Natun• & Voluntatis unitatem. Sive enim Pater faciat, sive Filius, sive Spiritus Sanct. Trinitas est quae operatur, & quicquid tres fecerint Dei unius est operatio. Aug. in Qu. N. T. Quaest. 51.
Factum ▪ Spiritus S. factum Sons Dei est & propter Natun• & Voluntatis unitatem. Sive enim Pater Faciat, sive Filius, sive Spiritus Sanct. Trinitas est Quae operatur, & quicquid tres fecerint Dei unius est operatio. Aug. in Qu. N. T. Question 51.
Deo volenti salvum facere, nul um humanum resistit arbitrium. Aug. de Corrept. & Grat. c. 14. Vide Jansen. August. t. 3. l. 2 c. 2•. Habertus de Grat. l. 2. c. 16. Vid. etiam celeberrimum Doct. Ward de Grat disct. p. 24, &c.
God volenti Salvum facere, nul um humanum resistit Arbitrium. Aug. de Corrept. & Grat. c. 14. Vide Jansen. August. tO. 3. l. 2 c. 2•. Habertus de Grat. l. 2. c. 16. Vid. etiam celeberrimum Doct. Ward the Great disct. p. 24, etc.
Non aliam irresistibilitatem propugnant nostri, quam realem & efficacem operationem, cujus vi effectum certò vel infallibilitèr existit. Ames. Coron. Art. 4. c. 3. Dicimus Gratiam efficacem, quae operatur velle & perficere, adeo potenter in opere conversionis & quovis opere salutari voluntatem movere, ut certò caûsalitèr tollat non resistibilitatèm aut connatam aut adnatam, aut etiam omnem actualem resistentiam, sed actualem resistentiam vincentem; adeo ut gratia semper eliciat consensum & acceptationem: ac proinde eo momento impossibile sit quod voluntas non annuat, aut de facto resistat. D. Ward. Conc. de Grat. discrim. p. 31, 32.
Non aliam irresistibilitatem propugnant Our, quam realem & efficacem operationem, cujus vi effectum certò vel infallibilitèr existit. Ames. Coron. Art. 4. c. 3. Dicimus Gratiam efficacem, Quae operatur velle & perficere, adeo potenter in Opere conversionis & quovis Opere Salutari voluntatem movere, ut certò caûsalitèr Tollat non resistibilitatèm Or connatam Or adnatam, Or etiam omnem actualem resistentiam, sed actualem resistentiam vincentem; adeo ut Gratia semper eliciat consensum & acceptationem: ac Therefore eo momento impossibile sit quod Voluntas non annuat, Or de facto resistat. D. Ward. Conc de Grat. discrim. p. 31, 32.
Domine, gratias ago tibi, quod supernaturale auxilium mihi contuleris misericcrditèr, nempe posse velle convertere: At vero simile aequaleque auxilium condiscipulo Judae contulisti, sed ego superaddidi quod tu mihi supernaturaliter non dedisti, (viz) velle convertere; cumque non amplius receperim quam ille, tamen ego amplius fcci quam ille, cum jam justificatus evadam, & ille in peccato permaneat; itaque non amplius tibi tuaeque gratiae d•beo, quam iste Judas, qui non est conversus. Hoc autem Christianae aures audire exhorrescunt. Bannez in D. Ward de Grat. discrim. p. 40.
Domine, gratias ago tibi, quod supernatural auxilium mihi contuleris misericcrditèr, nempe posse velle convertere: At vero simile aequaleque auxilium condiscipulo Judae contulisti, sed ego superaddidi quod tu mihi supernaturaliter non dedisti, (videlicet) velle convertere; cumque non Amplius receperim quam Isle, tamen ego Amplius fcci quam Isle, cum jam Justification evadam, & Isle in Peccato permaneat; itaque non Amplius tibi tuaeque Gratiae d•beo, quam iste Judas, qui non est Conversus. Hoc autem Christian aures Audire exhorrescunt. Bannez in D. Ward de Grat. discrim. p. 40.
Ne arbitreris istam asperam molestamque violentiam, dul•is est, suavis est, ipsa suavitas te trahit. Aug. Gratiâ Dei humanum arbitrium non aufertur, sed sanatur, &c. Fulgent. l. 2. de verit Praed. Divina haec actio non laedit voluntatis liberatem, sed roborat; neque tamen extirpat radicitus vitiosam resistendi possibilitatem, sed efficacitèr & suavitèr dat homm: firmam obediendi voluntatem. Theol Mag. Brit. in Acta Syn. part. 1. p. 679 Deus ita utitur voluntate, vt ipsa voluntas sese elective, vitalitèr, & ex practico rationis judicio agat. Rhaetorf. de Gr•t. Exerc. 3. cap. 3. Vide Norton 's Orthod. Evangel. p 114.
Ne arbitreris istam asperam molestamque violentiam, dul•is est, Suavis est, ipsa suavitas te trahit. Aug. Gratiâ Dei humanum Arbitrium non aufertur, sed sanatur, etc. Fulgent. l. 2. the Verity Praed. Divine haec actio non laedit voluntatis liberatem, sed roborat; neque tamen extirpate radicitus vitiosam resistendi possibilitatem, sed efficacitèr & Suaviter that homm: firmam obediendi voluntatem. Theology Mag. Brit. in Acta Sin part. 1. p. 679 Deus ita utitur voluntate, vt ipsa Voluntas seize elective, vitalitèr, & ex practico rationis Judicio agat. Rhaetorf. de Gr•t. Exercise 3. cap. 3. Vide Norton is Orthodoxy. Evangel. p 114.
Neque liberum arbitrium quicquam nisi ad peccandum valet, si careat veritatis viâ. August. de Sp. & Lit. c. 3. liberum arbitrium captivatum non nisi ad peccatum valet. Aug. adversus du•s Pelag Ep. l. 3. c. 3.
Neque liberum Arbitrium quicquam nisi ad peccandum valet, si Care at veritatis viâ. August. de Spa & Lit. c. 3. liberum Arbitrium captivatum non nisi ad peccatum valet. Aug. Adversus du•s Pelagius Epistle l. 3. c. 3.
De corpore mortis hujus non liberum hominis arbitrium, neque Legis Sanctum jusiumque mandatum, sed sola nos liberat gratia Dei per Jesum Christum. Lex euim Spiritus vitae, &c. Fulg. de Incarn. & Grat. c. 16.
De corpore mortis hujus non liberum hominis Arbitrium, neque Legis Sanctum jusiumque mandatum, sed sola nos liberat Gratia Dei per Jesus Christ. Lex euim Spiritus vitae, etc. Fulg de Incarn. & Grat. c. 16.
Sicut is qui liberatur a Lege Spiritus vitae, permanet in Christo qui est vita; ita qui servit Lege peccati permanet in morte, quae venit ex damnatione peccati. Orig.
Sicut is qui liberatur a Lege Spiritus vitae, permanent in Christ qui est vita; ita qui Servit Lege peccati permanent in morte, Quae venit ex damnation peccati. Origin
Quosdam nimia voluntatis suae fiducia extulit in superbiam, & quosdam nimia voluntatis suae diffidentia dejecit in negligentiam: Illi dicunt quid rogamus Deum ne vincamur tentatione, quod in nostrâ est potestate? isti quid conamur benè vivere, quod in Dei est potestate? ô Domine, ô Pater, qui es in Coelis, ne nos inferas in quamlibet istarum tentationum, sed libera nos à malo. August. Agendae gratiae sunt, quia data est potestas, & orandum ne succumbat infirmitas. Bradw. l. 2. c. 4. p. 473.
Quosdam Nimia voluntatis suae Fiducia extulit in Superbiam, & Quosdam Nimia voluntatis suae diffidentia dejecit in negligentiam: Illi dicunt quid Rogamus God ne vincamur tentatione, quod in nostrâ est potestate? Isti quid conamur benè vivere, quod in Dei est potestate? o Domine, o Pater, qui es in Coelis, ne nos inferas in quamlibet istarum tentationum, sed Libera nos à Malo. August. Agendae Gratiae sunt, quia data est potestas, & Orandum ne succumbat Infirmitas. Bradw. l. 2. c. 4. p. 473.
Aqnin. 1.2 Quaest. 109. A. 6 & 7 Syn. Trid. Sess. 6. c. 2. Can. 3. Bellar. de Lib: Arb. l. 6. c. 15. Remonst. in Acta Syn. p. 1. p. 64. Armin. Declar. Sent. p. 98. & in Ep, ad Hip. Addo illum doctorem mihi maxime placere, qui Gratiae quam plurimum tribuit, &c.
Aqnin. 1.2 Question 109. A. 6 & 7 Sin Triad Sess. 6. c. 2. Can. 3. Bellar de Lib: Arb. l. 6. c. 15. Remonstrance. in Acta Sin p. 1. p. 64. Armin. Declare Sent. p. 98. & in Epistle, ad Hip. Addo Ilum Doctorem mihi maxim placere, qui Gratiae quam plurimum tribuit, etc.
Reader, the Contents of this Chapter were insisted upon only in the close of a Sermon; I having under the former Head (the Law of Sin) exceeded the bounds allowed by the Press, cannot upon this Head (the Law of Death) make any considerable enlargement.
Reader, the Contents of this Chapter were insisted upon only in the close of a Sermon; I having under the former Head (the Law of since) exceeded the bounds allowed by the Press, cannot upon this Head (the Law of Death) make any considerable enlargement.
Mors non erat poena vel effectus transgressionis Adami; sed conditionis naturalis consequens. Socin, de Statu primi hominis. Vide Praelect. Cap. 1. & contra Paccium Cap. 5.
Mors non erat poena vel effectus transgressionis Adam; sed conditionis Naturalis Consequent. Socinian, de Statu Primi hominis. Vide Praelect. Cap. 1. & contra Paccium Cap. 5.
Molin. Enod. Grav. Qu. de statu Innoc. Tract. 3. p. 62. Gerhard: Loc. Com. de Imag &c. t. 1. c. 4. p. 199. Z••em. de Imag. &c. c. 8. Art. 2. Moret•n 's threefold state of man, p. 1. c. 2. p. 35.
Molin. Enod. Grave. Qu. de Statu Innocent Tract. 3. p. 62. Gerhard: Loc. Come de Image etc. tO. 1. c. 4. p. 199. Z••em. de Image etc. c. 8. Art. 2. Moret•n is threefold state of man, p. 1. c. 2. p. 35.
Nunc sequitur expolitio vel illustratio probationis, qùod scilicet Dominus gratuitâ suâ misericordiâ nos in Christo justificavit, id quod Legi erat impossibile. Calvin. Duobus argumentis consolationem de indemnitate piis confirmavit; quorum prius fuit, quod Lex Spiritus, &c. Alterum, quod Deus misso filio suo, &c. Pareus. Jam accedit ad probationem sententiae prioris, quae fuit de justificatione; nempe credentes in Christum esse justificatos seu nullam esse eis condemnationem. Piscat. in Paraphr. Observandum sententiam hanc non cohaerere cum proximè praecedente, sed cum priore membro versiculi primi. Id. in Schol: (Vide Cajet. in locum). Quorum causâ Deus Pater misit Filium suum coaeternum in carne conspicuum fieri, iis nulla est condemnatio; at qui nostrâ causâ &c. Gryn: (See Dutch Annot. )
Nunc sequitur expolitio vel illustratio probationis, qùod scilicet Dominus gratuitâ suâ misericordiâ nos in Christ justificavit, id quod Legi erat impossibile. calvin. Duobus Arguments consolationem de indemnitate piis confirmavit; quorum prius fuit, quod Lex Spiritus, etc. Alterum, quod Deus Misso filio Sue, etc. Pareus. Jam Accedit ad probationem sententiae prioris, Quae fuit de justification; nempe Believers in Christ esse justificatos seu Nullam esse eis condemnationem. Physical. in Paraphrase. Observandum sententiam hanc non cohaerere cum proximè praecedente, sed cum priore membro versiculi Primi. Id. in Schol: (Vide Cajetan. in locum). Quorum causâ Deus Pater misit Son suum coaeternum in Carnem conspicuum fieri, iis nulla est condemnation; At qui nostrâ causâ etc. Gryn: (See Dutch Annot)
Firmamentum est in hoc versu superioris conclusionis, &c. Beza. Pertinent ista declarationis vice ad id quod dixit, se per legem Spiritus, &c. et transfert totius hujus negotii causam & meritum in gratiam Dei. Muscul. He proves the foresaid making free, because that God being reconciled by Christs death, he hath taken away from sin that power, which he had granted it over man for a punishment of his first transgression. Deod. Hic affertur ratio, quâ ostenditur istum Dei Spiritum liberatorem nobis donatum esse &c. Pet Mart. Ratio superioris sententiae, quâ explicat Apostolus quomodo Lex Spiritus, &c. Justin. Hic Versus continet aetiologiam item { que } exegesin eorum quae versu secundo dicta fuerunt. Vorst. So Staplet. Streso, R•lloc: &c.
Firmamentum est in hoc versu superioris conclusionis, etc. Beza. Pertinent ista declarationis vice ad id quod dixit, se per legem Spiritus, etc. et transfert totius hujus negotii Causam & Merit in gratiam Dei. Muscul. He Proves the foresaid making free, Because that God being reconciled by Christ death, he hath taken away from since that power, which he had granted it over man for a punishment of his First Transgression. Deod. Hic affertur ratio, quâ Ostenditur istum Dei Spiritum liberatorem nobis donatum esse etc. Pet Mart. Ratio superioris sententiae, quâ Explains Apostles quomodo Lex Spiritus, etc. Justin Hic Versus Continet aetiologiam item { que } exegesin Their Quae versu secundo dicta fuerunt. Vorst. So Staple. Stress, R•lloc: etc.
Quod impossibile erat logi, Deus in Christo fecit. Anselm. Mens Apostoli hoc loco est (etsi verbis obscurioribus expressa), id nobis praestitum per gratiam quod Lex praestare non potuit. Estius. NONLATINALPHABET. Theophyl.
Quod impossibile erat logi, Deus in Christ fecit. Anselm. Mens Apostles hoc loco est (Though verbis obscurioribus expressam), id nobis praestitum per gratiam quod Lex praestare non Potuit. Estius.. Theophylact.
Lex mentis quae impleri non poterat propter carnem peccati. Tolet. Crediderim ego, non hic legem Mosis, sed legem illam mentis accipiendam esse. Justin. Potest & de lege mentis intelligi, quam supra dixit velle facere bonum, sed per infirmitatem & fragilitatem carnis implere non posse. Orig.
Lex mentis Quae Impleri non poterat propter Carnem peccati. Tolet Crediderim ego, non hic legem Moses, sed legem Illam mentis accipiendam esse. Justin Potest & de lege mentis intelligi, quam supra dixit velle facere bonum, sed per infirmitatem & fragilitatem carnis implere non posse. Origin
Mihi locum hunc pro virili meâ perpendenti, videtur aliquid verborum deesse ad explendam sententiam, veluti si sic legamus; Nam quod Lex Mosaica non potuit juxta partem carnalem; secundum quam imbecillis erat & inefficax, hoc Deus [ praestitit ] misso Filio suo, qui Spiritualem Legis partem absolvit. Erasm. Subaudiendum verbum praestitit, aut aliquid simile. Estius. Omninó videtur NONLATINALPHABET verbum NONLATINALPHABET aut simile. Piscat. Ut huic malo fuccurreretur (tale quid enim necessario intelligendum est) Staplet. Antid p. 626. Sanè conjunctio (Et) postulare videtur, ut aliquid subaudiatur, ut sensus sit, perfecit id Deus quod Lex efficere non poterat. Justin: Subaudiendum videtur [ praestitit ], aut aliquid hujusmodi. Bucer. To the same purpose Salmer. tom. 13. p. 531. Catharin Vorst. Muscul. Heming. &c.
Mihi locum hunc Pro virili meâ perpendenti, videtur Aliquid verborum deesse ad explendam sententiam, Veluti si sic legamus; Nam quod Lex Mosaica non Potuit juxta partem carnalem; secundum quam imbecillis erat & inefficax, hoc Deus [ praestitit ] Misso Filio Sue, qui Spiritualem Legis partem absolvit. Erasmus Subaudiendum verbum praestitit, Or Aliquid simile. Estius. Omninó videtur verbum Or simile. Physical. Ut huic Malo fuccurreretur (tale quid enim Necessarily intelligendum est) Staple. Antid p. 626. Sanè Conjunction (Et) postulare videtur, ut Aliquid subaudiatur, ut sensus sit, perfecit id Deus quod Lex efficere non poterat. Justin: Subaudiendum videtur [ praestitit ], Or Aliquid hujusmodi. Bucer. To the same purpose Salmer. tom. 13. p. 531. Catharin Vorst. Muscul. Heming. etc.
Hoc supplementum non est necessarium. Tolet. &c. Sed non est opus, et Socinus Haereticus illud ad suam blasphemiam trahit. Pareus. Mihi videtur aliter contextus optime fluere. Calv.
Hoc Supplement non est Necessary. Tolet etc. Said non est opus, et Socinus Heretic illud ad suam blasphemiam trahit. Pareus. Mihi videtur aliter Contextus optime fluere. Calvin
NONLATINALPHABET impotentiâ Legis existente. Beza. Mihi placet, ut NONLATINALPHABET Nominativus positus sit absolutè loco Genitivi, ut sensus sit, cum enim effet impossibile, &c. Erasm. Fateri necesse est Panli orationem mutilam esse & imperfectam, nifi dicamus, NONLATINALPHABET positum esse absolute loco secundi Casus, quo Graeci eo firmè modo utuntur quo Latini Casu auferendi &c. Justin.
impotentiâ Legis existent. Beza. Mihi placet, ut Nominativus Positus sit absolutè loco Genitivi, ut sensus sit, cum enim effet impossibile, etc. Erasmus Fateri Necessary est Panli orationem mutilam esse & imperfectam, Nifi Dicamus, positum esse absolute loco secundi Casus, quo Greeks eo firmè modo utuntur quo Latini Casu auferendi etc. Justin
So Camerarius. NONLATINALPHABET Articâ constructione usitatà accipi commodè potest, pro NONLATINALPHABET. Beza. Propter impotentiam Legis, eò quod per camem erat infirmata Pare.
So Camerarius. Articâ construction usitatà accipi commodè potest, Pro. Beza. Propter impotentiam Legis, eò quod per camem erat infirmata Pare.
Quùm impotens esset Lex propter infirmitatem carnis &c. V. Syr. Ob defectum virium legis, quo laborabat in carne &c V. Arab. Et cum impotentes cramus ad praestandum mandata legis &c. V. Ethiop.
Quùm impotens esset Lex propter infirmitatem carnis etc. V. Syr. Ob defectum virium Legis, quo laborabat in Carnem etc. V. Arab. Et cum impotentes cramus ad praestandum Commandments Legis etc. V. Ethiop.
Legem dicit, non praecepta Sacrificicrum, et caetera quae erant umbra us { que } ad tempus Christi data, sed illam quam &c. Hieron. Quare nihil est quod quisquam cavilletur, illud quod Paulus ait, Impossibile fuisse Legi, non ad Moralem sed ad Ceremonias referri. P. Martyr.
Legem dicit, non praecepta Sacrificicrum, et caetera Quae Erant umbra us { que } ad Tempus Christ data, sed Illam quam etc. Hieron. Quare nihil est quod quisquam cavilletur, illud quod Paulus ait, Impossibile Fuisse Legi, non ad Moralem sed ad Ceremonies referri. P. Martyr.
Aptissimus mihi sensus videtur, ut illa verba non modo sequentia, sed multo magis praecedentia respiciant &c. ut in carnis contumaciam domandam vires non haberet. Contz.
Aptissimus mihi sensus videtur, ut illa verba non modo sequentia, sed Much magis praecedentia respiciant etc. ut in carnis contumaciam domandam vires non haberet. Count.
Duo quantum ad propositum spectar subordinata sunt, quae Lex nequit efficere; Alterum est Dominium Spiritus super carnem, alterum hinc consequens est, perfecta praeceptorum Legis executio. Cajet.
Duo quantum ad propositum spectar Subordinata sunt, Quae Lex nequit efficere; Alterum est Dominium Spiritus super Carnem, alterum hinc Consequent est, perfecta praeceptorum Legis Execution. Cajetan.
Quid est illud, quod legi erat praestitu impossibile? Abolere peccatum, & reddere justos, liberare à jure peccati & mortis, dare ut justitia, quam docebat & exigebat, in nobis impleretur. Muscul.
Quid est illud, quod Legi erat praestitu impossibile? Abolere peccatum, & reddere justos, Liberate à jure peccati & mortis, Dare ut justitia, quam docebat & exigebat, in nobis impleretur. Muscul.
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NONLATINALPHABET ex quâ NONLATINALPHABET nascitur, virium non imbecillitatem, sed omnem destitutionem declarat. Beza. Non dicit, quod Legi erat grave & difficile, sed quod &c. quibus sanè verbis adimit Legi in universum justificandi vim &c. Muscul. Infirmitatem Legis accipe, quomodo solet usurpare Apostolus vocabulum NONLATINALPHABET, non tantùm pro modicâ imbecillitate verùm pro impotentiâ; ut significet Legem nihil prorsus momenti habere ad conferendam justitiam. Calv. Quamquam per verbum infirmari NONLATINALPHABET ab Interprete versum sit, vis tamen illius verbi Graecè potius significat vires nullas quam imbecillas. Salmer. tom. 13. p. 532.
ex quâ nascitur, virium non imbecillitatem, sed omnem destitutionem Declarat. Beza. Non dicit, quod Legi erat grave & difficile, sed quod etc. quibus sanè verbis adimit Legi in universum justificandi vim etc. Muscul. Infirmitatem Legis Receive, quomodo Solent usurpare Apostles Vocabulum, non tantùm Pro modicâ imbecillitate verùm Pro impotentiâ; ut significet Legem nihil prorsus Momenti habere ad conferendam justitiam. Calvin Quamquam per verbum infirmari ab Interpret versum sit, vis tamen Illius verbi Graecè potius significat vires nullas quam imbecillas. Salmer. tom. 13. p. 532.
Puto quod stance of Flesh; that which Legem M•sis in duas partes Apostolus dividat, & aliud in eâ carnem, aliud Spiritum nominat; et illam quidem observantiam quae secundum literam geritur, sensum caruis appellat, illam verò quae accipitur spiritualitèr, Spiritum nominat — Impossibile Legis cò quod &c. Intellectus qui secundum literam est accipi potest, ipse enim impossibilis erat &c. Orig. Vel per carnem infumabatur Lex, i. e. per carnalem intellectum, et per carnalem observantiam erat imbecilla, non per seipsam. Anselm. Per Carnem, h. e. Per carnalem Legis intelligentiam, sive carnis infirmitatem, cui deerat Evangelica Gratia. Erasm. Origenes Per Carnem intelligit crassam, literalem, et carnalem Legis intelligentiam; at { que } etiam Legis infirmitatem in eò collocat, quod impossibile fuer it Legis Ceremonias omnes secundum Carnem (i.e.) secundum Literam observare. A. Lapide.
Puto quod stance of Flesh; that which Legem M•sis in Duas parts Apostles Divideth, & Aliud in eâ Carnem, Aliud Spiritum nominate; et Illam quidem observantiam Quae secundum Literam geritur, sensum caruis appellate, Illam verò Quae accipitur spiritualiter, Spiritum nominate — Impossibile Legis cò quod etc. Intellectus qui secundum Literam est accipi potest, ipse enim Impossible erat etc. Origin Vel per Carnem infumabatur Lex, i. e. per carnalem Intellectum, et per carnalem observantiam erat imbecilla, non per seipsam. Anselm. Per Carnem, h. e. Per carnalem Legis intelligentiam, sive carnis infirmitatem, cui deerat Evangelical Gratia. Erasmus Origenes Per Carnem intelligit Crassam, literalem, et carnalem Legis intelligentiam; At { que } etiam Legis infirmitatem in eò collocat, quod impossibile fuer it Legis Ceremonies omnes secundum Carnem (i.e.) secundum Literam observare. A. Lapide.
