Christ crucified, or, The marrow of the gospel, evidently holden forth in LXXII sermons, on the whole 53. chapter of Isaiah wherein the text is clearly and judiciously opened up ... / by ... James Durham.
or of some other man? And it's so clearly answered by Philip, who, from these words, began and preached to him of Jesus Christ, that there needs be no doubt of it now:
or of Some other man? And it's so clearly answered by Philip, who, from these words, began and preached to him of jesus christ, that there needs be no doubt of it now:
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To Christians these two may put it out of question, that Jesus Christ and the Substance of the Gospel is compended and summed up here. 1. If we compare the Letter of this Chapter with what is in the four Evangelists, we will see it so fully,
To Christians these two may put it out of question, that jesus christ and the Substance of the Gospel is compended and summed up Here. 1. If we compare the letter of this Chapter with what is in the four Evangelists, we will see it so Fully,
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and setting it out more fully. 2. That there is no Scripture in the Old Testament so often and so convincingly applyed to Christ as this is, there being scarce one Verse, at least not many,
and setting it out more Fully. 2. That there is no Scripture in the Old Testament so often and so convincingly applied to christ as this is, there being scarce one Verse, At least not many,
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for they take in these two, 1. The right description and manifestation of Jesus Christ, And 2. the unfolding and opening up of the Covenant of Redemption.
for they take in these two, 1. The right description and manifestation of jesus christ, And 2. the unfolding and opening up of the Covenant of Redemption.
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as a Prophet venting his Knowledge to the justifying of many thereby, and as a King dividing the spoil with the strong. 3. In His Humiliation, in the Cause of it, in the End of it, in the Subject of it, in the Nature and Rise of all, God's good pleasure.
as a Prophet venting his Knowledge to the justifying of many thereby, and as a King dividing the spoil with the strong. 3. In His Humiliation, in the Cause of it, in the End of it, in the Subject of it, in the Nature and Rise of all, God's good pleasure.
2. The Covenant of Redemption is here described and set out, 1. In the particular Parties of it, God and the Mediator. 2. As to the Matter about which it was, the Seed that was given to Christ,
2. The Covenant of Redemption is Here described and Set out, 1. In the particular Parties of it, God and the Mediator. 2. As to the Matter about which it was, the Seed that was given to christ,
and before he proceed more particularly to unfold this Mystery of the Gospel, he cryes out by way of regrate, Who hath believed our report? Alace (would he say) for as good News as we have to carry, few will take them off our hand, such is Mens unconcernedness,
and before he proceed more particularly to unfold this Mystery of the Gospel, he cries out by Way of regrate, Who hath believed our report? Alace (would he say) for as good News as we have to carry, few will take them off our hand, such is Men's unconcernedness,
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For the first part of this Verse, Who hath believed our report? To open it a little, ye shall take these four or five Considerations ere we come to the Doctrines:
For the First part of this Verse, Who hath believed our report? To open it a little, you shall take these four or five Considerations ere we come to the Doctrines:
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and the word is turned tydings, Dan. 11.44. and rumour, Jer. 51.46. It's the tydings and rumour of a suffering Mediator, interposing himself betwixt God and Sinners;
and the word is turned tidings, Dan. 11.44. and rumour, Jer. 51.46. It's the tidings and rumour of a suffering Mediator, interposing himself betwixt God and Sinners;
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and in that was passive, and then actively, he proposed them to the People to be heard by them. 2. Consider that the Prophet speaketh of this Report, not as in his own Person only,
and in that was passive, and then actively, he proposed them to the People to be herd by them. 2. Consider that the Prophet speaks of this Report, not as in his own Person only,
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and of these after him, and of the Apostles and Ministers of the Gospel. 3. Consider that Isaiah speaketh of this Report, not only in respect of what he met with in his owntime,
and of these After him, and of the Apostles and Ministers of the Gospel. 3. Consider that Isaiah speaks of this Report, not only in respect of what he met with in his owntime,
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this same place is alledged to give a reason of the Jews unbelief, because Isaiah foretold it long before. 4. Consider, that when he complaineth of the want of Faith to the report and tydings of the Gospel, it is not of the want of historical Faith,
this same place is alleged to give a reason of the jews unbelief, Because Isaiah foretold it long before. 4. Consider, that when he Complaineth of the want of Faith to the report and tidings of the Gospel, it is not of the want of historical Faith,
and this propherick Scripture is subjoyn'd as the reason of it, that the saying of Isaias might be fulfilled, who said, Lord who hath believed our report? applying the believing spoken of here, to that saving Faith whereby folk believe and rest upon Jesus Christ. 5. Consider that though there be no expresse Party named to whom the Prophet complaineth,
and this propherick Scripture is subjoined as the reason of it, that the saying of Isaiah might be fulfilled, who said, Lord who hath believed our report? applying the believing spoken of Here, to that Saving Faith whereby folk believe and rest upon jesus christ. 5. Consider that though there be no express Party nam to whom the Prophet Complaineth,
and that the Ministers of the Gospel should have in preaching of the Gospel, regrating and complaining of it to God as a sore matter, that it should come to so many,
and that the Ministers of the Gospel should have in preaching of the Gospel, regrating and complaining of it to God as a soar matter, that it should come to so many,
for speaking more clearly to them. 1. That the great subject of Preaching, and Preachers great errand is, to report concerning Jesus Christ, to bring tydings concerning Him. 2. That the great duty of Hearers (implyed) is, to believe this Report,
for speaking more clearly to them. 1. That the great Subject of Preaching, and Preachers great errand is, to report Concerning jesus christ, to bring tidings Concerning Him. 2. That the great duty of Hearers (employed) is, to believe this Report,
and grief of an honest Minister of the Gospel, is this, that his Message is not taken off his hand, that Christ is not received, believed in, and rested on;
and grief of an honest Minister of the Gospel, is this, that his Message is not taken off his hand, that christ is not received, believed in, and rested on;
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this is the great challenge Ministers have against the generality of People, and the ground of their complaint to God, that whatever they report concerning Christ, He is not welcomed, His Kingdom thrives not.
this is the great challenge Ministers have against the generality of People, and the ground of their complaint to God, that whatever they report Concerning christ, He is not welcomed, His Kingdom thrives not.
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We shall not insist on this, onely 1. We will find a little view of this Subject in the following words, which hold forth clearly Christ, God and Man in one Person,
We shall not insist on this, only 1. We will find a little view of this Subject in the following words, which hold forth clearly christ, God and Man in one Person,
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so compleatly qualified, and excellently furnished for His Offices. 2. It's also clear, if we look to the excellent effects that come by His being so furnished,
so completely qualified, and excellently furnished for His Offices. 2. It's also clear, if we look to the excellent effects that come by His being so furnished,
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as His satisfying of Justice, His setting free of Captives, His triumphing over Principalities and Powers, His destroying the works of the Devil, &c. there cannot be more excellent works or effects spoken of. 3. It's clear,
as His satisfying of justice, His setting free of Captives, His triumphing over Principalities and Powers, His destroying the works of the devil, etc. there cannot be more excellent works or effects spoken of. 3. It's clear,
if we look to Him from whom this Report cometh, and in whose Breast these News bred, (if we may speak so) they are the result of the Counsel of the God-head;
if we look to Him from whom this Report comes, and in whose Breast these News bred, (if we may speak so) they Are the result of the Counsel of the Godhead;
these things tell that they are great, glorious, and good News, glad Tydings, as it is in the end of the former Chapter, That which hath not been told them shall they see,
these things tell that they Are great, glorious, and good News, glad Tidings, as it is in the end of the former Chapter, That which hath not been told them shall they see,
and to know, and make Him known, in the way by which Sinners, both Preachers and Hearers, may come to have Him to themselves, as follows in this Chapter.
and to know, and make Him known, in the Way by which Sinners, both Preachers and Hearers, may come to have Him to themselves, as follows in this Chapter.
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all Preaching is to explain Him, Acts 10.43. To him give all the Prophets witness, and so do the four Evangels, and the Apostolick Epistles, which are as so many Preachings of Him;
all Preaching is to explain Him, Acts 10.43. To him give all the prophets witness, and so do the four Evangels, and the Apostolic Epistles, which Are as so many Preachings of Him;
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and that Preaching which standeth not in relation to Him, is beside the Text and Mark. 2. He is holden out as the Foundation and Ground-work of Preaching,
and that Preaching which Stands not in Relation to Him, is beside the Text and Mark. 2. He is held out as the Foundation and Groundwork of Preaching,
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and another buildeth thereon, but let every man take heed how he buildeth, for other foundation can no man lay then that which is laid, which is Jesus Christ;
and Another builds thereon, but let every man take heed how he builds, for other Foundation can no man lay then that which is laid, which is jesus christ;
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importing that all Preaching should be squared to, and made to agree with this Ground-stone. 3. He standeth as the great End of Preaching, not onely that Hearers may have Him known in their Judgments,
importing that all Preaching should be squared to, and made to agree with this Groundstone. 3. He Stands as the great End of Preaching, not only that Hearers may have Him known in their Judgments,
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as He is the Power and Life of Preaching, without whom, no Preaching can be effectual, no Soul can be captivate and brought in to Him; hence 1 Cor. 1.23.
as He is the Power and Life of Preaching, without whom, no Preaching can be effectual, no Soul can be captivate and brought in to Him; hence 1 Cor. 1.23.
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he sayeth, We preach Christ crucified, to the Jews a stumbling block, they cannot abide to hear him, and to the Greeks foolishness, but to them that are saved, the power of God, and the wisdom of God.
he Saith, We preach christ Crucified, to the jews a stumbling block, they cannot abide to hear him, and to the Greeks foolishness, but to them that Are saved, the power of God, and the Wisdom of God.
onely 1. Were Christ the subject and substance of our Report, were we more in holding out Him, it's like it might go better with us. 2. There is need of warriness, that the Report we make, suit well the Foundation:
only 1. Were christ the Subject and substance of our Report, were we more in holding out Him, it's like it might go better with us. 2. There is need of warriness, that the Report we make, suit well the Foundation:
And 3. the neglect of this may be the cause of much powerless Preaching, because Christ is not so preached as the subject-matter and end of Preaching, many Truths are (alace) spoken without respect to this end,
And 3. the neglect of this may be the cause of much powerless Preaching, Because christ is not so preached as the subject-matter and end of Preaching, many Truths Are (alace) spoken without respect to this end,
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this was Paul 's aim, I count (saith he) all things loss and dung for the excellency of the knowledge of Christ, that I may know him and the power of his resurrection,
this was Paul is aim, I count (Says he) all things loss and dung for the excellency of the knowledge of christ, that I may know him and the power of his resurrection,
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or when they are not followed in some uncouth or strange way, which sayes we are exceeding unthankful to God for giving us the best things to speak, hear, and think of.
or when they Are not followed in Some uncouth or strange Way, which Says we Are exceeding unthankful to God for giving us the best things to speak, hear, and think of.
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therefore think this Gospel a thing of more worth then ye do, and count their feet beautiful on the Mountains, that bring these News and glad Tydings,
Therefore think this Gospel a thing of more worth then you do, and count their feet beautiful on the Mountains, that bring these News and glad Tidings,
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even these that learn most of Christ, which consists not in telling over words. But first in actual improving of Him, as it is Eph. 3.20. Ye have not so learned Christ, but so as to improve what is in Him. 2. In an experimental finding of these effects in us, that are spoken of to come by Christ, which is, that the Apostle meaneth, Phil. 3.10. That I may know him and the power of his resurrection, and the fellowship of his sufferings, that I may be conformable to his death;
even these that Learn most of christ, which consists not in telling over words. But First in actual improving of Him, as it is Ephesians 3.20. You have not so learned christ, but so as to improve what is in Him. 2. In an experimental finding of these effects in us, that Are spoken of to come by christ, which is, that the Apostle means, Philip 3.10. That I may know him and the power of his resurrection, and the fellowship of his sufferings, that I may be conformable to his death;
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But if He be the great thing that should he preached by us, and that ye should learn, 1. What is the reason that so many should be ignorant of Him, that the most part look rather like T••ks and Pagans then like Christians? God help us, what shall we say of the condition of the most part of People,
But if He be the great thing that should he preached by us, and that you should Learn, 1. What is the reason that so many should be ignorant of Him, that the most part look rather like T••ks and Pagans then like Christians? God help us, what shall we say of the condition of the most part of People,
And 3. If we will yet try further, what experience folk have of Christ, what vertue they find flowing from His Resurrection, what fellowship there is in His Sufferings, what conformity to His Death, what benefite red•unds to them from His Offices of King, Priest,
And 3. If we will yet try further, what experience folk have of christ, what virtue they find flowing from His Resurrection, what fellowship there is in His Sufferings, what conformity to His Death, what benefit red•unds to them from His Offices of King, Priest,
what profite or real influence as to any Spiritual change do any to count upon find? and think ye all these things to be but words? They know Him not that feel not something of the efficacy of His Death and Resurrection in themselves.
what profit or real influence as to any Spiritual change do any to count upon find? and think you all these things to be but words? They know Him not that feel not something of the efficacy of His Death and Resurrection in themselves.
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It's our Report, it was the Report of all the Prophets, Act. 10.43. To him bear all the Prophets witness, that through his Name, whosoever believeth on him, should have remission of sins;
It's our Report, it was the Report of all the prophets, Act. 10.43. To him bear all the prophets witness, that through his Name, whosoever Believeth on him, should have remission of Sins;
and in one common Object they are sent to. 4. In this, that they all hold of one common Master, being Gifts of one and the same Mediator, Eph. 4. When he ascended on high, he led captivity captive,
and in one Common Object they Are sent to. 4. In this, that they all hold of one Common Master, being Gifts of one and the same Mediator, Ephesians 4. When he ascended on high, he led captivity captive,
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if Isaiah or Paul were testifying to you, ye would get no other Tydings, though their life and way would be of another sort and stamp then ours are alace!
if Isaiah or Paul were testifying to you, you would get no other Tidings, though their life and Way would be of Another sort and stamp then ours Are alace!
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what will ye say when it shall be found that ye have rejected all these Testimonies? ye must either say, ye counted them false Witnesses, which ye will not dare to say,
what will you say when it shall be found that you have rejected all these Testimonies? you must either say, you counted them false Witnesses, which you will not Dare to say,
what needs any sinner scar at Him or be fearful to close with Him? will ye give credit to the Testimony of Isaiah and of Peter, Acts 10.43. and of the rest of the Prophets and Apostles? then receive their Report, and set your selves to be among the number of Believers, that their Testimony may be rested on:
what needs any sinner scar At Him or be fearful to close with Him? will you give credit to the Testimony of Isaiah and of Peter, Acts 10.43. and of the rest of the prophets and Apostles? then receive their Report, and Set your selves to be among the number of Believers, that their Testimony may be rested on:
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We told you, there were four things in this first part of the Verse. 1. The great errand that Ministers have to a People, it is to report concerning Christ;
We told you, there were four things in this First part of the Verse. 1. The great errand that Ministers have to a People, it is to report Concerning christ;
1. The end that Ministers should have before them in preaching Christ and the Gospel, is, That the Hearers of it may be gained to Jesus Christ by hearing,
1. The end that Ministers should have before them in preaching christ and the Gospel, is, That the Hearers of it may be gained to jesus christ by hearing,
3. Observe, (which is much the same with the former Observation, and to which we would speak a little more particularly,) That by the preaching of the Gospel, Jesus Christ is laid before the Hearers of it,
3. Observe, (which is much the same with the former Observation, and to which we would speak a little more particularly,) That by the preaching of the Gospel, jesus christ is laid before the Hearers of it,
but where-ever this Gospel is preached, there is Christ is laid, as it were, at the foot or door of every Soul that heareth it, to be believed and rested on;
but wherever this Gospel is preached, there is christ is laid, as it were, At the foot or door of every Soul that hears it, to be believed and rested on;
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this is the great errand of the Gospel, to propose to People Jesus Christ, as the Object and Ground of Faith, to lay Him down to be rested on for that very end;
this is the great errand of the Gospel, to propose to People jesus christ, as the Object and Ground of Faith, to lay Him down to be rested on for that very end;
and bidding them choose, though he would seem to speak of the Law, yet if we consider the scope, we will find him to be on the matter speaking of Jesus Christ, holden forth to that People under Ceremonial-Ordinances,
and bidding them choose, though he would seem to speak of the Law, yet if we Consider the scope, we will find him to be on the matter speaking of jesus christ, held forth to that People under Ceremonial-Ordinances,
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it is true, that all to whom the offer cometh are not quickened, but the Doctrine saith, that, to all to whom the Gospel cometh, Christ is proposed, to be believed on by them, and brought near unto them;
it is true, that all to whom the offer comes Are not quickened, but the Doctrine Says, that, to all to whom the Gospel comes, christ is proposed, to be believed on by them, and brought near unto them;
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It's their Commission to pray them to whom they are sent to be reconciled, to tell them, that God was in Christ reconciling the world to himself, as it is, 2 Cor. 5.19, 20. and in Christ's steed to request them to embrace the offer of Reconciliation;
It's their Commission to pray them to whom they Are sent to be reconciled, to tell them, that God was in christ reconciling the world to himself, as it is, 2 Cor. 5.19, 20. and in Christ's steed to request them to embrace the offer of Reconciliation;
to tell them that Christ died for the Sinners that will embrace Him, and that He will impute His Righteousness unto them; and Chap. 6.1. We beseech you (saith he) that ye receive not this grace in vain;
to tell them that christ died for the Sinners that will embrace Him, and that He will impute His Righteousness unto them; and Chap. 6.1. We beseech you (Says he) that you receive not this grace in vain;
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and Hearers of the Gospel are called to come to Christ as Strangers, or Guests are called to come to a Wedding-feast, Mat. 22.2, 3, 4. All things are ready, come to the wedding, &c. Thus the Gospel calleth not to an empty House that wants meat,
and Hearers of the Gospel Are called to come to christ as Strangers, or Guests Are called to come to a Wedding-feast, Mathew 22.2, 3, 4. All things Are ready, come to the wedding, etc. Thus the Gospel calls not to an empty House that Wants meat,
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because the Gospel brings Christ a knocking and calling hard at Sinners doors, Rev. 3.20. Behold, I stand at the door and knock, if any man will hear my voice,
Because the Gospel brings christ a knocking and calling hard At Sinners doors, Rev. 3.20. Behold, I stand At the door and knock, if any man will hear my voice,
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and open the door, I will come in to him and sup with him, and he with me; So Cant. 5.2. By the sleepy Bride it is said, It is the voice of my beloved that knocketh;
and open the door, I will come in to him and sup with him, and he with me; So Cant 5.2. By the sleepy Bride it is said, It is the voice of my Beloved that knocketh;
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and Psal. 24. last four Verses, it's cryed, Lift up your heads ye gates, and be lift up ye everlasting doors, that the king of glory may come in, which is an •arnest invitation to make way for Christ Jesus, wanting nothing but an entry into the heart;
and Psalm 24. last four Verses, it's cried, Lift up your Heads you gates, and be lift up the everlasting doors, that the King of glory may come in, which is an •arnest invitation to make Way for christ jesus, wanting nothing but an entry into the heart;
and there could be no receiving of Him, if He were not making an offer of Himself; thus it's said, Joh. 1.11.12. He came unto his own, but his own received him not, but to as many as received him, to them gave he power to become the sons of God;
and there could be no receiving of Him, if He were not making an offer of Himself; thus it's said, John 1.11.12. He Come unto his own, but his own received him not, but to as many as received him, to them gave he power to become the Sons of God;
If we look to all the names of Faith, as coming to Christ, eating and drinking of Him, receiving of Him, resting on Him, &c. They all suppose that Christ is near to be catched hold of,
If we look to all the names of Faith, as coming to christ, eating and drinking of Him, receiving of Him, resting on Him, etc. They all suppose that christ is near to be catched hold of,
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and within speaking and trysting terms to People that hear the Gospel. 4. It may be confirmed from the many sad complaints that the Lord hath for not receiving Him,
and within speaking and trysting terms to People that hear the Gospel. 4. It may be confirmed from the many sad complaints that the Lord hath for not receiving Him,
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all which, will make out this, that God lays Christ at Sinners door in His Word; Hence Joh. 5.40. our Lord says, Ye will not come unto me, that ye may get life:
all which, will make out this, that God lays christ At Sinners door in His Word; Hence John 5.40. our Lord Says, You will not come unto me, that you may get life:
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So Psal. 81. My people would not hearken to my voice, and Israel would none of me; and Luke 7. it's said, the Scribes and the Pharisees rejected the counsel of God against themselves; and Acts 13.45. when the Jews rejected Christ, it's said, they judged themselves unworthy of everlasting life;
So Psalm 81. My people would not harken to my voice, and Israel would none of me; and Lycia 7. it's said, the Scribes and the Pharisees rejected the counsel of God against themselves; and Acts 13.45. when the jews rejected christ, it's said, they judged themselves unworthy of everlasting life;
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the Invitation comes to all, and in the same terms, to them that refuse, as well as to them that receive Him, the same Gospel is preached to both. A 6th.
the Invitation comes to all, and in the same terms, to them that refuse, as well as to them that receive Him, the same Gospel is preached to both. A 6th.