Per Carnem: i. e. vitiatam hominis naturam Piscat. &c. i.e. Per camis desideria, et per fomitem vitiorum qui est in came. Anselm. Ideo lex infirma est, quia in vitiatam naturam incurrit. P. Mart. Quum vel Legem infirmatam fuisse &c. nemo sibi finget damnari hic substantiam carnis aut naturam corporis, nam haec à Deo creata sunt bona; sed per Carnem intelligit pravitatem & corruptionem, quae per lapsum Adami transivit in nostrum genus. Idem.
Per Carnem: i. e. vitiatam hominis naturam Physical. etc. i.e. Per camis Desire, et per fomitem Vitiorum qui est in Come. Anselm. Ideo lex infirma est, quia in vitiatam naturam incurrit. P. Mart. Whom vel Legem infirmatam Fuisse etc. nemo sibi finget damnari hic substantiam carnis Or naturam corporis, nam haec à God Created sunt Bona; sed per Carnem intelligit pravitatem & corruptionem, Quae per lapsum Adam transivit in nostrum genus. Idem.
Impotentia legis &c. non fuit ex ipsa Lege, quasi justificare homines eam praestantes nequiret, sed ex carne (h. e.) ex corruptione naturae humanae, quae hominem reddit impotentem ad praestandam legem. Pare us. Non infirmitatem illi impingit quasi intrinsecus inhaerentem, sed quasi extrinsecus ratione carnis ei adjacentem. Soto.
Impotence Legis etc. non fuit ex ipsa Lege, quasi justificare homines eam praestantes nequiret, sed ex Carnem (h. e.) ex corruption naturae humanae, Quae hominem Render impotentem ad praestandam legem. Pare us. Non infirmitatem illi impingit quasi Intrinsecus inhaerentem, sed quasi extrinsecus ratione carnis ei adjacentem. Soto.
Unde sequitur plus in lege praecipi, quam praestando simus, quia si pares essemus implendae Legi, frustra aliunde effet quaesitum remedium. Calvin. Hic locus efficacissime convincit justificationem non esse ex opcribus, &c. P. Martyr. Non implet Legem infirmitas mea, sed landat Legem voluntas mea. August.
Unde sequitur plus in lege praecipi, quam praestando Simus, quia si pares essemus implendae Legi, frustra aliunde effet quaesitum remedium. calvin. Hic locus efficacissime convincit justificationem non esse ex opcribus, etc. P. Martyr. Non Implet Legem Infirmitas mea, sed landat Legem Voluntas mea. August.
Psal. 143.2. Quis melior Prophetâ dequo dixit Deus, Inveni virum secundum cor meum, et tamen ipse necesse habuit dicere Deo, Ne imres in judicium cum servo tuo. Bernard. in Annunt. Mariae. Sine peccato qui se vivere existimet, non id agit ut peccatum non habeat, sed ut veniam non accipiat. August. Enchirid. In pessimis aliquid boni, et in optimis non nihil pessimi, solus homo sine peccato Christus. Tertul.
Psalm 143.2. Quis melior Prophetâ dequo dixit Deus, Inveni virum secundum cor meum, et tamen ipse Necessary Habuit dicere God, Ne imres in judicium cum servo tuo. Bernard. in Annunt. Mary. Sine Peccato qui se vivere existimet, non id agit ut peccatum non habeat, sed ut veniam non Accept. August. Enchiridion In pessimis Aliquid boni, et in optimis non nihil pessimi, solus homo sine Peccato Christus. Tertulian
Lex Moysi quamvis spiritualis esset, quia tamen non adjuvabat intus per gratiam, lex •rat infirma et imbecillis ob statum carnalem hominum, in quo relinquebat illos. Cajet. Non quod ipsa infirma sit, sed quod infirmos faciat, minando poenam, nec adjuvando per gratiam. Anselm. Lex Praeterquam quod peccati rationem aperiebat, nihil praeterea auxilii praestabat spiritui adversus carnem, et ideo ne { que } sufficiebat ad justificandum, ne { que } ad perficienda Legis opera. Soto.
Lex Moysi Quamvis spiritualis esset, quia tamen non adjuvabat intus per gratiam, lex •rat infirma et imbecillis ob Statum carnalem hominum, in quo relinquebat Illos. Cajetan. Non quod ipsa infirma sit, sed quod Infirmos Faciat, minando poenam, nec adjuvando per gratiam. Anselm. Lex Except quod peccati rationem aperiebat, nihil praeterea Auxilii praestabat Spiritui Adversus Carnem, et ideo ne { que } sufficiebat ad justificandum, ne { que } ad perficienda Legis opera. Soto.
Non de legis praestatione hic agitur, sed de ipsius vi in nostris immutandis animis, & ad illud Legis praescriptum efformandis, utpote quae corruptionem illam in qua nascinsur non modo non sanet, sed augeat potius. Beza.
Non de Legis praestatione hic agitur, sed de Himself vi in nostris immutandis animis, & ad illud Legis praescriptum efformandis, utpote Quae corruptionem Illam in qua nascinsur non modo non Saint, sed augeat potius. Beza.
Necessarius fuit adventus Christi, qui Legi suppetias ferret &c. Nam illa quidem rectè docuerat &c. Verùm adhuc duo erant necessaria quae Lex conferre non potuit, 1. ut condonentur ea quae contra ejus precepta admissa fuerint: 2. ut vires hominis corroborentur, quibus possit Legis jussa perficere. P. Martyr.
Necessary fuit Adventus Christ, qui Legi suppetias ferret etc. Nam illa quidem rectè docuerat etc. Verùm Adhoc duo Erant necessaria Quae Lex confer non Potuit, 1. ut condonentur ea Quae contra His precepta admissa fuerint: 2. ut vires hominis corroborentur, quibus possit Legis jussa perficere. P. Martyr.
Quid hic dicent Naturalium virium praedicatores ac doctores? Reddant rationem quare per camem infirma fuerit Lex Dei; ita ut necessuas humanae salutis opus habuerit missione Christi &c. Si virtus & judicium rationis tam potens est, ut quae bona praecipiuntur, agnoscat, approbet, & praestare valeat, quomodo in illis non potuit qui sub paedagogio Legis fuerunt? &c. Muscul. Paulus ait Legem sine Christo infirmam esse, isti aiunt, nos priusquam sunus participes Christi posse bene operari, & obtemperare Legi Dei. P. Marty•.
Quid hic Dicent Naturalium virium Preachers ac Doctors? Reddant rationem quare per camem infirma fuerit Lex Dei; ita ut necessuas humanae Salutis opus habuerit mission Christ etc. Si virtus & judicium rationis tam potens est, ut Quae Bona praecipiuntur, agnoscat, approbet, & praestare valeat, quomodo in illis non Potuit qui sub paedagogio Legis fuerunt? etc. Muscul. Paulus ait Legem sine Christ infirmam esse, Isti Aiunt, nos priusquam sunus participes Christ posse bene operari, & obtemperare Legi Dei. P. Marty•.
Ne legem incusare videatur culpam rejicit in carnem. i. e. concupiscentiam, quae fomes est peccati. Estius. Vide quanta arte Legem simul extollit, deprimit, & excusat: deprimit, cum dicit quod non potuit peccatum damnare; excusat, cum dicit hoc non accidisse ejus vitio sed camis potius; extollit quàm maximè, cum co•cludit Christum advenisse ut Legi contra carnem subsidium ferret. Mussus. Transfert legis impotentiam aliò ut Legem absolvat à culpá, quam dat carni (viz.) nostrae, i. e. corruptae nostrae naturae. Muscul. Ne quis parum honorificè Legem impotentíae argui putaret, vel hoc restringeret ad Ceremonias, expressit nominatim Paulus defectum illum non à Legis esse vitio, sed Carnis nostrae corruptelâ, Calvin.
Ne legem incusare Videatur Fault rejicit in Carnem. i. e. concupiscentiam, Quae fomes est peccati. Estius. Vide quanta arte Legem simul extollit, deprimit, & excusat: deprimit, cum dicit quod non Potuit peccatum damnare; excusat, cum dicit hoc non accidisse His vitio sed camis potius; extollit quàm maximè, cum co•cludit Christ advenisse ut Legi contra Carnem subsidium ferret. Mussus. Transfert Legis impotentiam aliò ut Legem absolvat à culpá, quam that Carni (viz.) Nostrae, i. e. corruptae Nostrae naturae. Muscul. Ne quis Parum honorificè Legem impotentíae argui putaret, vel hoc restringeret ad Ceremonies, expressit Nominatim Paulus defectum Ilum non à Legis esse vitio, sed Carnis Nostrae corruptelâ, calvin.
Taytor 's Reg. Vitae. Burg. Vind. Legis. Boltons Bounds &c. Baxter (in several Treat.) with divers Others. Facessat longè ex animis nostris profana ista Opinio, Legem non este regulam; Est enim inflexibilis vivendi regula. Calvin.
Taytor is Reg. Vitae. Burg. Vind. Legis. Boltons Bounds etc. Baxter (in several Treat.) with diverse Others. Facessat longè ex animis nostris Profana ista Opinio, Legem non este regulam; Est enim inflexibilis vivendi regula. calvin.
Noluit proptereà quod Lex imbecillis erat per praritatem humanae naturae, opus salutis humanae abjicere; quasi non posset per aliam, quod ista Legis via non succedebat, efficere. Musc.
Noluit proptereà quod Lex imbecillis erat per praritatem humanae naturae, opus Salutis humanae abjicere; quasi non posset per aliam, quod ista Legis via non succedebat, efficere. Music
Dictio interpretata Mittens Participium est &c. et propterea ad servandum & Participium & Tempus, aliqui Interpretes verterunt (& rectè) Activum in Passivum, legendo sic, Deus filio suo misso in Carne. Cajet.
Dictio interpretata Mittens Participium est etc. et propterea ad servandum & Participium & Tempus, aliqui Interprets verterunt (& rectè) Activum in Passivum, legendo sic, Deus filio Sue Misso in Flesh. Cajetan.
Non de novo creans vel faciens, sed quasi praeexistentem misit. Aquin. Misit, non creavit aut condidit, sed qui secum erat ceaeternus, eundem ad nos 〈 ◊ 〉 •egavit; non ut e••et ubi non fuer at &c. Sed up appareret ubi in visibili modo erat. Soro. The whole body of the Socinian Authors agree in this, except Erasmus Johannis who fell in with the Arrian•. See Socinus his Disp. with him. De Filii Dei existe•••.
Non de novo Cleanse vel Faciens, sed quasi praeexistentem misit. Aquinas Misit, non Created Or condidit, sed qui secum erat ceaeternus, eundem ad nos 〈 ◊ 〉 •egavit; non ut e••et ubi non fuer At etc. Said up appareret ubi in visibili modo erat. Soro. The Whole body of the Socinian Authors agree in this, except Erasmus joannis who fell in with the Arrian•. See Socinus his Disp with him. De Sons Dei existe•••.
Sandius in Nucleus Histor. Eccles. who p. 229. L. 1 concerning the Praeexistence of Christ thus expresses himself: Licet dogma de Praeexistentiâ Christi antesaecula•i, in Symbolo dicto non contineatur &c. nihilo minus praestat tutiorem viam sequi, Christi praeexistentiam non denegando. Nam si Christus praeextitit, quanti res plena periculi Christo id nolle concedere quod ei jure comperit, & quàm mitem judicem habituri sunt qui ita sentiunt? H•si Christus non fuit ante Mariam, periculo tamen vacat confessio praeexistentiae; Nam Christus non succensebit illis qui ei nimium honoris attribuerint. Nec est quod timeant se eo ipso detrabere Majestati Patris: Nam, ut taceam non esse contrarationem vel impossibile, Fillum fuisse primogenitum ante òmnes creaturas; certe Majestati Patris magis convenit, quòd •alem Filium anto saecula genuerit. De••de nec habent, quod vereantur s• per praeexistentiam tollere veri Christ hamanitatem, potest enim virtute Divinâ quilibet Angelus incarnari & uniri cum came in unitatem Personae, sic ut ille unitus simul dici possit & Homo & Angelus: & Plato non negavit animas praeexistentes post incarnationem fieri homines.
Sandius in Nucleus History Eccles. who p. 229. L. 1 Concerning the Preexistence of christ thus Expresses himself: Licet dogma de Praeexistentiâ Christ antesaecula•i, in Symbolo Dicto non contineatur etc. nihilo minus praestat tutiorem viam sequi, Christ praeexistentiam non denegando. Nam si Christus praeextitit, quanti Rest plena periculi Christ id nolle concedere quod ei jure comperit, & quàm mitem Judicem habituri sunt qui ita sentiunt? H•si Christus non fuit ante Mary, periculo tamen vacat confessio praeexistentiae; Nam Christus non succensebit illis qui ei Nimium Honoris attribuerint. Nec est quod timeant se eo ipso detrabere Majesty Patris: Nam, ut taceam non esse contrarationem vel impossibile, Fillum Fuisse Primogeniture ante òmnes Creaturas; certain Majesty Patris magis convenit, quòd •alem Son Anto saecula genuerit. De••de nec habent, quod vereantur s• per praeexistentiam tollere very christ hamanitatem, potest enim virtute Divinâ Quilibet Angelus incarnari & uniri cum Come in unitatem Personae, sic ut Isle unitus simul dici possit & Homo & Angelus: & Plato non negavit animas praeexistentes post incarnationem fieri homines.
See Arnold. Catech. Racov. Major de Personâ Christi p. 187. &c. Hoorneb Socin. Conf. Tom. 2. de Christo cap. 1. Calovius Socin. Proflig. de Filio Dei controv. 1. But especially Placei Disput. de Argum. quibus efficitur Christum prius fuisse, quàm in utero Beatae Virginis secundum carnem conciperetur. This is fully and learnedly discoursed of by Dr. Pearson on the Creed. Art. 2. p. 213. to p. 237.
See Arnold. Catechism Racov. Major de Personâ Christ p. 187. etc. Hoorneb Socinian. Confutation Tom. 2. de Christ cap. 1. Calovius Socinian. Proflig. de Filio Dei Controversy. 1. But especially Placei Dispute de Argument quibus efficitur Christ prius Fuisse, quàm in utero Beatae Virginis secundum Carnem conciperetur. This is Fully and learnedly discoursed of by Dr. Pearson on the Creed. Art. 2. p. 213. to p. 237.
Misit à se per virtutem Spiritus Sancti genitum, & ex matte suâ natum, & ad virilem aetatem perductum, non adhuc generandum & oriturum, quod dictu ipso absonum est & Scripturae planè dissonum. Slichting.
Misit à se per virtutem Spiritus Sancti genitum, & ex Mathew suâ natum, & ad virilem aetatem perductum, non Adhoc generandum & oriturum, quod dictu ipso absonum est & Scriptures planè dissonum. Slighting.
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Una est Patris, & Filii, & Spiritus Sancti Essentia, in quâ non est aliud Pater, aliud Filius, aliud Spiritus Sanctus; quamvis Personaliter sit alius Pater, alius Filius, alius Spiritus Sanctus. Fulgent. lib. 1. de Fid. Ecce dico alium esse Patrem, & alium Filium, & alium Spiritum Sanctum. Male accepit idiotes quisque aut perversus hoc dictum quasi diversitatem sonet, & ex diversitate separationem pretendat Patris & Filii & Spiritus. Ter tul. adv. Pra•eam. Of the distinction of the three Divine Persons See Dr. Cheynel of the Trin-unity c. 7. p. 181 &c. et 227. to 248.
Una est Patris, & Sons, & Spiritus Sancti Essentia, in quâ non est Aliud Pater, Aliud Filius, Aliud Spiritus Sanctus; Quamvis Personaliter sit alius Pater, alius Filius, alius Spiritus Sanctus. Fulgent. lib. 1. de Fid. Ecce dico Alium esse Patrem, & Alium Son, & Alium Spiritum Sanctum. Male accepit Idiots Quisque Or perversus hoc dictum quasi diversitatem Sonnet, & ex diversitate separationem pretendat Patris & Sons & Spiritus. Ter tul. Advantage. Pra•eam. Of the distinction of the three Divine Persons See Dr. Cheynel of the Triunity c. 7. p. 181 etc. et 227. to 248.
Personalitèr sumpto vocabulo, quia opponitur Persona mittens Person•e misfae. Grynaus. Ubi ait quòd Deus misit Filium, nominationè Dei Patrem intelligit, ad quem Filius refertur. Soto.
Personaliter sumpto Vocabulo, quia opponitur Persona mittens Person•e misfae. Grynaus. Ubi ait quòd Deus misit Son, nominationè Dei Patrem intelligit, ad Whom Filius refertur. Soto.
Non eo ips• quòd de Patre natus est, missus dicitur Filius, sed eò quod apparuit huic mundo, verbum Caro factum est. Aug. de Trin. l. 4. c. 10. Duobus modis dicitur mitti Filius, praeter illam aeternam genituram quae ineffabilis est; secundum quam etiam missus posset dici (ut videtur quibuldam), sed mcliùs ac veriùs secundum eam dicitur genitus. Lomb. Lib. 1. Dist. 15.
Non eo ips• quòd de Patre Born est, missus dicitur Filius, sed eò quod He appeared huic mundo, verbum Caro factum est. Aug. de Trin. l. 4. c. 10. Duobus modis dicitur mitti Filius, praeter Illam aeternam genituram Quae ineffabilis est; secundum quam etiam missus posset dici (ut videtur quibuldam), said mcliùs ac veriùs secundum eam dicitur Genitus. Lomb. Lib. 1. Dist 15.
Non missus est mutando locum quia in m•ndo •rat. Quapropter Pater invisibilis unà cum Filio secum invisibili, eundem Filium visi•ilem faciendo, misisfe eum •ictus est &c. August. de Trinit. lib. 2. cap. 5.
Non missus est mutando locum quia in m•ndo •rat. Quapropter Pater Invisibilis unà cum Filio secum Invisibili, eundem Son visi•ilem faciendo, misisfe Eum •ictus est etc. August. de Trinity. lib. 2. cap. 5.
Missio Divinae Personae convenire potest, secundum quod importat ex unâ parte processionem originis à mittente, & secundum quod importat ex aliâ parte novum modum existendi in alio. Sicut Filius dicitur esse missus à Patre in mundum, secundum quod incepit in mundo esse per carnem assumptam, & tamen ante in mundo erat, ut dicitur Joh. 1. Aquin. 1. part. Qu. 43. Art. 1. in corp. Art. Et in Resp. ad 2. Illud quod sic mittitur ut incipiat esse ubi prius nullo modo erat, suâ missione localitèr movetur. Sed hoc non accidit in missione Divinae Personae, quia Persona divina missa, sicut non incipit esse ubi prius non suerat, ita nec desinit esse ubi suerat.
Dismissal Divinae Personae Convenire potest, secundum quod Importat ex unâ parte processionem originis à mittente, & secundum quod Importat ex aliâ parte novum modum existendi in Alio. Sicut Filius dicitur esse missus à Patre in Mundum, secundum quod incepit in mundo esse per Carnem assumptam, & tamen ante in mundo erat, ut dicitur John 1. Aquinas 1. part. Qu. 43. Art. 1. in corp. Art. Et in Resp. and 2. Illud quod sic mittitur ut Incipiat esse ubi prius nullo modo erat, suâ mission localitèr movetur. Said hoc non accidit in mission Divinae Personae, quia Persona Divine missa, sicut non incipit esse ubi prius non suerat, ita nec desinit esse ubi suerat.
Vocula NONLATINALPHABET non omnimodam paritatem, sed aliquam convenientiam indicat. Nam & ab alio, & alio modo, & alio fine Christus missus est quam Apostoli•. Bisterf. contra Crellium Lib. 1. Sec. 2; cap. 31.
Vocula non omnimodam paritatem, sed aliquam convenientiam indicat. Nam & ab Alio, & Alio modo, & Alio fine Christus missus est quam Apostoli•. Bisterf. contra Crellium Lib. 1. Sec. 2; cap. 31.
Fortè aliquis rogat, ut dicamus etiam à seipso missum esse Filium, quia & Mariae conceptus & partus operatio Trinitatis est. Sed inquit aliquis, quomodo Pater eum misit, si ipse se misit? Cui respondeo quaerens ut dicat, quomodo eum Pater Sanctificavit, si ipse se Sanctificavit? utrum { que } enim Dominus dicit &c. Item quaeio quomodo Pater eum tradidit, si ipse se tradidit? utrum { que } enim legitur. Credo respondebit, si probè sapit, quia una v•luntas est Patris & Filii, & inseparabilis operatio. Aug. de Trin. lib. 2. cap. 5.
Fortè aliquis Rogat, ut Dicamus etiam à Seipso missum esse Son, quia & Mary conceptus & partus operatio Trinitatis est. Said inquit aliquis, quomodo Pater Eum misit, si ipse se misit? Cui Respondeo Seeking ut dicat, quomodo Eum Pater Sanctificavit, si ipse se Sanctificavit? utrum { que } enim Dominus dicit etc. Item quaeio quomodo Pater Eum tradidit, si ipse se tradidit? utrum { que } enim legitur. Credo respondebit, si probè sapit, quia una v•luntas est Patris & Sons, & inseparabilis operatio. Aug. de Trin. lib. 2. cap. 5.
Joh. 14.28. See this Text fully opened in Estwicke against Biddle. p. 121. &c. vid. etiam Epiph adver. Haeres. Lib. 2. Tom. 2. p. 775 &c. Loquatur Filius Hominis, Pater major me est; loquatur Filius Dei, Ego & Pater unum sumus. Aug. de Temp. Serm. 6.
John 14.28. See this Text Fully opened in Estwicke against Biddle. p. 121. etc. vid. etiam Epiphany Adversary. Haeres. Lib. 2. Tom. 2. p. 775 etc. Loquatur Filius Hominis, Pater Major me est; loquatur Filius Dei, Ego & Pater Unum sumus. Aug. de Temp. Sermon 6.
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Non ideò arbitrandum est, minorem esse Filium quia missus est a Patre, nec ideò minorem Spiritum Sanctum quia & Pater eum misit, & Filius. Sive enim propter visibilem Creaturam, sive potius propter principii authoritatem vel commendationem, non propter inequalitatem vel imparilitatem & dissimilitudinem substantiae, in Scripturis haec posita intelliguntur. Non ergo ideò dicitur Pater misisse Filium, vel Spiritum Sanctum, quia ille esset major, & illi minores; sed maximè propter authoritatem principii commendandam, & quia in visibili creaturâ non sicut ille apparuit. Aug. de Trin. Lib. 4. Cap. 21. Missio importet minorationem in eo qui mittitur, secundum quod importat processionem à principio mittente, aut secundum imperium aut secundum consilium, quia imperâns est major, & consilians est sapientior: Sed in divinis non importat nisi processionem originis, quae est secundum equalitatem. Aquin. 1. p. Quaest. 43. Art. 1. resp. ad Primum. NONLATINALPHABET. Naz. Orat. 2. de Filio p. 582.
Non ideò arbitrandum est, Minor esse Son quia missus est a Patre, nec ideò Minor Spiritum Sanctum quia & Pater Eum misit, & Filius. Sive enim propter visibilem Creaturam, sive potius propter Principii authoritatem vel commendationem, non propter inequalitatem vel imparilitatem & dissimilitudinem substantiae, in Scriptures haec Posita intelliguntur. Non ergo ideò dicitur Pater misisse Son, vel Spiritum Sanctum, quia Isle esset Major, & illi minores; sed maximè propter authoritatem Principii commendandam, & quia in visibili creaturâ non sicut Isle He appeared. Aug. de Trin. Lib. 4. Cap. 21. Dismissal importet minorationem in eo qui mittitur, secundum quod Importat processionem à principio mittente, Or secundum imperium Or secundum consilium, quia imperâns est Major, & consilians est sapientior: Said in divinis non Importat nisi processionem originis, Quae est secundum equalitatem. Aquinas 1. p. Question 43. Art. 1. resp. ad Primum.. Nazareth Orat 2. de Filio p. 582.