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But it will be asked, How comes this Gospel so near? How does it bring Christ so near to Sinners? Answ. In these five steps, 1. As it makes the Report of Christ,
But it will be asked, How comes this Gospel so near? How does it bring christ so near to Sinners? Answer In these five steps, 1. As it makes the Report of christ,
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therefore, when the Proclamation comes forth, that all things are ready, the next word is, Come to the Wedding; And when in the one word He says, I stand at the door and knock, at the next He says, If any man will open the door, I will come in to him,
Therefore, when the Proclamation comes forth, that all things Are ready, the next word is, Come to the Wedding; And when in the one word He Says, I stand At the door and knock, At the next He Says, If any man will open the door, I will come in to him,
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and when Isa. 28. it's said, He is a precious corner-stone, a tryed foundation-stone laid in Zion, the next word is, He that believes on him shall not make haste, or as the Apostle hath it, shall not be ashamed or confounded;
and when Isaiah 28. it's said, He is a precious cornerstone, a tried Foundation-stone laid in Zion, the next word is, He that believes on him shall not make haste, or as the Apostle hath it, shall not be ashamed or confounded;
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and the precious Wares are exposed to sale in this cryed Fair of Grace, a command comes out, choose Life, come buy the Wares, believe, receive the Offer,
and the precious Wares Are exposed to sale in this cried Fair of Grace, a command comes out, choose Life, come buy the Wares, believe, receive the Offer,
It leaves not Folks indifferent to receive or nor, but chargeth them as they would be obedient to a Command, to receive Him, 1 Joh. 3.23. This is his commandment, that ye should believe on the name of his Son Jesus Christ;
It leaves not Folks indifferent to receive or nor, but charges them as they would be obedient to a Command, to receive Him, 1 John 3.23. This is his Commandment, that you should believe on the name of his Son jesus christ;
and warrand to make the Offer, but a Commission to command to receive it, and therefore the sitting and slighting of the Offer, is a Sin opposite to the Command. 4. It not only makes the Offer,
and warrant to make the Offer, but a Commission to command to receive it, and Therefore the sitting and slighting of the Offer, is a since opposite to the Command. 4. It not only makes the Offer,
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ye have the same Christ, the same Word, the same Covenant, the same obligation to Believe, proposed to you, that Believers from the beginning of the World had,
you have the same christ, the same Word, the same Covenant, the same obligation to Believe, proposed to you, that Believers from the beginning of the World had,
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and another ye will not get, and what more can the Gospel do to bring Christ near to you? when it brings Him so near, that ye have Him in your offer,
and Another you will not get, and what more can the Gospel do to bring christ near to you? when it brings Him so near, that you have Him in your offer,
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in which respect, we may say as the Prophet Isaiah doeth, chap. 5. What could God do more to his vineyard which he hath not done? as to the holding out of the Object of Faith, Jesus Christ to be rested on by you.
in which respect, we may say as the Prophet Isaiah doth, chap. 5. What could God do more to his vineyard which he hath not done? as to the holding out of the Object of Faith, jesus christ to be rested on by you.
Answ. Whose fault is this that ye want ability? It's not God's fault, ye have a sure ground to Believe, His Wo•d is a warrand good enough, the Promises •re free enough, the Motives sweet enough;
Answer Whose fault is this that you want ability? It's not God's fault, you have a sure ground to Believe, His Wo•d is a warrant good enough, the Promises •re free enough, the Motives sweet enough;
I doubt, yea, I put it out of doubt, when all that ever heard the Gospel sh•ll stand before the Throne, that there shall be one found that shall dare to make this excuse, that they were not able to receive Christ;
I doubt, yea, I put it out of doubt, when all that ever herd the Gospel sh•ll stand before the Throne, that there shall be one found that shall Dare to make this excuse, that they were not able to receive christ;
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2. It may be objected, But how can this Gospel come to all alike, seing it cannot be, that these that will never get good of the Gospel, hath it as near to them,
2. It may be objected, But how can this Gospel come to all alike, sing it cannot be, that these that will never get good of the Gospel, hath it as near to them,
It objectively reveals the same glad Tydings to all, with the conditional offer of Life, and with the same command and encouragement, and certification in Threatnings as well as Promises;
It objectively reveals the same glad Tidings to all, with the conditional offer of Life, and with the same command and encouragement, and certification in Threatenings as well as Promises;
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In these respects Christ is brought alike near to all, and when God cometh to reckon, He will let Sinners know in that day, that the Gospel came to their Door, and was refused;
In these respects christ is brought alike near to all, and when God comes to reckon, He will let Sinners know in that day, that the Gospel Come to their Door, and was refused;
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But it may be asked, Why will God have Christ in the Offer of the Gospel brought so near the Hearers of it? Answ. 1. Because it serves to commend the Grace and Love of God in Christ Jesus,
But it may be asked, Why will God have christ in the Offer of the Gospel brought so near the Hearers of it? Answer 1. Because it serves to commend the Grace and Love of God in christ jesus,
it's not because we are elected or beloved of God before time, or because He purposed to do us Good, that we believe, these are not grounds of Faith, being God's secret Will;
it's not Because we Are elected or Beloved of God before time, or Because He purposed to do us Good, that we believe, these Are not grounds of Faith, being God's secret Will;
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there is not a Conscience in any Man that hears this Gospel, but he will have this testimony from Him in it, that He came near them, was in their sight,
there is not a Conscience in any Man that hears this Gospel, but he will have this testimony from Him in it, that He Come near them, was in their sighed,
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if this use and end of it be missed? Will your hearing the Gospel make your Peace with God if Christ be not received? 2. Consider the Advantages ye may have by receiving the Gospel that others have not, is it a little thing to be called to God's Feast, to be married to Christ, to be made Friends with God,
if this use and end of it be missed? Will your hearing the Gospel make your Peace with God if christ be not received? 2. Consider the Advantages you may have by receiving the Gospel that Others have not, is it a little thing to be called to God's Feast, to be married to christ, to be made Friends with God,
and are there Motives to perswade to any thing, like those that are to induce to that? 3. Consider what it is that we require of you, it's no strange nor hard thing, it's but Believing,
and Are there Motives to persuade to any thing, like those that Are to induce to that? 3. Consider what it is that we require of you, it's no strange nor hard thing, it's but Believing,
but have ye faith of a Judgement after Death? if so, how will ye hold up your Faces in that Day that now refuse Christ? will not horrible confusion be the portion of many then,
but have you faith of a Judgement After Death? if so, how will you hold up your Faces in that Day that now refuse christ? will not horrible confusion be the portion of many then,
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and will any ground of confusion be like this, the slighting of Christ? when He shall be seen coming to judge Slighters of Him, what horrour will then rise in Consciences when He shall appear and be avenged on them that were not obedient to this Gospel? as is most clear, 2 Thess. 1. When our Lord Jesus shall be revealed in flaming fire, with his mighty Angels from Heaven, to take vengeance on all that know not God and obey not the Gospel.
and will any ground of confusion be like this, the slighting of christ? when He shall be seen coming to judge Slighters of Him, what horror will then rise in Consciences when He shall appear and be avenged on them that were not obedient to this Gospel? as is most clear, 2 Thess 1. When our Lord jesus shall be revealed in flaming fire, with his mighty Angels from Heaven, to take vengeance on all that know not God and obey not the Gospel.
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and so your Sentence, in a manner, is written down with your own hand, as it's said Act. 13.46. Ye judge your selves unworthy of eternal life, not out of humility, but maliciously:
and so your Sentence, in a manner, is written down with your own hand, as it's said Act. 13.46. You judge your selves unworthy of Eternal life, not out of humility, but maliciously:
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Now when the matter is of such concernment, beware of playing the fool; if ye will continue presumptuous and secure, following your Idols, what will the Lord say,
Now when the matter is of such concernment, beware of playing the fool; if you will continue presumptuous and secure, following your Idols, what will the Lord say,
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and to have your Lands turned in a stinking Loch, and your selves eternally tormented with them? but there is more wrath and vengeance following on the sin of Unbelief,
and to have your Lands turned in a stinking Loch, and your selves eternally tormented with them? but there is more wrath and vengeance following on the since of Unbelief,
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therefore be serious while Christ is in your offer, and roll your selves over upon Him while ye have Him so near you, welcome this Hearing or Report while it sounds in your Ears, that there may be no just ground of this Complaint against you, Lord, who hath believed our report?
Therefore be serious while christ is in your offer, and roll your selves over upon Him while you have Him so near you, welcome this Hearing or Report while it sounds in your Ears, that there may be no just ground of this Complaint against you, Lord, who hath believed our report?
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THe most part of Men and Women think not much of the preached Gospel, yet if it were considered what is the Lord's end in it, it would be the most refreshful News that ever People heard, to hear the Report of a Saviour;
THe most part of Men and Women think not much of thee preached Gospel, yet if it were considered what is the Lord's end in it, it would be the most refreshful News that ever People herd, to hear the Report of a Saviour;
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or, the offering of Christ in the Gospel is warrand enough to believe on Him; otherwise there had been no just ground of expostulation and complaint for not believing;
or, the offering of christ in the Gospel is warrant enough to believe on Him; otherwise there had been no just ground of expostulation and complaint for not believing;
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for the complaint is for the neglect of the Duty they were called to. 2. That they to whom Christ is offered in the Gospel are called to Believe, it's their Duty to do it,
for the complaint is for the neglect of the Duty they were called to. 2. That they to whom christ is offered in the Gospel Are called to Believe, it's their Duty to do it,
thus, Believing, in all that hear this Gospel, is necessary, by necessity of command, even as Holiness, Repentance, &c. are. 3. That saving Faith is the way and mean by which these that have Christ offered to them in the Gospel, come to get a Right to Him,
thus, Believing, in all that hear this Gospel, is necessary, by necessity of command, even as Holiness, Repentance, etc. Are. 3. That Saving Faith is the Way and mean by which these that have christ offered to them in the Gospel, come to get a Right to Him,
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We shall shortly put by the first of these, which is, That all that hear the Gospel preached, have Warrand to believe and receive Christ for their eternal Peace,
We shall shortly put by the First of these, which is, That all that hear the Gospel preached, have Warrant to believe and receive christ for their Eternal Peace,
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As for the first of the two distinctions that serve to clear it, We may take up the Gospel more largely and complexly, in a Covenant-form, holding out Christ and His Benefites on condition of Believing;
As for the First of the two Distinctions that serve to clear it, We may take up the Gospel more largely and complexly, in a Covenant-form, holding out christ and His Benefits on condition of Believing;
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Now, when we say that the Gospel commands and warrands all that hear it to accept the Offer, we do not mean the last, that all that hear the Gospel have Warrand to accept the Promise without a Condition;
Now, when we say that the Gospel commands and warrants all that hear it to accept the Offer, we do not mean the last, that all that hear the Gospel have Warrant to accept the Promise without a Condition;
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and on these other three testifying from Earth, 1 Joh. 5.7. then we may rest on Jesus Christ offered in this Gospel, and believe, that these who rest on Him shall have Life;
and on these other three testifying from Earth, 1 John 5.7. then we may rest on jesus christ offered in this Gospel, and believe, that these who rest on Him shall have Life;
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for it is, as we said, as really God's Word, as if He were speaking it audibly from Heaven. 2. It may be confirmed from these solemn things, the Word and Oath of God, whereby He hath mightily confirmed the external Offer of the Gospel,
for it is, as we said, as really God's Word, as if He were speaking it audibly from Heaven. 2. It may be confirmed from these solemn things, the Word and Oath of God, whereby He hath mightily confirmed the external Offer of the Gospel,
even the two immutable things wherein it is impossible for Him to lie, that these who are fled for refuge, to lay hold on the Hope set before them, may have strong Consolation, as it is Heb. 6.18.
even the two immutable things wherein it is impossible for Him to lie, that these who Are fled for refuge, to lay hold on the Hope Set before them, may have strong Consolation, as it is Hebrew 6.18.
And God having thus said and sworn anent this external Covenant, for this very end, that the Hearers of the Gospel may know, that they who receive Christ offered therein, shall have Life, it is Warrand sufficient to believe on Him for Life:
And God having thus said and sworn anent this external Covenant, for this very end, that the Hearers of the Gospel may know, that they who receive christ offered therein, shall have Life, it is Warrant sufficient to believe on Him for Life:
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which are extended, not only to the Elect, but to Professors in the visible Church, that every one who is baptized and admitted to the Communion, may have confirmation of this, that the Offer that God maketh of Life through Christ, is a true and real Offer,
which Are extended, not only to the Elect, but to Professors in the visible Church, that every one who is baptised and admitted to the Communion, may have confirmation of this, that the Offer that God makes of Life through christ, is a true and real Offer,
and will be made good to the Persons that shall receive it, and so perform the Condition. 3. It may be confirmed from the End for which God hath appointed the Word and Ministry in His Church,
and will be made good to the Persons that shall receive it, and so perform the Condition. 3. It may be confirmed from the End for which God hath appointed the Word and Ministry in His Church,
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Use. It serves for good use to such as may fall to doubt and dispute what warrand they have to Believe, we say, ye have as good warrand as Abraham, David, Paul, or any of the Godly that lived before you had;
Use. It serves for good use to such as may fallen to doubt and dispute what warrant they have to Believe, we say, you have as good warrant as Abraham, David, Paul, or any of the Godly that lived before you had;
and there needs not be much disputing what is God's Purpose, for we are not called to look to that in the matter of Believing more then in the matter of our Duty;
and there needs not be much disputing what is God's Purpose, for we Are not called to look to that in the matter of Believing more then in the matter of our Duty;
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and as it were evil reasoning to dispute what may be God's Purpose in the matter of Duty when we are called to it, it's as bad reasoning to dispute His Purpose in the matter of Faith:
and as it were evil reasoning to dispute what may be God's Purpose in the matter of Duty when we Are called to it, it's as bad reasoning to dispute His Purpose in the matter of Faith:
and rest upon Him, and we may say as Paul did, Acts 13.38, 39. Be it known unto you therefore men and brethren, that through this Name is preached unto you forgiveness of sins,
and rest upon Him, and we may say as Paul did, Acts 13.38, 39. Be it known unto you Therefore men and brothers, that through this Name is preached unto you forgiveness of Sins,
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the Preaching of this Gospel stops all Disputing, and banisheth debating of the Business; it Calls all the Hearers of it, and gives them Warrand to come forward;
the Preaching of this Gospel stops all Disputing, and banisheth debating of the Business; it Calls all the Hearers of it, and gives them Warrant to come forward;
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how shall we escape if we neglect so great salvation? which at the first began to be spoken by the Lord, &c. It's the same Gospel that from the beginning hath been preached to Sinners,
how shall we escape if we neglect so great salvation? which At the First began to be spoken by the Lord, etc. It's the same Gospel that from the beginning hath been preached to Sinners,
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1. For Confirmation, take these Grounds, 1. From the manner how the Cospel proposeth Faith, it's by way of Command in the Imperative Mood, Believe, Come ye that are weary, &c. Come to the Wedding, open, &c. wherein somewhat of the nature of Faith is held out, all these being the same with Believing. 2. It's not only commanded as other things are,
1. For Confirmation, take these Grounds, 1. From the manner how the Gospel Proposeth Faith, it's by Way of Command in the Imperative Mood, Believe, Come you that Are weary, etc. Come to the Wedding, open, etc. wherein somewhat of the nature of Faith is held out, all these being the same with Believing. 2. It's not only commanded as other things Are,
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it's the only command which Paul proposes to the Jaylor, Acts 16. Believe in the Lord Jesus, &c. 3. It's as it were the peculiar Command that Jesus Christ hath left to His People, 1 John 3.22. This is his commandment, that we should believe on the Name of his Son Jesus Christ;
it's the only command which Paul proposes to the Jailor, Acts 16. Believe in the Lord jesus, etc. 3. It's as it were the peculiar Command that jesus christ hath left to His People, 1 John 3.22. This is his Commandment, that we should believe on the Name of his Son jesus christ;
when Sinners will not come to Him, this is His Quarrel, John 5.40. Ye will not come to me that ye may have life, and here, Who hath believed our report? so Matth. 23. I would have gathered you and ye would not; and John 12.37. Though he did many mighty works among them, yet they believed not on him.
when Sinners will not come to Him, this is His Quarrel, John 5.40. You will not come to me that you may have life, and Here, Who hath believed our report? so Matthew 23. I would have gathered you and you would not; and John 12.37. Though he did many mighty works among them, yet they believed not on him.
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and all our Preachings of Christ, and of His Benefites, are useless without it; without this he wants the satisfaction he calls for, for the travel of his Soul;
and all our Preachings of christ, and of His Benefits, Are useless without it; without this he Wants the satisfaction he calls for, for the travel of his Soul;
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and it's not a thing indiff•rent to you, but commanded, and with this certification, that if ye Believe not, ye shall never get Life nor pardon of Sin;
and it's not a thing indiff•rent to you, but commanded, and with this certification, that if you Believe not, you shall never get Life nor pardon of since;
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Thirdly, To some differences betwixt this saving Faith, and false and counterfite Faith, or these acts of true Faith more generally taken, which yet are not saving.
Thirdly, To Some differences betwixt this Saving Faith, and false and counterfite Faith, or these acts of true Faith more generally taken, which yet Are not Saving.
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and ascended to Heaven, that they that Believe on Him shall be saved, &c. and taking the Word to be God's Word, they may give to it a higher assent then they give to any Mans word,
and ascended to Heaven, that they that Believe on Him shall be saved, etc. and taking the Word to be God's Word, they may give to it a higher assent then they give to any men word,
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There may be, I say, in this Historical Faith of Divine Truths, a higher or greater assent then there is in believing of any Humane History, which may be the reason why many mistake Historical Faith,
There may be, I say, in this Historical Faith of Divine Truths, a higher or greater assent then there is in believing of any Humane History, which may be the reason why many mistake Historical Faith,
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as when the Lord sayeth, If ye had saith as a grain of mustard-seed, ye should say to this mountain, be thou removed and cast into the sea, and it should be done;
as when the Lord Saith, If you had Says as a grain of Mustard seed, you should say to this mountain, be thou removed and cast into the sea, and it should be done;
hence it's said, Many shall come to me in that day, and shall say, we have casten out devils in thy Name, to whom he will say, depart from me ye workers of iniquity:
hence it's said, Many shall come to me in that day, and shall say, we have casten out Devils in thy Name, to whom he will say, depart from me you workers of iniquity:
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We call you then to Historical Faith, as necessary, though not sufficient, but not to this Faith of Miracles, it being neither necessary nor sufficient.
We call you then to Historical Faith, as necessary, though not sufficient, but not to this Faith of Miracles, it being neither necessary nor sufficient.
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A third sort of Faith is Temporary Faith, spoken of Matth. 13. and set out under the Parable of the Seed sowen on stony Ground, which soon springs up, but withers;
A third sort of Faith is Temporary Faith, spoken of Matthew 13. and Set out under the Parable of the Seed sown on stony Ground, which soon springs up, but withers;
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so, some way to delight himself in the Promises of the Gospel, and to smack then as it were from the apprehension of the sweet taste and relish he finds in them:
so, Some Way to delight himself in the Promises of the Gospel, and to smack then as it were from the apprehension of the sweet taste and relish he finds in them:
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and therefore, when this Report of our Lord Jesus Christ is made to Sinners, O! but it's a sad Complaint that follows on the refusal and not welcoming of it;
and Therefore, when this Report of our Lord jesus christ is made to Sinners, OH! but it's a sad Complaint that follows on the refusal and not welcoming of it;
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there is no better News a Minister can carry, then these brought to the Shepherds by the Angels, Luke 2.10, 11. Fear not, behold we bring you glad tydings of great joy to all people;
there is no better News a Minister can carry, then these brought to the Shepherd's by the Angels, Lycia 2.10, 11. fear not, behold we bring you glad tidings of great joy to all people;
and will make him complain, Who hath believed our report? O! that we may experimentally know the cheerfulness and gladness that follows the Gospel where it is embraced,
and will make him complain, Who hath believed our report? OH! that we may experimentally know the cheerfulness and gladness that follows the Gospel where it is embraced,
This is clearly implyed, for the regrate which holds out the sin, is, Who hath believed our report? and therefore the great Duty must be, to Believe,
This is clearly employed, for the regrate which holds out the since, is, Who hath believed our report? and Therefore the great Duty must be, to Believe,
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It will be expedient, and no ways impertinent, that we insist a little on this, especially when so many thousands are utterly ignorant of Faith, being Strangers to what Believing in Christ is,
It will be expedient, and no ways impertinent, that we insist a little on this, especially when so many thousands Are utterly ignorant of Faith, being Strangers to what Believing in christ is,
We shall not insist to speak at large of the Doctrine of Faith, but only in a plain way, glance at what this great Duty is, that is required of the Hearers of the Gospel;
We shall not insist to speak At large of the Doctrine of Faith, but only in a plain Way, glance At what this great Duty is, that is required of the Hearers of the Gospel;
As namely, 1. That the Offer of the Gospel must come to People, that the Object of Faith be held out to them, that it be told them, that there is a way for a Sinner's Justification through Christ Jesus,
As namely, 1. That the Offer of the Gospel must come to People, that the Object of Faith be held out to them, that it be told them, that there is a Way for a Sinner's Justification through christ jesus,
or by any thing that we can do of our selves, that we are for ever undone if we get not a Saviour, that our mouth may be stoped. 4. Not only must we know this,
or by any thing that we can do of our selves, that we Are for ever undone if we get not a Saviour, that our Mouth may be stopped. 4. Not only must we know this,
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it's the b•inging of a lost Sinner from the serious apprehension of his own naughtiness and undone Estate, to cast himse•f over on Jesus Christ for the obtaining of Life through Him.
it's the b•inging of a lost Sinner from the serious apprehension of his own naughtiness and undone Estate, to cast himse•f over on jesus christ for the obtaining of Life through Him.
Secondly, When we speak of Faith, we would premit this, That even this true and Saving Faith, which is not only in kind true, that is, such as hath a real Being,
Secondly, When we speak of Faith, we would premit this, That even this true and Saving Faith, which is not only in kind true, that is, such as hath a real Being,
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We shall then speak a little, 1. To what we conceive this act of Saving Faith is not for precaveating of mistakes. 2. What way the Scripture expresses it;
We shall then speak a little, 1. To what we conceive this act of Saving Faith is not for precaveating of mistakes. 2. What Way the Scripture Expresses it;
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First, For what Saving Faith is not. 1. It is not the knowing that Christ is God and Man, that He was Born, was Crucified, Dead, and Buried, and Rose again;
First, For what Saving Faith is not. 1. It is not the knowing that christ is God and Man, that He was Born, was crucified, Dead, and Buried, and Rose again;
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ye would know that apprehensive or literal and speculative Knowledge is needful, but it will not be taken for Saving Faith. 2. It's not a touch of warmness or liberty in the Affections in a natural way, which may be in unregenerate Men,
you would know that apprehensive or literal and speculative Knowledge is needful, but it will not be taken for Saving Faith. 2. It's not a touch of warmness or liberty in the Affections in a natural Way, which may be in unregenerate Men,
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as others take Saving Faith to be, who being convinced that their own Righteousness will not do their turn, resolve to Believe on Christ for Righteousness,
as Others take Saving Faith to be, who being convinced that their own Righteousness will not do their turn, resolve to Believe on christ for Righteousness,
therefore the Word is, To day if ye will hear his voice, that is, to day if ye will Believe, harden not your heart: This resolving to Believe, is like a Man sinking in the Water,
Therefore the Word is, To day if you will hear his voice, that is, to day if you will Believe, harden not your heart: This resolving to Believe, is like a Man sinking in the Water,
whereas Faith, not only respects Christ as God, but His Merits as Mediator and His Offices. 6. Nor is Faith only a believing this Word of God to be true,
whereas Faith, not only respects christ as God, but His Merits as Mediator and His Offices. 6. Nor is Faith only a believing this Word of God to be true,
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when they are asked concerning their believing the truth of the Bible; but though ye were that length, it were not enough, the Devils believe and tremble;
when they Are asked Concerning their believing the truth of the bible; but though you were that length, it were not enough, the Devils believe and tremble;
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as, suppose a King should send an embassage to a Person to woo her to be his Wife, it's one thing to know that there is such a King, another thing to believe that he is real in his offer,
as, suppose a King should send an Embassy to a Person to woo her to be his Wife, it's one thing to know that there is such a King, Another thing to believe that he is real in his offer,
It's here as when Abraham 's servant is sent to Rebekah, Gen. 24. She and her Friends believe all the report that the Servant made of his Master and of his Son, that it was true,
It's Here as when Abraham is servant is sent to Rebekah, Gen. 24. She and her Friends believe all the report that the Servant made of his Master and of his Son, that it was true,
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and it may be over fain, if not somewhat vain also, that is like Temporary Faith; but when it comes to the articles of the Contract, it's said to Sinners, ye must subject to Christ,
and it may be over fain, if not somewhat vain also, that is like Temporary Faith; but when it comes to the Articles of the Contract, it's said to Sinners, you must Subject to christ,
yet ye must know, that it's such a thing as is impossible to be made plain to a proud humoured or unhumbled Sinner, it's the poor humbled Soul that will take it up,
yet you must know, that it's such a thing as is impossible to be made plain to a proud humoured or unhumbled Sinner, it's the poor humbled Soul that will take it up,
and Similitudes, that hold it forth, The first whereof is in that of Mat. 11.28. Come to me all ye that are weary and heavy loaden; and John 6.35. He that cometh to me shall never hunger, and he that believeth in me shall never thirst;
and Similitudes, that hold it forth, The First whereof is in that of Mathew 11.28. Come to me all you that Are weary and heavy loaded; and John 6.35. He that comes to me shall never hunger, and he that Believeth in me shall never thirst;
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Thirdly, A passing from the Evil to the Good, and so, come to me implyes. 1. A hazard that Folks are in by being at a distance from Christ. 2. That there is access to Jesus Christ for remeiding that evil,
Thirdly, A passing from the Evil to the Good, and so, come to me Implies. 1. A hazard that Folks Are in by being At a distance from christ. 2. That there is access to jesus christ for remeiding that evil,
and removing of that hazard. 3. A passing from the one to the other, a passing from our own Righteousness to Christ's Righteousness, a passing from our natural condition to Jesus Christ, a real passing from Death in our selves, to Life in Him:
and removing of that hazard. 3. A passing from the one to the other, a passing from our own Righteousness to Christ's Righteousness, a passing from our natural condition to jesus christ, a real passing from Death in our selves, to Life in Him:
but it's a real thing, a coming from our own Righteousness, as I said, to His, from a Covenant of Works, to rest on Christ and His Righteousness, held forth in the Covenant of Grace;
but it's a real thing, a coming from our own Righteousness, as I said, to His, from a Covenant of Works, to rest on christ and His Righteousness, held forth in the Covenant of Grace;
so, till a Sinner be dead to the Law, he cannot marry Christ, there must be a divorcing from the Law and Covenant of Works ere ye can close with Christ.
so, till a Sinner be dead to the Law, he cannot marry christ, there must be a divorcing from the Law and Covenant of Works ere you can close with christ.
A third Expression is, Phil. 3.12. Where Faith is set out as an apprehending of Christ, and Heb. 6.18. It's called a laying hold on the Hope set before us, and Isa. 56.4. a taking hold of the Covenant;
A third Expression is, Philip 3.12. Where Faith is Set out as an apprehending of christ, and Hebrew 6.18. It's called a laying hold on the Hope Set before us, and Isaiah 56.4. a taking hold of the Covenant;
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A fourth Expression is, rolling or casting of our selves over upon the Lord, as Psal. 55.22. Cast thy burden on the Lord, and Psal. 37.5. Commit thy way to the Lord, it's on the Margent, roll thy self on the Lord, or rest, as it's vers. 7. and ease thy self on the Lord;
A fourth Expression is, rolling or casting of our selves over upon the Lord, as Psalm 55.22. Cast thy burden on the Lord, and Psalm 37.5. Commit thy Way to the Lord, it's on the Margin, roll thy self on the Lord, or rest, as it's vers. 7. and ease thy self on the Lord;
if ye will take with them, and betake your selves to my grace and mercy, sincerely resolving to be henceforth faithful and dutiful Subjects to me, I will freely pardon you;
if you will take with them, and betake your selves to my grace and mercy, sincerely resolving to be henceforth faithful and dutiful Subject's to me, I will freely pardon you;
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which gracious offer they most gladly accept of, and submit themselves to it: Submitting, is an acquiescing in the terms of the Gospel, as it is proposed;
which gracious offer they most gladly accept of, and submit themselves to it: Submitting, is an acquiescing in the terms of the Gospel, as it is proposed;
A sixth Expression is, Hiding of our selves in God, or in Christ, so the word trust in God, signifies, to hide our selves in Him as in a place of Refuge, according to that Prov. 18. The Name of the Lord is a strong Tower, the righetous run unto it and are preserved, or hid,
A sixth Expression is, Hiding of our selves in God, or in christ, so the word trust in God, signifies, to hide our selves in Him as in a place of Refuge, according to that Curae 18. The Name of the Lord is a strong Tower, the righetous run unto it and Are preserved, or hid,
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That I may be found in him not having my own righteousness, &c. so that if ye ask, What is Faith? It's a Man's betaking himself to Christ, that when he shall be called for, it may be answered, Lord, I am in Christ not having mine own Righteousness, &c. it is not to be lippenning to the Man's good Hopes, to his good Prayers,
That I may be found in him not having my own righteousness, etc. so that if you ask, What is Faith? It's a Man's betaking himself to christ, that when he shall be called for, it may be answered, Lord, I am in christ not having mine own Righteousness, etc. it is not to be lippenning to the Man's good Hope's, to his good Prayers,
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Come my people, enter into your chambers, shut the doors about you, hide your selves for a little while, &c. come in under the Mediator's Wings, lock in your selves by Faith there, and so make all sure.
Come my people, enter into your chambers, shut the doors about you, hide your selves for a little while, etc. come in under the Mediator's Wings, lock in your selves by Faith there, and so make all sure.
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Where, when Hezekiah is writing to the degenerate Tribes to come home again, he bids them, yield themselves to the Lord, in the Original it is, give the hand to the Lord, even as two Men who have been at odds and variance,
Where, when Hezekiah is writing to the degenerate Tribes to come home again, he bids them, yield themselves to the Lord, in the Original it is, give the hand to the Lord, even as two Men who have been At odds and variance,
An eighth Expression is that of opening to Christ, Cant. 5.2. Open to me my dove, &c. Rev. 3.20. Behold I stand at the door and knock, if any man open the door to me, &c. Acts. 16. it's said, the Lord opened the heart of Lydia:
an eighth Expression is that of opening to christ, Cant 5.2. Open to me my dove, etc. Rev. 3.20. Behold I stand At the door and knock, if any man open the door to me, etc. Acts. 16. it's said, the Lord opened the heart of Lydia:
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and wherever Christ hath a design of Grace on the Soul, and comes with Powet, He continues knocking, rapping and calling hard and aloud, till Doors and Gates be cast open to Him.
and wherever christ hath a Design of Grace on the Soul, and comes with Power, He continues knocking, rapping and calling hard and aloud, till Doors and Gates be cast open to Him.