Eos ita { que } qui dicunt, itane defuit Deo modus alius quo liberaret homines à miseriâ mortalitatis hujus, ut unigenitum Filium &c. parum est sic refellere, ut istum modum, quo nos per Mediatorem Dei & Hominum hominem Jesum Christum Deus liberare dignatur, asseramus bonum & divinae congruum dignitati: verum etiam ut oftendamus non alium modum possibilem Deo defuisse, cujus potestati aequalitèr cuncta subjacent, sed sanandae nostrae miseriae convenientiorem alium non fuisse. Aug. de Trin. lib. 13. cap. 10.
Eos ita { que } qui dicunt, Itane defuite God modus alius quo liberaret homines à miseriâ mortalitatis hujus, ut Unigenitum Son etc. Parum est sic refellere, ut istum modum, quo nos per Mediatorem Dei & Hominum hominem Jesus Christ Deus Liberate Dignatur, asseramus bonum & Divinae congruum Dignity: verum etiam ut oftendamus non Alium modum possibilem God defuisse, cujus Power aequalitèr Everything subjacent, sed sanandae Nostrae miseriae convenientiorem Alium non Fuisse. Aug. de Trin. lib. 13. cap. 10.
Ecce distincti sunt duo modi missionis Filii, & secundum alterum semel tantum missus est Dei Filius, secundum alterum saepe missus est, & mittitur quotidie. Nam secundum alterum missus est ut sit Homo, & semel tantum factum est; secundum alterum verò mittitur ut sit cum Homine, quomodo quotidiè mittitur ad Sanctos, & missus est etiam ante incarnationem, & ad omnes Sanctos qui ante fuerunt, & etiam ad Angelos. Unde Aug. de Filio &c. Lomb. L. 1. D. 13.
Ecce distincti sunt duo modi missionis Sons, & secundum alterum semel Tantum missus est Dei Filius, secundum alterum saepe missus est, & mittitur quotidie. Nam secundum alterum missus est ut sit Homo, & semel Tantum factum est; secundum alterum verò mittitur ut sit cum Homine, quomodo quotidiè mittitur ad Sanctos, & missus est etiam ante incarnationem, & ad omnes Sanctos qui ante fuerunt, & etiam ad Angels. Unde Aug. de Filio etc. Lomb. L. 1. D. 13.
Christus non est Filius Essentiae sed Personae; non Dei Essentiae sed Dei Patris: Genitus enim est non essentiatus, ergo non suae Essentiae, vel sui Filius. Est Filius unius veri Dei, vid. Patris, non Divinae in Patre Essentiae &c. Hoorneb. Socin. Conf. Lib. 1. ca. 1. p. 36). Cum dicitur quod Filius est à Patre, novimus ex ipsis Fidei principiis hoc ita esse explicandum, ut Filius sit à Patre quoad Personalitatem, nimirum secundum quod est Filius, non quoad Deitatem & secundum quod est Deus. Siquidem cum Deitas Filii sit una illa simplex & ipsissima Patris Deitas, ab alio esse non possit; nam & Filius juste NONLATINALPHABET dicitur. Cum idcò in Symbolo Nicaeno de Christo occurrit, quod sit NONLATINALPHABET, hoc sensu Catholico intelligendum est, ut sit Deus de Deo, non quoad Deitatem & Essentiam, sed potius quoad Personalitatem & subsistentiam &c. Barlow. Exercit. 5. p. 107. &c. The Son in respect of his Person is of the Father, but in respect of his Godhead he is of none. The Son of God considered as he is a Son, is of the Father, God of very God; But considered as he is God, he is God of himself, because the Godhead of the Son is not begotten more than the Godhead of the Father. Perkins on Gal. p. 271. See Cheyn. Trin-unity. p. 134.
Christus non est Filius Essentiae sed Personae; non Dei Essentiae sed Dei Patris: Genitus enim est non essentiatus, ergo non suae Essentiae, vel sui Filius. Est Filius unius very Dei, vid. Patris, non Divinae in Patre Essentiae etc. Hoorneb. Socinian. Confutation Lib. 1. circa 1. p. 36). Cum dicitur quod Filius est à Patre, novimus ex Ipse Fidei principiis hoc ita esse explicandum, ut Filius sit à Patre quoad Personalitatem, Nimirum secundum quod est Filius, non quoad Deitatem & secundum quod est Deus. Siquidem cum Deitas Sons sit una illa simplex & ipsissima Patris Deitas, ab Alio esse non possit; nam & Filius just dicitur. Cum idcò in Symbolo Nicaeno de Christ occurrit, quod sit, hoc sensu Catholico intelligendum est, ut sit Deus de God, non quoad Deitatem & Essentiam, sed potius quoad Personalitatem & subsistentiam etc. Barlow. Exercise 5. p. 107. etc. The Son in respect of his Person is of the Father, but in respect of his Godhead he is of none. The Son of God considered as he is a Son, is of the Father, God of very God; But considered as he is God, he is God of himself, Because the Godhead of the Son is not begotten more than the Godhead of the Father. Perkins on Gal. p. 271. See Cheyn. Triunity. p. 134.
Ab ipso (inquit) sum, quia Filius de Patre, & quicquid est Filius de illo est cujus est Filius. Ideò Dominum. Jesum dicimus Deum de Deo; Patrem non dicimus Deum de Deo, sed tantum Deum. August.
Ab ipso (inquit) sum, quia Filius de Patre, & quicquid est Filius de illo est cujus est Filius. Ideò Dominum. Jesus dicimus God de God; Patrem non dicimus God de God, sed Tantum God. August.
As the learned Dr. Jackson who saith he dares not insist upon this Text to prove Christ's eternal Generation. On the Creed 7. B. Sect. 3. Ch. 25. p. 257.
As the learned Dr. Jackson who Says he dares not insist upon this Text to prove Christ's Eternal Generation. On the Creed 7. B. Sect. 3. Christ 25. p. 257.
One of which hath this notable passage about this 2d Psalm: Magistri nostri quicquid hoc Psalmo canitur, de Rege Messiâ interpretati sunt; sed secundum verborum sonum, & ob refutationem Haereticorum (be means us Christians) convenit, ut eum interpretemur de ipso Davide. Rabbi Salomon Jarchi.
One of which hath this notable passage about this 2d Psalm: Magistri Our quicquid hoc Psalm canitur, de Rege Messiâ interpretati sunt; sed secundum verborum Sound, & ob refutationem Haereticorum (be means us Christians) convenit, ut Eum interpretemur de ipso David. Rabbi Solomon Jarchi.
Hodie non tempus certum, sed aeternitatem designat: Est descriptio Naturae aeternitatis optimè come niens, omne praeteritum á Deo removers, omne futurum à Deo praescindens, omnem successionem excludens, aeternitatem his omnibus carentem optimè explicans. Arnold. Catch. Racov. Major. p. 208.
Hodie non Tempus certum, sed aeternitatem designat: Est Description Naturae aeternitatis optimè come niens, omne Past á God removers, omne Future à God praescindens, omnem successionem excludens, aeternitatem his omnibus carentem optimè explicans. Arnold. Catch. Racov. Major. p. 208.
Non volunt Nostri Vocem Hodie aeternitatem significare, sed pro subjectâ materiâ exponi debare; & quando Deo tribuitur, non infringere ejus aeternitatem, sed ei propter nos & NONLATINALPHABET duntaxat adjungi. Hoornb. de Christo. cap. 1. p. 17.
Non volunt Our Vocem Hodie aeternitatem significare, sed Pro subjectâ materiâ exponi debare; & quando God tribuitur, non infringere His aeternitatem, sed ei propter nos & duntaxat adjungi. Hoorn. de Christ. cap. 1. p. 17.
NONLATINALPHABET est spectari tanquam Deum. Grotius. As though there were no more in NONLATINALPHABET, than in NONLATINALPHABET Dr. Pearson on the Creede. p. 246.
est spectari tanquam God. Grotius. As though there were no more in, than in Dr. Pearson on the Creed. p. 246.
He that would see the Texts (which have been cited, and divers Others) opened and improved in reference to Christ's Sonship (as it hath been stated), let him read Zanch. de Tribus Elohim Lib. 4. Cap. 6. &c. p. 125. &c.
He that would see the Texts (which have been cited, and diverse Others) opened and improved in Referente to Christ's Sonship (as it hath been stated), let him read Zanchius de Tribus Elohim Lib. 4. Cap. 6. etc. p. 125. etc.
Of whom Ignatius is conceived to speak when he saith NONLATINALPHABET; they made the Son to be of another and different Essence from the Father, and so the Father from the Son; (so the expression is usually opened). Ep. ad Trallian. p. 69. Edit. Ʋsser.
Of whom Ignatius is conceived to speak when he Says; they made the Son to be of Another and different Essence from the Father, and so the Father from the Son; (so the expression is usually opened). Epistle and Trallian. p. 69. Edit. Ʋsser.
Socinus contra Wiekum. Lib. Suasor: Animadv. in Assert. Posnan. Smalcius de verâ Divinit. Jesu Christi. Refut. Franz. Contra Smiglet. Crellius de uno Deo Patre. Slichting: contra Meisner. Ostorod. contra Tradel. Enjedinus. Catech. Racov. de Pers. Christi. cap. 1.
Socinus contra Wiekum. Lib. Suasor: Animadversion. in Assert. Posnan. Smalcius de verâ Divinit. Jesu Christ. Refut. Franz. Contra Smiglet. Crellius de Uno God Patre. Slighting: contra Meisner. Ostorod. contra Tradel. Enjedinus. Catechism Racov. de Pers. Christ. cap. 1.
NONLATINALPHABET &c. See much of the fraud of the Arrians in this, in Epiphan. adv. Haeres. lib. 2. tom. 2. p. 738 Of them Hilarius speaks to the same purpose: Tribuunt Christo Dei nomen, quia hoc & hominibus sit tributum. Fatentur Dei verè Filium, quia Sacramento Baptismi verè Dei Filius unusquis { que } perficitur. Ante tempora & saecula confitentur, quod de Angelis & Diabolis non est negandum. Ita Domino Christo sola illa tribuuntur, quae sunt vel Angelorum propria vel nostra. Caeterum quod Deo Christo legitimum & verum est, Christus Deus verus, i.e. eadem esse Filii quae Patris Divinitas denegatur. Contra Auxent. Mediolan.
etc. See much of the fraud of the Arians in this, in Epiphanius. Advantage. Haeres. lib. 2. tom. 2. p. 738 Of them Hilary speaks to the same purpose: Tribuunt Christ Dei Nome, quia hoc & hominibus sit Tributum. Fatentur Dei verè Son, quia Sacramento Baptism verè Dei Filius unusquis { que } perficitur. Ante tempora & saecula confitentur, quod de Angels & Diabolis non est negandum. Ita Domino Christ sola illa tribuuntur, Quae sunt vel Angels propria vel nostra. Caeterum quod God Christ legitimum & verum est, Christus Deus verus, i.e. Same esse Sons Quae Patris Divinitas denegatur. Contra Auxentius. Mediolanum.
Qui factus est ex semine David secundum carnem, hic erit Homo & Filius Hominis, qui declarandus est Filius Dei secundum Spiritum Sanctificationis, hic erit Deus, & sermo Dei Filius. Tertul. adv. Praxean. Torquetur frustra locus Luc. 1.35, &c. A nuda enim conceptione & nativitate Carnis ex Virgine, manavit non Filii Dei, sed Filii hominis appellatio. Quod verò Angelus porrò affirmat, illud est, hâc Filiatione non obstante, etiam vocandum Filium Dei; adhibitâ exactè particulâ NONLATINALPHABET, ad conciliandam utram { que } Filii Hominis & Filii Dei uni Christo tribuendam appellationem, per communicationem idiomatum &c. Cloppenb. Ant. Smalc. p. 71.
Qui factus est ex Seed David secundum Carnem, hic erit Homo & Filius Hominis, qui declarandus est Filius Dei secundum Spiritum Sanctificationis, hic erit Deus, & sermon Dei Filius. Tertulian Advantage. Praxean. Torquetur frustra locus Luke 1.35, etc. A nuda enim conception & Nativity Carnis ex Virgae, manavit non Sons Dei, sed Sons hominis appellatio. Quod verò Angelus porrò Affirmative, illud est, hâc Filiatione non Obstacle, etiam vocandum Son Dei; adhibitâ exactè particulâ, ad conciliandam utram { que } Sons Hominis & Sons Dei uni Christ tribuendam appellationem, per communicationem Idiomatum etc. Cloppenburg. Ant Small. p. 71.
Angelus non dixit quare sit Filius Dei, sed quod sit Filius Dei, & quare fideles ipsum pro Filio Dei sint agnituri. Christum autem ab aeterno à Patre esse genitum, humanam { que } Naturam in Unitatem Filii esse assumendam, satis indicavit, dum dixit, quod nascetur ex te Sanctum, Filius Dei vocabitur &c. Nec tamen hoc vult, quod Mariae Filius, quâ Mariae Filius est, etiam sit Filius Dei; sed quod inter alia signa ex quibus Christum Dei Filium esse agnoscatur, etiam hoc sit. Bisterf. contra Crellium lib. 1. sect. 2. cap. 31. p. 305.
Angelus non dixit quare sit Filius Dei, sed quod sit Filius Dei, & quare fideles ipsum Pro Filio Dei sint agnituri. Christ autem ab aeterno à Patre esse genitum, humanam { que } Naturam in Unitatem Sons esse assumendam, satis indicavit, dum dixit, quod nascetur ex te Sanctum, Filius Dei vocabitur etc. Nec tamen hoc vult, quod Mary Filius, quâ Mary Filius est, etiam sit Filius Dei; sed quod inter Alias Signs ex quibus Christ Dei Son esse agnoscatur, etiam hoc sit. Bisterf. contra Crellium lib. 1. sect. 2. cap. 31. p. 305.
Ex loco Joh. 10.36. negamus hoc effici posse, Jesum Christum Deum, ac Filium Dei unigenitum dici aut esse &c. Sanctificatiò & Missio quâ Pater Filium Sanctificavit & misit in mundum, nec Deita•en• Filii nec Filiationem fundat, sed fundatur in illâ, at { que } illam demonstrat à posteriori: Quia ad munus mediatorium sanctificari & mitti in mundum non poterat, qui non esset co-aeternus & co-essentialis Patri mi•tenti Filius. Cloppenb. Compend. Socin. p. 38.
Ex loco John 10.36. negamus hoc effici posse, Jesus Christ God, ac Son Dei Unigenitum dici Or esse etc. Sanctificatiò & Dismissal quâ Pater Son Sanctificavit & misit in Mundum, nec Deita•en• Sons nec Filiationem fundat, sed fundatur in illâ, At { que } Illam demonstrate à posteriori: Quia ad munus mediatorium sanctificari & mitti in Mundum non poterat, qui non esset co-aeternus & co-essentialis Patri mi•tenti Filius. Cloppenburg. Compend. Socinian. p. 38.
Hoc non dicit causam suae Filiationis, sed praestantiae supra alios, unde potiùs queat nuncupari Dei Filius quàm illi Dii. Hoornb. Socin. confut. de Christo c. 1. p. 39.
Hoc non dicit Causam suae Filiationis, sed praestantiae supra Alioth, unde potiùs queat nuncupari Dei Filius quàm illi Gods. Hoorn. Socinian. confute. de Christ c. 1. p. 39.
Non quod tum Filins Dei esse caeperit, qui ab aeterno fuerat, sed quia tunc res aliqua fieri dicitur, quando talis cognoscitur; seu tum demum dicitur facta NONLATINALPHABET cum fuit facta NONLATINALPHABET. Portus contra Ostorod. cap. 9. p. 67.
Non quod tum Filins Dei esse caeperit, qui ab aeterno fuerat, sed quia tunc Rest Any fieri dicitur, quando Talis cognoscitur; seu tum demum dicitur facta cum fuit facta. Portus contra Ostorod. cap. 9. p. 67.
Deus misit suum Filium i. e. Christum illum suum, cui communis alioqui Filii Dei Titulus, propter singularitatem & excellentiam, proprius est factus. Slichting. in Loc.
Deus misit suum Son i. e. Christ Ilum suum, cui Communis Otherwise Sons Dei Titulus, propter singularitatem & excellentiam, proprius est factus. Slighting. in Loc.
Christ not the Son of God because of his Kingly Dominion. Vide Jacob. ad Portum contra Ostorod. Def. Fid. Orthod. c. 37. p. 512 ad 518. Not because of his preheminence &c. Epiph. adv. Heres. p. 740. NONLATINALPHABET &c.
christ not the Son of God Because of his Kingly Dominion. Vide Jacob. ad Portum contra Ostorod. Def. Fid. Orthodoxy. c. 37. p. 512 and 518. Not Because of his pre-eminence etc. Epiphany Advantage. Heres. p. 740. etc.
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NONLATINALPHABET. Cyrill. Hierosol. Quod si etiam unigenitùs Filius dicitur ex Gratiâ, non verè genitus ex naturâ, proculdubio Nomen & veritatem unigeniti perdidit, postquam Fratres habere jam caepit. Privatur enim hujus veritate nominis, si in unigenito non est de Patre veritas naturalis. Fulgent. Si quaeritur, an Christus sit adoptivus Filius secundum quod Homo, sive alio modo: Respondemus, Christum non esse adoptivum Filium aliquo modo, sed tantum Naturalem, quia Naturâ Filius Dei est non Adoptionis gratiâ. Lombard. Vide alios è Scholasticis in Hoorneb. Socin. Confut. tom. 2. c. 1. de Christo. p. 30. & è Patribus in Zanch. de Tribus Elohim. p. 249.
. Cyril. Hierosol. Quod si etiam unigenitùs Filius dicitur ex Gratiâ, non verè Genitus ex naturâ, Without doubt Nome & veritatem unigeniti perdidit, Postquam Brothers habere jam Capet. Privatur enim hujus veritate Nominis, si in unigenito non est de Patre veritas Naturalis. Fulgent. Si Quaeritur, an Christus sit adoptivus Filius secundum quod Homo, sive Alio modo: Respondemus, Christ non esse adoptivum Son Aliquo modo, sed Tantum Naturalem, quia Naturâ Filius Dei est non Adoptionis gratiâ. Lombard. Vide Alioth è Scholasticis in Hoorneb. Socinian. Confute tom. 2. c. 1. de Christ. p. 30. & è Patribus in Zanchius de Tribus Elohim. p. 249.
In materiâ & negotio Filiationis, pròprius & adoptivus opponuntùr; ut proprius non sit adoptivus, & adoptivus non sit proprius; sed adoptivus opponitur naturali, & proprio, & Naturalis non est adoptivus; Adoptivis Liberis opponuntur naturales ac veri, dicunt Jurisconsulti. Hoorneb.
In materiâ & negotio Filiationis, pròprius & adoptivus opponuntùr; ut proprius non sit adoptivus, & adoptivus non sit proprius; sed adoptivus opponitur naturali, & Properly, & Naturalis non est adoptivus; Adoptivis Liberis opponuntur Naturals ac very, dicunt Jurisconsulti. Hoorneb.
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Bisterf. contra Crell. Lib. •. Sect. 2. cap. 31. Smiglet. de Vero & naturali Dei Filio contra Smalcium. Jacob. ad Portum adv. Ostorod. Def. Fid. Orthod. cap. 9. Arnold. Catech. Racov. Maj. cap. 1. de Person. Christi. Idem against Biddle, cap. 7. Calov. Socin. Proflig. De Filio Dei Controv. 4. Hoorneb. Socin. confut. tom. 2. cap. 1. de Christo. Dr. Owen against Biddle ch. 7. Estwick against Biddle p. 110 &c. & 375. Cheynal Trin-unity. p. 190 &c. Alting. Theol. Elenctica. p. 149. ad 187.
Bisterf. contra Crell. Lib. •. Sect. 2. cap. 31. Smiglet. de Vero & naturali Dei Filio contra Smalcium. Jacob. ad Portum Advantage. Ostorod. Def. Fid. Orthodoxy. cap. 9. Arnold. Catechism Racov. Maj cap. 1. the Person. Christ. Idem against Biddle, cap. 7. Calov. Socinian. Proflig. De Filio Dei Controversy 4. Hoorneb. Socinian. confute. tom. 2. cap. 1. de Christ. Dr. Owen against Biddle changed. 7. Estwick against Biddle p. 110 etc. & 375. Cheynal Triunity. p. 190 etc. Alting. Theology Elenctica. p. 149. and 187.
Inficiamur Christum esse NONLATINALPHABET &c. quamvis propter Naturam Humanam personae divinae hypostaticè unitam, dicamus etiam in concreto, hunc hominem Jefum Deum ac Filium Dei unigenitum esse, per communicationem idiomatum &c. Cloppenb. Comp. Socin. p. 38.
Inficiamur Christ esse etc. Quamvis propter Naturam Humanam personae Divinae hypostaticè unitam, Dicamus etiam in Concrete, hunc hominem Jefum God ac Son Dei Unigenitum esse, per communicationem Idiomatum etc. Cloppenburg. Comp. Socinian. p. 38.
Quaeris à me si de substantiâ Patris est Filius, de substantiâ Patris est etiam Spiritus Sanctus, cur unus Filius sit, & alius non sit Filius? Ego respondeo, sive capias sive non capias, De Patte est Filius, de Patre est Spiritus Sanctus, sed ille genitus est, iste procedens. August. contra Maxim. lib. 3. cap. 14:
Quaeris à me si de substantiâ Patris est Filius, de substantiâ Patris est etiam Spiritus Sanctus, cur Unus Filius sit, & alius non sit Filius? Ego Respondeo, sive capias sive non capias, De Pat est Filius, de Patre est Spiritus Sanctus, sed Isle Genitus est, iste procedens. August. contra Maxim. lib. 3. cap. 14:
NONLATINALPHABET hujus differentiae scire & credi ex divina revelatione: At NONLATINALPHABET est nobis incomprehensibile & ineffabile. Alting. Theolog. Prolem. loc. 3. Problem. 38. p. 238.
hujus differentiae Scire & credi ex Divine Revelation: At est nobis incomprehensibile & ineffabile. Alting. Theolog. Prolem. loc. 3. Problem. 38. p. 238.
Nisi esset Jesus Christus NONLATINALPHABET Naturâ Deus, non esset NONLATINALPHABET Naturâ seu Naturalis Dei Filius. Cloppenb. Anti-Smalc. c. 3. p. 72. Vide Jacob ad Portum contra Ostorod. c. 9. p. 59. Estwick against Bidale p. 442 &c.
Nisi esset jesus Christus Naturâ Deus, non esset Naturâ seu Naturalis Dei Filius. Cloppenburg. Anti-Smalc. c. 3. p. 72. Vide Jacob ad Portum contra Ostorod. c. 9. p. 59. Estwick against Bidale p. 442 etc.
Infantia parvuli ostenditur humilitate cunarum, magnitudo altissimi declaratur vocibus Angelorum; similis est rudimentis Hominum quem Herodes impius molitur occidere, sed Dominus est omnium quem Magi gaudentes veniunt supplicitèr adorare. Leo Magn. Ep. ad Flavian. Ep. Const. Najanzen Orat. 35. tom. 1. p. 375. instances in several particulars about this and very clegantly enlarges upon them.
Infancy Children Ostenditur humilitate cunarum, magnitudo altissimi declaratur vocibus Angels; Similis est rudimentis Hominum Whom Herod Impius molitur occidere, sed Dominus est omnium Whom Magi gaudentes veniunt supplicitèr adorare. Leo Magn Epistle and Flavian. Epistle Constantinople Najanzen Orat 35. tom. 1. p. 375. instances in several particulars about this and very clegantly enlarges upon them.