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When Christ taketh on Him the place of an Wooer, Ministers are His Embassadours, the Word is their Instructions, wherein He bids them go tell Sinners, that all things are ready, and to pray them to come to the Marriage,
When christ Takes on Him the place of an Wooer, Ministers Are His ambassadors, the Word is their Instructions, wherein He bids them go tell Sinners, that all things Are ready, and to pray them to come to the Marriage,
and this is not so much a saying with the Tongue, as it is a believing with the Heart, as it is Rom. 10.10. With the heart man believes unto righteousness;
and this is not so much a saying with the Tongue, as it is a believing with the Heart, as it is Rom. 10.10. With the heart man believes unto righteousness;
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when we dare trust and lippen our selves to Him, and to His Word, and we think this Expression holds forth as much of the nature of Saving Faith as any of the former,
when we Dare trust and lippen our selves to Him, and to His Word, and we think this Expression holds forth as much of the nature of Saving Faith as any of the former,
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Ye see then what ye are called to, it is to open to Christ, to come to Him, to marry Him, to roll your selves on Him, to commit your selves to Him, to give Him credit, &c. and is there any of these unreasonable or prejudicial to you? and if they be very reasonable and advantageous, (as indeed they are,) we would exhort you to come to Him, to receive Him, to apprehend Him, to flee to Him, to take hold of Him, to marry Him, &c. Believe on Him,
You see then what you Are called to, it is to open to christ, to come to Him, to marry Him, to roll your selves on Him, to commit your selves to Him, to give Him credit, etc. and is there any of these unreasonable or prejudicial to you? and if they be very reasonable and advantageous, (as indeed they Are,) we would exhort you to come to Him, to receive Him, to apprehend Him, to flee to Him, to take hold of Him, to marry Him, etc. Believe on Him,
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except this be, though there were never so many Preachers, and encouragements to Preach, though ye should flock to the Ordinances every day, the ground of Complaint will still remain,
except this be, though there were never so many Preachers, and encouragements to Preach, though you should flock to the Ordinances every day, the ground of Complaint will still remain,
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and wherein the exercise of Saving Faith is holden out, all which imply these three. 1. A great hazard and danger that the Hearers of the Gospel are in,
and wherein the exercise of Saving Faith is held out, all which imply these three. 1. A great hazard and danger that the Hearers of the Gospel Are in,
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Having spoken a little to this, that Faith is the main duty that is called for, we may now follow the Exhortation to press you to it, it being to no purpose to speak of Christ and of Faith in Him, except He be received;
Having spoken a little to this, that Faith is the main duty that is called for, we may now follow the Exhortation to press you to it, it being to no purpose to speak of christ and of Faith in Him, except He be received;
It is to receive this Gospel, to submit to the Righteousness of Faith, to open to Him that is knocking at the Door, to yield to Him and to give Him the Hand, that bygone Quarels may be removed,
It is to receive this Gospel, to submit to the Righteousness of Faith, to open to Him that is knocking At the Door, to yield to Him and to give Him the Hand, that bygone Quarrels may be removed,
And to add here the third Branch of the Doctrine, We say, that no less will do your turn as a necessary mean for attaining the Promise and that which is promised. 1. Look to all the Promises,
And to add Here the third Branch of the Doctrine, We say, that no less will do your turn as a necessary mean for attaining the Promise and that which is promised. 1. Look to all the Promises,
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for the Lord saith, John 3.36. He that believes not is condemned already. 2. Look to the performance of any Duty, or mortification of any Lust or Idol,
for the Lord Says, John 3.36. He that believes not is condemned already. 2. Look to the performance of any Duty, or mortification of any Lust or Idol,
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it was by Faith ( Heb. 11.) that all the Worthies spoken of there, wrought Righteousness, &c. 3. When any Duty is done, of whatsoever nature it be, there is no acceptation of it without Faith;
it was by Faith (Hebrew 11.) that all the Worthies spoken of there, wrought Righteousness, etc. 3. When any Duty is done, of whatsoever nature it be, there is no acceptation of it without Faith;
And that for making the Duty acceptable, Faith is necessarily requisite, we may clearly see, Heb. 11.6. where it is expressly said, that without Faith it is impossible to please God;
And that for making the Duty acceptable, Faith is necessarily requisite, we may clearly see, Hebrew 11.6. where it is expressly said, that without Faith it is impossible to please God;
if we look to the benefites of it, to the difficulty of it, and to the rarity of it in the World, there is no Duty had need more to be press'd than this,
if we look to the benefits of it, to the difficulty of it, and to the rarity of it in the World, there is no Duty had need more to be pressed than this,
For the first, I know the deceits and mistakes in Men about the Exercise of Faith, are so many, that they are moe then can well or easily be reckoned up,
For the First, I know the Deceits and mistakes in Men about the Exercise of Faith, Are so many, that they Are more then can well or Easily be reckoned up,
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And therefore, to open this a little, ye would consider, That there may be really such a Faith as is an assent to the truth of the Word, in a natural Man,
And Therefore, to open this a little, you would Consider, That there may be really such a Faith as is an assent to the truth of the Word, in a natural Man,
yea in a Reprobate, but that Faith will never unite to Christ, nor be waited with the Pardon of Sin. First, I do not say, that every one that is in the visible Church hath this Doctrinal Faith, to believe a Heaven and a Hell, that the Scripture is the Word of God,
yea in a Reprobate, but that Faith will never unite to christ, nor be waited with the Pardon of Sin. First, I do not say, that every one that is in the visible Church hath this Doctrinal Faith, to believe a Heaven and a Hell, that the Scripture is the Word of God,
Because the Scripture speaks so often of many sorts of Faith that are not Saving, as Exod. 14. at the close, it's said, the People believed the Lord; and Psal. 106.12. then they believed His Word, and sang His praise; and John 2.23. many believed on Christ to whom He did not commit himself;
Because the Scripture speaks so often of many sorts of Faith that Are not Saving, as Exod 14. At the close, it's said, the People believed the Lord; and Psalm 106.12. then they believed His Word, and sang His praise; and John 2.23. many believed on christ to whom He did not commit himself;
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and Matth. 13. two or three such acts of Faith are spoken of in the Parable of the Sower, that were not Saving, however sound they might be in their own kind,
and Matthew 13. two or three such acts of Faith Are spoken of in the Parable of the Sour, that were not Saving, however found they might be in their own kind,
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and it's on this ground that we believe there was such Men as Cesar, Pompey, Wallace, &c. and it being certain, that there may be impressions on the Consciences of Hearers, that this is God's Word, backed with some common work of the Spirit,
and it's on this ground that we believe there was such Men as Cesar, Pompey, Wallace, etc. and it being certain, that there may be impressions on the Consciences of Hearers, that this is God's Word, backed with Some Common work of the Spirit,
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so as they may even dare to suffer to Death for it? and yet in the mean time, they may want Saving Faith, the Devils being as sure as any Natural Man is, that God is true,
so as they may even Dare to suffer to Death for it? and yet in the mean time, they may want Saving Faith, the Devils being as sure as any Natural Man is, that God is true,
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And therefore ere we proceed further, take a word of Use from this, and it may let you see the great and very general mistake of the most part of the Hearers of the Gospel, in resting on this Doctrinal Faith;
And Therefore ere we proceed further, take a word of Use from this, and it may let you see the great and very general mistake of the most part of the Hearers of the Gospel, in resting on this Doctrinal Faith;
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so there is a sort of real Faith that hath a real Object, and a real being in the Judgement, which yet is not a real closing with Christ, and so, not Saving Faith;
so there is a sort of real Faith that hath a real Object, and a real being in the Judgement, which yet is not a real closing with christ, and so, not Saving Faith;
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yet, as I have often said, this is not all, ye may have this, and yet if ye halt there, ye will certainly perish if ye were never so confident to be saved;
yet, as I have often said, this is not all, you may have this, and yet if you halt there, you will Certainly perish if you were never so confident to be saved;
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the Apostle doth well distinguish these, Heb. 11.6. He that cometh to God, must believe that He is, and that He is a rewarder of them that diligently seek Him; where these two are presupposed.
the Apostle does well distinguish these, Hebrew 11.6. He that comes to God, must believe that He is, and that He is a rewarder of them that diligently seek Him; where these two Are presupposed.
or though ye should be affected with Joy as the Temporary Believer may be, and sometimes is, what will that profite you? it's a great mistake to take some small work on the Affections, which at the best is but an effect of Historical Faith,
or though you should be affected with Joy as the Temporary Believer may be, and sometime is, what will that profit you? it's a great mistake to take Some small work on the Affections, which At the best is but an Effect of Historical Faith,
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Or thirdly, It's some common work of the Spirit, such as was in Simon Magus, of whom it is said, he believed, and who could say, pray for me; for Folks to conclude on this ground, that they are brought out of Nature into a State of Grace, is to build upon a Sandy Foundation:
Or Thirdly, It's Some Common work of the Spirit, such as was in Simon Magus, of whom it is said, he believed, and who could say, pray for me; for Folks to conclude on this ground, that they Are brought out of Nature into a State of Grace, is to built upon a Sandy Foundation:
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even as a sick Man, who hearing (as we hinted before) that a Physician who is skilful and able to cure him, is come to Town, he grows fain in the contemplation of a Cure of his Disease;
even as a sick Man, who hearing (as we hinted before) that a physician who is skilful and able to cure him, is come to Town, he grows fain in the contemplation of a Cure of his Disease;
or his Estate, or, in the World to undergo Trouble and Persecution for the Gospel, by and by he is offended, he thinks (to say so) a Fowl in his hand is worth two fleeing;
or his Estate, or, in the World to undergo Trouble and Persecution for the Gospel, by and by he is offended, he thinks (to say so) a Fowl in his hand is worth two fleeing;
even unrenewed Men may find more at one time than another, as when they are in some great hazard or strait, they will be more than ordinary serious in that Duty,
even unrenewed Men may find more At one time than Another, as when they Are in Some great hazard or strait, they will be more than ordinary serious in that Duty,
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and when they Pray with warmness, they trow they Believe, when in the mean time they never knew what it was, in good earnest to lay themselves over on Chist Jesus;
and when they Pray with warmness, they trow they Believe, when in the mean time they never knew what it was, in good earnest to lay themselves over on Christ jesus;
and that is, When Faith is confounded with Obedience, and is looked on in Justification as a piece of new Obedience, with Love, Repentance, and other duties of Holiness;
and that is, When Faith is confounded with obedience, and is looked on in Justification as a piece of new obedience, with Love, Repentance, and other duties of Holiness;
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only with this difference, that though their works be not perfect, but defective, yet wherein they are defective, they think there is worth in their Faith to make up that want, and to supply that defect;
only with this difference, that though their works be not perfect, but defective, yet wherein they Are defective, they think there is worth in their Faith to make up that want, and to supply that defect;
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but the founding of Faith, or their hope of Heaven on works, and the use they make of their Faith, is to ward off Challenges for the imperfection of their works,
but the founding of Faith, or their hope of Heaven on works, and the use they make of their Faith, is to ward off Challenges for the imperfection of their works,
who have this sort of hope, and to whom God discovereth the groundlesness of it, and yet they will still stoutly maintain, and stand fast by their hope;
who have this sort of hope, and to whom God Discovereth the groundlessness of it, and yet they will still stoutly maintain, and stand fast by their hope;
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who despise and tush at God's Threatnings, and say, We shall have peace, though we walk in the imagination of our own hearts, and add drunkenness to thirst;
who despise and tush At God's Threatenings, and say, We shall have peace, though we walk in the imagination of our own hearts, and add Drunkenness to thirst;
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for it's not the Faith that will turn away the Complaint, Who hath believed our report? and yet how many are there of this sort? who say they shall have Peace,
for it's not the Faith that will turn away the Complaint, Who hath believed our report? and yet how many Are there of this sort? who say they shall have Peace,
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and please themselves with this their good Hope, say the Word what it will. O! be perswaded, that this is nothing else but woful Unbelief and Presumption;
and please themselves with this their good Hope, say the Word what it will. OH! be persuaded, that this is nothing Else but woeful Unbelief and Presumption;
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for there are hundreds, nay thousands, that perish under these Pretexts, deceiving themselves, and deluding others, with a Faith they were born and brought up with,
for there Are hundreds, nay thousands, that perish under these Pretexts, deceiving themselves, and deluding Others, with a Faith they were born and brought up with,
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or as He is holden out in the Gospel, which is therefore well put in the description given of Faith in the Catechism; and it's called a believing on Him whom the Father hath sent, which is not to Believe on Christ simply,
or as He is held out in the Gospel, which is Therefore well put in the description given of Faith in the Catechism; and it's called a believing on Him whom the Father hath sent, which is not to Believe on christ simply,
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but that which we say qualifies Faith, is to desire, receive, and embrace Him according as He is holden out in the Gospel, for wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30. when He is lippened to with an Eye to the Promise, and when that which makes us rest on Him is the Word of God;
but that which we say Qualifies Faith, is to desire, receive, and embrace Him according as He is held out in the Gospel, for Wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30. when He is lippened to with an Eye to the Promise, and when that which makes us rest on Him is the Word of God;
and to build upon Him, that ye may not slip nor stumble, and fall on the Stumbling-stone laid in Zion, on which so many fall every day and break themselves to peices.
and to built upon Him, that you may not slip nor Stumble, and fallen on the Stumbling-stone laid in Zion, on which so many fallen every day and break themselves to Pieces.
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IF it were not recorded in the infallible Scriptures of Truth, we would hardly believe that there could be so much powerful and sweet Preaching of the most excellent Instruments that ever were imployed,
IF it were not recorded in the infallible Scriptures of Truth, we would hardly believe that there could be so much powerful and sweet Preaching of the most excellent Instruments that ever were employed,
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and powerful Sermons to a People from the Lord, and yet that he should have so many sad complaints as he hath? Chap. 6, 28, and 58. that he should be put to bring in the Lord, saying, All the day long have I stretched out my hands to a rebellious People, chap. 65. and that here, himself should have it to say, Who hath believed our report? It's scarce one Man here or there that hath Savingly believed on Christ;
and powerful Sermons to a People from the Lord, and yet that he should have so many sad complaints as he hath? Chap. 6, 28, and 58. that he should be put to bring in the Lord, saying, All the day long have I stretched out my hands to a rebellious People, chap. 65. and that Here, himself should have it to say, Who hath believed our report? It's scarce one Man Here or there that hath Savingly believed on christ;
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Or take it with dependance on the former two, namely, 1. That the great work of the Ministry, is, to propose and make Christ known to a People. 2. That the great Duty of a People that have Christ proposed to them, is, to Believe on Him.
Or take it with dependence on the former two, namely, 1. That the great work of the Ministry, is, to propose and make christ known to a People. 2. That the great Duty of a People that have christ proposed to them, is, to Believe on Him.
Isaiah preached long in many Kings Reigns, and yet all along his Prophecy he complains of it, as Chap. 6.11. How long Lord shall their eyes be blind, and their ears heavy, &c. and Chap. 28.9.
Isaiah preached long in many Kings Reigns, and yet all along his Prophecy he complains of it, as Chap. 6.11. How long Lord shall their eyes be blind, and their ears heavy, etc. and Chap. 28.9.
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And this was not in Isaiah 's dayes only, but in Christ 's days, John 12.37, 38. and in Paul 's days, Rom. 10.16. where the same very words in the Text are repeated;
And this was not in Isaiah is days only, but in christ is days, John 12.37, 38. and in Paul is days, Rom. 10.16. where the same very words in the Text Are repeated;
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Wo is me, for I am as they who have gathered the summer-fruits, as the grape gleanings of the vintage, there is no cluster to eat, the good man is perished out of the earth,
Woe is me, for I am as they who have gathered the summer-fruits, as the grape gleanings of the vintage, there is not cluster to eat, the good man is perished out of the earth,
and there is none upright among men, &c. it's complained of by Hosea, Chap. 11.7. Though they called them to the most High, none at all would exalt him, that is, none would give Him the glory of His Grace in believing on Him; Ah sad word!
and there is none upright among men, etc. it's complained of by Hosea, Chap. 11.7. Though they called them to the most High, none At all would exalt him, that is, none would give Him the glory of His Grace in believing on Him; Ah sad word!
but my people would not hearken to my voice, and Israel would none of me; and what Prophet is there almost (if I need say almost) but hath one way or other this Complaint? that though the Lord streatched out His Hands all day long,
but my people would not harken to my voice, and Israel would none of me; and what Prophet is there almost (if I need say almost) but hath one Way or other this Complaint? that though the Lord stretched out His Hands all day long,
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Look forward, and see what our Lord says of John Baptist, and of Himself, Whereto shall I liken this generation, it's like children sitting in the market-places, saying one to another, we have piped to you and ye have not danced, we have mourned to you and ye have not lamented, that is, there is much Preaching of Men endowed with several Gifts,
Look forward, and see what our Lord Says of John Baptist, and of Himself, Whereto shall I liken this generation, it's like children sitting in the market-places, saying one to Another, we have piped to you and you have not danced, we have mourned to you and you have not lamented, that is, there is much Preaching of Men endowed with several Gifts,
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yet is there any that complains more, or so much, as he doeth in the Chapters before cited? it's like ye will think, that if Isaiah were Preaching now, he would be as a Stone, that would not be moved thereby,
yet is there any that complains more, or so much, as he doth in the Chapters before cited? it's like you will think, that if Isaiah were Preaching now, he would be as a Stone, that would not be moved thereby,
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yet John the Baptist, who was Christ's Harbinger, who was a burning and a shining Light, a stayed and fixed Man, not a Reed shaken with the Wind, (as many of us much are,) a Prophet,
yet John the Baptist, who was Christ's Harbinger, who was a burning and a shining Light, a stayed and fixed Man, not a Reed shaken with the Wind, (as many of us much Are,) a Prophet,
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yea more than a Prophet, yet when he preached, many of his Hearers rejected the counsel of God against themselves, Luk. 7. John comes preaching austerely,
yea more than a Prophet, yet when he preached, many of his Hearers rejected the counsel of God against themselves, Luk. 7. John comes preaching austerely,
and Paul that chosen Vessel, how often was he persecuted? and he hath the same Complaint, in the same words that Isaiah hath here of his Hearers, especially the Jews, Acts 13.46. and 28.28.
and Paul that chosen Vessel, how often was he persecuted? and he hath the same Complaint, in the same words that Isaiah hath Here of his Hearers, especially the jews, Acts 13.46. and 28.28.
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and suddenly seduced, and drawen away from the truth and simplicity of the Gospel, by some Self-seeking Lown-Ministers, coming with a glancing Countefite among them.
and suddenly seduced, and drawn away from the truth and simplicity of the Gospel, by Some Self-seeking Lown-Ministers, coming with a glancing Countefite among them.
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We shall close this with the consideration of our Lord Jesus, who was a none-such Preacher, of whom it's said, Matth. 7.29. that He spake with power and not as the Scribes, and Luk 4. when he is opening that sweet Text, Isa. 61.1, 23. it's said, They all wondred at the gracious words that proceeded out of his mouth;
We shall close this with the consideration of our Lord jesus, who was a nonesuch Preacher, of whom it's said, Matthew 7.29. that He spoke with power and not as the Scribes, and Luk 4. when he is opening that sweet Text, Isaiah 61.1, 23. it's said, They all wondered At the gracious words that proceeded out of his Mouth;
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and the Officers that came to take Him, say, that never man spake as He spoke, and yet this same is His Complaint, Matth. 23.37. How often would I have gathered you, and ye would not; and John 1.11. it's said, He came to his own, and his own received him not:
and the Officers that Come to take Him, say, that never man spoke as He spoke, and yet this same is His Complaint, Matthew 23.37. How often would I have gathered you, and you would not; and John 1.11. it's said, He Come to his own, and his own received him not:
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and with what Weight and Power He spoke, and sometimes with Tears, and withall, backed His Word with Miracles, that made His Hearers acknowledge the Finger of God,
and with what Weight and Power He spoke, and sometime with Tears, and withal, backed His Word with Miracles, that made His Hearers acknowledge the Finger of God,
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and that Believers are so few in number, even after His Ascension? need we any further proof, that the Gospel where it comes gets but little welcome? the Carriage of many among our selves is a sad proof of it,
and that Believers Are so few in number, even After His Ascension? need we any further proof, that the Gospel where it comes gets but little welcome? the Carriage of many among our selves is a sad proof of it,
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If this be not enough to clear the Doctrine, 1. See how Christ speaks of it, Matth. 13. in the Parable of the Sower of the Seed, where there are three sorts of Ground that never bring forth good Fruit,
If this be not enough to clear the Doctrine, 1. See how christ speaks of it, Matthew 13. in the Parable of the Sour of the Seed, where there Are three sorts of Ground that never bring forth good Fruit,
do not many Perish? do not many croud thick in the broad Way that leads to Destruction? do not but very few Fruits of Faith appear? is there not little, lamentably little, real Change in the Way and Walk of most to be seen? To clear it yet further, Go thorow the several Ranks of Persons, that in God's account are Unbelievers,
do not many Perish? do not many crowd thick in the broad Way that leads to Destruction? do not but very few Fruits of Faith appear? is there not little, lamentably little, real Change in the Way and Walk of most to be seen? To clear it yet further, Go thorough the several Ranks of Persons, that in God's account Are Unbelievers,
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and lay them by, O! there will be exceeding few Believers in Christ found: First, Then lay by the grosly Prophane, that are never so much as civilized.
and lay them by, OH! there will be exceeding few Believers in christ found: First, Then lay by the grossly Profane, that Are never so much as civilized.
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and put them t• secure and sicker their Interest in God, and not to rest on a Fashion and Form of Religion, without observing what Fruit followeth on the Gospel;
and put them t• secure and sicker their Interest in God, and not to rest on a Fashion and From of Religion, without observing what Fruit follows on the Gospel;
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or a very few that are Believers in a Countrey side, so that if Isaiah were now alive to cry, Who believes our report? each of them would be ready to answer, I believe. 2. Because for as certain and useful a Truth as this is,
or a very few that Are Believers in a Country side, so that if Isaiah were now alive to cry, Who believes our report? each of them would be ready to answer, I believe. 2. Because for as certain and useful a Truth as this is,
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I would ask you this Question, Was it ever a difficulty to any of you to Believe? If not, what is it that makes Believing so rare? what should move the Prophet thus to complain, Who hath believed our report? I shall shortly give you some Evidences that many of you do not really believe this Truth.
I would ask you this Question, Was it ever a difficulty to any of you to Believe? If not, what is it that makes Believing so rare? what should move the Prophet thus to complain, Who hath believed our report? I shall shortly give you Some Evidences that many of you do not really believe this Truth.
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A second Evidence is, That there is so little preparation made to prevent your eternal Hazard, it's said of Noah, Heb. 11. that Noah being warned of God, prepared an Ark, and this is attributed to his Faith;
A second Evidence is, That there is so little preparation made to prevent your Eternal Hazard, it's said of Noah, Hebrew 11. that Noah being warned of God, prepared an Ark, and this is attributed to his Faith;
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see what Mortification of Lusts, what Repentance from dead Works, what grouth in Knowledge, what shining of Holiness in your Conversation, is attained to;
see what Mortification of Lustiest, what Repentance from dead Works, what grouth in Knowledge, what shining of Holiness in your Conversation, is attained to;
it's very sad, that most plain obvious Duties are not at all followed, as the studying of Knowledge, the exercising of Repentance, one of the very first Duties, which is never separated from Faith, the humbling of the Soul before God, the loathing of your selves for all ye have done, the Love of God, &c. for there may be Challenges for gross Evils in Heathens; and Fear is not Repentance,
it's very sad, that most plain obvious Duties Are not At all followed, as the studying of Knowledge, the exercising of Repentance, one of the very First Duties, which is never separated from Faith, the humbling of the Soul before God, the loathing of your selves for all you have done, the Love of God, etc. for there may be Challenges for gross Evils in heathens; and fear is not Repentance,
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now, knew ye ever what this Work meaned? found ye it ever to be a difficult Work to Believe? knew ye ever what it was to have the Spirit of God constraining your Heart to Believe? I speak not of any extraordinary thing;
now, knew you ever what this Work meaned? found you it ever to be a difficult Work to Believe? knew you ever what it was to have the Spirit of God constraining your Heart to Believe? I speak not of any extraordinary thing;
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There are some sad Evidences of, and bitter Fruits that spring from this Root, to wit, Folks being Strangers to the experimental Knowledge of the Work of Faith:
There Are Some sad Evidences of, and bitter Fruits that spring from this Root, to wit, Folks being Strangers to the experimental Knowledge of the Work of Faith:
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Folks will be easily convinced, that breach of the Sabbath, that Stealing, that bearing false Witness, &c. are Sins, where the special Work of the Spirit is not;
Folks will be Easily convinced, that breach of the Sabbath, that Stealing, that bearing false Witness, etc. Are Sins, where the special Work of the Spirit is not;
but how many of you have been convinced of the want of Faith? we are constrained to say this sad word when we look on this Text, that it is lamentably fulfilled in your Eyes, and in this our Congregation;
but how many of you have been convinced of the want of Faith? we Are constrained to say this sad word when we look on this Text, that it is lamentably fulfilled in your Eyes, and in this our Congregation;
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Use 2. The second Use is for Conviction, If it be ordinary for the great part of the Hearers of the Gospel not to Believe, let it sink in your Hearts that it is no extraordinary thing that hath befallen you;
Use 2. The second Use is for Conviction, If it be ordinary for the great part of the Hearers of the Gospel not to Believe, let it sink in your Hearts that it is no extraordinary thing that hath befallen you;
yea, even the thick and throng of the Hearers of this Gospel, that Believe not? and who if Christ were gathering Sinners by this preached Gospel, would not be gathered;
yea, even the thick and throng of the Hearers of this Gospel, that Believe not? and who if christ were gathering Sinners by this preached Gospel, would not be gathered;
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if where the Gospel comes many do not Believe, then here in this City where the Gospel is preached to a great multitude of professing Members of the visible Church, there are readily many that do not Believe;
if where the Gospel comes many doe not Believe, then Here in this city where the Gospel is preached to a great multitude of professing Members of the visible Church, there Are readily many that do not Believe;
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are not the same Evidences of the want of Faith, which we spoke of, among you? how many are there in their Life Prophane? how many rest on Civility and Formality? is there not as little Repentance now as was in Isaiah 's time? as little denying of our own Righteousness,
Are not the same Evidences of the want of Faith, which we spoke of, among you? how many Are there in their Life Profane? how many rest on Civility and Formality? is there not as little Repentance now as was in Isaiah is time? as little denying of our own Righteousness,
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though ye think that the Doctrine is true in the general, ye will not, ye cannot digest the Application, That among so many of you visible Professors of Faith, there are but few real Believers;
though you think that the Doctrine is true in the general, you will not, you cannot digest the Application, That among so many of you visible Professors of Faith, there Are but few real Believers;
therefore we shall follow the Conviction a little further, by giving you some Considerations to make it out, that we have but too just ground to make Application of the Doctrine to you, especially considering the abounding of Corruption that is amongst you, that ye may be put to fear the Wrath that attends Sin,
Therefore we shall follow the Conviction a little further, by giving you Some Considerations to make it out, that we have but too just ground to make Application of the Doctrine to you, especially considering the abounding of Corruption that is among you, that you may be put to Fear the Wrath that attends since,
and of what Time, Is it not of the Times and Days of the Gospel? had not the Spirit (in dictating this Text of Scripture) an Eye on Scotland, and on Glasgow? and do not our Lord Jesus Christ and Paul apply it in their Days? and why then may not we also in ours? and when the Spirit speaks expressly of the last Times, that they shall be perilous,
and of what Time, Is it not of the Times and Days of the Gospel? had not the Spirit (in dictating this Text of Scripture) an Eye on Scotland, and on Glasgow? and do not our Lord jesus christ and Paul apply it in their Days? and why then may not we also in ours? and when the Spirit speaks expressly of the last Times, that they shall be perilous,
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and of the falling away of many, should it not give us the hotter alarm. 2. Do not all things agree to us as to them? is not this Gospel the same? is our Preaching any better than theirs? nay, had they not much more powerful Preaching? and if that Preaching which was much more powerful had not efficacy as to many to work Faith in them, what may we expect to do by our Preaching? are not your Hearts as deceitful? are not your Corruptions as strong? are ye not as bent to Back sliding as they were? what sort of Folks were they that were unfruitful Hearers? were they not Members of the visible Church as ye are, circumcised under the Old Testament,
and of the falling away of many, should it not give us the hotter alarm. 2. Do not all things agree to us as to them? is not this Gospel the same? is our Preaching any better than theirs? nay, had they not much more powerful Preaching? and if that Preaching which was much more powerful had not efficacy as to many to work Faith in them, what may we expect to do by our Preaching? Are not your Hearts as deceitful? Are not your Corruptions as strong? Are you not as bent to Back sliding as they were? what sort of Folks were they that were unfruitful Hearers? were they not Members of the visible Church as you Are, circumcised under the Old Testament,
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as ye are baptized under the New? was it not these who had Christ and His Apostles preaching to them? yea, they were not among the more Ignorant sort who did not Believe,
as you Are baptised under the New? was it not these who had christ and His Apostles preaching to them? yea, they were not among the more Ignorant sort who did not Believe,
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and of such, a great many that will seek to enter in, and shall not be able, to whom Christ will sall say, depart, I know you not ye Workers of Iniquity;
and of such, a great many that will seek to enter in, and shall not be able, to whom christ will shall say, depart, I know you not the Workers of Iniquity;
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sure, this Challenge and Charge belongs to some, yea to many, and we would ask what ground have ye to shift it? how can ye prove your Faith more than others that have none at all? that ye hope ye have Faith, will not do your turn, that's no solid proof;
sure, this Challenge and Charge belongs to Some, yea to many, and we would ask what ground have you to shift it? how can you prove your Faith more than Others that have none At all? that you hope you have Faith, will not do your turn, that's not solid proof;
do ye think to roll your selves on Christ sleeping, and ye know not how? certainly when the Pins of your Tabernacle come to be a loosing, ye shall find that your fancied Faith shall not be able to keep out a Challenge;
do you think to roll your selves on christ sleeping, and you know not how? Certainly when the Pins of your Tabernacle come to be a losing, you shall find that your fancied Faith shall not be able to keep out a Challenge;
If ye did once in earnest look on your selves as in Hazard, and were brought to reflect on Matters betwixt God and you, it might be the Lord would follow the Conviction, we desire Him to do it, and to Him be Praise.
If you did once in earnest look on your selves as in Hazard, and were brought to reflect on Matters betwixt God and you, it might be the Lord would follow the Conviction, we desire Him to do it, and to Him be Praise.
IT's a sad matter, and much to be lamented, when the carrying of such good News as is the Report of Jesus Christ in the Gospel, becomes unprofitable to them that hear it,
IT's a sad matter, and much to be lamented, when the carrying of such good News as is the Report of jesus christ in the Gospel, becomes unprofitable to them that hear it,
and that frequently, yet in the midst of his sweet Prophesies, he breaks out with this Complaint, who hath believed our report? he is carrying glad Tydings,
and that frequently, yet in the midst of his sweet prophecies, he breaks out with this Complaint, who hath believed our report? he is carrying glad Tidings,
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even the abounding of Unbelief in them that hear it. 1. That he may prevent the Scandal of the unfruitfulness of the Word where it comes. 2. That he may add a Spur of excitement to the Hearers of the Gospel to endeavour to make use of it,
even the abounding of Unbelief in them that hear it. 1. That he may prevent the Scandal of the unfruitfulness of the Word where it comes. 2. That he may add a Spur of excitement to the Hearers of the Gospel to endeavour to make use of it,
and not to rest upon Means, how powerful and lively soever they be, but to press forward to the End they aim and shoot at. 3. That he may put Folks to the Tryal,
and not to rest upon Means, how powerful and lively soever they be, but to press forward to the End they aim and shoot At. 3. That he may put Folks to the Trial,
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and how it is an Evil that abounds, not only among the Prophane, but among these who are Civil and Zealous too for the Righteousness of the Law, it should make them put themselves to the Tryal,
and how it is an Evil that abounds, not only among the Profane, but among these who Are Civil and Zealous too for the Righteousness of the Law, it should make them put themselves to the Trial,
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If all of you were Believers, there were no ground for this Complaint, and if we will take Folks on their own word, we can hardly get a Person but will say he Believes,
If all of you were Believers, there were no ground for this Complaint, and if we will take Folks on their own word, we can hardly get a Person but will say he Believes,
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and it is the last that follows from these words, tending to the same scope to make us scar at Unbelief, which the Prophet makes such a heavy ground of Complaint.
and it is the last that follows from these words, tending to the same scope to make us scar At Unbelief, which the Prophet makes such a heavy ground of Complaint.
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there were no ground for this Complaint if it were not so, even as the Prophet would have had no ground to complain of the Peoples Unbelief if there were not many Unbelievers;
there were no ground for this Complaint if it were not so, even as the Prophet would have had no ground to complain of the Peoples Unbelief if there were not many Unbelievers;
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yea the great Gospel duty on which all other Duties hang, and which is called for by many tyes and obligations, This is his commandment, saith John in his first Epistle, chap. 3.23. that ye believe on the Name of his Son Jesus Christ, therefore it must be a great Sin not to Believe.
yea the great Gospel duty on which all other Duties hang, and which is called for by many ties and obligations, This is his Commandment, Says John in his First Epistle, chap. 3.23. that you believe on the Name of his Son jesus christ, Therefore it must be a great since not to Believe.
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There are shortly three things comprehended in this Doctrine, (speaking now of Unbelief, not only as opposite to Historical Faith, which we commonly call Infidelity, but as it's opposite to Saving Faith, which we shew is that which is called for here:) 1. That Unbelief,
There Are shortly three things comprehended in this Doctrine, (speaking now of Unbelief, not only as opposite to Historical Faith, which we commonly call Infidelity, but as it's opposite to Saving Faith, which we show is that which is called for Here:) 1. That Unbelief,
as Adultery, Blood-shed, and the like, do reign, and they get that name to be called Adulterers, Murtherers, &c. others may possibly be free of these, who yet have Unbelief reigning in them,
as Adultery, Bloodshed, and the like, do Reign, and they get that name to be called Adulterers, Murderers, etc. Others may possibly be free of these, who yet have Unbelief reigning in them,
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and therefore they get that name to be called Unbelieving, and are ranked with the grossest of Evil-doers. 3. That even many in the Times wherein the Scriptures were written,
and Therefore they get that name to be called Unbelieving, and Are ranked with the Grossest of Evildoers. 3. That even many in the Times wherein the Scriptures were written,
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and in every Age since, are found guilty of this Sin, and condemned for it, who are as to several other things commended; hence it's said Rom. 10.3. of the Jews, that they had a zeal of God, which in it self is good, though not according to knowledge, yet it was their main lett and obstruction in the way to Life, that being ignorant of God's righteousness, they went about to establish their own;
and in every Age since, Are found guilty of this since, and condemned for it, who Are as to several other things commended; hence it's said Rom. 10.3. of the jews, that they had a zeal of God, which in it self is good, though not according to knowledge, yet it was their main let and obstruction in the Way to Life, that being ignorant of God's righteousness, they went about to establish their own;
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and His Righteousness by Faith, it made any other good thing they had unacceptable, and the reason why we mark this, is, that Folks may see that it is not only for gross Sins,
and His Righteousness by Faith, it made any other good thing they had unacceptable, and the reason why we mark this, is, that Folks may see that it is not only for gross Sins,
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That Unbelief though there were no other Sin, is exceeding sinful, and is first. The great ground that makes God expostulate with the Hearers of the Gospel,
That Unbelief though there were no other since, is exceeding sinful, and is First. The great ground that makes God expostulate with the Hearers of the Gospel,
and that makes them come under the Complaint, John 5 40. Ye will not come to me that ye may have life, and Matth. 23.37. How often would I have gathered you, and ye would not;
and that makes them come under the Complaint, John 5 40. You will not come to me that you may have life, and Matthew 23.37. How often would I have gathered you, and you would not;
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Secondly, B•hold how the Lord threatens this Sin, and punishes for it, see Psal. 95.7. and Heb. 3.7. and Heb. 4.8. where He swears in His Wrath against Unbelievers, that they shall not enter into His Rest;
Secondly, B•hold how the Lord threatens this since, and Punishes for it, see Psalm 95.7. and Hebrew 3.7. and Hebrew 4.8. where He swears in His Wrath against Unbelievers, that they shall not enter into His Rest;
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and put on the Wedding Garment, Mat. 22.12, 13. see it also in the words that are pronounced against Chorazin, Bethsaida and Capernaum, Matth. 11. and our blessed Lord Jesus loves not (to speak so) to pronounce woes,
and put on the Wedding Garment, Mathew 22.12, 13. see it also in the words that Are pronounced against Chorazin, Bethsaida and Capernaum, Matthew 11. and our blessed Lord jesus loves not (to speak so) to pronounce woes,
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and will not receive it, He pronounces woe after woe upon them, and of what sort were they? even beyond these that came upon Tyrus and Sidon, upon Sodom and Gomorrah; we think such Threatnings as these, should make Folks not to think Unbelief a light,
and will not receive it, He pronounces woe After woe upon them, and of what sort were they? even beyond these that Come upon Tyre and Sidon, upon Sodom and Gomorrah; we think such Threatenings as these, should make Folks not to think Unbelief a Light,
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Thirdly, Look further, to the greatness of this Sin, in the strange names that the Lord puts upon it, 1 John 5.11. He that believes not, hath made God a liar;
Thirdly, Look further, to the greatness of this since, in the strange names that the Lord puts upon it, 1 John 5.11. He that believes not, hath made God a liar;
yet who are they that live under the Gospel and Believe not, but in a great measure they will be found capable of most of them at least? It's called a crucifying of the Son of God afresh, a putting Him to an open shame, &c. and who are they that do this,
yet who Are they that live under the Gospel and Believe not, but in a great measure they will be found capable of most of them At least? It's called a crucifying of the Son of God afresh, a putting Him to an open shame, etc. and who Are they that do this,
and can there be such an affronting of Him as when He condescends so very low, to think so little of Him? Fourthly, Consider the Expressions under which He sets out His being affected, (to say so,) with this Sin;
and can there be such an affronting of Him as when He condescends so very low, to think so little of Him? Fourthly, Consider the Expressions under which He sets out His being affected, (to say so,) with this since;
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it's said, that when He came near to Jerusalem, He weeped over it, and why? the following words tell us, O that thou had known in this thy day, the things that belong to thy peace, that is, O that thou hadst believed,
it's said, that when He Come near to Jerusalem, He Wept over it, and why? the following words tell us, Oh that thou had known in this thy day, the things that belong to thy peace, that is, Oh that thou Hadst believed,
sure, when He that gives liberally and upbraids none, does upbraid for this Sin, it shews how much He was pressed with it; and Luke 14.21. it's said of this Sin, that it angered Him, and He is not easily angered;
sure, when He that gives liberally and upbraids none, does upbraid for this since, it shows how much He was pressed with it; and Lycia 14.21. it's said of this since, that it angered Him, and He is not Easily angered;
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and think so little of Unbelief? I am speaking to the generality of you, and let not others wrong themselves, nor mistake the intent of this Scripture;
and think so little of Unbelief? I am speaking to the generality of you, and let not Others wrong themselves, nor mistake the intent of this Scripture;
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Sinners need not fear to anger Him by coming to Him, but when they come not, He is angry; it's said Matth. 22.7. He was wroth at this Sin, and it's on this ground, that Psal. 2.12.
Sinners need not Fear to anger Him by coming to Him, but when they come not, He is angry; it's said Matthew 22.7. He was wroth At this since, and it's on this ground, that Psalm 2.12.
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do ye think that this presumptuous and fancied Faith will be counted for Faith, or that Christ who sifts Faith narrowly will let it pass for Saving Faith? no certainly.
do you think that this presumptuous and fancied Faith will be counted for Faith, or that christ who sifts Faith narrowly will let it pass for Saving Faith? no Certainly.