Scelestissime hominum, qui interemtores excusas Dei: Nihil enim ab eis passus est Christus, si nihil verè est passus: Parce unicae spei totius orbis, quid destruis necessarium dedecus fidei? Tertull.
Scelestissime hominum, qui interemtores excusas Dei: Nihil enim ab eis passus est Christus, si nihil verè est passus: Parce unicae Spei totius Orbis, quid destruis Necessary dedecus fidei? Tertul
Cognoscere quando Filius Dei primùm extiterit, & utrum ex ipsius Patris essentiâ necne genitus fuerit, non est necessarium creditu ad salutem. Socin. Solut. Scrupul. resp. ad Scrup. 1. So Episcopius Iust. Theol. lib. 4. cap. 34. per totum.
Cognoscere quando Filius Dei primùm extiterit, & utrum ex Himself Patris essentiâ necne Genitus fuerit, non est Necessary creditu ad salutem. Socinian. Solut Scrupul. resp. ad Scrup. 1. So Episcopius Just Theology lib. 4. cap. 34. per totum.
Quaero abs te quando vel quomodo Filium putas esse generatum? mihi enim impossibile est Generationis scire secretum, mens deficit, vox silet, non mea tantum sed & Angelorum; supra potestates, & supra Angelos, & supra Cherubin, & supra Seraphin, & supra omnem sensum est &c. Tu ergo ori manum admove, scrutari non licet superna mysteria. Licet scire quod natus sit, non licet discutere quomodo natus sit. Illud mihi negare, non hoc quaerere metus est. Ineffabilis enim est illa Generatio. Ambros. de Fide Cap. 5. Si Christus d•xit senescire de die illâ & horâ, sed solum Patrem, quanto minùs possumus nos scire quomodo genitus sit Filius ex Patre? Non debere igitur nos crubescere fateri, neminem hunc modum nosse, sed solum illum qui genuit, & eum qui genitus est. Iren. lib. 2. cap. 48. Quomodo Deus Pater genuerit Filium, nolo discutias, nec te curiosiùs inseras in profundi hujus arcanum. Cyprian. in Symbol. NONLATINALPHABET. Epiph. adv. Haeres. lib. 2. tom. 2. p. 739. The Mystery of Mysteries, which corrupt and wanton Reason derides but prudent Faith admires and adores. Cheyn. Trin-unity. p. 190.
Quaero abs te quando vel quomodo Son putas esse generatum? mihi enim impossibile est Generationis Scire secretum, Mens deficit, vox Silent, non mea Tantum sed & Angels; supra potestates, & supra Angels, & supra Cherubin, & supra Seraphin, & supra omnem sensum est etc. Tu ergo Ori manum admove, Scrutinize non licet Superna Mysteries. Licet Scire quod Born sit, non licet discutere quomodo Born sit. Illud mihi negare, non hoc quaerere metus est. Ineffabilis enim est illa Generatio. Ambos de Fide Cap. 5. Si Christus d•xit senescire de die illâ & horâ, sed solum Patrem, quanto minùs possumus nos Scire quomodo Genitus sit Filius ex Patre? Non Debere igitur nos crubescere fateri, neminem hunc modum nosse, sed solum Ilum qui genuit, & Eum qui Genitus est. Iren lib. 2. cap. 48. Quomodo Deus Pater genuerit Son, nolo discutias, nec te curiosiùs inseras in profundi hujus arcanum. Cyprian. in Symbol.. Epiphany Advantage. Haeres. lib. 2. tom. 2. p. 739. The Mystery of Mysteres, which corrupt and wanton Reason derides but prudent Faith admires and adores. Cheyn. Triunity. p. 190.
Non dubito asserere, quando in Scholasticorum Quaestiones de his rebus incido, quin in totidem salebras, labyrinthos, Syrtes, Charybdes, ipsa { que } adeo NONLATINALPHABET incidere mihi videar. Quantò satius tutius { que } est intra Scripturae limites se arcte continere, & sapere nolle NONLATINALPHABET. Episcop. Inst. Theol. lib. 4. cap. 33. sect. 2.
Non dubito asserere, quando in Scholasticorum Quaestiones de his rebus incido, quin in totidem salebras, labyrinthos, Syrtes, Charybdes, ipsa { que } adeo incidere mihi videar. Quantò Satius Tutius { que } est intra Scriptures Limits se arcte continere, & Sapere nolle. Bishop. Inst. Theology lib. 4. cap. 33. sect. 2.
Of this see Zanch. de tribus Elohim. lib. 5. cap. 8. p. 254. Alting. Theol. Elenct. p. 170, 171. Estwick against Biddle. p. 443. Dr. Rearson on the Creed. p. 275. &c.
Of this see Zanchius de tribus Elohim. lib. 5. cap. 8. p. 254. Alting. Theology Elenct. p. 170, 171. Estwick against Biddle. p. 443. Dr. Rearson on the Creed. p. 275. etc.
Constantèr dic illis, Deum unum esse, necessarium omnibus, & incorporeum: Qui nec genuit, nec est generatus, nec habet, quenquam sibi similem. Azoar. 122. Alcor. in Bibliandri. Edit. p. 188. Vide Cribrat. Alcorani. per Nicol. de Cusa. lib. 1. c. 10, 11, 13, 14, &c. See Dr. Pearson on the Creed. p. 272.
Constantèr Die illis, God Unum esse, Necessary omnibus, & Incorporeum: Qui nec genuit, nec est Generated, nec habet, quenquam sibi similem. Azoar. 122. Alcor. in Bibliandri. Edit. p. 188. Vide Cribrat. Alcorani. per Nicol. de Cusa. lib. 1. c. 10, 11, 13, 14, etc. See Dr. Pearson on the Creed. p. 272.
Of this see Zanch. de tribus Elohim. l. 3 c. 12. Junius Def. Trinit. contra Samosat. Profess. Leid. Cens. cap. 16. Voetius de Adorat. Christi. Cheynel Trin-unity (very largely). p. 334. &c. Dr. Stillingfleet of the Idolatry of the &c. chap. 2. p. 112, 113, 114.
Of this see Zanchius de tribus Elohim. l. 3 c. 12. Junius Def. Trinity. contra Samosat. Profess. Leid. Cens cap. 16. Voetius de Adorat. Christ. Cheynel Triunity (very largely). p. 334. etc. Dr. Stillingfleet of the Idolatry of the etc. chap. 2. p. 112, 113, 114.
Superest, ut poena illa Fidejussoris nostri pretio, dignitate, at { que } merito foret infinita, id quod allter fieri non potuit, quam si Persona patiens foret ipsa infinita. Nam ut Pèccati &c. Vid. Thes. Salmur. de Christo Mediat. parte 1. th. 13. p. 246.
Superest, ut poena illa Fidejussoris Our Precio, dignitate, At { que } merito foret Infinita, id quod allter fieri non Potuit, quam si Persona Patient foret ipsa Infinita. Nam ut Pèccati etc. Vid. Thebes Salmur. de Christ Mediate. parte 1. th. 13. p. 246.
Nonne satis erat dicere, mittens Filium suum? Hoc ipso verbo declaratum non fuisset istud magnum mysterium scitu { que } dignissimum: quomodo videlicet peccatum peccati damnavit Omnipotens, similitudine •arnis peccati peccatores à peccato liberans &c. Corn. Mussus.
Nonne satis erat dicere, mittens Son suum? Hoc ipso verbo declaratum non fuisset istud magnum mysterium scitu { que } dignissimum: quomodo videlicet peccatum peccati Damnavit Omnipotens, Similitude •arnis peccati Peccatores à Peccato liberans etc. Corn. Mussus.
The first broachers of which were Apollinaris, Valentinus, &c. Of and against whom see Najanz. ad Nectarium. Athan. de Incarn. Christi. tom. 1. p. 619. & 1083.
The First broachers of which were Apollinaris, Valentinus, etc. Of and against whom see Najanz. and Nectarium. Athan de Incarn. Christ. tom. 1. p. 619. & 1083.
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Nullus unquam Angelus ideo descendit ut crucisigeretur &c. Si nunquam ejusmodi fuit causa Angelorum corporandorum, habes causam cur non acceperint carnem. Non venerant mori, ideo nec nasci. At vero Christus mori missus, nasci quo { que } necessario habuit ut mori posset. Tertull. de Carne Christi. p. 363.
Nullus unquam Angelus ideo descendit ut crucisigeretur etc. Si Never ejusmodi fuit causa Angels corporandorum, habes Causam cur non acceperint Carnem. Non venerant Mori, ideo nec Nasci. At vero Christus Mori missus, Nasci quo { que } Necessarily Habuit ut Mori posset. Tertul de Flesh Christ. p. 363.
Non in similitudine Carnis quasi Caro non esset Caro, sed in similitudine Carnis quia Caro erat sed peccati Caro non erat. Aug. Vide Serm. 3. & 6. de verbis Apostoli. In similitudine Carnis peccati fuisse Christum ait, non quod similitudinem Carnis accepit, quasi imaginem Corporis & non veritatem, sed similitudinem Carnis peccatricis vult intelligi, quod ipsa non peccatrix Caro Christi ejus suit par cujus erat peccatum, genere non vitio Adae &c. Tertull. de Carne Christi. p. 372. Similitudo ad peccati titulum pertinet non ad substantiae mendacium &c. Idem adv. Marci. lib. 5. cap. 14. NONLATINALPHABET. Basil. Ep. 65. NONLATINALPHABET &c. Chrysost. in loc. NONLATINALPHABET &c. NONLATINALPHABET. Theodoret. Misit Deus &c. ut in verâ carnis susceptione agnosceretur veritas non fuisse peccati; & quantum ad corpus veritas intelligeretur, quantum ad peccatum similitudo peccati, Cassian. de Incarn. Dom. lib. 4.
Non in Similitude Carnis quasi Caro non esset Caro, sed in Similitude Carnis quia Caro erat sed peccati Caro non erat. Aug. Vide Sermon 3. & 6. de verbis Apostles. In Similitude Carnis peccati Fuisse Christ ait, non quod similitudinem Carnis accepit, quasi imaginem Corporis & non veritatem, sed similitudinem Carnis peccatricis vult intelligi, quod ipsa non Peccatrix Caro Christ His suit par cujus erat peccatum, genere non vitio Adam etc. Tertul de Flesh Christ. p. 372. Similitudo ad peccati Titulum pertinet non ad substantiae Mendacium etc. Idem Advantage. Mark's. lib. 5. cap. 14.. Basil. Epistle 65. etc. Chrysostom in loc. etc.. Theodoret Misit Deus etc. ut in verâ carnis susceptione agnosceretur veritas non Fuisse peccati; & quantum ad corpus veritas intelligeretur, quantum ad peccatum similitudo peccati, Cassian. de Incarn. Dom. lib. 4.
— NONLATINALPHABET. Ignat. hence they were called NONLATINALPHABET. Valentinus carnem Christi putativam introduxit. Tertull. de came Christi. They say Christ did but NONLATINALPHABET as Theophylact expresses it.
—. Ignatius hence they were called. Valentinus Carnem Christ putativam introduxit. Tertul de Come Christ. They say christ did but as Theophylact Expresses it.
NONLATINALPHABET est ipsa Caro, etiamsi non cum peccato &c. Missus ergo Filius Dei NONLATINALPHABET. i. e. in carne non peccatrice, eâdem tamen, quae in nobis peccârat; five pollutâ non in ipso, sed in nobis. Naturam Peccati (h.e.) Peocatorum Dei Filius suscepit, puram quidem sed ut nostram, quae peccârat expiaret. Cum notissimo Hebraismo NONLATINALPHABET res ipsa dicatur, ut cum NONLATINALPHABET ipse Homo dicitur, non video cur non & NONLATINALPHABET vera sit •aro: cum peccati non ab eo dicatur, qui assumsit at { que } hoc ipso expiavit, sed ab eo qui peccando corrupit. Heins.
est ipsa Caro, Even if non cum Peccato etc. Missus ergo Filius Dei. i. e. in Carnem non peccatrice, eâdem tamen, Quae in nobis peccârat; five pollutâ non in ipso, sed in nobis. Naturam Peccati (h.e.) Peocatorum Dei Filius suscepit, puram quidem sed ut nostram, Quae peccârat expiaret. Cum notissimo Hebraismo Rest ipsa dicatur, ut cum ipse Homo dicitur, non video cur non & vera sit •aro: cum peccati non ab eo dicatur, qui assumsit At { que } hoc ipso expiavit, sed ab eo qui peccando corrupit. Heins.
See the strength of these (with other) Texts drawn forth and vindicated against Objections by Mr. Tombes in a little Treatise called Emmannel or God-man, Sect. 15, 16, &c. (to the end of the Book.)
See the strength of these (with other) Texts drawn forth and vindicated against Objections by Mr. Tombs in a little Treatise called Emmannel or God-man, Sect. 15, 16, etc. (to the end of the Book.)
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Quomodo hanc vocem interpretaris, Marcion &c. Ecce fallit & decipit &c. Ergo jam Christum non de coelo deferre debueras, sed de aliquo circulatoriò caetu, nec salutis Pontificem, sed spectaculi artificem &c. Tertull. de Carne Christi. p. 362.
Quomodo hanc vocem interpretaris, Marcion etc. Ecce Falls & decipit etc. Ergo jam Christ non de coelo defer debueras, sed de Aliquo circulatoriò caetu, nec Salutis Pontifex, sed Spectaculi artificem etc. Tertul de Flesh Christ. p. 362.
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Esuriit sub Diabolo, sitiit sub Samaritide, lacrymatus est supra Lazarum, trepidavit ad mortem, sanguinem fudit postremò haec sunt opinor signa coelestia. Idem. ibid. p. 367.
Esuriit sub Diabolo, sitiit sub Samaritide, lacrymatus est supra Lazarum, trepidavit ad mortem, sanguinem fudit postremò haec sunt opinor Signs coelestia. Idem. Ibid. p. 367.
Marcion ut carnem Christi negaret, negavit etiam nativitatem; aut ut nativitatem negaret, negavit et Carnem, scilicet ne invicem sibi testimonium redderent, & responderent Nativitas & Caro, quia nec nativitas sine carne, nec caro sine nativitate. Tertull. de Carne Christi. P. 358.
Marcion ut Carnem Christ negaret, negavit etiam nativitatem; Or ut nativitatem negaret, negavit et Carnem, scilicet ne invicem sibi testimonium redderent, & responderent Nativity & Caro, quia nec Nativity sine Carnem, nec Caro sine Nativity. Tertul de Flesh Christ. P. 358.
NONLATINALPHABET. Athan. de Incarn. p. 1083. Haec, quomodo in illo vera erant si ipse non fuit verus? Si non verè habuit in se quod figeretur, quod moreretur, quod sepeliretur, & resuscitaretur? Carnem scilicet sanguine suffusam, ossibus structam, nervis, intextam, venis implexam, quae nasci & mori novit? Tertull. de Carn. Christi. p. 361.
. Athan de Incarn. p. 1083. Haec, quomodo in illo vera Erant si ipse non fuit verus? Si non verè Habuit in se quod figeretur, quod moreretur, quod sepeliretur, & resuscitaretur? Carnem scilicet sanguine suffusam, ossibus structam, nervis, intextam, venis implexam, Quae Nasci & Mori Novit? Tertul de Carn. Christ. p. 361.
Vide Aquin Sum. 3. p. Quest. 5. Art. 3. Suscepit non solum corpus humanum (ut quidam putant), sed & animam nostrarum animarum similem per Naturam. August. de Incarn. Verbi Dei. tom. 4. lib. 2. p. 243.
Vide Aquinas Sum. 3. p. Quest. 5. Art. 3. Suscepit non solum corpus humanum (ut quidam Putant), said & animam nostrarum animarum similem per Naturam. August. de Incarn. Verbi Dei. tom. 4. lib. 2. p. 243.
Totum hominem sine peccato suscepit, ut totum quo constabat homo à peccatorum pes•• sanaret. August. de Civit. Dei. lib. 10. ca. 17. Si totum debuerat liberare pietas, totum debuit suscipere divina Majestas. Totius ergo fuit hominis à Deo suscipienda Natura, quoniam in toto fuit captivitas captivanda &c. Fulgent. ad Trasimund. de Mysterio Mediat.
Totum hominem sine Peccato suscepit, ut totum quo constabat homo à peccatorum pes•• sanaret. August. de Civit Dei. lib. 10. circa 17. Si totum debuerat Liberate pietas, totum Debt suscipere Divine Majestas. Totius ergo fuit hominis à God suscipienda Nature, quoniam in toto fuit Captivity captivanda etc. Fulgent. and Trasimund. de Mysterio Mediate.
Tertull. de Carne Christi: Deo nihil impossibile nisi quod non vult. — Quodcun { que } Deo indignum est mihi expedit. — Quid magis etubescendum nasci an mori? Carnem gestare an Crucem? circuncidi an suffigi? educari an sepeliri? in praesepe deponi an in monumento recondi? — Vide Athanas. de Incarn. Verbi Dei. tom. 1. p. 88. (more fully) p. 95. &c. Isidor. Pelus. Ep. L. 1. Ep. 141. Cyril. Hieros. Catech. 12. p. 111. Cyprian de Bapt. Christi. p. 492. Lactant. de Verâ Sapient. cap. 22. Fulgent. ad Regem Trasim. de Christo Mediat. Anselm. cur Deus Homo. l. 1. cap. 3. p. 92. — Hoc mysterium à rectâ ratione abhorrere ac tanquam impossibile rejici, nunquam probabit. Ratio quidem corrupta ac primae Philosophiae ignara, futilia quaedam argumenta contra illud fingit: verùm ratio quae infinitam divinae Essentiae perfectionem agnoscit, ac Scripturam, eâ quâ par est modestiâ ac diligentiâ, consulit ac confert, mysterium hoc divinae naturae omnibus { que } ejus Attributis quam convenientissimum esse fatetur. — Incarnatio illa non solum fuit possibilis, sed ejufmodi, Patris consilio posito quale in hominum salute exequi decrevit, simplicitèr necessaria, tantum { que } abest ut à divinâ Majestate abhorreat, ut nihil ejus Omnipotentiam, Omniscientiam, summam Misericordiam ac Justitiam, uno verbo, infinitam ejus perfectionem magis patefaciat ac illustret. Bisterfeld. contra Crellium Lib. 1. Sect. 2. cap. 32. p. 341, 342.
Tertul de Flesh Christ: God nihil impossibile nisi quod non vult. — Quodcun { que } God indignum est mihi expedit. — Quid magis etubescendum Nasci an Mori? Carnem gestare an Crucem? circuncidi an suffigi? educari an sepeliri? in praesepe deponi an in Monument recondi? — Vide Athanasius de Incarn. Verbi Dei. tom. 1. p. 88. (more Fully) p. 95. etc. Isidore. Pelus. Epistle L. 1. Epistle 141. Cyril. Hieros. Catechism 12. p. 111. Cyprian de Bapt Christ. p. 492. Lactant. de Verâ Sapient. cap. 22. Fulgent. ad Regem Trasim. de Christ Mediate. Anselm. cur Deus Homo. l. 1. cap. 3. p. 92. — Hoc mysterium à rectâ ratione abhorrere ac tanquam impossibile rejici, Never probabit. Ratio quidem corrupta ac primae Philosophiae ignara, futilia quaedam Argumenta contra illud fingit: verùm ratio Quae infinitam Divinae Essentiae perfectionem agnoscit, ac Scripturam, eâ quâ par est modestiâ ac diligentiâ, consulit ac confert, mysterium hoc Divinae naturae omnibus { que } His Attributis quam convenientissimum esse fatetur. — Incarnation illa non solum fuit possibilis, sed ejufmodi, Patris consilio Placed quale in hominum salute exequi decrevit, simplicitèr necessaria, Tantum { que } abest ut à divinâ Majestate abhorreat, ut nihil His Omnipotentiam, Omniscientiam, summam Misericordiam ac Justitiam, Uno verbo, infinitam His perfectionem magis patefaciat ac illustret. Bisterfeld. contra Crellium Lib. 1. Sect. 2. cap. 32. p. 341, 342.
Sybilla Gumaea in Virgil. Eclog. 4. Ultima Cumaei venit jam carminis aetas: Magnus ab integro seclorum nascitur ordo: Jam redit & Virgo, redeunt Saturnia regna: Jam nova Progenies coelo dimittitur alto &c. Of this see Athanas. tom. 2. p. 386. Dr. Jackson on the Creed. 7th. Book. Sect. 2. Chap. 8. p. 40. &c.
Sibyl Gumaea in Virgil. Eclogue 4. Ultima Cumaei venit jam carminis Aetas: Magnus ab integro seclorum nascitur ordo: Jam Redeem & Virgo, redeunt Saturnia regna: Jam nova Progenies coelo dimittitur alto etc. Of this see Athanasius tom. 2. p. 386. Dr. Jackson on the Creed. 7th. Book. Sect. 2. Chap. 8. p. 40. etc.
Suscipitur à virtute infirmitas, a majestate humilitas, •ut quod nostris remediis congruebat, unus at { que } idem Dei & hominum Mediator & mori ex uno & resurgere possit ex altero: Nisi enim esset verus Deus non adferret remedium, nisi esset verus Homo non praeberet exemplum. Leo de Nativ. Quum mortem nec solus Deus sentire, nec solus Homo superareposset, Humanam Naturam cum Divinâ sociavit, ut alterius imbecillitatem morti subjiceret, ad expianda peccata alterius virtute luctam cum morte suscipiens, nobis victoriam acquireret. Calvin. Instit. l. 2. cap. 12. &c. NONLATINALPHABET &c. vide Epiphan. adv. Haer. l. 2. t. 2. p. 748.
Suscipitur à virtute Infirmitas, a majestate humilitas, •ut quod nostris remediis congruebat, Unus At { que } idem Dei & hominum Mediator & Mori ex Uno & resurgere possit ex altero: Nisi enim esset verus Deus non adferret remedium, nisi esset verus Homo non praeberet exemplum. Leo the Native. Whom mortem nec solus Deus sentire, nec solus Homo superareposset, Humanam Naturam cum Divinâ sociavit, ut alterius imbecillitatem morti subjiceret, ad expianda Peccata alterius virtute luctam cum morte suscipiens, nobis victoriam acquireret. calvin. Institutio l. 2. cap. 12. etc. etc. vide Epiphanius. Advantage. Haer l. 2. tO. 2. p. 748.
De Necessitate si quaeritur, non simplex quidem & absoluta fuit, sed manavit ex coelesti decreto unde pendebat hominum salus; caeterum quod nobis optimum erat statuit clementissimus Pater. Calvin. Instit, lib. 2. cap. 12. Licet Deus solo nutu voluntatis abolere potuisset peccatum, convenientius tamen ei visum fuit, si hâc justitiae viâ procederet ad destruendum regnum peccati, Estius in loc. Poterat Deus suam incomprehensibitem misericordiae largitatem patefacere, condonando noxam humano generi abs { que } ullo actu perfectae satisfactionis &c. Vide Soto in Rom. 8.3. & Aquin. Sum. 3. P. Qu. 1. Art. 2.
De Necessitate si Quaeritur, non simplex quidem & Absoluta fuit, sed manavit ex Coelesti Decreto unde pendebat hominum salus; caeterum quod nobis optimum erat statuit clementissimus Pater. calvin. Institutio, lib. 2. cap. 12. Licet Deus solo Nutu voluntatis abolere potuisset peccatum, Convenientius tamen ei visum fuit, si hâc justitiae viâ procederet ad destruendum Kingdom peccati, Estius in loc. Poterat Deus suam incomprehensibitem Mercy largitatem patefacere, condonando noxam Human generi abs { que } ullo Acts perfectae satisfactionis etc. Vide Soto in Rom. 8.3. & Aquinas Sum. 3. P. Qu. 1. Art. 2.