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or rather Distemper, to maintain your Peace and Confidence, when ye can (in the mean time) give so little proof of it? think ye that Faith cannot be a missing,
or rather Distemper, to maintain your Peace and Confidence, when you can (in the mean time) give so little proof of it? think you that Faith cannot be a missing,
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nor mistaken, or that it is ordinary and common, or that it is indifferent whether ye have it or not? we are perswaded, that many of you think, that if ye have a good Mind, (as ye call it,) and a square civil honest Walk,
nor mistaken, or that it is ordinary and Common, or that it is indifferent whither you have it or not? we Are persuaded, that many of you think, that if you have a good Mind, (as you call it,) and a square civil honest Walk,
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or questioning of the God-head, but the not receiving of Christ and His Righteousness,) though ye had more than ordinary Hypocrites have, ye will for this Sin of Unbelief find your selves under the standing Curse of God,
or questioning of the Godhead, but the not receiving of christ and His Righteousness,) though you had more than ordinary Hypocrites have, you will for this since of Unbelief find your selves under the standing Curse of God,
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the nature of the Sin being more hainous, as being against the first Table of the Law, in both the first and second Commands thereof, it being by Faith in God that we make God our God,
the nature of the since being more heinous, as being against the First Table of the Law, in both the First and second Commands thereof, it being by Faith in God that we make God our God,
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it comes in contradiction to the very design of the Gospel, which is to manifest the glory of the Grace of God, in bringing Sinners to believe on Christ,
it comes in contradiction to the very Design of the Gospel, which is to manifest the glory of the Grace of God, in bringing Sinners to believe on christ,
it bindeth up His Hands, as it were, (to speak so with reverence) that He cannot do them a good turn. 2. It strikes more nearly against the Honour of God,
it binds up His Hands, as it were, (to speak so with Reverence) that He cannot do them a good turn. 2. It strikes more nearly against the Honour of God,
it strikes also at the main Fruit of the Ministry, it makes them complain to God, that the Word is not taken off their Hand, it frustrats the very end of the Ministry,
it strikes also At the main Fruit of the Ministry, it makes them complain to God, that the Word is not taken off their Hand, it frustrates the very end of the Ministry,
we need not say, it brings on, but it holds and keeps on the Wrath of God on Sinners for ever, He that believes not, (as we shew before from John 3.) is condemned already, and the wrath of God abides on him.
we need not say, it brings on, but it holds and keeps on the Wrath of God on Sinners for ever, He that believes not, (as we show before from John 3.) is condemned already, and the wrath of God abides on him.
when Christ is not received, some sort and degree of despite is done to the Spirit of Grace, Unbelievers thwart with Him in the way of His Grace, and will have no spiritual Good from Him;
when christ is not received, Some sort and degree of despite is done to the Spirit of Grace, Unbelievers thwart with Him in the Way of His Grace, and will have no spiritual Good from Him;
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it's that which keeps all other Sins livly, for none hath victory over any Sin but the Believer, the Unbeliever lyes as a bound Slave to every Sin,
it's that which keeps all other Sins lively, for none hath victory over any since but the Believer, the Unbeliever lies as a bound Slave to every since,
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ye that stand yet a distance from Christ, can ye endure to ly under this great Guilt and ground of Contraversie that is betwixt Him and you? do ye think little to hazard on His Upbraidings and Woes,
you that stand yet a distance from christ, can you endure to lie under this great Gilded and ground of Controversy that is betwixt Him and you? do you think little to hazard on His Upbraidings and Woes,
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even such Woes as are beyond these that came on Sodom, the heavy Curse and Malediction of God? and yet we say to you who are most civil, discreet, formal,
even such Woes as Are beyond these that Come on Sodom, the heavy Curse and Malediction of God? and yet we say to you who Are most civil, discreet, formal,
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when their labour and strength is spent in vain, and when all the assemblings of them together that hear the Word of the Gospel, is but a trading of the Lord's Courts in vain;
when their labour and strength is spent in vain, and when all the assemblings of them together that hear the Word of the Gospel, is but a trading of the Lord's Courts in vain;
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for as comfortable Messages as he carried, (and He carried as comfortable Messages as any that we hear of,) yet there was a general non-profiting by the Word of the Gospel in his Mouth;
for as comfortable Messages as he carried, (and He carried as comfortable Messages as any that we hear of,) yet there was a general non-profiting by the Word of the Gospel in his Mouth;
when we meet with such words as these, our Hearts should tremble, when we consider how general and rife an Evil Unbelief and the not receiving of Christ is,
when we meet with such words as these, our Hearts should tremble, when we Consider how general and rife an Evil Unbelief and the not receiving of christ is,
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whence it is that so many are mistaken about their Souls S•ate, and most certainly the generality are mistaken, who live as if Be•ieving were a thing common to all Professors of Faith,
whence it is that so many Are mistaken about their Souls S•ate, and most Certainly the generality Are mistaken, who live as if Be•ieving were a thing Common to all Professors of Faith,
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and His Satisfaction is offered in the Gospel to all that will receive it, even to all the Hearers of the Gospel, that Sinners in the sight and sense of their lost condition would flee unto Him, receive and rest upon Him and His Satisfaction, for Pardon of Sin,
and His Satisfaction is offered in the Gospel to all that will receive it, even to all the Hearers of the Gospel, that Sinners in the sighed and sense of their lost condition would flee unto Him, receive and rest upon Him and His Satisfaction, for Pardon of since,
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and be judged according to that which they have done in the Body, and if ye have the Faith of this, that Sinners that are not found in Christ, cannot stand; (as by the way, wo to that Man that is not found in Him,
and be judged according to that which they have done in the Body, and if you have the Faith of this, that Sinners that Are not found in christ, cannot stand; (as by the Way, woe to that Man that is not found in Him,
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if it were a Paul, for even he, he is only happy by being found in Him not having his own Righteousness but Christs,) and withall, that there is no other way to be found in Him but by Faith, (which is that which Paul hath for his main scope, Phil. 3.9, 10.) Then to be found in Him by Faith, should be your main work and study;
if it were a Paul, for even he, he is only happy by being found in Him not having his own Righteousness but Christ,) and withal, that there is no other Way to be found in Him but by Faith, (which is that which Paul hath for his main scope, Philip 3.9, 10.) Then to be found in Him by Faith, should be your main work and study;
and Righteousness through His Satisf•ction, and commands you to Believe on Him, when it lays Him to your Door, to your Mouth and Heart, that ye would roll,
and Righteousness through His Satisf•ction, and commands you to Believe on Him, when it lays Him to your Door, to your Mouth and Heart, that you would roll,
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and to lippen to Him. 2. What Warrands and Encouragements a Sinner hath to lean and lippen to this Ground. 3. We shall remove a Doubt or two that may stand in the way of Sinners resting on this Ground. 4. We shall give some Directions to further you to this.
and to lippen to Him. 2. What Warrants and Encouragements a Sinner hath to lean and lippen to this Ground. 3. We shall remove a Doubt or two that may stand in the Way of Sinners resting on this Ground. 4. We shall give Some Directions to further you to this.
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or that through God's Blessing may be more useful, and there is not a word more uncontravertible, which all of you will assent to the truth of, to wit, that there is a great good in Believing,
or that through God's Blessing may be more useful, and there is not a word more uncontravertible, which all of you will assent to the truth of, to wit, that there is a great good in Believing,
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Cast your selves therefore open to the Exhortation, and let the word of Faith sink down into your Hearts, considering that there is nothing ye have more need of,
Cast your selves Therefore open to the Exhortation, and let the word of Faith sink down into your Hearts, considering that there is nothing you have more need of,
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and therefore again and again, we would exhort you in the fear of God, that ye would not neglect so great a Salvation, which through Faith is to be obtained,
and Therefore again and again, we would exhort you in the Fear of God, that you would not neglect so great a Salvation, which through Faith is to be obtained,
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for clearing of which, we would put these three together. 1. The Fulness and Sufficiency of th• Mediator Jesus Christ, in whom all the Riches of the Gospel are treasured up, in whom,
for clearing of which, we would put these three together. 1. The Fullness and Sufficiency of th• Mediator jesus christ, in whom all the Riches of the Gospel Are treasured up, in whom,
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and by whom our Happiness comes, and who wants nothing that may fit Him to be a Saviour, who is able to save to the uttermost all that come unto God by Him.
and by whom our Happiness comes, and who Wants nothing that may fit Him to be a Saviour, who is able to save to the uttermost all that come unto God by Him.
2. The well-orderedness, freeness, and fulness of the Covenant of Grace, wherein it is transacted, that the Fulness that is in the Mediator Christ, shall be made forthcoming to Believers in Him,
2. The well-orderedness, freeness, and fullness of the Covenant of Grace, wherein it is transacted, that the Fullness that is in the Mediator christ, shall be made forthcoming to Believers in Him,
as if they had satisfied and payed the Price themselves, 2 Cor. 5.21. He who knew no sin, was made sin for us, that we might be made the righteousness of God in Him;
as if they had satisfied and paid the Price themselves, 2 Cor. 5.21. He who knew no since, was made since for us, that we might be made the righteousness of God in Him;
because by this Covenant it's transacted and agreed upon, that Christ shall undergo the Penalty, and that the Believer in Him shall be reckoned the righteous Person;
Because by this Covenant it's transacted and agreed upon, that christ shall undergo the Penalty, and that the Believer in Him shall be reckoned the righteous Person;
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if there be a reality in Christ's Death and Satisfaction to Justice, if He hath undergone the Penalty and payed their Debt, there is a reality in this Transaction,
if there be a reality in Christ's Death and Satisfaction to justice, if He hath undergone the Penalty and paid their Debt, there is a reality in this Transaction,
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and the Covenant being sure and firm as to His part, He having confirmed it by His Death, it is as sure and firm as to the Benefite of it to the Believer in Him. 3. The nature of the Off•r of this Grace in the Gospel,
and the Covenant being sure and firm as to His part, He having confirmed it by His Death, it is as sure and firm as to the Benefit of it to the Believer in Him. 3. The nature of the Off•r of this Grace in the Gospel,
as really as when He preached it Himself in Capernaum, or any where else, even as the authority of a King is with his Ambas•ador, according to that, 2 Cor. 5. penult vers. We are ambassadours for Christ,
as really as when He preached it Himself in Capernaum, or any where Else, even as the Authority of a King is with his Ambas•ador, according to that, 2 Cor. 5. penult vers. We Are Ambassadors for christ,
Secondly, We have also many Warrands and Encouragements to step forward, and when Christ in His Fulness lays Himself before you, to roll over your selves on Him, and to yeeld to Him;
Secondly, We have also many Warrants and Encouragements to step forward, and when christ in His Fullness lays Himself before you, to roll over your selves on Him, and to yield to Him;
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and that they would not come unto Him for Life, He called to them but none would exalt Him. 1. Do ye not think that the Offer of this Gospel is a sufficient Warrand,
and that they would not come unto Him for Life, He called to them but none would exalt Him. 1. Do you not think that the Offer of this Gospel is a sufficient Warrant,
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and ground of Encouragement to Believe on Him? and if it be so to others, ought it not to be a sufficient Warrand and Encouragement to you? when He says, Psal. 81.10.
and ground of Encouragement to Believe on Him? and if it be so to Others, ought it not to be a sufficient Warrant and Encouragement to you? when He Says, Psalm 81.10.
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Open thy mouth wide and I will fill it, what excuse can ye have to shift or refuse the Offer? if ye think Christ real in His Commands, is He not as real in His Offers? 2. He hath so ordered the Administration of this Gospel,
Open thy Mouth wide and I will fill it, what excuse can you have to shift or refuse the Offer? if you think christ real in His Commands, is He not as real in His Offers? 2. He hath so ordered the Administration of this Gospel,
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He hath so qualified the Object of this Grace in the Gospel, that these in all the World that Men would think should be secluded, are taken in to be Sharers of it,
He hath so qualified the Object of this Grace in the Gospel, that these in all the World that Men would think should be secluded, Are taken in to be Sharers of it,
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for its Sinners, lost Sinners, Self-destroyers, Ungodly, the Sheep that have wandered, the Poor, the Needy, the Naked, the Captives, the Prisoners, the Blind, &c. according to that of Isa: 61.1, 2. The Spirit of the Lord God is upon me, He hath sent me to preach glad tydings to the meek or poor, to bind up the brokenhearted, to proclaim liberty to the captives, the opening of the prison to them that are bound, &c. and Isa. 55.1.
for its Sinners, lost Sinners, Self-destroyers, Ungodly, the Sheep that have wandered, the Poor, the Needy, the Naked, the Captives, the Prisoners, the Blind, etc. according to that of Isaiah: 61.1, 2. The Spirit of the Lord God is upon me, He hath sent me to preach glad tidings to the meek or poor, to bind up the brokenhearted, to proclaim liberty to the captives, the opening of the prison to them that Are bound, etc. and Isaiah 55.1.
If ye had the Offer at your own carving, what could ye put more in it? it cannot be more free than without money, it cannot be more seriously press'd than with a Ho, and Oyes, to come;
If you had the Offer At your own carving, what could you put more in it? it cannot be more free than without money, it cannot be more seriously pressed than with a Ho, and Oyes, to come;
can there be any greater evidences of reality in any Offer? A third Warrand is from the manner and form of Christ's Administration, He hath condescended to make a Covenant,
can there be any greater evidences of reality in any Offer? A third Warrant is from the manner and from of Christ's Administration, He hath condescended to make a Covenant,
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when He had not a greater to swear by, for our Confirmation and Consolation, as it is, Heb. 6.16, 17. And among Men, ye know, that an Oath puts an end to all Contraversie,
when He had not a greater to swear by, for our Confirmation and Consolation, as it is, Hebrew 6.16, 17. And among Men, you know, that an Oath puts an end to all Controversy,
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but perjured, a heavy, hainous, and horrid Guilt on the score of all Unbelievers of this Gospel. 4. To take away all Contraversie, He hath interposed His Command,
but perjured, a heavy, heinous, and horrid Gilded on the score of all Unbelievers of this Gospel. 4. To take away all Controversy, He hath interposed His Command,
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This is his commandment, that ye believe on the Name of his Son Jesus Christ, and therefore the Offer of the Gospel and Promulgation of it, cometh by way of Command, Ho come, believe, &c. whereby the Lord would tell the Hearers of the Gospel, that it is not left to their own option,
This is his Commandment, that you believe on the Name of his Son jesus christ, and Therefore the Offer of the Gospel and Promulgation of it, comes by Way of Command, Ho come, believe, etc. whereby the Lord would tell the Hearers of the Gospel, that it is not left to their own option,
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and if ye think ye may and should Pray, sanctifie the Sabbath, or obey any other Command because He bids you, there is the same Authority enjoyning and commanding you to Believe,
and if you think you may and should Pray, sanctify the Sabbath, or obey any other Command Because He bids you, there is the same authority enjoining and commanding you to Believe,
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my meaning is, ye have the same Covenant, the same Word and Promises, Christ and His Fulness, God and His Faithfulness offered to you, the same Warrand that God hath given to all His People since ever He had a Church;
my meaning is, you have the same Covenant, the same Word and Promises, christ and His Fullness, God and His Faithfulness offered to you, the same Warrant that God hath given to all His People since ever He had a Church;
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which damned Unbelievers shall carry to Hell with them, that it was the power of God to salvation to them that believed, and that there was nothing in the Gospel it self that did prejudge them of the good of it,
which damned Unbelievers shall carry to Hell with them, that it was the power of God to salvation to them that believed, and that there was nothing in the Gospel it self that did prejudge them of the good of it,
all the Promises having a Being from Jehovah Himself, on jot or one title of them cannot fail nor fall to the Ground. 3. If ye were to carve out a Warrand to your selves,
all the Promises having a Being from Jehovah Himself, on jot or one title of them cannot fail nor fallen to the Ground. 3. If you were to carve out a Warrant to your selves,
as I hinted before, what more could ye desire? what miss ye in Christ? what Clause can ye desire to be insert in the Covenant that is not in it? It contains Pardon of Sin, Healing of your Backslidings,
as I hinted before, what more could you desire? what miss you in christ? what Clause can you desire to be insert in the Covenant that is not in it? It contains Pardon of since, Healing of your Backslidings,
and to say, that the Covenant is not good enough because so many Perish, it's even as if ye should say, it's not a good Bridge because some will not take it,
and to say, that the Covenant is not good enough Because so many Perish, it's even as if you should say, it's not a good Bridge Because Some will not take it,
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and of the Covenant of His Grace? did He ever à priori, or at first Hand, tell Folks that they were elected? who ever got their Election at the very first revealed to them? or, who are now before the Throne that ever made the keeping up of this secret from them, a Bar or Impediment to their Believing? God's Eternal Purpose or Decree is not the Rule of our Duty,
and of the Covenant of His Grace? did He ever à priori, or At First Hand, tell Folks that they were elected? who ever god their Election At the very First revealed to them? or, who Are now before the Throne that ever made the keeping up of this secret from them, a Bar or Impediment to their Believing? God's Eternal Purpose or decree is not the Rule of our Duty,
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and if any will scruple and demur on this ground to close the Bargain, let them be aware that they provoke Him not to bring upon them their own fears, by continuing them under that scrupling and demurring condition;
and if any will scruple and demur on this ground to close the Bargain, let them be aware that they provoke Him not to bring upon them their own fears, by Continuing them under that Scrutining and demurring condition;
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nor to do any other commanded Duty, shall we therefore abstain from all Duties? Our ability or fitness for Duty, is not the rule of our Duty, but God's Command;
nor to do any other commanded Duty, shall we Therefore abstain from all Duties? Our ability or fitness for Duty, is not the Rule of our Duty, but God's Command;
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and we are called to put our Hand to Duty in the sense of our own Insufficiency, acknowledging God's Sufficiency, which if we did, we should find it go better with us,
and we Are called to put our Hand to Duty in the sense of our own Insufficiency, acknowledging God's Sufficiency, which if we did, we should find it go better with us,
and may not the same be expected in the matter of Believing as well as in other Duties? 2. None that ever heard this Gospel shall in the Day of Judgement have this to Object, none shall have it to say, that they would fain have believed,
and may not the same be expected in the matter of Believing as well as in other Duties? 2. None that ever herd this Gospel shall in the Day of Judgement have this to Object, none shall have it to say, that they would fain have believed,
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but if it halt at your Perversness and wilful Refusal of the Offer, there is good reason that in God's Justice ye should never get good of the Gospel;
but if it halt At your Perverseness and wilful Refusal of the Offer, there is good reason that in God's justice you should never get good of the Gospel;
but formally, as it were, he passeth a Sentence on himself, as the word is, Act. 13 46. Ye judge your selves unworthy of eternal life, which the Apostle gathers from this ground, that they did not,
but formally, as it were, he passes a Sentence on himself, as the word is, Act. 13 46. You judge your selves unworthy of Eternal life, which the Apostle gathers from this ground, that they did not,
Fourthly, As for Directions to help and further you to Believe, it's not easie, but very difficult to give them, it being impossible to satisfie the curiosity of Nature;
Fourthly, As for Directions to help and further you to Believe, it's not easy, but very difficult to give them, it being impossible to satisfy the curiosity of Nature;
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And because oftentimes these that desire this Question to be answered, to wit, how they may win at Believing? are such as have some beginnings of the work of Grace and of Faith.