Nascitur ut ipsam quam prius homo vitiaverat Naturam melioraret. August. de temp. Serm. 20. p. 613. &c. Et quia ea natura pro nobis plecti debuit quae peccaverat, quae { que } erat redimenda. Thes. Salmur. de Christo Mediat. p. 244. Quoniam justitia & Lex Dei ita flagitabant, ut Caro humana quae peccaverat, eadem pro peccato lueret, Pareus in loc. Homo qui debuit, Homo qui solvit &c. Bern. Ep. ad Innocent.
Nascitur ut ipsam quam prius homo vitiaverat Naturam melioraret. August. de temp. Sermon 20. p. 613. etc. Et quia ea Nature Pro nobis plecti Debt Quae peccaverat, Quae { que } erat redimenda. Thebes Salmur. de Christ Mediate. p. 244. Quoniam justitia & Lex Dei ita flagitabant, ut Caro Humana Quae peccaverat, Same Pro Peccato lueret, Pareus in loc. Homo qui Debt, Homo qui Solvit etc. Bern. Epistle ad Innocent.
Socin. in Explic. cap. 1. Joh. & in Disput. de Nat. Christi. Smalcius Homil. in 1. Joh. Hom. 8. Refut. thes. Grawer. & in refut. thes. Franzii. Crellius de uno Deo Patre. lib. 2. sect. 2. cap. 5. p. 562. Ostorod. Instit. cap. 17. Catech. Racov. p. 89.
Socinian. in Explic cap. 1. John & in Dispute de Nat. Christ. Smalcius Homily in 1. John Hom. 8. Refut. these. Grawer. & in refut. these. Franzii. Crellius de Uno God Patre. lib. 2. sect. 2. cap. 5. p. 562. Ostorod. Institutio cap. 17. Catechism Racov. p. 89.
Smalcius refut. thes. Franziu de Person. Christi. p. 67. quod alicui persuaderi potuisse valdè mirum esset, nisi homines vivi capti & dementati essent à Sathanâ &c. Dogma tremendum Id. Hom. 8. in 1. cap. Joh. p. 87.
Smalcius refut. these. Franziu the Person. Christ. p. 67. quod alicui persuaderi potuisse valdè Mirum esset, nisi homines Vivi capti & dementati essent à Sathanâ etc. Dogma tremendum Id. Hom. 8. in 1. cap. John p. 87.
Credimus etiamsi non semel at { que } iterum, sed satis crebrò, & apertissimè scriptum extaret, Deum esse hominem factum, multo satius esse, quia haec res sit absurda & fánae rationi planè contraria, & in Deum blasphema, modum aliquem dicendi comminisci, quo ista de Deo dici possint, quam ista simplicitèr. ita ut verba sonant intelligere &c. Smalcius Homil 8. in Joh. p. 89.
Credimus Even if non semel At { que } iterum, sed satis crebrò, & apertissimè Scriptum extaret, God esse hominem factum, Much Satius esse, quia haec Rest sit absurda & fánae Rationi planè contraria, & in God blasphema, modum aliquem dicendi comminisci, quo ista de God dici possint, quam ista simplicitèr. ita ut verba sonant intelligere etc. Smalcius Homily 8. in John p. 89.
Arnold. Catech. Racov. major. p. 27•. Galov. Socin. proflig. p. 285. Cocceius against Socin. in cap. 1. Joh. cap. 15. Bisterf. against Crellius. p. 564. Jacob. ad Portum against Ostorod. p. 166. Owen against Biddle ch. 13. p. 289. &c.
Arnold. Catechism Racov. Major. p. 27•. Galov. Socinian. proflig. p. 285. Cocceius against Socinian. in cap. 1. John cap. 15. Bisterf. against Crellius. p. 564. Jacob. ad Portum against Ostorod. p. 166. Owen against Biddle changed. 13. p. 289. etc.
Sola persona Filii incarnata est, operante tamen eandem incarnationem totâ Sanctâ Trinitate, cujus opera sunt inseparabilia. August. Quest. de Trinit. tom. 3. p. 1040. Vid. Anselm. de Incam. Verbi. cap. 3. & 4.
Sola persona Sons incarnata est, operante tamen eandem incarnationem totâ Sanctâ Trinitate, cujus opera sunt inseparabilia. August. Quest. de Trinity. tom. 3. p. 1040. Vid. Anselm. de Incam. Verbi. cap. 3. & 4.
Ne { que } enim Caro issa quae ex came Virginis nata est semper fuit, sea Deus qui semper fuit ex carne Virginis in carne Hominis advenit. Cassian. de Incar. Dom. Lib. 6.
Ne { que } enim Caro Issa Quae ex Come Virginis Nata est semper fuit, sea Deus qui semper fuit ex Carnem Virginis in Carnem Hominis advenit. Cassian. de Incarnation. Dom. Lib. 6.
Quanquam P. R. & corde credit & ore confitetur Jesum esse Christum, hoc tamen non integrè ac simplicitèr, sed ex parte tantum facit, dum Jesu multa detrahit quae Christo conveniunt: & Christum negat in carne venisse, non quidem totidem verbis at { que } apertè, sed per consequens & obliquè, verè tamen & necessario. Whittak. resp. ad Sanderi Dem. p. 768.
Quanquam P. R. & cord credit & over confitetur Jesus esse Christ, hoc tamen non integrè ac simplicitèr, sed ex parte Tantum facit, dum Jesu Multa detrahit Quae Christ conveniunt: & Christ negate in Carnem venisse, non quidem totidem verbis At { que } apertè, sed per Consequent & obliquè, verè tamen & Necessarily. Whittaker. resp. ad Sanderi Dem. p. 768.
Tota igitur Natura Divina fuit incarnata, sed non quatenus absolutè & in se consideratur ut omnibus Personis communis, sed quatenus personalibus proprietatibus seu NONLATINALPHABET in Personâ Filii determinata co•sideratur. Davenant. in Col. 2.9. p. 240. Solus Filius suscepit humanitatem in singularitatem Personae non in unitatem Naturae Divinae. Concil. Tolet. Ne { que } enim Divina Natura si propriè & accuratè loqui velimus, sed Persona Divina assumsit Naturam Humanam: Divina quidem Natura unitur Humanae sed eam nòn assumsit, assumere enim non est Naturae sed Suppositi. Bisterf. contra. Crell. p. 565. Vide Alting. Theol. Problem. p. 562. & 577.
Tota igitur Nature Divine fuit incarnata, sed non quatenus absolutè & in se consideratur ut omnibus Persons Communis, sed quatenus personalibus proprietatibus seu in Personâ Sons determinata co•sideratur. Davenant. in Col. 2.9. p. 240. Solus Filius suscepit humanitatem in singularitatem Personae non in unitatem Naturae Divinae. Council. Tolet Ne { que } enim Divine Nature si propriè & accuratè loqui Velimus, sed Persona Divine assumsit Naturam Humanam: Divine quidem Nature unitur Humanae sed eam nòn assumsit, Assumere enim non est Naturae sed Suppositi. Bisterf. contra. Crell. p. 565. Vide Alting. Theology Problem. p. 562. & 577.
Incarnatio non est qualiscun { que } unio, sed est specialissima, proxima, & immediatissuna unio, quâ Persona divina humanam Naturam suâ Personalitate carentem it a terminat, ut eam personaliter sustentet, ipsi { que } illud complementum (attamen longè eminentiori modo) communicet, quod a suà connaturali Personalitate accepisset. Bisterf. contra Crell. p. 568. Vid. Davenant. in Colos. p. 244.
Incarnation non est qualiscun { que } unio, sed est specialissima, proxima, & immediatissuna unio, quâ Persona Divine humanam Naturam suâ Personalitate carentem it a terminat, ut eam personaliter sustentet, ipsi { que } illud complementum (attamen long eminentiori modo) communicet, quod a suà connaturali Personalitate accepisset. Bisterf. contra Crell. p. 568. Vid. Davenant. in Colos p. 244.
Deus in aeternam personam Deitatis temporalem accepit substantiam Carnis. August. Duas substantias accipimus in uno Filio Dei, unam Deitatis, aliam Humanitatis, non duas Personas. Idem. de Trinit. & Unit. Dei. Vid. Anselm. de Incarn. Verbi. cap. 5. p. 87.
Deus in aeternam Personam Deitatis temporalem accepit substantiam Carnis. August. Duas substantias accipimus in Uno Filio Dei, unam Deitatis, aliam Humanitatis, non Duas Personas. Idem. de Trinity. & Unit. Dei. Vid. Anselm. de Incarn. Verbi. cap. 5. p. 87.
O NONLATINALPHABET. Najanz. Orat. 35, 375. Non potes dicere, nisi natusfuisset & hominem verè induisset, Deus esse desi-'ssit, amittens quod erat, dum fit quod non erat. Periculum enim status sui Deo nullum est &c. Terrull. de Carn. Chr. p. 359. Quasi non valuerit Christus vere hominem indutus Deus perseverare. Idem. p. 360. Verbum caro factum est &c. non in carnem mutatum ut desisteret esse quod erat, sed caepit esse quod non erat. August. de Trin. & Unit. tom. 4. p. 947. & Ep. 174. Non mutando quod erat, sed assumendo quod non erat.
Oh. Najanz. Orat 35, 375. Non potes dicere, nisi natusfuisset & hominem verè induisset, Deus esse desi-'ssit, amittens quod erat, dum fit quod non erat. Periculum enim status sui God nullum est etc. Terrull. de Carn. Christ p. 359. Quasi non valuerit Christus vere hominem Indutus Deus perseverare. Idem. p. 360. Verbum Caro factum est etc. non in Carnem mutatum ut desisteret esse quod erat, sed Capet esse quod non erat. August. de Trin. & Unit. tom. 4. p. 947. & Epistle 174. Non mutando quod erat, sed assumendo quod non erat.
Nemo credat Dei Filium coaeternum & coaequalem conversum esse in hominis Filium, sed potius credamus, ut non consumptâ Divinâ & perfectè assumptâ humanâ substantiâ manentem Dei Filium factum hominis Filium. August. de Temp. Serm. 23. p. 616. &c. Neutra tamen ex duabus Naturis in aliam mutata est substantiam, unita quippe est non confusa Verbi Dei hominis { que } substantia, ut in Deum quod ex nobis fusceptum fuerat perveniret. O admirabile mysterium! O innarrabile commercium! Aug. Medit. c. 16. — NONLATINALPHABET — NONLATINALPHABET. Damasc. Orth. Fid. lib. 3. cap. 2. (vide etiam ibid. c. 3.) NONLATINALPHABET. Najanz. Orat. 39 NONLATINALPHABET &c. Nyssen. contra Apollinar. l. 2. p. 69. — NONLATINALPHABET. Isidor. Pelus. l. 1. Ep. 323. — NONLATINALPHABET Chrysost. in Joh. 1.14. Vid. Athan. de Inc. Christi. p. 624. See Leporius his recantation in Cassian. de sucarn. Dom. L. 1. Agit utra { que } for ma cum alterius communione quod proprium est, Verbo scil. operante quod Verbi est, & carne exequente quod carnis est. Leo in Ep. ad. Flav. Ep. Constantinop.
Nemo Credat Dei Son coaeternum & coaequalem conversum esse in hominis Son, sed potius Credamus, ut non consumptâ Divinâ & perfectè assumptâ humanâ substantiâ manentem Dei Son factum hominis Son. August. de Temp. Sermon 23. p. 616. etc. Neutram tamen ex Duabus Naturis in aliam Mutata est substantiam, unita quip est non confusa Verbi Dei hominis { que } Substance, ut in God quod ex nobis fusceptum fuerat perveniret. O admirabile mysterium! O innarrabile commercium! Aug. Meditate c. 16. — —. Damascus Orth. Fid. lib. 3. cap. 2. (vide etiam Ibid. c. 3.). Najanz. Orat 39 etc. Nyssen. contra Apollinar. l. 2. p. 69. —. Isidore. Pelus. l. 1. Epistle 323. — Chrysostom in John 1.14. Vid. Athan de Inc. Christ. p. 624. See Leporius his recantation in Cassian. de sucarn. Dom. L. 1. Agit utra { que } for ma cum alterius communion quod proprium est, Verbo scil. operante quod Verbi est, & Carnem exequente quod carnis est. Leo in Epistle ad. Flav Epistle Constantinople.
Scotus in 3. part. disput. 7. Quest. 3. Abs { que } praejudicio concedi potest, etiamsi humana natura non peccasset adhuc Christum carnem sumpturum fuisse. Alex. Alons. 3. p. Qu. 2. memb. 13. Catharinus de praed. Christ. Pet. Galatinus de Arc. Cathol. ver. l. 7 c. 2. — Osiander &c.
Scotus in 3. part. dispute. 7. Quest. 3. Abs { que } praejudicio concedi potest, Even if Humana Nature non peccasset Adhoc Christ Carnem sumpturum Fuisse. Alexander Alons. 3. p. Qu. 2. Member. 13. Catharinus de Praed. christ. Pet. Galatinus de Arc. Cathol. ver. l. 7 c. 2. — Osiander etc.
Aquinas p. 3. qui. 1. art. 3. Vasquez. in 3. part. tom. 1. disp. 10. art. 3. Becan. Theol. Schol. p. 3. c. 1. qu. 7. Calvin. Instit. l. 2. c. 12. against Osiander. Hoorneb. Socin. Confut. tom. 2. l. •. c. 2. p. 253. Stegm. Photin. disp. 15. p. 176. Alting. Theol. Probl. Loc. 12. Probl. 5. p. 564.
Aquinas p. 3. qui. 1. art. 3. Vasquez. in 3. part. tom. 1. Disp. 10. art. 3. Becan. Theology Schol. p. 3. c. 1. queen. 7. calvin. Institutio l. 2. c. 12. against Osiander. Hoorneb. Socinian. Confute tom. 2. l. •. c. 2. p. 253. Stegm. Photin. Disp. 15. p. 176. Alting. Theology Problem Loc. 12. Problem 5. p. 564.
Venit Filius hominis quaerere & salvare quod perierat; si homo non periisset filius hominis non venisset. Aug. Serm. 8. de Verbis Apost. Nulla causa fuit veniendi Christo Domino, nisi peccatores salvos facere: tolle vul•era, tolle morbos, & nulla est medicinae causa: Idem Serm. 9.
Venit Filius hominis quaerere & salvare quod perierat; si homo non periisset filius hominis non venisset. Aug. Sermon 8. de Verbis Apost. Nulla causa fuit veniendi Christ Domino, nisi Peccatores salvos facere: Take vul•era, Take Morbos, & nulla est medicinae causa: Idem Sermon 9.
As Athanas•. de Incarn. Verbi Dei. tom. 1. p. 53. &c. & p 591 &c. & de Hum. Nat. susc. 595. &c. Cyril. Alex. tem. 5. p. 678. &c. Tertull. de Carne Christi. & contra Marcion. Cassian. Petav. Theol. Dogm. tom. 4. Ragusa in 3 part. Aquin. with Vasquez &c. Zan•h. Oper. Theolog. tom. 8. Gerhard. Loc. Com. tom. 1. de Pers. & Officio Christi p. 312. &c. et. in Uber. Exeg. Artic. tom. ult. lib 4 •p 424. &c. Calvin. Instit. lib. 2. cap. 12. & 13. with in•numerable others.
As Athanas•. de Incarn. Verbi Dei. tom. 1. p. 53. etc. & p 591 etc. & de Hum. Nat. susc. 595. etc. Cyril. Alexander tem. 5. p. 678. etc. Tertul de Flesh Christ. & contra Marcion. Cassian. Petav Theology Dogma. tom. 4. Ragusa in 3 part. Aquinas with Vasquez etc. Zan•h. Operate Theolog. tom. 8. Gerhard. Loc. Come tom. 1. de Pers. & Officio Christ p. 312. etc. et. in Uber. Exeg. Artic. tom. ult. lib 4 •p 424. etc. calvin. Institutio lib. 2. cap. 12. & 13. with in•numerable Others.
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Camem peccatrici similem in paenâ non in culpâ. Habet tamen similitudinem carnis peccat•icis per passibilitatem & mortalitatem. August. In carnem suam non pec•atum transtulit tanquam venenum Serpentis, sed tamen trans••lit mortem ut esset in similitudine carnis Peccati paena siue culpâ; unde in carne peccati & culpa solveretur, & paena. Idem. See him lib. 14. c. 5. contra Faustum Manich. Similem carni peccatrici in hoc quod erat passibilis, nam caro hominis ante peccatum passioni subjecta non erat. Aquin. Si peccatum cum carne accepisset, dictus esset missus in Carnem peccati: si etiam Carnem immotalem & impassibilem sumpsisset (qualem modo habet) non diceretui missus in similitudinem carnis peccati; at qula carnem accepit sine peccato, passibilem tamen & mortalem, qualis est peccatorum caro propter peccatum talis effecta, ideo dicitur missus in similitudinem carnis peccati. Tolet.
Camem peccatrici similem in paenâ non in culpâ. Habet tamen similitudinem carnis peccat•icis per passibilitatem & mortalitatem. August. In Carnem suam non pec•atum transtulit tanquam venenum Serpentis, sed tamen trans••lit mortem ut esset in Similitude carnis Peccati paena siue culpâ; unde in Carnem peccati & culpa solveretur, & paena. Idem. See him lib. 14. c. 5. contra Faustum Manich Similem Carni peccatrici in hoc quod erat passibilis, nam Caro hominis ante peccatum passioni subjecta non erat. Aquinas Si peccatum cum Carnem accepisset, dictus esset missus in Carnem peccati: si etiam Carnem immotalem & impassibilem sumpsisset (qualem modo habet) non diceretui missus in similitudinem carnis peccati; At qula Carnem accepit sine Peccato, passibilem tamen & mortalem, qualis est peccatorum Caro propter peccatum Talis effecta, ideo dicitur missus in similitudinem carnis peccati. Tolet
In morte ejus potissimam causam sitam arbitramur, cur ei similitudo carnis peccati attributa sit ab Apostolo. De Dieu. Caro peccati habet mortem & peccatum, similitudo autem carnis peccati habuit mortem sine peccato. Si haberet peccatum caro esset peccati; si mortem non haberet, non esset similitudo carnis peccati. Anselm.
In morte His potissimam Causam sitam arbitramur, cur ei similitudo carnis peccati Attributa sit ab Apostle. De Dieu. Caro peccati habet mortem & peccatum, similitudo autem carnis peccati Habuit mortem sine Peccato. Si haberet peccatum Caro esset peccati; si mortem non haberet, non esset similitudo carnis peccati. Anselm.
Christus indeubat personam peccatum habentis &c. cum caro passionibus morti { que } subjecta signum est communissimum hominis peccatum habentis, nec in aliquo fefellit nisi in Christo. Cajeran.
Christus indeubat Personam peccatum habentis etc. cum Caro passionibus morti { que } subjecta signum est communissimum hominis peccatum habentis, nec in Aliquo Fooled nisi in Christ. Cajeran.
NONLATINALPHABET. Cyrill. Lib. 15. contra Julian. Peccatricem carnem non assumpsit qualis est nostra, naturalem vero illam nostram assumpsit. Si Caro Adae erat vera Caro antequam peccavit in Paradiso, uti { que } & Christi caro vera est humana caro, etiamsi peccati qualitatem non assumpserit. Muscul. Nostram induens suam fecit, suam faciens non peccatricem eam fecit. Tertull. de Car. Christi, Hierom's gloss upon the Words (if those Commentaries upon this Epistle be his) is lyable to exception; susceptâ postea carne quae ad peccandum esset proclivior, ipse tamen abs { que } peccato cam suscepit. See Perer. upon this Disp. 3. p. 850.
. Cyril. Lib. 15. contra Julian. Peccatricem Carnem non assumpsit qualis est nostra, naturalem vero Illam nostram assumpsit. Si Caro Adam erat vera Caro antequam peccavit in Paradiso, uti { que } & Christ Caro vera est Humana Caro, Even if peccati qualitatem non assumpserit. Muscul. Nostram induens suam fecit, suam Faciens non peccatricem eam fecit. Tertul de Car. Christ, Hierom's gloss upon the Words (if those Commentaries upon this Epistle be his) is liable to exception; susceptâ postea Carnem Quae ad peccandum esset proclivior, ipse tamen abs { que } Peccato cam suscepit. See Peter upon this Disp 3. p. 850.
Haec est similitudo carnis, quia cum eadem sit caro quae & nostra, non tamen ita facta in utero est & nata ficut & caro nostra. Est enim sanctificata in utero & nata sine peccato, & ne { que } ipse in illâ peccavit. Ideo enim Virginalis uterus electus est ad pattum dominicum, ut in sanctitate differret caro Dommi à carne nostrâ. Ambros.
Haec est similitudo carnis, quia cum Same sit Caro Quae & nostra, non tamen ita facta in utero est & Nata ficut & Caro nostra. Est enim sanctificata in utero & Nata sine Peccato, & ne { que } ipse in illâ peccavit. Ideo enim Virginalis uterus Electus est ad pattum Dominicum, ut in Sanctitude differret Caro Dommi à Carnem nostrâ. Ambos
Vid. Nyssen de Hom. opif. c. 3. p. 51. NONLATINALPHABET. Euryphamus in Stobae. Ser. c1. p. 556. Theophrastus calls him NONLATINALPHABET, as though God in him would vye with and out-vye all that he had done besides in the whole visible creation. See Weems's Portrait. p. 60, 61.
Vid. Nyssen de Hom. opif. c. 3. p. 51.. Euryphamus in Stobae. Ser. c1. p. 556. Theophrastus calls him, as though God in him would vie with and outvie all that he had done beside in the Whole visible creation. See Weems's Portrait. p. 60, 61.
Non attendamus ad linguam sed ad facta; si enim omnes interrogantur, omnes uno ore confitentur Jesum esse Christum, quiescat paululum lingua, vitam interroga. Aug. in Ep. Joh. Tract. 3.
Non Attendamus ad Linguam sed ad facta; si enim omnes interrogantur, omnes Uno over confitentur Jesus esse Christ, quiescat Paululum lingua, vitam interroga. Aug. in Epistle John Tract. 3.
Filius Dei de Patre sine matre, Filius hominis de matre sine Patre. Aug. de temp. Serm. 23. Vide Tertull de carne Christi. p. 373. Vacabat viri semen &c.
Filius Dei de Patre sine matre, Filius hominis de matre sine Patre. Aug. de temp. Sermon 23. Vide Tertul the Carnem Christ. p. 373. Vacabat viri semen etc.
Jacet in pannis qui regnat in coelis. Mundum implens in praecepi jacens: Sidera regens, ubera lambens &c. Conditor Mariae natus ex Mariâ: Filius David Dominus David semen Abrahae qui est ante Abraham: Factor terrae factus in terrâ. August. de Temp. Serm. 20. & Serm. 23.
Jacet in pannis qui Reigneth in Coelis. Mundum Implements in praecepi jacens: Sidera regens, ubera lambens etc. Conditor Mary Born ex Mariâ: Filius David Dominus David semen Abraham qui est ante Abraham: Factor terrae factus in terrâ. August. de Temp. Sermon 20. & Sermon 23.
NONLATINALPHABET &c. Chrysost. Haec erat Dei virtus in substantià pari perficere salutem. Non enim magnum si Spiritus Dei Carnem remediaret, sed si Caro consimilis peccatrici, dum Caro est sed non peccati. Tertull. adv. Marcion. l. 5.
etc. Chrysostom Haec erat Dei virtus in substantià Pair perficere salutem. Non enim magnum si Spiritus Dei Carnem remediaret, sed si Caro consimilis peccatrici, dum Caro est sed non peccati. Tertul Advantage. Marcion. l. 5.
Diabolus superbus hominem superbientem perduxit ad mortem, Christus humilis hominem obedientem reduxit ad vitam; quia sicut ille clatus cecidit & dejecit consentientem, sic iste humiliatus surrexit & erexit credentem. August. tem. 3. p. 1051.
Diabolus Superbus hominem superbientem perduxit ad mortem, Christus Humilis hominem obedientem reduxit ad vitam; quia sicut Isle clatus cecidit & dejecit consentientem, sic iste humiliatus surrexit & erexit credentem. August. tem. 3. p. 1051.