And Because oftentimes these that desire this Question to be answered, to wit, how they may win At Believing? Are such as have Some beginnings of the work of Grace and of Faith.
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And, 1. Folk had need to be clear in the common fundamental Truths of the Gospel, they would know what their Natural Estate is, what their Sin and Misery is,
And, 1. Folk had need to be clear in the Common fundamental Truths of the Gospel, they would know what their Natural Estate is, what their since and Misery is,
as of your Sin and Misery, the nature of the Covenant, the Mediator and His Fulness, &c. Labour to fix well the Historical Faith of them, we are sure that many never come this length to believe the History of the Gospel,
as of your since and Misery, the nature of the Covenant, the Mediator and His Fullness, etc. Labour to fix well the Historical Faith of them, we Are sure that many never come this length to believe the History of the Gospel,
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and till that be, they can advance no further; for as the word is, Heb. 11.6. He that comes to God, must believe that He is, and a rewarder of them that diligently seek Him;
and till that be, they can advance no further; for as the word is, Hebrew 11.6. He that comes to God, must believe that He is, and a rewarder of them that diligently seek Him;
and yet this would not be rested on, because though they be excellent Truths, yet they may be known and historically believed where Saving Faith and Salvation follow not. 3. Be much in Thinking, Meditating,
and yet this would not be rested on, Because though they be excellent Truths, yet they may be known and historically believed where Saving Faith and Salvation follow not. 3. Be much in Thinking, Meditating,
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therefore to prevent this, ye would seek to have the Word of God dwelling richly in you, ye would meditate on it till ye be convinced of your hazard,
Therefore to prevent this, you would seek to have the Word of God Dwelling richly in you, you would meditate on it till you be convinced of your hazard,
nor smile as it were, on a Promise, through their not dwelling on the thoughts of the Word that it may produce such an Effect. 4. When this is done, Folks would endeavour a full up-giving with the Law of Righteousness as to their Justification, that if they cannot so positively and stayedly win to rest on Jesus Christ and His Righteousness,
nor smile as it were, on a Promise, through their not Dwelling on the thoughts of the Word that it may produce such an Effect. 4. When this is done, Folks would endeavour a full upgiving with the Law of Righteousness as to their Justification, that if they cannot so positively and stayedly win to rest on jesus christ and His Righteousness,
as to their distinct apprehension of the thing. 5. When this is done, Go as it were to the top of mount Nebo, and take a look of the pleasant Land of Promises,
as to their distinct apprehension of the thing. 5. When this is done, Go as it were to the top of mount Nebo, and take a look of the pleasant Land of Promises,
yet as to our sense the Will outruns the Deed, even as in another sense (though it makes well for this purpose,) the Apostle says, To will is present with me,
yet as to our sense the Will outruns the Deed, even as in Another sense (though it makes well for this purpose,) the Apostle Says, To will is present with me,
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Hence the exercise of Faith is called a choosing of God, Deut. 30.19. and Josh. 24. and seriously, sincerely, and firmly, to resolve thus, is our Duty when we can win to do no more;
Hence the exercise of Faith is called a choosing of God, Deuteronomy 30.19. and Josh. 24. and seriously, sincerely, and firmly, to resolve thus, is our Duty when we can win to do no more;
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and it is no little advancement in Believing, when such resolution to Believe, is deliberatly and soberly come under. 7. When this is done Folks would not hold at a resolution,
and it is no little advancement in Believing, when such resolution to Believe, is deliberately and soberly come under. 7. When this is done Folks would not hold At a resolution,
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In a word, to be essaying the exercise of Faith, and often renewing our essays at it, which if we did, we should come better speed in Believing then we do;
In a word, to be essaying the exercise of Faith, and often renewing our essays At it, which if we did, we should come better speed in Believing then we do;
and will through Grace go with you. 8. When yet ye come not speed as ye would, your short-coming would be bemoaned and complained of to God, laying open to,
and will through Grace go with you. 8. When yet you come not speed as you would, your shortcoming would be bemoaned and complained of to God, laying open to,
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I would think it a good Frame of Spirit, when the not having of the Heart standing so fix'd at Believing, is an Exercise and a Burthen. 9. When all this is done, in some measure, ye would wait on in doing thus,
I would think it a good Frame of Spirit, when the not having of the Heart standing so fixed At Believing, is an Exercise and a Burden. 9. When all this is done, in Some measure, you would wait on in doing thus,
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or to Pray to Him to better and amend Faith, is the way to have it bettered and amended; it's said Psal. 34.5. They looked to him and were lightened, and their faces were not ashamed:
or to Pray to Him to better and amend Faith, is the Way to have it bettered and amended; it's said Psalm 34.5. They looked to him and were lightened, and their faces were not ashamed:
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and what depends upon the profitable or unprofitable hearing of it, how serious would both Speakers and Hearers be? This same poor, mean and contemptible-like way of Speaking or Preaching, is the ordinary way that God hath chosen to save Souls,
and what depends upon the profitable or unprofitable hearing of it, how serious would both Speakers and Hearers be? This same poor, mean and contemptible-like Way of Speaking or Preaching, is the ordinary Way that God hath chosen to save Souls,
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even by the foolishness of Preaching, as the Apostle hath it, 1 Cor. 1.21. and where Ministers have been tender, how near hath it lyen to their Hearts, whether People profited or not:
even by the foolishness of Preaching, as the Apostle hath it, 1 Cor. 1.21. and where Ministers have been tender, how near hath it lyen to their Hearts, whither People profited or not:
They that will read Isaiah, how he resented and complained of it, and how he was weighted with it, will easily be induced to think that he was in earnest,
They that will read Isaiah, how he resented and complained of it, and how he was weighted with it, will Easily be induced to think that he was in earnest,
The fourth and last thing which now we are to speak of, (having gone thorow the first three) is, That the great and heavy Complaint that a faithful Minister of the Gospel hath, is,
The fourth and last thing which now we Are to speak of, (having gone thorough the First three) is, That the great and heavy Complaint that a faithful Minister of the Gospel hath, is,
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when these good News are not received and welcomed, when they have it to say, Who hath believed our report? when it is but here one and there one that closes with Christ.
when these good News Are not received and welcomed, when they have it to say, Who hath believed our report? when it is but Here one and there one that closes with christ.
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Considering these words, as they hold out the Prophets Resentment and Complaint, we shall from them draw four Observations which we shall speak shortly to,
Considering these words, as they hold out the prophets Resentment and Complaint, we shall from them draw four Observations which we shall speak shortly to,
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Observ. 1. The first is, That its meet for, and the Duty of a Minister of the Gospel, to observe what Fruit and Success his Ministry hath among a People,
Observation 1. The First is, That its meet for, and the Duty of a Minister of the Gospel, to observe what Fruit and Success his Ministry hath among a People,
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we would not have Ministers too curious in this, as to the state of particular Persons, neitner would we have them selfy or anxious in seeking any ground of boasting to themselves,
we would not have Ministers too curious in this, as to the state of particular Persons, neitner would we have them Self or anxious in seeking any ground of boasting to themselves,
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that they may say as they have ground for it, that in such a Place, among such a People, a great door and effectual was opened unto us, as the Apostle saith, 1 Cor. 16.8.
that they may say as they have ground for it, that in such a Place, among such a People, a great door and effectual was opened unto us, as the Apostle Says, 1 Cor. 16.8.
And in such another Place, and among such a People, Who hath believed our report? as here the Prophet doeth. It's said Luk. 10.17. and Mark 6.30. the Disciples returned, and with joy told Christ all that they had done, and how the Devils were subject to them, they made acccount what success they had in their Ministry;
And in such Another Place, and among such a People, Who hath believed our report? as Here the Prophet doth. It's said Luk. 10.17. and Mark 6.30. the Disciples returned, and with joy told christ all that they had done, and how the Devils were Subject to them, they made account what success they had in their Ministry;
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so it's necessary that a Minister know what success He hath among a People, that he may know, 1. How to carry before God in reference to them, what to Praise for, what to Lament for,
so it's necessary that a Minister know what success He hath among a People, that he may know, 1. How to carry before God in Referente to them, what to Praise for, what to Lament for,
even to cry, Who hath believed our report? Though a Minister should have never so great exercise of Gifts, never so much countenance and respect among a People,
even to cry, Who hath believed our report? Though a Minister should have never so great exercise of Gifts, never so much countenance and respect among a People,
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if he be tender, he will be more grieved and weighted with their Unbelief and Unfruitfulness then with Stripes and Imprisonment, there will be no suffering to this in his esteem, nothing so sad a ground of Complaint;
if he be tender, he will be more grieved and weighted with their Unbelief and Unfruitfulness then with Stripes and Imprisonment, there will be no suffering to this in his esteem, nothing so sad a ground of Complaint;
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How often was our Lord Jesus, the most excellent & tender Preacher that ever preached, put to this Complaint? All the Affronts and Reproaches He met with, grieved Him not so much as the Unbelief and Hardness of Heart that were in the People; It's said, Mar. 3.5. that He looked round about on them with anger, and was grieved for the hardness of their hearts; And it's said Mar. 6.6. that He marvelled because of their unbelief;
How often was our Lord jesus, the most excellent & tender Preacher that ever preached, put to this Complaint? All the Affronts and Reproaches He met with, grieved Him not so much as the Unbelief and Hardness of Heart that were in the People; It's said, Mar. 3.5. that He looked round about on them with anger, and was grieved for the hardness of their hearts; And it's said Mar. 6.6. that He marveled Because of their unbelief;
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yea, it so affected Him, that ( Luk. 19.42.) it's said, that when He came near the city He wept over it, saying, O that thou hadst known in this thy day the things that belong to thy peace.
yea, it so affected Him, that (Luk. 19.42.) it's said, that when He Come near the City He wept over it, saying, Oh that thou Hadst known in this thy day the things that belong to thy peace.
There is a fourfold Reason of this, that hath a fourfold Influence on the sadning of a serious and tender Minister of the Gospel. 1. Respect to Christ Jesus his Master, in whose stead he comes to bespeak and woo Souls to Christ;
There is a fourfold Reason of this, that hath a fourfold Influence on the saddening of a serious and tender Minister of the Gospel. 1. Respect to christ jesus his Master, in whose stead he comes to bespeak and woo Souls to christ;
and the work of Gathering in of Souls, Obstructed in his hand, and his Lord and Master Affronted and Slighted. 2. The Respect that a Faithful Minister hath to the Peoples Souls, hath influence on this;
and the work of Gathering in of Souls, Obstructed in his hand, and his Lord and Master Affronted and Slighted. 2. The Respect that a Faithful Minister hath to the Peoples Souls, hath influence on this;
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and where the relation is of a more Spiritual nature, and the Flock off far, very far greater worth and concernment, what wonder the Shepherd be more affected? as Paul bespeaks the Galatians 4.19. My little children, of whom I travel again in birth till Christ be formed in you;
and where the Relation is of a more Spiritual nature, and the Flock off Far, very Far greater worth and concernment, what wonder the Shepherd be more affected? as Paul bespeaks the Galatians 4.19. My little children, of whom I travel again in birth till christ be formed in you;
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To be travelling and bringing forth but Wind, cannot but prick and wound an honest Minister of the Gospel at the very Heart, so 2. Cor. 11.29. Paul saith, Who is offended and I burn not? The very hazard of a Soul, will be like a Fire burning the Heart that is tender and zealous of the spiritual good of Souls. 3. The respect that a Faithful Minister hath to the Duty in his Hand, hath influence on this;
To be traveling and bringing forth but Wind, cannot but prick and wound an honest Minister of the Gospel At the very Heart, so 2. Cor. 11.29. Paul Says, Who is offended and I burn not? The very hazard of a Soul, will be like a Fire burning the Heart that is tender and zealous of the spiritual good of Souls. 3. The respect that a Faithful Minister hath to the Duty in his Hand, hath influence on this;
so to speak, it makes them to cry as this same Prophet doeth, Chap. 6.11. How long Lord? And 4ly. This also hath influence on their being so much weighted, even the concern of honest Ministers own Joy and Comfort;
so to speak, it makes them to cry as this same Prophet doth, Chap. 6.11. How long Lord? And 4ly. This also hath influence on their being so much weighted, even the concern of honest Ministers own Joy and Comfort;
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It is true, as we hinted before, that neither a Faithful Minister's Peace, nor his reward of Grace doeth depend on it simply, I have spent my strength in vain, says Isaiah, chap. 49.4. yet my labour is with the Lord, and my reward from my God;
It is true, as we hinted before, that neither a Faithful Minister's Peace, nor his reward of Grace doth depend on it simply, I have spent my strength in vain, Says Isaiah, chap. 49.4. yet my labour is with the Lord, and my reward from my God;
and considering the Case of People generally, if our Hearts were suitably tender, it would make us even burst for Grief to see so many sleeping securely and senslesly in their Sins,
and considering the Case of People generally, if our Hearts were suitably tender, it would make us even burst for Grief to see so many sleeping securely and senslesly in their Sins,
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The Lord needs no Information, yet he complains, and that to the Lord, as we shew from Rom. 10.16. where it is said, Lord, Who hath believed our report? So then.
The Lord needs no Information, yet he complains, and that to the Lord, as we show from Rom. 10.16. where it is said, Lord, Who hath believed our report? So then.
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and there is reason for it, if we consider, 1. The Relation that a Minister stands in to God, He ought to give an account to Him, who gives Obedience and who not,
and there is reason for it, if we Consider, 1. The Relation that a Minister Stands in to God, He ought to give an account to Him, who gives obedience and who not,
and what Is done by his Embassage, there being no Talent given, but a Reckoning how it was imployed, will be called for. 2. The Subordination that a Minister stands in to Christ, wherein it is requisite he be keeped,
and what Is done by his Embassy, there being no Talon given, but a Reckoning how it was employed, will be called for. 2. The Subordination that a Minister Stands in to christ, wherein it is requisite he be keeped,
and from Discouragement on the other, he ought to be acquaint with, and to hold up both the Fruitfulness and Unfruitfulness of the People to God. 4. It's meet for the Good of the People it be so, not to irritate,
and from Discouragement on the other, he ought to be acquaint with, and to hold up both the Fruitfulness and Unfruitfulness of the People to God. 4. It's meet for the Good of the People it be so, not to irritate,
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but kindly to affect the People, that when he complains to God, they may be convinced that it is to get the Evil complained of amended, if so it may be.
but kindly to affect the People, that when he complains to God, they may be convinced that it is to get the Evil complained of amended, if so it may be.
when Directions prevail not, when no sort of Ministerial Gifts do a People good, when it comes to that, Mat. 11.16. Whereunto shall I liken this generation, it is like children sitting in the market-place crying to their fellows, we have piped to you and ye have not danced, we have mourned to you and ye have not lamented;
when Directions prevail not, when no sort of Ministerial Gifts do a People good, when it comes to that, Mathew 11.16. Whereunto shall I liken this generation, it is like children sitting in the marketplace crying to their Fellows, we have piped to you and you have not danced, we have mourned to you and you have not lamented;
and both are followed for a long time without Fruit, then comes out that word, Whereunto shall I liken this generation? John came neither eating nor drinking,
and both Are followed for a long time without Fruit, then comes out that word, Whereunto shall I liken this generation? John Come neither eating nor drinking,
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and remember that it is the Lord God, and some commissioned from Him, that we have to do with, that so we may accept of the Message. 1. Then, We may say that it is no pleasure to us to be hewing you,
and Remember that it is the Lord God, and Some commissioned from Him, that we have to do with, that so we may accept of the Message. 1. Then, We may say that it is no pleasure to us to be hewing you,
but the truth is, Carnal Security, Spiritual Pride, Hypocrisie and Formality, are so rife, and become so much the Plague of this Generation, that People believe not their hazard. Neither 2ly.
but the truth is, Carnal Security, Spiritual Pride, Hypocrisy and Formality, Are so rife, and become so much the Plague of this Generation, that People believe not their hazard. Neither 2ly.