Factus est Deus Homo, ut Homo fieret Deus. Aug. de Nativ. — Divinitas Verbi aequalis Patri facta est particeps mortalitatis nostrae non de suo sed de nostro, ut & nos efficeremur participes Deitatis ejus, non de nostro sed de ipsuis. Aug. tom. 3. p. 1051. NONLATINALPHABET Athan. de Incarn. Verb. p. 108. l. 1.
Factus est Deus Homo, ut Homo fieret Deus. Aug. the Native. — Divinitas Verbi aequalis Patri facta est particeps mortalitatis Nostrae non de Sue sed de nostro, ut & nos efficeremur participes Deitatis His, non de nostro sed de ipsuis. Aug. tom. 3. p. 1051. Athan de Incarn. Verb. p. 108. l. 1.
Nihil tam necessarium fuit ad erigendam spem nostram, quam ut demonstraretur nobis quantum nos diligeret Deus: Quid vero isto indicio manifestius quam quod Dei Filius Naturae nostrae dignatus est inire consortium? Aug. de Trin. l. 13.
Nihil tam Necessary fuit ad erigendam spem nostram, quam ut demonstraretur nobis quantum nos diligeret Deus: Quid vero isto Indicio manifestius quam quod Dei Filius Naturae Nostrae dignatus est Inire consortium? Aug. de Trin. l. 13.
&c. Alioqui nec satis propinqua vicinitas, nec affinitas satis firma, unde nobis spes fieret Deum nobiscum habitare; tantum erat inter nostras sordes & summam Dei munditiem dissidium. Calvin. Instit. lib. 2. c. 12.
etc. Otherwise nec satis propinqua vicinitas, nec affinitas satis Firm, unde nobis spes fieret God nobiscum habitare; Tantum erat inter nostras sordes & summam Dei munditiem dissidium. calvin. Institutio lib. 2. c. 12.
NONLATINALPHABET. Chrysost. in 1 Joh. Si Naturâ Dei filius propter filios hominum factus est Hominis filius, quantò est credibilius Naturâ Filios Hominis Gratiae Dei filios fieri. &c. Aug. de Trinit. lib. 13. c. 9.
. Chrysostom in 1 John Si Naturâ Dei filius propter Sons hominum factus est Hominis filius, quantò est credibilius Naturâ Sons Hominis Gratiae Dei Sons fieri. etc. Aug. de Trinity. lib. 13. c. 9.
Est in ipso Jesu Christo unius cujus { que } nostrum portio Caro & sanguis: Ubi ergo portio mea regnat ibi me regnare credo, ubi caro mea glorificatur ibi gloriosum me esse cognosco &c. Aug. Medit. c. 15.
Est in ipso Jesu Christ unius cujus { que } nostrum portio Caro & sanguis: Ubi ergo portio mea Reigneth There me Reign credo, ubi Caro mea glorificatur There Gloriosum me esse cognosco etc. Aug. Meditate c. 15.
Per illam Unionem Hypostaticam, & assumptionem Humanae Naturae factum collyrium, per quod & oculis penè ipsis Divinitas cerneretur. Aug. Tract. 3. in Joh.
Per Illam Unionem Hypostaticam, & assumptionem Humanae Naturae factum collyrium, per quod & oculis penè Ipse Divinitas cerneretur. Aug. Tract. 3. in John
Austine (whom Sigonius follows) differs in his interpretation of this: Quod autem scriptum est, Pontificem sèmel in Anno solum Sancta esse ingressum, S. Augustinus interpretatur, eum quotidie quidem ingressum esse propter incensum, ac semel in Anno propter expiationem cum sanguine purificationis. Verùm possumus etiam dicere, eum quotidiè quidem Sanctuarium esse ingressum, sed Sacerdotum comitatu stipatum, semel autem in Anno solum, i.e. sine Sacerdotibus in die expiationum. Sigon. de Rep. Hebrae. l. 5. c. 2. For this Opinion he is severely taken up by P. Cunaeus de Rep. Heb. l. 1. c. 4.
Augustine (whom Sigonius follows) differs in his Interpretation of this: Quod autem Scriptum est, Pontifex sèmel in Anno solum Sancta esse ingressum, S. Augustine interpretatur, Eum quotidie quidem ingressum esse propter incensum, ac semel in Anno propter expiationem cum sanguine purificationis. Verùm possumus etiam dicere, Eum quotidiè quidem Sanctuarium esse ingressum, sed Sacerdotum comitatu stipatum, semel autem in Anno solum, i.e. sine Sacerdotibus in die expiationum. Sigon. de Rep. Hebrew. l. 5. c. 2. For this Opinion he is severely taken up by P. Cunaeus de Rep. Hebrew l. 1. c. 4.
NONLATINALPHABET pertinet ad Participium NONLATINALPHABET: Beza. Omnino referendum puto NONLATINALPHABET ad Participium NONLATINALPHABET. Justin. So Cyril. reads them in Joh. l. 9. c. 47.
pertinet ad Participium: Beza. Omnino referendum puto ad Participium. Justin So Cyril. reads them in John l. 9. c. 47.
Appositam siquidem intelligimus Conjunctionem, ad significandam sequelam alterius beneficii; ut scil. notemus, Deum non tantum misisse Filium suum in similitudine carnis peccati, sed & de peccato damnasse peccatum in carne. Cajetan.
Appositam siquidem intelligimus Conjunctionem, ad significandam sequelam alterius Beneficii; ut scil. notemus, God non Tantum misisse Son suum in Similitude carnis peccati, sed & de Peccato damnasse peccatum in Carnem. Cajetan.
— NONLATINALPHABET. Chrys. Damnavit peccatum, i.e. dominio suo mulctavit ne regnaret in carne. Staplet. — Ut ejus dominium & robur auferret. Tolet. Damnavit, interfecit; NONLATINALPHABET est interficere sicut NONLATINALPHABET pro morte, quia damnati interfici solent. Interfecit vero i.e. interficiendi vires nobis praestitit. Interficere est efficientiam adimere. Grot. See Melanch. Bucer. P. Mart. De dieu Deodat. —
—. Chrys. Damnavit peccatum, i.e. Dominion Sue mulctavit ne regnaret in Carnem. Staple. — Ut His dominium & robur auferret. Tolet Damnavit, interfecit; est interficere sicut Pro morte, quia Condemned interfici solent. Interfecit vero i.e. interficiendi vires nobis praestitit. Interficere est efficientiam adimere. Grot. See Melanchthon. Bucer. P. Mart. De Dieu Deodat. —
Damnatio peccati nos in juslitiam asseruit, quia deleto reatu absolvimur, uti nos Deus justos reputet. Calvin. (with many Others). Beza dissents, Non mihi facilè persuaserim de peccatorum expiatione hic agi, est enim pars illa jam pridem ab Apostolo explicata, adeo ut à v. 12. c. 5. aliud Argumentum sit exorsus.
Damnatio peccati nos in juslitiam asseruit, quia deleto reatu absolvimur, uti nos Deus justos reputet. calvin. (with many Others). Beza dissents, Non mihi facilè persuaserim de peccatorum expiatione hic agi, est enim pars illa jam pridem ab Apostle explicata, adeo ut à v. 12. c. 5. Aliud Argumentum sit exorsus.
See Pareus in loc. & in Dub. 3. p. 779. Condemnare perpetuò significat Apostolo poenas peccati irrogare. Damnare pec catum est illud dignum poenà judicare, paenas { que } pro eo exigere. Contzen. his sense of the Word justified by Calov. Socin. profl. p. 433.
See Pareus in loc. & in Dub. 3. p. 779. Condemnare perpetuò significat Apostle poenas peccati irrogare. Damnare pec catum est illud dignum poenà judicare, Penalty { que } Pro eo exigere. Contzen. his sense of the Word justified by Calov. Socinian. profl. p. 433.
Haec Chrysostomi Expositio convenientissima & inter omnes accommodatissima videtur. Tolet. Haec Graecorum Expositio ita placet ut eam caeteris antepon•ndam cum Toleto censeam. Estius. Vid. Alap. Catharin. &c.
Haec Chrysostomi Exposition convenientissima & inter omnes accommodatissima videtur. Tolet Haec Graecorum Exposition ita placet ut eam caeteris antepon•ndam cum Toledo censeam. Estius. Vid. Alap. Catharin. etc.
Sicut hostias quae pro peccato offerebant in Lege, peccati nomine vocabant cum ipsae delicta nescirent, sic & Christi caro, quae pro peccati nostris oblata est, peccati nomen accepit. Hieron. See Grotius de Sat. Christi. c. 1. p. 16.
Sicut Hostias Quae Pro Peccato offerebant in Lege, peccati nomine vocabant cum ipsae Delicta nescirent, sic & Christ Caro, Quae Pro peccati nostris oblata est, peccati Nome accepit. Hieron. See Grotius de Sat. Christ. c. 1. p. 16.
For this vide Suarez. in 3. part. Sum. Aquin. Quest. 83. Art. 1. Disp. 71. Rivet. in Gen. Exerc. 42. p. 170. &c. & p. 222. Franz. de Sacrif. Disp. 2. thes. 76. Disp. 3 Disp. 76. Disp. 16 thes. 33. Cloppenb. Scho. Sacrif probl. 2. p. 51. &c. Dr. O. de Theologiâ Adamica. l. 2. c. 1. p. 133, 134.
For this vide Suarez. in 3. part. Sum. Aquinas Quest. 83. Art. 1. Disp 71. Rivet. in Gen. Exercise 42. p. 170. etc. & p. 222. Franz. de Sacrifice. Disp 2. these. 76. Disp 3 Disp 76. Disp 16 these. 33. Cloppenburg. Scho. Sacrifice Problem. 2. p. 51. etc. Dr. O. de Theologiâ Adamica. l. 2. c. 1. p. 133, 134.
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Per hostiam carnis suae quam obtulit pro peccante damnavit peccatum in carne suâ. Orig. Hostiâ pro peccato damnavit peccatum in Carne. Melanch. Per hostiam pro peccato Christum; Deus abolevit peccatum in hominibus. Vatabl. Sed quid fi, mittens filium &c. vult dicere, & quidem hostiam pro peccato, five ut esset hostia pro peccato. Drus. Ego adduci nequeo ut nomen Peccati alio sensu hic positum esse existimem, quam pro expiatrice victima quae NONLATINALPHABET dicitur Hebraeis, ficuti Graeci NONLATINALPHABET vocunt Sacrificium cui maledictio injungitur. Calv. For Sin, that he might be a Sacrifice for Sin. Dr. Ham. To be a propitiatory Sacrifice for Sin. Deod. To the same purpose P. Martyr, Heming. Piscat. Vorst. Lud. de Dieu &c. (whom I need not cite); yet Beza will not admit of this exposition; Praepositio NONLATINALPHABET nullâ ratione potest hanc interpretationem admittere; ne { que } nunc Apostolus agit de Christi morte & nostrorum peccatorum expiatione, sed de Christi incarnatione & naturae nostrae corruptione per eam sublata. Beza.
Per hostiam carnis suae quam obtulit Pro peccante Damnavit peccatum in Carnem suâ. Origin Hostiâ Pro Peccato Damnavit peccatum in Flesh. Melanchthon. Per hostiam Pro Peccato Christ; Deus abolevit peccatum in hominibus. Vatable said quid Fi, mittens Son etc. vult dicere, & quidem hostiam Pro Peccato, five ut esset Hostia Pro Peccato. Drus Ego Adduci nequeo ut Nome Peccati Alio sensu hic positum esse existimem, quam Pro expiatrice Victima Quae dicitur Hebraeis, ficuti Greeks vocunt Sacrificium cui Malediction injungitur. Calvin For since, that he might be a Sacrifice for Sin. Dr. Ham. To be a propitiatory Sacrifice for Sin. Deod. To the same purpose P. Martyr, Heming. Physical. Vorst. Lud. de Dieu etc. (whom I need not Cite); yet Beza will not admit of this exposition; Praepositio nullâ ratione potest hanc interpretationem admittere; ne { que } nunc Apostles agit de Christ morte & nostrorum peccatorum expiatione, sed de Christ incarnation & naturae Nostrae corruption per eam sublata. Beza.
Augustinus exponit de nostra Carne in quâ peccatum tyrannidem possidet extra Christum. Muscal. Sed melius est ur dicamus, debilitavit fomitem peccati in carne nostrâ. Aquin.
Augustine exponit de nostra Flesh in quâ peccatum Tyranniden possidet extra Christ. Muscal. said Better est ur Dicamus, debilitavit fomitem peccati in Carnem nostrâ. Aquinas
Quamvis de Christo ut est Filius Dei posset verè dici eum expiare authoritativè & judicialitèr, quatenus ipse cum Patre potestatem habet remittendi peccata, quia tamen hic consideratur non ut Deus sed ut Mediator, ut Sacerdos & victima — non potest aliter expiatio fieri quam per poenae lationem succedaneam & vicariam mortem explicari. Turret. de Sat. Christi. pars 6. p. 204.
Quamvis de Christ ut est Filius Dei posset verè dici Eum expiare authoritativè & judicialitèr, quatenus ipse cum Patre potestatem habet remittendi Peccata, quia tamen hic consideratur non ut Deus sed ut Mediator, ut Sacerdos & Victima — non potest aliter expiatio fieri quam per Poenae lationem succedaneam & Vicarage mortem explicari. Turret. de Sat. Christ. pars 6. p. 204.
Hoc factum est per carnem i. e. per mortem quam in carne & juxta humanam Naturam passus est. Zwingl. In Carne, i. e. per Carnem Filii sui suspensam & mortificatam in Cruce. Estius.
Hoc factum est per Carnem i. e. per mortem quam in Carnem & juxta humanam Naturam passus est. Zwingl. In Flesh, i. e. per Carnem Sons sui suspensam & mortificatam in Cruce. Estius.
Propter hoc etiam omnia Sacrificia Veteris Testamenti leguntur, ut hoc unum Sacrificium designarent: per quod vera est reinissio peccatorum & mundatio animae in eternum. Ambros. in Ep. ad Heb. c. 9. — Fuit apud Veteres oblatio Holocausti Concio quaedam de morte Christi, quâ nes à peccatis per fidem purgati sumus. Quia omnia Sacrificia Legis in unum Christum respiciunt, at { que } unicum ejus Sacrificium adumbrant. Munster. in Lev. 1.1.
Propter hoc etiam omnia Sacrifice Veteris Testamenti leguntur, ut hoc Unum Sacrificium designarent: per quod vera est reinissio peccatorum & mundatio Spirits in eternum. Ambos in Epistle ad Hebrew c. 9. — Fuit apud Veteres oblatio Holocaust Concio quaedam de morte Christ, quâ nes à peccatis per fidem purgati sumus. Quia omnia Sacrifice Legis in Unum Christ respiciunt, At { que } unicum His Sacrificium adumbrant. Munster. in Lev. 1.1.
Socin. de Servat. p. 2. c. 9. Against him in this, see Grotius de Sat. Christi. p. 126, 127. Turretin. de Satis. p. 216. Franz. Disp. 6. thes. 34 &c. Essen. Tri. Crucis. p. 226. Hoornb. Socin. conf. 597, 599.
Socinian. de Servant. p. 2. c. 9. Against him in this, see Grotius de Sat. Christ. p. 126, 127. Turretin. de Satis. p. 216. Franz. Disp 6. these. 34 etc. Essen. Tri. Crucis. p. 226. Hoorn. Socinian. Confutation. 597, 599.
The Papists generally. B•ll•rm. de Missâ l. 1. c. 20. Valentia de Missae Sacrificio. l. 1. c. 4. Others are of this Opinion also: The Author of Eccles. Policy. p. 100. &c. Defence &c. p. 421. &c. who yet grants expiatory Sacrifices to be of divine Institution, p. 427. &c.
The Papists generally. B•ll•rm. de Missâ l. 1. c. 20. Valentia de Missae Sacrificio. l. 1. c. 4. Others Are of this Opinion also: The Author of Eccles. Policy. p. 100. etc. Defence etc. p. 421. etc. who yet grants expiatory Sacrifices to be of divine Institution, p. 427. etc.
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Fagius in Levit. 1.2. gives two reasons of them. Ut populus in Idololatriam pronus ab idolis averteretur & in cultu Dei retineretur. Deinde ut typos haberet populus Dei Sacrificii Christi, quem oportebat aliquando in crucem agi pro peccatis suorum. Rivet. in Gen. p. 222. Praecipuè quia voluit adumbrari Sacrificiis passionem futuram Mediatoris & &c.
Fagius in Levit. 1.2. gives two Reasons of them. Ut populus in Idolatry pronus ab Idolis averteretur & in cultu Dei retineretur. Deinde ut typos haberet populus Dei Sacrifices Christ, Whom Opportune aliquando in crucem agi Pro peccatis suorum. Rivet. in Gen. p. 222. Praecipuè quia voluit adumbrari Sacrifices passionem futuram Mediatoris & etc.
Hujus Sacrificii à Christo peragendi Sacrificia caetera typi erant; quia ut pecus moriebatur pro homine Levit. 17.11. ita & Jesus Christus esset sanguinem suum effusurus pro nobis. Utra { que } igitur auferebant reatum: hoc tamen discrimine, quod Sacrificium Christi id praestabat virtute suâ, illa vero legalia proprie & directè solum tollebant reatum ratione poenae temporalis: in figurâ tantum promitterent piis effectum Spiritualem & aeternum, puta ablationem reatus aeterni five poenae infernalis. Vossius de Idolol. l. 1. p. 297.
Hujus Sacrifices à Christ peragendi Sacrifice caetera typi Erant; quia ut pecus moriebatur Pro homine Levit. 17.11. ita & jesus Christus esset sanguinem suum effusurus Pro nobis. Utra { que } igitur auferebant Guilty: hoc tamen Discrimine, quod Sacrificium Christ id praestabat virtute suâ, illa vero Legalia Properly & directè solum tollebant Guilty ratione Poenae temporalis: in figurâ Tantum promitterent piis effectum Spiritualem & aeternum, puta ablationem Rheatus aeterni five Poenae Infernal. Voss the Idolol. l. 1. p. 297.
Omnia haec suo modo in typo facta perfectissimè in Christo praestita sunt in veritate & reipsa &c. utpote qui mortis suae Sacrificio peccata nostra delevit, ab irâ Dei nobis est umbraculum, & Sacrificio suo apud Deum nos reconciliavit. Zarnov. de Sat. Christi. p. 38.
Omnia haec Sue modo in typo facta perfectissimè in Christ praestita sunt in veritate & Reipsa etc. utpote qui mortis suae Sacrificio Peccata nostra delevit, ab irâ Dei nobis est umbraculum, & Sacrificio Sue apud God nos reconciliavit. Zarnov. de Sat. Christ. p. 38.
Ut quoniam quatuor considerantur in omni Sacrificio, cui offeratur, à quo offeratur, quid offeratur, pro quibus offeratur: idem ipse unus verús { que } Mediator, per Sacrificium pacis reconcilians nos, unum cum illo maneret cui offerebatur, unum in se faceret pro quibus offerebatur, unus ipse esset qui offerebat & quod offerebat. August. de Trinit. Utrum Christus simul f•erit Sacerdos & Hostia? Aquin. in 3. p. Qu. 22. Art. 2.
Ut quoniam quatuor considerantur in omni Sacrificio, cui offeratur, à quo offeratur, quid offeratur, Pro quibus offeratur: idem ipse Unus verús { que } Mediator, per Sacrificium pacis reconcilians nos, Unum cum illo maneret cui offerebatur, Unum in se faceret Pro quibus offerebatur, Unus ipse esset qui offerebat & quod offerebat. August. de Trinity. Utrum Christus simul f•erit Sacerdos & Hostia? Aquinas in 3. p. Qu. 22. Art. 2.
A short account of the difference and distinction of the Jewish Sacrifices. Of which (in particular) see Philo. Jud. de Victimis. Joseph. Antiq. Jud. l. 3. c. 10. Sigon. de Repub. Hebr. l. 3. c. 2. (with very many Others). Dr. Owen on the Hebr. in Proleg. Exercit. 24. Dr. Stillingfl. Answer to Crellius p. 473.
A short account of the difference and distinction of the Jewish Sacrifices. Of which (in particular) see Philo Jud. de Victimis. Joseph. Antique Jud. l. 3. c. 10. Sigon. de Republic Hebrew l. 3. c. 2. (with very many Others). Dr. Owen on the Hebrew in Proleg. Exercise 24. Dr. Stillingfleet. Answer to Crellius p. 473.
Ubi est NONLATINALPHABET cum Accusativo: quae apud Graecae Linguae Authores Sacros & Profanos usitatissima est nota Causae impulsivae. Ut cum dicitur NONLATINALPHABET propter haec venit ira Dei in filios contumaciae; Eph. 5.6. Grot. de Sat. Christi. c. 1. (in Rom. 4.25.).
Ubi est cum Accusativo: Quae apud Graecae Linguae Authores Sacros & Profanos usitatissima est nota Causae impulsivae. Ut cum dicitur propter haec venit ira Dei in Sons contumaciae; Ephesians 5.6. Grot. de Sat. Christ. c. 1. (in Rom. 4.25.).
Nequaquam Sacra Scriptura admittit alium finem Sacrificiorum quam hunc ipsum, quod nimirum vice hominum sunt passa pecora Sacrificialia. Franzius in Praefat. ad Schol. Sacrif. Patriarch.
Nequaquam Sacra Scripture admittit Alium finem Sacrifices quam hunc ipsum, quod Nimirum vice hominum sunt passa pecora Sacrificialia. Franzius in Praeface ad Schol. Sacrifice. Patriarch.
So 'tis rendred in several Versions of the Words, set down in Franz. p. 446. See this Text improv'd and vindicated in Dr. Stillingst. against Crell. p. 429. &c.
So it's rendered in several Versions of the Words, Set down in Franz. p. 446. See this Text improved and vindicated in Dr. Stillingst. against Crell. p. 429. etc.
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This is done by very many Anti-Socinian Writers: Particularly see Grot. de Sat. p. 11. &c. (O that he had not afterwards spoil'd in his Commentaries upon Isa. 53. what he had before in this excellent Treatise so nervously and orthe doxly asserted! but there he is as weak as here he is strong). Dr. Owen against B. p. 499. &c. his vindication of the true sense of it against Grotius. p. 521. &c.
This is done by very many Anti-Socinian Writers: Particularly see Grot. de Sat. p. 11. etc. (Oh that he had not afterwards spoiled in his Commentaries upon Isaiah 53. what he had before in this excellent Treatise so nervously and orthe doxly asserted! but there he is as weak as Here he is strong). Dr. Owen against B. p. 499. etc. his vindication of the true sense of it against Grotius. p. 521. etc.
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So the word Nagas is taken 2 King. 23.35. Zech. 9.8. Significat. aigere ad solutionem debiti. Forer. — opprimi & ad solvendum adigi ab exactore. Morus in loc.
So the word Nagas is taken 2 King. 23.35. Zechariah 9.8. Significat. aigere ad solutionem debiti. Forerunner. — opprimi & ad solvendum adigi ab exactore. Morus in loc.
Non quidem idem Deo solutum quod debebatur ab iisdem, nos etenim debebamus aeternas poenas exolvere, verum pependit aequivalens Christus &c. Hoornb. Socin. Conf. p. 253. — V. Stegm. Photin. p. 260. — Mr. Baxter's Aphor. p. 26. Life of Faith. p. 325. — Also the Author of the Great Propitiation. p. 71. &c.
Non quidem idem God Loose quod debebatur ab iisdem, nos Etenim debebamus Eternal poenas exolvere, verum pependit aequivalens Christus etc. Hoorn. Socinian. Confutation p. 253. — V. Stegm. Photin. p. 260. — Mr. Baxter's Aphorism p. 26. Life of Faith. p. 325. — Also the Author of the Great Propitiation. p. 71. etc.
This sense of the word justify'd by all Anti-Socinian Writers. Franz. Disp. 15. th. 38. Turretin. de Satisf. p. 208. Grot. de Sat. p. 39. Hoorneb. Socin. Confut. p. 607. Dr. Stillingfl. p. 509. &c.
This sense of the word justified by all Anti-Socinian Writers. Franz. Disp 15. th. 38. Turretin. de Satisfy. p. 208. Grot. de Sat. p. 39. Hoorneb. Socinian. Confute p. 607. Dr. Stillingfleet. p. 509. etc.
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Causa cur noluerit Deus alteri Sacrificari quam sibi, ea potissimum videtur quod Sacrificia imprimis fierent ad expiandâ peccata, solus verò Deus jus habeat ea condonandi. Vossius de. Idol. l. 1. p. 977.
Causa cur noluerit Deus Alteri Sacrificari quam sibi, ea potissimum videtur quod Sacrifice imprimis fierent ad expiandâ Peccata, solus verò Deus jus habeat ea condonandi. Voss de. Idol. l. 1. p. 977.
Non statuimus Deum irato propriè factum esse propitium, sed Christi Satisfactione causas irae divinae obliteratas esse, ut salvâ justistiâ suâ possit gratiam exhibere. Essenïus. p. 253.
Non statuimus God irato propriè factum esse propitium, sed Christ Satisfaction causas irae Divinae obliteratas esse, ut salvâ justistiâ suâ possit gratiam exhibere. Essenïus. p. 253.
Grot. de Sat. p. 136. Hoorneb. p. 581. &c. Franz. p. 207. & 450. Dr. Stillingst. against Crell. c. 6. p. 507. &c. Turret. p. 202. &c. Jacob. ad Portum. p. 464. &c.
Grot. de Sat. p. 136. Hoorneb. p. 581. etc. Franz. p. 207. & 450. Dr. Stillingst. against Crell. c. 6. p. 507. etc. Turret. p. 202. etc. Jacob. ad Portum. p. 464. etc.
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Which therefore they call'd Hostiae succedancae. Men ' piaculum oportet fieri propter stultitiam tuam, ut meum tergum stultitiae tuae subdas succedaneum? Plant.
Which Therefore they called Hostiae succedancae. Men ' piaculum oportet fieri propter stultitiam tuam, ut meum tergum stultitiae tuae subdas succedaneum? Plant.
As the Decii amongst the Romans, Codrus amongst the Athenians, Menecaus amongst the Thebans &c. — Hanc tibi Eryx meliorem animam pro morte Daretis Persolvo. Virgil.
As the Decii among the Roman, Codrus among the Athenians, Menecaus among the Thebans etc. — Hanc tibi Eryx meliorem animam Pro morte Daretis Persolvo. Virgil.
In allusion to whom (some think) the Apostle uses these words 1 Cor. 4.13. Suidas in V. NONLATINALPHABET Dr. Hammond in loc. — In the lustration or purgation of their Cities they us'd to put to death some malefactor, and at the execution of him to say NONLATINALPHABET, be thou a Victime in our stead.
In allusion to whom (Some think) the Apostle uses these words 1 Cor. 4.13. Suidas in V. Dr. Hammond in loc. — In the lustration or purgation of their Cities they used to put to death Some Malefactor, and At the execution of him to say, be thou a Victim in our stead.
— Et culpam hanc miserorum morte piabunt. Virg. — Date gaudia Thebis Quae pepigi, & toto quae sanguine prodigus emi. Statius: Upon this Porphyry wrote much against those Sacrifices — NONLATINALPHABET. l. 2. p. 59.
— Et Fault hanc miserorum morte piabunt. Virg — Date Gaudia Thebis Quae pepigi, & toto Quae sanguine prodigus emi. Statius: Upon this Porphyry wrote much against those Sacrifices —. l. 2. p. 59.
— Et solida imponit taurorum viscera flammis. Virgil. See Grot. on Levit. 1.9. — Soepe Deos aliquis peccando fecit iniquos, & pro delictis hostia blanda fuit. Ovid. Annua quae differre nefas celebrate faventes Nobiscum. Virgil. They call'd these Sacrifices NONLATINALPHABET, from their purging and purifying from guilt. See instances in Grot. de Sat. p. 124. — te { que } piàcula nulla resolvent. Horat.
— Et Solid imponit taurorum viscera flammis. Virgil. See Grot. on Levit. 1.9. — Soepe Gods aliquis peccando fecit iniquos, & Pro delictis Hostia Blanda fuit. Ovid. Annua Quae differre nefas celebrate faventes Nobiscum. Virgil. They called these Sacrifices, from their purging and purifying from guilt. See instances in Grot. de Sat. p. 124. — te { que } piàcula nulla resolvent. Horatio
De Servat. p. 3. c. 6. Ego quidem etiamsi non semel, sed saepe id in sacris monumentis Scriptum extaret, non idcirco tamen ita rem prorsus se habere crederem, ut vos opinamini.
De Servant. p. 3. c. 6. Ego quidem Even if non semel, sed saepe id in sacris monumentis Scriptum extaret, non Idcirco tamen ita remembering prorsus se habere crederem, ut vos opinamini.
Pro vitâ hominum nisi vita hominis reddatur, non posse Deorum immortalium Numen placari arbitrantur, Caesar de Bel. Gallico. Sanguine quaerendi reditus animâ { que } litandum Argolicâ. Virg. Sanguine placastis ventos & virgine caesa. Idem. Omnis & humanis lustrata cruoribus arbor. Lucan. This NONLATINALPHABET prevail'd so much, that the Senate of Rome was fain to make a Decree against it. Plin. Nat. Hist. l. 3 c. 1. See of it Euseb. de Praepar. Evang. l. 4. c. 16. Tertull. Apol. c. 9. Theodoret. vol. 4. p. 589. Porphyr. NONLATINALPHABET l. 2. sect. 27. Saubertus de Sacrif. c. 21. p. 517. Stuck. fol. 41. Grot. de Sat. p. 132. Cloppenb. Spicileg. p. 212.
Pro vitâ hominum nisi vita hominis reddatur, non posse Gods immortalium Numen placari arbitrantur, Caesar de Bel. Gallico. Sanguine quaerendi reditus animâ { que } litandum Argolicâ. Virg Sanguine placastis ventos & Virgae caesa. Idem. Omnis & humanis lustrata cruoribus arbour. Lucan. This prevailed so much, that the Senate of Room was fain to make a decree against it. Pliny Nat. Hist. l. 3 c. 1. See of it Eusebius de Praepar. Evangelist l. 4. c. 16. Tertul Apollinarian c. 9. Theodoret vol. 4. p. 589. Porphyr. l. 2. sect. 27. Saubertus de Sacrifice. c. 21. p. 517. Stuck. fol. 41. Grot. de Sat. p. 132. Cloppenburg. Spicileg. p. 212.
Vid. Calov. Socin. proflig. p. 625. Lubbert. contra Socin Hoorneb. Socin. confut. p. 602. Turretin. de Sat. Christi p. 226. Stegm. Photin. p. 282. O. against B. p. 474. & p 469.
Vid. Calov. Socinian. proflig. p. 625. Lubbert. contra Socinian Hoorneb. Socinian. confute. p. 602. Turretin. de Sat. Christ p. 226. Stegm. Photin. p. 282. O. against B. p. 474. & p 469.
Of the difference of these two ( Chataath and Asham ) much is written. Fagius makes the one to refer to sins of Omission, the other to sins of Commission. In Levit. 4 2 — Others make the Asham to point to sins particularly enumerated, Chataath to sins in the general. See Dr. O. Exerc. 24. on the Heb. p. 317. Dr. Stillingst. against Crellius. p. 474. — But the most distinguish them, as one was for Sins of Ignorance, the other for Sins knowingly and willingly committed. Vid. Petit. Var. Lect. l. 2. c. 8. Saubert. de Sacrif. c. 3. p. 65.
Of the difference of these two (Chataath and Asham) much is written. Fagius makes the one to refer to Sins of Omission, the other to Sins of Commission. In Levit. 4 2 — Others make the Asham to point to Sins particularly enumerated, Chataath to Sins in the general. See Dr. O. Exercise 24. on the Hebrew p. 317. Dr. Stillingst. against Crellius. p. 474. — But the most distinguish them, as one was for Sins of Ignorance, the other for Sins knowingly and willingly committed. Vid. Petit. Var. Lecture l. 2. c. 8. Saubert. de Sacrifice. c. 3. p. 65.
Si non fuisset peccatum non necesse fuerat Filium Dei agnum fieri, nec•opus fuerat •um in carne positum jugulari, sed mansisset hoc quod erat in principio, Deus Verbum. Verum quoniam introiit pecatum in mundum, peccati autem necessitas propitiationem requirit, & propitiatio non fit nisi per hostiam, necessarium suit provideri hostiam pro peccato. Orig. in Numb. Hom. 4.
Si non fuisset peccatum non Necessary fuerat Son Dei Agnum fieri, nec•opus fuerat •um in Carnem positum jugulari, sed mansisset hoc quod erat in principio, Deus Verbum. Verum quoniam introiit pecatum in Mundum, peccati autem Necessity propitiationem Requires, & Propitiation non fit nisi per hostiam, Necessary suit provideri hostiam Pro Peccato. Origin in Numb. Hom. 4.
Socin. de Serv. p. 1. c. 3. &c. et de Officio Christi. Crellius de Caus. Mortis Christi (with all the rest). Against them see Grot. de Sat. p. 26. &c. Franz, de Sacrif. p. 400. &c. et 606 &c. Hoornb. Socin. conf. l. 3. p. 492. &c. Portus contra Ostorod. p. 447. &c. Turret. p. 7. p. 247. &c. Dr. Stillingst. discourse concerning the true Reasons of the Sufferings of Christ. (with many Others).
Socinian. de Servant p. 1. c. 3. etc. et de Officio Christ. Crellius de Cause Mortis Christ (with all the rest). Against them see Grot. de Sat. p. 26. etc. Franz, de Sacrifice. p. 400. etc. et 606 etc. Hoorn. Socinian. Confutation. l. 3. p. 492. etc. Portus contra Ostorod. p. 447. etc. Turret. p. 7. p. 247. etc. Dr. Stillingst. discourse Concerning the true Reasons of the Sufferings of christ. (with many Others).
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Dominus qui exactissimè omnes expiandi ritus per Mosem exequitur, nuspiam tamen hanc aut illam Satisfaciendi rationem constituit, sed totam in Sacrificiis compensationem requirit. Turret. de Sat. p. 329.
Dominus qui exactissimè omnes expiandi Ritus per Moses exequitur, nuspiam tamen hanc Or Illam Satisfaciendi rationem Constituted, sed Whole in Sacrifices compensationem Requires. Turret. de Sat. p. 329.
— ad demonstrationem debitae miseriae, vel ad emendation em labilis vitae, vel ad exercitationem necessariae paticutiae, temporaliter hominem detinet poena, etiam quem jam ad damnationem sempiternam reum non detinet culpa. Aug. tr. postr. in Joh. Poenae ante remissionem peccatorum sunt supplicia peccatorum, post remissionem suut certamina, exercitationés { que } justorum. Id. L. 2. de peccat. Mer. & rem. c. 34. NONLATINALPHABET. Chrysost. Hom. 41. in Matth.
— ad demonstrationem debitae miseriae, vel ad emendation em labilis vitae, vel ad exercitationem necessariae paticutiae, temporaliter hominem detinet poena, etiam Whom jam ad damnationem sempiternam Reum non detinet culpa. Aug. Tr. postr. in John Poenae ante remissionem peccatorum sunt supplicia peccatorum, post remissionem suut certamina, exercitationés { que } Justorum. Id. L. 2. de peccat. Mer. & remembering. c. 34.. Chrysostom Hom. 41. in Matthew
Dallzus de Poenis & Sat. Sudeel adversus humanas Satisfactiones. River. Sum. Còntrov. Tract. 3. Qu. 12. &. 13. Thes. Salmur. p. 2. p. 61. &c. Thes. Sedan. Vol. 1. p. 594. &c. Chamier. t. 3. l. 23. Chemnit. Exam. l. 2. sess. 4. c. 8. Calvin. Inst. l. 3. c. 4. Turretin. de Satisf. Disp. 11. p. 305. &c.
Dallzus de Phoenicians & Sat. Sudeel Adversus humanas Satisfactiones. River. Sum. Còntrov. Tract. 3. Qu. 12. &. 13. Thebes Salmur. p. 2. p. 61. etc. Thebes Sedan. Vol. 1. p. 594. etc. Chamier. tO. 3. l. 23. Chemnit. Exam. l. 2. sess. 4. c. 8. calvin. Inst. l. 3. c. 4. Turretin. de Satisfy. Disp 11. p. 305. etc.
Of this Controversie see Phil. Mornaus de Euch. l. 3 c. 1. &c. Hospin. Hist. Sacram. l. 5. c. 13. p. 548. &c. Camer. Opusc. Misc. p. 522. (in 4 to. ) Masonus de Min. Anglic. l. 5. c. 1. Forb. Instr. Historico-Theol. l. 11. c. 20.
Of this Controversy see Philip Mornaus de Euch. l. 3 c. 1. etc. Hospin. Hist. Sacrament l. 5. c. 13. p. 548. etc. Camer. Opuscule Misc p. 522. (in 4 to.) Mason de Min. Anglic. l. 5. c. 1. Forb. Instruction Historico-Theol. l. 11. c. 20.
Ineptum est interpretari verbum facere sensu sacrificatorio, ubi nulla in totâ reliquâ narratione fit Sacrificii aut oblationis mentio. Forbes. Instruct. Historico-Theol. p. 616.
Ineptum est interpretari verbum facere sensu sacrificatorio, ubi nulla in totâ reliquâ narration fit Sacrifices Or oblationis Mentio. Forbes. Instruct. Historico-Theol. p. 616.
NONLATINALPHABET. Chrysost. Hom. 17. in Ep. ad Heb. Quid ergo nos? nonne per singulos dies offerimus? offerimus quidem, sed recordationem facientes mortis ejus. Ambros. in Ep. ad Heb. c. 10. Illud quod ab hominibus appellatur Sacrificium signum est veri Sacrificii, in quo caro Christi post ascensionem per Sacramentum memoriae celebratur. August. de Civit. Dei l. 10. c. 15. Vide etiam contra Faustum Manichaeum l. 20. c. 21 Theodoret. in c. 8. Ep. ad Heb. — Sacrificium quod quotidiè in Ecclesiâ offertur, non est aliud à Sacrificio quod ipse Christus obtulit, sed ejus commemoratio. Aquin. in 3. p. Qu. 22. Art. 3. resp. ad 2. Illud quod offertur & consecratur, vocatur Sacrificium & oblatio, quia memoria est & repraesentatio veri Sacrificii & sanctae immolationis factae in arâ crucis &c. Lombard. L. 4. Dist. 12.
. Chrysostom Hom. 17. in Epistle ad Hebrew Quid ergo nos? nonne per singulos dies offerimus? offerimus quidem, sed recordationem Facientes mortis His. Ambos in Epistle ad Hebrew c. 10. Illud quod ab hominibus Appellatur Sacrificium signum est very Sacrifices, in quo Caro Christ post ascensionem per Sacramentum Memoriae celebratur. August. de Civit Dei l. 10. c. 15. Vide etiam contra Faustum Manichaean l. 20. c. 21 Theodoret in c. 8. Epistle and Hebrew — Sacrificium quod quotidiè in Ecclesiâ offertur, non est Aliud à Sacrificio quod ipse Christus obtulit, sed His Commemoration. Aquinas in 3. p. Qu. 22. Art. 3. resp. ad 2. Illud quod offertur & consecratur, vocatur Sacrificium & oblatio, quia memoria est & repraesentatio very Sacrifices & sanctae immolationis factae in arâ crucis etc. Lombard. L. 4. Dist 12.
Succidaneae dictae, si permis hostiis litatum non erat aliae post easdem ductae hostiae caedebantur, quae quasi prioribus jam caesis luendi piaculi gratia subdebantur & succedebant. Gyrald. Synt. 17. p. 465. Saubert. de Sacrif. c. 19. p. 477.
Succidaneae dictae, si permis hostiis litatum non erat Others post easdem ductae Hostiae caedebantur, Quae quasi prioribus jam caesis luendi piaculi Gratia subdebantur & succedebant. Gyrald. Saint 17. p. 465. Saubert. de Sacrifice. c. 19. p. 477.
NONLATINALPHABET. Athen. Deipn. l. 15. c. 5. — &c. quas cum immolabant, nisi purae integrae { que } fuissent, minus proficere putabant. Gyrald. p. 491.
. Athena Deipn. l. 15. c. 5. — etc. quas cum immolabant, nisi purae integrae { que } fuissent, minus proficere putabant. Gyrald. p. 491.
Ergo & tu dignum te gere tali pretio, ne veniat Christus qui te mundavit, qui te redemit, & si te in peccato invenerit dicat tibi, Quae utilitas in sanguine meo? quid profeci tibi dum descerdo in corruptionem &c. Ambros. de Virgi.
Ergo & tu dignum te gere tali Precio, ne Veniat Christus qui te mundavit, qui te Redeemeth, & si te in Peccato invenerit dicat tibi, Quae utilitas in sanguine meo? quid profeci tibi dum descerdo in corruptionem etc. Ambos de Virgil.
Mediator noster puniri pro seipso non debuit, quia nullum culpae contagium perpetravit: Sed si ipse indebitam mortem non susciperet, nunquam nos à debitâ morte liberaret. Gregor. l. 3. moral. c. 13.
Mediator Noster puniri Pro Seipso non Debt, quia nullum Culpae contagium perpetravit: said si ipse indebitam mortem non susciperet, Never nos à debitâ morte liberaret. Gregory. l. 3. moral. c. 13.
Peccat iniquus & punitur justus; delinquit reus & vapulat innocens; offendit impius & damnatur pius; quod meretur malus patitur bonus, &c. Quò Nate Dei, quò tua descendit humilitas? quo tua flagravit charitas? &c. Ego iniquè egi, tu poenâ mulctaris; ego facinus admisi, tu ultione plecteris &c. — Me ad illicitam concupiscentiam rapuit arbor, te perfecta charitas duxit ad crucem; ego praesumsi vetitum, tu subiisti aculeum, &c. August. in Quest. in V. & N. Testam. Qu. 55.
Peccat iniquus & punitur justus; delinquit Rhesus & vapulat Innocent; offendit Impius & damnatur Pius; quod meretur malus patitur bonus, etc. Quò Nate Dei, quò tua descendit humilitas? quo tua flagravit charitas? etc. Ego iniquè egi, tu poenâ mulctaris; ego facinus admisi, tu ultione plecteris etc. — Me ad illicitam concupiscentiam Ravished arbour, te perfecta charitas duxit ad crucem; ego praesumsi vetitum, tu subiisti Aculeus, etc. August. in Quest. in V. & N. Testament. Qu. 55.
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Vis Deos propitiare? bonus esto. Satis illos coluit quisquis imitatus est. Senec. Ep. 9.5. Non immolationibus & sanguine multo colendus est Deus; sed mente purâ, bono honestó { que } proposito. Idem. NONLATINALPHABET. Porphyr. NONLATINALPHABET. l. 2. p. 62. NONLATINALPHABET. Arist. Rhet. l. 3. (with many more in Stuck. de Sacrif. p. 153. col. 2. Saubert. de Sac. c. 1. p. 4.).
Vis Gods propitiare? bonus esto. Satis Illos coluit quisquis imitatus est. Seneca Epistle 9.5. Non immolationibus & sanguine Much colendus est Deus; sed mente purâ, Bono honestó { que } Purpose. Idem.. Porphyr.. l. 2. p. 62.. Arist. Rhetoric l. 3. (with many more in Stuck. de Sacrifice. p. 153. col. 2. Saubert. de Sac. c. 1. p. 4.).
Addit Paulus in came, quo certior sit nostra fiducia, dum videmus peccatum in ipsâ Naturâ nostrâ fuisse devictum & abolitum; sic enim sequitur, naturam nostram vere fieri participem ejus victoriae. Calvin.
Addit Paulus in Come, quo certior sit nostra Fiducia, dum Videmus peccatum in ipsâ Naturâ nostrâ Fuisse devictum & abolitum; sic enim sequitur, naturam nostram vere fieri participem His Victories. calvin.
Id { que } totum hoc consilio fecit, ut nos perfectè justi coram ipso perficeremur, non secus at { que } illi habiti suissent qui omnia divinae legis praecepta conservassent. Vorst.
Id { que } totum hoc consilio fecit, ut nos perfectè Justi coram ipso perficeremur, non secus At { que } illi habiti suissent qui omnia Divinae Legis praecepta conservassent. Vorst.
Cum duo nobis peperisse Christum dixerimus, impunitatem & praemium, illud Satisfactioni, hoc merito Christi distinctè tribuit vetus Ecclesia. Satisfactio consistit in peccatorum tralatione, meritum in perfectissunâ obedientiae pro nobis praestitae imputatione. G. Vossius in Prefat. ad Grotium de Sat. Christi. In homine lapso duo consideranda, quod pro peccatis ejus solvendum fuit, ut liberaretur; tum ut vitae insuper fieret particeps, quod praestari debuit id ad quod vita promissa erat &c. — Utrum { que } Apostolus docet & conjungit Rom. 8.3, 4. &c. Hoornb. Socin. confut. l. 3. c. 1. p 657.
Cum duo nobis peperisse Christ dixerimus, impunitatem & Premium, illud Satisfactioni, hoc merito Christ distinctè tribuit Vetus Ecclesia. Satisfaction consistit in peccatorum tralatione, Merit in perfectissunâ obedientiae Pro nobis praestitae imputation. G. Voss in Preface. ad Grotius de Sat. Christ. In homine lapso duo consideranda, quod Pro peccatis His solvendum fuit, ut liberaretur; tum ut vitae insuper fieret particeps, quod praestari Debt id ad quod vita Promissa erat etc. — Utrum { que } Apostles docet & conjungit Rom. 8.3, 4. etc. Hoorn. Socinian. confute. l. 3. c. 1. p 657.
NONLATINALPHABET duplex, condemnandi peccatores & rursus exigendi obedientiam perfectam. Pareus. Jus Legis ut qui peccaverant punirentur, & quiad vitam intrare volebant servarent mandata, Streso. NONLATINALPHABET illud quod requirit Lex; nempe tum plenam Poenae reatibus nostris debitam luitionem, ut a condemnatione libe•emur; tum plenam legis praestationem, ut ad aeternam vitam NONLATINALPHABET inveniamur, ex illâ promissione, Hoc fac & vives &c. Beza. See Burg. of Justif. part 2. p. 358. —
duplex, condemnandi Peccatores & Rursus exigendi obedientiam perfectam. Pareus. Jus Legis ut qui peccaverant punirentur, & quiad vitam intrare volebant servarent Commandments, Stress. illud quod Requires Lex; nempe tum plenam Poenae reatibus nostris debitam luitionem, ut a condemnation libe•emur; tum plenam Legis praestationem, ut ad aeternam vitam inveniamur, ex illâ promission, Hoc fac & vives etc. Beza. See Burg. of Justif part 2. p. 358. —
NONLATINALPHABET seu jus legis nihil aliud est quam NONLATINALPHABET & damnatoria sententia legis, quâ maledictionis & mortis aeternae supplicio &c. Jacob. ad Portum Fid. Orthod. Defens. c. 34. p. 975. — Vid. Pareum in loc. — NONLATINALPHABET. Chrysost.
seu jus Legis nihil Aliud est quam & damnatoria sententia Legis, quâ maledictionis & mortis aeternae Supplicio etc. Jacob. ad Portum Fid. Orthodoxy. Defence. c. 34. p. 975. — Vid. Parium in loc. —. Chrysostom
Significat eam rectitudinem quae praecipitur in lege. P. Martyr. Justitia quam Lex exigebat. Vatabl. Totum quod Lex praecipit. Alap. NONLATINALPHABET ipsa legis praecepta &c. Perer. Justitia Legis est justitia quam praecipit Lex. Estius. Implere justum legis est totum quod Lex precipit efficere. Tolet. Ut justificatio legis i. e. justitia quam lex prescribit & exigit impleretur &c. Staplet. Antidot. p. 627. Ut ad impleret opus praeceptorum legis. Ver. Aethiop. Ut nos praestaremus omnia quae in lege Mosis per se honesta sunt. Grot. Jus, justitia, justificatio legis in eo consistit, ut per omnimodam cum lege conformitatem justi at { que } inculpati habeamur coram Deo. De Dieu. NONLATINALPHABET is any thing that God hath thought meet to appoint or command his people. Dr. Hammond.
Significat eam rectitudinem Quae praecipitur in lege. P. Martyr. Justitia quam Lex exigebat. Vatable Totum quod Lex praecipit. Alap. ipsa Legis praecepta etc. Peter Justitia Legis est justitia quam praecipit Lex. Estius. Implere Justum Legis est totum quod Lex precipit efficere. Tolet Ut Justification Legis i. e. justitia quam lex prescribit & exigit impleretur etc. Staple. Antidote. p. 627. Ut ad impleret opus praeceptorum Legis. Ver. Ethiop. Ut nos praestaremus omnia Quae in lege Moses per se Honesta sunt. Grot. Jus, justitia, Justification Legis in eo consistit, ut per omnimodam cum lege conformitatem Justi At { que } inculpati habeamur coram God De Dieu. is any thing that God hath Thought meet to appoint or command his people. Dr. Hammond.
Bodius in Eph. c. 5. v. 28. p. 799. who yet afterwards sets down that notion which I close with; Impleri quo { que } dicitur cum perfectè praestatur & observatur, quod â Christo pro nobis factum est, etsi eâ praestatione vitam aeternam non dicatur nobis acquisivisse.
Bodius in Ephesians c. 5. v. 28. p. 799. who yet afterwards sets down that notion which I close with; Impleri quo { que } dicitur cum perfectè praestatur & observatur, quod â Christ Pro nobis factum est, Though eâ praestatione vitam aeternam non dicatur nobis acquisivisse.
Concil Trident. Sess. 6. c. 18. Bellarm. de Justif. l. 4. c. 10, &c. Becan. Man. Controv. l. 1. c. 17. Perer. Disp. 3. in c. 8. ad Rom. — Ut justificatio Legis &c. i. e. ut nos legem impleremus, id { que } faciendo justi essemus, quia factores legis justificabuntur. Estius. Peccato in nobis per redemptionis Christi gratiam abolito, factâ { que } cum Deo reconciliatione, legem implere nobis est jam possibile, & facile. Tolet. Vide Justinian. Catharin. Staplet. Rhemists in loc. &c. — Nemo miretur quod dixerim posse nos abs { que } omni culpâ absolute esse. Nam & iterum dico, posse per Dei gratiam & libetum arbitrium, hominem perfectam assequi justitiam coram Deo, immunitatem scilicet ab omni peccato, modo voluntas ejus non desit, adjuvante diviná ope: C. Mussu•.
Council Trident. Sess. 6. c. 18. Bellarmine de Justif l. 4. c. 10, etc. Becan. Man. Controversy l. 1. c. 17. Peter Disp 3. in c. 8. and Rom. — Ut Justification Legis etc. i. e. ut nos legem impleremus, id { que } faciendo Justi essemus, quia Factors Legis justificabuntur. Estius. Peccato in nobis per redemptionis Christ gratiam abolito, factâ { que } cum God reconciliation, legem implere nobis est jam possibile, & facile. Tolet Vide Justinian. Catharin. Staple. Rhemists in loc. etc. — Nemo miretur quod dixerim posse nos abs { que } omni culpâ absolute esse. Nam & iterum dico, posse per Dei gratiam & libetum Arbitrium, hominem perfectam Assequi justitiam coram God, immunitatem scilicet ab omni Peccato, modo Voluntas His non desit, adjuvante diviná open: C. Mussu•.
See Calvin. Instit. l. 2. c. 7. sect 5. Chemnit. Exam. De bonis Operibus 3. Qu. p. 181. Chamier. t. 3. l. 11. Whittak. contra Duraeum. de Parad. l. 8. p. 201, 202. Bradsh. de Justif. c. 11.
See calvin. Institutio l. 2. c. 7. sect 5. Chemnit. Exam. De bonis Operibus 3. Qu. p. 181. Chamier. tO. 3. l. 11. Whittaker. contra Duraeum. de Parad l. 8. p. 201, 202. Bradsh. de Justif c. 11.
Id quod nonnulli de justificatione interpretantur &c. ideo { que } de Sanctificatione vitae intelligitur — Nam quod objici potest, nos non esse perfectos, ideo { que } &c. illud non sequitur, quia etsi legem non compleamus simpliciter ac simul, complemus tamen secundum quid, secundum omnia praecepta inchoatâ obedientiâ, & successive. Gomar. (in loc.) — Balduin. Deodat. &c.
Id quod Nonnulli the justification interpretantur etc. ideo { que } de Sanctification vitae intelligitur — Nam quod objici potest, nos non esse perfectos, ideo { que } etc. illud non sequitur, quia Though legem non compleamus simpliciter ac simul, complemus tamen secundum quid, secundum omnia praecepta inchoatâ obedientiâ, & successive. Gomar. (in loc.) — Balduin. Deodat. etc.
&c. Obedientia Christi, quae in carne nostrâ exhibita nobis imputatur, ut eo beneficio pro justis censeamur. Calvin. Quomodo justitia Christi in nobis impleta est per Christum? Duplici nomine, 1. imputative, aliena justitia quae Christi est adeo { que } & nostra &c. 2. Quod per Spiritum Christi regenerati, pro mensurâ Gratiae Dei vitam & justitiam eam exprimimus quam Lex Dei exigit. — Magis placet prior Sententia hoc loco. Muscul. Vide Bezam in loc. Vorstium in loc. Justificatio legis, quae requirit vel opera vel poenam, impleta est in Christo per se, & ut sic dicam inhaesivè, quia ipse praeterquam quod passus est, etiam operatus est perfectissime; in nobis vero impleta est per fidem, & ut sic dicam applicative, nam per fidem fit ut Christi justitia, nostra quodamodo evadat. Rolloc. See Fulke and Cartwright against the Rhemists. Elton upon Rom. 8. p. 97. &c.
etc. Obedientia Christ, Quae in Carnem nostrâ exhibita nobis imputatur, ut eo Benefit Pro justis censeamur. calvin. Quomodo justitia Christ in nobis Fulfilled est per Christ? Duplicity nomine, 1. imputative, Aliena justitia Quae Christ est adeo { que } & nostra etc. 2. Quod per Spiritum Christ Regenerati, Pro mensurâ Gratiae Dei vitam & justitiam eam exprimimus quam Lex Dei exigit. — Magis placet prior Sententia hoc loco. Muscul. Vide Bezam in loc. Vorstius in loc. Justification Legis, Quae Requires vel opera vel poenam, Fulfilled est in Christ per se, & ut sic dicam inhaesivè, quia ipse Except quod passus est, etiam Operatus est perfectissime; in nobis vero Fulfilled est per fidem, & ut sic dicam applicative, nam per fidem fit ut Christ justitia, nostra quodamodo evadat. Rollock. See Fulke and Cartwright against the Rhemists. Elton upon Rom. 8. p. 97. etc.
Christus suâ morte nobis acquisivit remissionem omnium peccatorum, ac proinde effecit, ut habeamur pro iis qui perfectam Legi obedientiam praestiterint. In Paraphr. The righteousness &c. quatenus Christus suâ morte eis acquisivit omnium peccatorum remissionem, quod perinde est ac si perfectam legi obedientiam praestitissent; aequipollent enim haec Nihil peccavisse, & perfectam legi obedientiam praestitisse, In Observ.
Christus suâ morte nobis acquisivit remissionem omnium peccatorum, ac Therefore effecit, ut habeamur Pro iis qui perfectam Legi obedientiam praestiterint. In Paraphrase. The righteousness etc. quatenus Christus suâ morte eis acquisivit omnium peccatorum remissionem, quod Perinde est ac si perfectam Legi obedientiam praestitissent; Aequipollent enim haec Nihil peccavisse, & perfectam Legi obedientiam praestitisse, In Observation
Vide Zanch. ad Eph. c. 5. p. 249. (& quam plures alios). Uti Christus nobis factus & NONLATINALPHABET, ita ad salutem at { que } justificationem requiritur, praeter remissionem peccatorum etiam justitiae Christi imputatio, quâ vitae jus nobis addicitur. &c. Hoorneb. Socin. confut. l. 3. p. 658.
Vide Zanchius and Ephesians c. 5. p. 249. (& quam plures Alioth). Uti Christus nobis factus &, ita ad salutem At { que } justificationem requiritur, praeter remissionem peccatorum etiam justitiae Christ imputatio, quâ vitae jus nobis addicitur. etc. Hoorneb. Socinian. confute. l. 3. p. 658.
Justus dicatur cui peccata omnia remittuntur justitiâ innocentiae, quia positâ hâc remissione innocens censetur &c. sed non justitiâ obedientiae cui praemium vitae debetur, &c. Turretin. de Sat. Christi. p. 273.
Justus dicatur cui Peccata omnia remittuntur justitiâ innocentiae, quia positâ hâc remission Innocent censetur etc. sed non justitiâ obedientiae cui Premium vitae debetur, etc. Turretin. de Sat. Christ. p. 273.
Quo circa nec pro aliis magis quam quilibet alius homo, legem divinam conservando satisfacere potuit, quippe qui ipse eam servare omnino deberet. Socin. de Servat. p. 3. c. 5. Against him see Calov. Socin. proflig. Sect. 5. Controv. 1. pag. 642.
Quo circa nec Pro Others magis quam Quilibet alius homo, legem divinam Conservando satisfacere Potuit, quip qui ipse eam servare Omnino deberet. Socinian. de Servant. p. 3. c. 5. Against him see Calov. Socinian. proflig. Sect. 5. Controversy 1. page. 642.
Obediens factus fuit ad mortem Patri, non necessum id habuit natura sed oeconomia nostrae redemptionis. Ut etiam meriti vis non naturae humanae quà natura, sed quà Deo unita, ost adscribenda. Stegman. Disp. 23. p. 266.
Obedient factus fuit ad mortem Patri, non necessum id Habuit Nature sed Economy Nostrae redemptionis. Ut etiam Merit vis non naturae humanae quà Nature, sed quà God unita, ost adscribenda. Stegman. Disp 23. p. 266.
Quicun { que } prose & suo loco vel Adae vel Abrahae factus est filius, is quoque pro se & suo nomine ad Legem implendam tenebatur, qui vero non pro se sed pro aliis vel homo fieri vel Isrâelita nasci voluit, is quo { que } non pro se sed pro aliis ad legem quamlibet implendam obligatus est. At Christus &c. Turret. de Sat. p. 276. Vide Polanum in Dan. 9. p. 196. Bodium on Ephes. p. 811, 812. — Hoorneb. Socin. confut. l. 3. p. 627. Quamvis humana natura, ut creatura quaevis, Deo sublex observantiam debuit, attamen quia nec eam assumere tenebatur, ne { que } simplicis creaturae obedientia fuit, sed NONLATINALPHABET, ideo pro quibus hoc & istud factum, quidni & pro iisdem satisfecisse dicatur?
Quicun { que } prose & Sue loco vel Adam vel Abraham factus est filius, is quoque Pro se & Sue nomine ad Legem implendam tenebatur, qui vero non Pro se sed Pro Others vel homo fieri vel Isrâelita Nasci voluit, is quo { que } non Pro se sed Pro Others ad legem quamlibet implendam obligatus est. At Christus etc. Turret. de Sat. p. 276. Vide Polanum in Dan. 9. p. 196. Bodium on Ephesians p. 811, 812. — Hoorneb. Socinian. confute. l. 3. p. 627. Quamvis Humana Nature, ut creatura Quaevis, God sublex observantiam Debt, attamen quia nec eam Assumere tenebatur, ne { que } Simplicio creaturae obedientia fuit, sed, ideo Pro quibus hoc & istud factum, Quidni & Pro iisdem satisfecisse dicatur?
Opera Christi absolute considerata meriti propriè dicti rationem habent; non respectu promissionis alicujus sed insitâ suâ vi, tanquam opera NONLATINALPHABET absolutè indebito. Eadem autem benignâ promissione Dei niti, quatenus meritum illud ad nos refertur, omnio concedimus. Essen. Tri. Crucis. p. 294.
Opera Christ absolute considerata Merit propriè dicti rationem habent; non respectu promissionis alicujus sed insitâ suâ vi, tanquam opera absolutè indebito. Same autem benignâ promission Dei niti, quatenus Merit illud ad nos refertur, omnio Concedimus. Essen. Tri. Crucis. p. 294.
Equidem fateor, si quis simpliciter & per se Christum opponere vellet judicio Dei, non fore merito locum, quia non reperiretur in homine dignitas quae possit Deum promereri. Calvin. Instit. l. 2. c. 17. sect. 1. Vide Chamier. tom. 3. l. 9. c. 1. sect. 7. Nec aliter Christi meritum accipimus, quàm quòd legi plenissime satisfecit, non solius obedientiae insitâ vi ac dignitate ad divini juris rigorem appensâ, — sed ad legem satisfactoriae, sic meritus ex divinâ promissione fuit, non abs { que } eâ. Meritum ad foedus non extra illud aestimatur, non ad merum Dei jus, quasi ullâ cujusquam actione in rationem debiti trahi posset. Hoornb. Socin ▪ conf. p. 627.
Equidem Fateor, si quis simpliciter & per se Christ opponere vellet Judicio Dei, non before merito locum, quia non reperiretur in homine dignitas Quae possit God promereri. calvin. Institutio l. 2. c. 17. sect. 1. Vide Chamier. tom. 3. l. 9. c. 1. sect. 7. Nec aliter Christ Merit accipimus, quàm quòd Legi plenissime satisfecit, non Solius obedientiae insitâ vi ac dignitate ad Divine Juris rigorem appensâ, — sed ad legem satisfactoriae, sic meritus ex divinâ promission fuit, non abs { que } eâ. Merit ad Foedus non extra illud aestimatur, non ad merum Dei jus, quasi ullâ cujusquam action in rationem debiti trahi posset. Hoorn. Socinian ▪ Confutation. p. 627.
Cum Christus descenderit de Coelis, omnia { que }, egerit & passus sit propter nos homines, & propter nostram salutem (nobis enim natus est, nobis vixit, pro nobis factus est sub lege, ut eos qui sub lege erant redimeret) idcirco utra { que } pars obedientiae Christi, i. e. tota ejus obedientia nostra facta est, cessit { que } in salutem nostram. Zanch. in Phil. c. 2.8. p. 115. See Calvin. Instit. l. 2. c. 16. sect. 5. This way goes Junius in thes. de Justif. Polanus in Syntag. l. 6. c. 36. & in Comment, in Dan. p. 186. &c. Brocmand. de Servat. Jesu Christo Art. 16. Sect. 12. Qu. 4. Gomarus de Justif. (against Kargius ). Rivet against Camero. Lutius against Piscator and Gataker. Downeham of Justif. l. 1. c. 4. p. 24. &c. Burgesse of Justif. 2. part Serm. 34. p. 338.
Cum Christus descenderit de Coelis, omnia { que }, egerit & passus sit propter nos homines, & propter nostram salutem (nobis enim Born est, nobis vixit, Pro nobis factus est sub lege, ut eos qui sub lege Erant redimeret) Idcirco utra { que } pars obedientiae Christ, i. e. tota His obedientia nostra facta est, cessit { que } in salutem nostram. Zanchius in Philip c. 2.8. p. 115. See calvin. Institutio l. 2. c. 16. sect. 5. This Way Goes Junius in these. de Justif Polanus in Syntag l. 6. c. 36. & in Comment, in Dan. p. 186. etc. Brocmand. de Servant. Jesu Christ Art. 16. Sect. 12. Qu. 4. Gomarus de Justif (against Kargius). Rivet against Chamber. Lutius against Piscator and Gataker. Downham of Justif l. 1. c. 4. p. 24. etc. Burgess of Justif 2. part Sermon 34. p. 338.
In hâc lege Adae datâ omnia praecepta condita recognoscimus, quae posteà pullulaverunt data per Mosen &c. — Igitur hâc generali & primordiali Dei Lege, — omnia praecepta Legis posterioris specialiter indita fuisse cognoscimus, quae suis temporibus edita germinaverunt. Tertull. adv. Jud. c. 2.
In hâc lege Adam datâ omnia praecepta Condita recognoscimus, Quae posteà pullulaverunt data per Moses etc. — Igitur hâc generali & primordiali Dei Lege, — omnia praecepta Legis posterioris specialiter indita Fuisse cognoscimus, Quae suis temporibus Edita germinaverunt. Tertul Advantage. Jud. c. 2.
Ne { que } conscientias pacaret aliqua justitiae portio; sed perpetuò illas trepidare necesse esset, nisi firmiter persuasae forent totam justitiam Legis sibi imputari. Polan. in Dan. p. 187.
Ne { que } Conscientias pacaret Any justitiae portio; sed perpetuò Illas trepidare Necessary esset, nisi firmiter persuasae forent Whole justitiam Legis sibi imputari. Polan. in Dan. p. 187.
Certè tutiùs ibit ille, qui plus Christo ad majorem gloriam ascribit quod in eo quaerat, quàm qui ei quicquam adimit. Et qui totam Saivatoris & Sponsoris nostri Obedientiam Legi divinae praestitam ampléctitur, quam qui praecipuam ejus partem pro justitiâ coram Deo sibi imputari non credit. Wegelin. Disp. de Obed. Christi.
Certè tutiùs ibit Isle, qui plus Christ ad majorem gloriam ascribit quod in eo quaerat, quàm qui ei quicquam adimit. Et qui Whole Saivatoris & Sponsoris Our Obedientiam Legi Divinae praestitam ampléctitur, quam qui praecipuam His partem Pro justitiâ coram God sibi imputari non credit. Wegelin. Disp de Obed. Christ.
Noram probe, sententiam priorem antiquiorem & Orthodoxam magis passim audire. Sed & re apud me accuratius. perpensâ penitius { que } perspectâ, suo merito ea id audire visa est. In Praefat. ad Tract. de Justif. p. 6.
Noram probe, sententiam priorem antiquiorem & Orthodoxam magis passim Audire. Said & re apud me accuratius. perpensâ penitius { que } perspectâ, Sue merito ea id Audire visa est. In Praeface ad Tract. de Justif p. 6.
Ne { que } tamen excluditur reliqua pars obedientiae quâ defunctus est in vitâ: &c. Et sanè in ipsâ (i. e. in morte Crucis, for that he's speaking of and doth immediately go before ). primum gradum occupat voluntaria subjectio; quia ad justitiam nihil profuisset Sacrificium nisi sponte oblatum. Calvin. Instit. l. 2. c. 16. sect. 5.
Ne { que } tamen Excluditur Rest pars obedientiae quâ defunctus est in vitâ: etc. Et sanè in ipsâ (i. e. in morte Crucis, for that he's speaking of and does immediately go before). primum Gradum occupat Voluntary subjectio; quia ad justitiam nihil profuisset Sacrificium nisi sponte oblatum. calvin. Institutio l. 2. c. 16. sect. 5.
Per justitiam Christi nobis imputatam non possumus dici absolutà sive omni modo justi &c. — sed — eatenus nos justos factos aestimat Deus quatenus Legis Divinae transgressores extiterimus: Ut in tantum ex illâ Christi justitiâ justi facti dicamur, in quantum ex inobedientiâ nostrâ injusti constituti simus. Bradsh. de Justif. c. 24. sect. 27.
Per justitiam Christ nobis imputatam non possumus dici absolutà sive omni modo Justi etc. — said — Eatenus nos justos factos aestimat Deus quatenus Legis Divinae transgressores extiterimus: Ut in Tantum ex illâ Christ justitiâ Justi facti dicamur, in quantum ex inobedientiâ nostrâ Unjust constituti Simus. Bradsh. de Justif c. 24. sect. 27.
&c. justi sumus coram Deo ex illâ etiam absolutissimâ legis formalâ. Beza. If with our justification from Sin there be joyn'd that active Obedience of Christ which is imputed to us, we are just before God according to that perfect form which the Law requireth. Engl. Annot.
etc. Justi sumus coram God ex illâ etiam absolutissimâ Legis formalâ. Beza. If with our justification from since there be joined that active obedience of christ which is imputed to us, we Are just before God according to that perfect from which the Law requires. England Annot
Ita nunc juxta hujus bestiae Sanctimoniam (he means Beza ), renatus in Christo & credens in eum, Christi que justitiam forti fide apprehendens, fornicetur, inebrietur, omni spurcitiâ contaminetur, peccatum pro nihilo habetur, utcunque supersint reliquiae ejus in nobis. Staplet. Antidot. p. 630. Haec NONLATINALPHABET sunt & daemonum praestigiae quibus Legem Dei eludere &c. Vid. Con•••n. in loc. Qu. 1.
Ita nunc juxta hujus Bestiae Sanctimoniam (he means Beza), renatus in Christ & credens in Eum, Christ que justitiam forti fide apprehendens, fornicetur, inebrietur, omni spurcitiâ contaminetur, peccatum Pro nihilo habetur, utcunque supersint reliquiae His in nobis. Staple. Antidote. p. 630. Haec sunt & Daemonum praestigiae quibus Legem Dei eludere etc. Vid. Con•••n. in loc. Qu. 1.
Apostolus non affirmat justificationem Legis à nobis impleri, sed in nobis; nec quia incedimus secundum Spiritum ut haec causa sit, sed ut hoc testimonio & judicio intelligamus legis justificationem in nobis impleri qui secundum Spiritum incedimus. Whittak. contra Dura•m de Patad. l. 8. fol. 203.
Apostles non Affirmative justificationem Legis à nobis Impleri, sed in nobis; nec quia incedimus secundum Spiritum ut haec causa sit, sed ut hoc Testimony & Judicio intelligamus Legis justificationem in nobis Impleri qui secundum Spiritum incedimus. Whittaker. contra Dura•m de Patad. l. 8. fol. 203.
Ideo Apostolus admodum apposite &c. Vide Bezam. (in loc.). Christus est illis justitia qui juxta Spiritum non juxta carnem ambulant; Christus enim iis duntaxat justitia & Legis satisfactio est, qui crucifixo jam vetere homine Spiritui obtemperant. (h. e.) solis fidelibus. Zwingl.
Ideo Apostles admodum apposite etc. Vide Bezam. (in loc.). Christus est illis justitia qui juxta Spiritum non juxta Carnem ambulant; Christus enim iis duntaxat justitia & Legis Satisfaction est, qui crucifixo jam vetere homine Spiritui obtemperant. (h. e.) solis fidelibus. Zwingl.
Quia suam justitiam nullis communicat Christus, nisi quos Spiritus sui vinculo sibi conjungit, additur iterum regeneratio, ne putetur Christus esse peccati minister, sicuti proclive est multis ad carnis lasciviam rapere quicquid de paternâ Dei indulgentiâ traditur. Calvin.
Quia suam justitiam nullis communicate Christus, nisi quos Spiritus sui Vinculo sibi conjungit, additur iterum regeneratio, ne putetur Christus esse peccati minister, As proclive est multis ad carnis lasciviam Rapier quicquid de paternâ Dei indulgentiâ traditur. calvin.
Etsi fides principalis conditio sit, quia tamen interna est &c. ideo addit illam externam, de quâ nemo gloriari possit, nisi se liabere foris demonstret. Par•us.
Though fides Principal Condition sit, quia tamen Interna est etc. ideo Addit Illam externam, de quâ nemo Gloriari possit, nisi se liabere Foris demonstret. Par•us.