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and we shall desire, that such may not wrong themselves nor mar our freedom in speaking the Word of the Lord to others. 3ly. We shall not desire to speak peremptorly as to the Case of particular Persons, though we will not deny nor conceal our Fears and sad Apprehensions as to many of you;
and we shall desire, that such may not wrong themselves nor mar our freedom in speaking the Word of the Lord to Others. 3ly. We shall not desire to speak peremptorily as to the Case of particular Persons, though we will not deny nor conceal our Fears and sad Apprehensions as to many of you;
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O! how little is this Gospel, as to it's Fruit and Success, upon the growing hand among you? We shall therefore forbear to speak of that which we think hath deep Impressions on our selves concerning you,
OH! how little is this Gospel, as to it's Fruit and Success, upon the growing hand among you? We shall Therefore forbear to speak of that which we think hath deep Impressions on our selves Concerning you,
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may we not ask where is there a Man or a Woman amongst most of us, that hath a Conversation suitable to this Gospel? If we begin at the great Folks that have the things of the World in abundance, it's their work for most part not to be Religious,
may we not ask where is there a Man or a Woman among most of us, that hath a Conversation suitable to this Gospel? If we begin At the great Folks that have the things of the World in abundance, it's their work for most part not to be Religious,
ye will say, we are poor ignorant Folks, and are not Book-learned, but have ye not Souls to be saved? and is there any other way to be saved then that royal Way wherein Believers have walked? But if we should yet look a little further through you,
you will say, we Are poor ignorant Folks, and Are not Book-learned, but have you not Souls to be saved? and is there any other Way to be saved then that royal Way wherein Believers have walked? But if we should yet look a little further through you,
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There are some, O! that I might not say, many, who are hearing me, that will not once in the Year bow their Knee to God in their Families, many of you spend your time in Tipling, Jeasting, Loose-speaking, which are not convenient;
There Are Some, OH! that I might not say, many, who Are hearing me, that will not once in the Year bow their Knee to God in their Families, many of you spend your time in Tippling, Jesting, Loose-speaking, which Are not convenient;
then in the Duties of Religion, either in publick or in private, what report shall we make of you? Shall we say that such a man spent three or four Hours every day in going up and down the Streets,
then in the Duties of Religion, either in public or in private, what report shall we make of you? Shall we say that such a man spent three or four Hours every day in going up and down the Streets,
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and yet we would be ashamed to have it heard of, that such Ignorance should be under half a Years preaching of the Gospel, that is in this Place under many Years preaching of it,
and yet we would be ashamed to have it herd of, that such Ignorance should be under half a years preaching of the Gospel, that is in this Place under many years preaching of it,
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yet if we come to speak with them of Repentance, or of Faith in its Exercise, of Convictions and Challenges for Sin, of Communion with God, of the working of God's Spirit in the Regenerate,
yet if we come to speak with them of Repentance, or of Faith in its Exercise, of Convictions and Challenges for since, of Communion with God, of the working of God's Spirit in the Regenerate,
Fairfashions will never pass in Christ's account for the suitable Fruits of the Gospel, and will never hinder us from having a just ground of Complaint against you;
Fairfashions will never pass in Christ's account for the suitable Fruits of the Gospel, and will never hinder us from having a just ground of Complaint against you;
no more Religion sheweth it self in you, then if ye lived among Heathens; Shall we say to God, the Fruit of the Gospel is there? Dare we be answerable to God,
no more Religion shows it self in you, then if you lived among heathens; Shall we say to God, the Fruit of the Gospel is there? Dare we be answerable to God,
or can we be faithful to you, to flatter you over, as if all were well with you? and must not our Complaint then rather be this, Lord they have not believed our report;
or can we be faithful to you, to flatter you over, as if all were well with you? and must not our Complaint then rather be this, Lord they have not believed our report;
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we confess if we look from the beginning of the World to this Time, there will be few Ministers of the Gospel, found to have been better dealt with as to outward and civil things, but alace!
we confess if we look from the beginning of the World to this Time, there will be few Ministers of the Gospel, found to have been better dealt with as to outward and civil things, but alace!
but receive Christ in your Heart, let Him and His precious Wares have Change and go off amongst you, make use of Him for Wisdom, Righteousness, Sanctification,
but receive christ in your Heart, let Him and His precious Wares have Change and go off among you, make use of Him for Wisdom, Righteousness, Sanctification,
and ye in Hearing, and yet continuing still in Unbelief? will there not be an account craved of us? and must we not make a report? and if ye think we must report, can we report any other way then it is with you? Shall we,
and you in Hearing, and yet Continuing still in Unbelief? will there not be an account craved of us? and must we not make a report? and if you think we must report, can we report any other Way then it is with you? Shall we,
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it's neither your Shame nor your Skaith that we seek, but that ye may take with your Sin, that ye may judge and condemn your selves, that your Mouth may be stopped before God,
it's neither your Shame nor your Skaith that we seek, but that you may take with your since, that you may judge and condemn your selves, that your Mouth may be stopped before God,
and the Complaint of the Ministers thereof against you, and the terrible Vengeance of the Mediator, Kiss the Son, cast open the everlasting Doors of your Hearts,
and the Complaint of the Ministers thereof against you, and the terrible Vengeance of the Mediator, Kiss the Son, cast open the everlasting Doors of your Hearts,
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and particularly of the sad Complaint which Isaiah hath in his own name, and in the name of all the Ministers of the Gospel, that the savoury Report concerning Jesus Christ is not received,
and particularly of the sad Complaint which Isaiah hath in his own name, and in the name of all the Ministers of the Gospel, that the savoury Report Concerning jesus christ is not received,
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and that though Life and Salvation through Him be offered to many, yet there are but few, scarce here one and there one that do embrace it, this is the sad result, Lord, who hath believed our report? Words, that being spoken by such a Prophet,
and that though Life and Salvation through Him be offered to many, yet there Are but few, scarce Here one and there one that do embrace it, this is the sad result, Lord, who hath believed our report? Words, that being spoken by such a Prophet,
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Although we mention no particular Doctrines now, yet considering the Doctrines we spoke to before, these things will not be unsuitable to them, nor impertinent to you.
Although we mention no particular Doctrines now, yet considering the Doctrines we spoke to before, these things will not be unsuitable to them, nor impertinent to you.
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For the first, The Causes why so few believe the Gospel, we cleared to you already, That generally the powerful Preaching of the Gospel hath been with little Fruit,
For the First, The Causes why so few believe the Gospel, we cleared to you already, That generally the powerful Preaching of the Gospel hath been with little Fruit,
so that Isaiah hath this sad Complaint, Lord, who hath believed our report? and our Lord Jesus hath it also on the matter, Mat. 11.7. We have piped to you and ye have not danced, we have mourned to you and ye have not lamented, and in the same express words, John 12.38.
so that Isaiah hath this sad Complaint, Lord, who hath believed our report? and our Lord jesus hath it also on the matter, Mathew 11.7. We have piped to you and you have not danced, we have mourned to you and you have not lamented, and in the same express words, John 12.38.
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And when it is so with sweet Isaiah in the Old Testament, and with our blessed Lord in the New, that spoke with such Power and Authority, ye may see there is reason for us to enquire into the Causes,
And when it is so with sweet Isaiah in the Old Testament, and with our blessed Lord in the New, that spoke with such Power and authority, you may see there is reason for us to inquire into the Causes,
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why it is that so few Believe? In speaking to which. 1. We intend not to touch on all the Reasons that may be gathered together, of Peoples not profiting under the Gospel,
why it is that so few Believe? In speaking to which. 1. We intend not to touch on all the Reasons that may be gathered together, of Peoples not profiting under the Gospel,
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but of these that ye have most reason to look to, and that are most obstructive of Faith in you. 2. Though we might speak of Reasons on the side of them that speak to you,
but of these that you have most reason to look to, and that Are most obstructive of Faith in you. 2. Though we might speak of Reasons on the side of them that speak to you,
yet it were not much to your edifying to insist on these. 3. Neither will we speak to these soveraign Causes on God's part, who in His Holy Justice gives up People to Unfruitfulness,
yet it were not much to your edifying to insist on these. 3. Neither will we speak to these sovereign Causes on God's part, who in His Holy justice gives up People to Unfruitfulness,
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Hence it is that some are rocked and lulled asleep, some have their Minds filled with worldly Thoughts, some forget all that they Hear ere they go out of Doors,
Hence it is that Some Are rocked and lulled asleep, Some have their Minds filled with worldly Thoughts, Some forget all that they Hear ere they go out of Doors,
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thus it is with many Hearers of this Gospel, their Hearts are trode upon as the Way-side by Devils and Foul-Spirits, that never a word takes impression on them,
thus it is with many Hearers of this Gospel, their Hearts Are trodden upon as the Wayside by Devils and Foul-Spirits, that never a word Takes impression on them,
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when in every corner some are Sleeping, whose Consciences God will waken ere long, and the Timber and Stones of the House will bear witness against them;
when in every corner Some Are Sleeping, whose Consciences God will waken ere long, and the Timber and Stones of the House will bear witness against them;
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Were you in any other Meeting, about ordinary Business, there would not be such Sleeping; But when ye are Waking, what is your Carriage? for ye may be Waking,
Were you in any other Meeting, about ordinary Business, there would not be such Sleeping; But when you Are Waking, what is your Carriage? for you may be Waking,
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how often while ye are sitting here is your Heart away? some in their Thoughts running after their Trade, some after their Merchandice, some after one thing, some after another:
how often while you Are sitting Here is your Heart away? Some in their Thoughts running After their Trade, Some After their Merchandise, Some After one thing, Some After Another:
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and go away from hearing of the Word? and when ye get a word that meets with your Souls Case, do ye go to your Knees with it before God, desiring Him to breath on it,
and go away from hearing of the Word? and when you get a word that meets with your Souls Case, do you go to your Knees with it before God, desiring Him to breath on it,
and after your Hearing the Word, ye will find that there is just cause to say, that the most part that hear this Gospel are not serious, what wonder then that it do them no good? In the end of that Parable of the Sower, Matth. 13. Mark 4. and Luke 8. its said by the Lord, Take heed how ye hear,
and After your Hearing the Word, you will find that there is just cause to say, that the most part that hear this Gospel Are not serious, what wonder then that it do them no good? In the end of that Parable of the Sour, Matthew 13. Mark 4. and Lycia 8. its said by the Lord, Take heed how you hear,
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A second Ground or Cause is this, That the most part of Hearers never come to look on this Word as the Word of God, they come never almost to have a Historical Faith of it, it's said Heb. 11.6. He that comes to God must believe that He is, and that He is a rewarder of them that seek Him diligently;
A second Ground or Cause is this, That the most part of Hearers never come to look on this Word as the Word of God, they come never almost to have a Historical Faith of it, it's said Hebrew 11.6. He that comes to God must believe that He is, and that He is a rewarder of them that seek Him diligently;
though they walk in the imagination of their own Hearts, and that the way to Heaven is not so narrow as Ministers say it is, that God will not condemn poor christned Bodies, this is the language of many Hearts and of some Mouths;
though they walk in the imagination of their own Hearts, and that the Way to Heaven is not so narrow as Ministers say it is, that God will not condemn poor christened Bodies, this is the language of many Hearts and of Some Mouths;
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and that Holiness is so extensive, could ye possibly with any seriousness reflect on your Heart and Way and not be affrighted? But the truth is, this Word gets not leave to sink in you as the Word of God,
and that Holiness is so extensive, could you possibly with any seriousness reflect on your Heart and Way and not be affrighted? But the truth is, this Word gets not leave to sink in you as the Word of God,
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when we see such things in your Carriage, we know that there is a principle of Unbelief whence they spring. 1. There are many of you that really believe not there is a God,
when we see such things in your Carriage, we know that there is a principle of Unbelief whence they spring. 1. There Are many of you that really believe not there is a God,
or that He is such as His Word reveals Him to be, to wit, Holy, Just, Powerful, &c. else ye durst not live at feed with Him, The fool hath said in his heart there is not a God, they are corrupt, &c. your practical Atheism and Prophanity say ye believe not there is a God. 2. Ye never believed the ill of your Nature, Do ye think (as James bespeaks these he writes to, chap. 4.5.) that the Scripture saith in vain, the spirit that is in you lusts to envy? Ye do not think, that your Heart is deceitful and desperatly wicked? though we should Preach never so much on this Subject,
or that He is such as His Word reveals Him to be, to wit, Holy, Just, Powerful, etc. Else you durst not live At feed with Him, The fool hath said in his heart there is not a God, they Are corrupt, etc. your practical Atheism and Profanity say you believe not there is a God. 2. You never believed the ill of your Nature, Do you think (as James bespeaks these he writes to, chap. 4.5.) that the Scripture Says in vain, the Spirit that is in you Lustiest to envy? You do not think, that your Heart is deceitful and desperately wicked? though we should Preach never so much on this Subject,
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and your particular and personal coming to it, nay there are among you, who are like to these Mockers spoken of by Peter in his second Epistle, chap. 3. ver. 3, 4. who say, where is the promise of his coming? And as there were in Paul 's days some th•t denied the Resurrection, 1 Cor. 15. so there are still, who do it on the matter, at least;
and your particular and personal coming to it, nay there Are among you, who Are like to these Mockers spoken of by Peter in his second Epistle, chap. 3. ver. 3, 4. who say, where is the promise of his coming? And as there were in Paul is days Some th•t denied the Resurrection, 1 Cor. 15. so there Are still, who doe it on the matter, At least;
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and if ye did so, ye would be more serious in Duty, and would come more Hungry and Thirsty to the Word. 4. The Mean and Mids of Salvation is not believed, to wit, That the way to Peace with God is Faith in Jesus Christ,
and if you did so, you would be more serious in Duty, and would come more Hungry and Thirsty to the Word. 4. The Mean and Mids of Salvation is not believed, to wit, That the Way to Peace with God is Faith in jesus christ,
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There are many when they come to Judgment, that will know to their cost, the truth of many things they never believed before? as we find in that rich Man, who says to Abraham, Send some to tell my brethren, that they come not to this place of torment, it says as much,
There Are many when they come to Judgement, that will know to their cost, the truth of many things they never believed before? as we find in that rich Man, who Says to Abraham, Send Some to tell my brothers, that they come not to this place of torment, it Says as much,
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and Reconciliation with God, are offered, we have almost none to accept of it, why so? ye are generally in your own opinion, good Friends with God already, none of you almost think that ye have hatred at God,
and Reconciliation with God, Are offered, we have almost none to accept of it, why so? you Are generally in your own opinion, good Friends with God already, none of you almost think that you have hatred At God,
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even like these Jews spoke of Joh. 8.44, 45. who when Christ said to them, Ye have the devil to your father, answered, he had a devil, and that God was their Father, that they were come of Abraham, and were not born of fornication;
even like these jews spoke of John 8.44, 45. who when christ said to them, You have the Devil to your father, answered, he had a Devil, and that God was their Father, that they were come of Abraham, and were not born of fornication;
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A fourth Ground is, The love of Money and of the World, which is the root of all ill, This is given as a main Cause, Matth. 13. why the Word profites not, The seed is sowen among thorns,
A fourth Ground is, The love of Money and of the World, which is the root of all ill, This is given as a main Cause, Matthew 13. why the Word profits not, The seed is sown among thorns,
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This is not oppression nor stealing, but entanglement with, and addictedness to the things of this present World, Folks allowing themselves too much satisfaction in their Riches and Pelf, counting themselves as if all were well if they have it,
This is not oppression nor stealing, but entanglement with, and addictedness to the things of this present World, Folks allowing themselves too much satisfaction in their Riches and Pelf, counting themselves as if all were well if they have it,
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and that chockes and suffocates the Word that it never comes up, that nothing comes to perfection, therefore Christ says, Luke 21.24. Take heed ye be not overcharged with surfetting and drunkenness, and cares of this life;
and that chocks and suffocates the Word that it never comes up, that nothing comes to perfection, Therefore christ Says, Lycia 21.24. Take heed you be not overcharged with surfeiting and Drunkenness, and Cares of this life;
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then words spoken to scar Folk from Earthly-mindedness, How hard is it (says Christ) for a rich man to enter into the kingdom of Heaven? and such a Man is he that is taken up with Riches,
then words spoken to scar Folk from Earthly-mindedness, How hard is it (Says christ) for a rich man to enter into the Kingdom of Heaven? and such a Man is he that is taken up with Riches,
but how often have ye given Him thanks that ye have the Gospel Sabbath-days, and Week-days? 2. How little do many of you wait on the Preaching of it? were there a Message sent to you but from some ordinary Man, let be from a great Man, ye would straiten your selves and your Business too somewhat that ye might hear it,
but how often have you given Him thanks that you have the Gospel Sabbath-days, and Weekdays? 2. How little do many of you wait on the Preaching of it? were there a Message sent to you but from Some ordinary Man, let be from a great Man, you would straiten your selves and your Business too somewhat that you might hear it,
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and yet it's a wonder to think how some in this Place, except on the Sabbath, will hardly be seen in the Church from one end of the Year to the other. 3. Had ye any evident to draw of House or Land, ye would seek to have it drawn very well and sure,
and yet it's a wonder to think how Some in this Place, except on the Sabbath, will hardly be seen in the Church from one end of the Year to the other. 3. Had you any evident to draw of House or Land, you would seek to have it drawn very well and sure,
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That business of the Tender gave a proof, that if ye might brook your ease and the things of the World, ye cared not what became of the Gospel and of the Liberties of Christ's Kingdom among you;
That business of the Tender gave a proof, that if you might brook your ease and the things of the World, you cared not what became of the Gospel and of the Liberties of Christ's Kingdom among you;
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and trode upon, then in the time wherein we live, and who lays it to Heart? If it were well tried, there is more pains taken on seckless particulars in a Week,
and trodden upon, then in the time wherein we live, and who lays it to Heart? If it were well tried, there is more pains taken on seckless particulars in a Week,
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A sixth Ground or Cause, though possibly it be not so rife, is a shifting of Convictions and Challenges, a quenching of any begun Exercise in the Conscience;
A sixth Ground or Cause, though possibly it be not so rife, is a shifting of Convictions and Challenges, a quenching of any begun Exercise in the Conscience;
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and when such are called to return, they say as these do, Mal. 3.7. Wherein shall we return? they think they are returned, and that their Peace is made already;
and when such Are called to return, they say as these do, Malachi 3.7. Wherein shall we return? they think they Are returned, and that their Peace is made already;
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In a word, as Laodicea did, they think themselves rich and encreased in goods, when yet they are poor, blind, miserable, wretched and naked, but they know not,
In a word, as Laodicea did, they think themselves rich and increased in goods, when yet they Are poor, blind, miserable, wretched and naked, but they know not,
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We shall not insist to shew the rottenness of these Props, but shall only say, it were in some respect good for many of you, that ye had never had the little pieces of Profession ye have:
We shall not insist to show the rottenness of these Props, but shall only say, it were in Some respect good for many of you, that you had never had the little Pieces of Profession you have:
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I must say this sad word, th•t I think m•ny of you have as much believing as keeps you from Faith in Christ, that is, ye have as much Presumption and Security as makes you that ye are never serious with the Lord to amend it,
I must say this sad word, th•t I think m•ny of you have as much believing as keeps you from Faith in christ, that is, you have as much Presumption and Security as makes you that you Are never serious with the Lord to amend it,
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As if it had been enough in Herod, and a sufficient proof of the reality of his Religion, That he heard John gladly, and did many things on the hearing of him.
As if it had been enough in Herod, and a sufficient proof of the reality of his Religion, That he herd John gladly, and did many things on the hearing of him.
and thou hast taught in our streets, who when He boasts them away from Him at the great Day, they will in a manner hardly believe that He is in earnest,
and thou hast taught in our streets, who when He boasts them away from Him At the great Day, they will in a manner hardly believe that He is in earnest,
compare to this purpose Heb. 3. at the close, with Heb. 4.1. and we will find this commended to us, So we see, saith the Apostle, that they could not enter in because of unbelief, let us therefore fear lest a promise being left us of entering into his rest, any of us should seem to come short of it;
compare to this purpose Hebrew 3. At the close, with Hebrew 4.1. and we will find this commended to us, So we see, Says the Apostle, that they could not enter in Because of unbelief, let us Therefore Fear lest a promise being left us of entering into his rest, any of us should seem to come short of it;
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and they think it's not the Word but the Speaker that they offend at, but Prejudices against the Carriers of the Word have never done good, but much ill;
and they think it's not the Word but the Speaker that they offend At, but Prejudices against the Carriers of the Word have never done good, but much ill;
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and if we could once bring you to be single and serious in Hearing, and spiritually Thrifty, in making use of every Sermon and Sabbath for edification, we had gained a great point of you.
and if we could once bring you to be single and serious in Hearing, and spiritually Thrifty, in making use of every Sermon and Sabbath for edification, we had gained a great point of you.
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IF we would soberly consider the frame of the most part of Men and Women that live under the Gospel, it would be hard to know whether it were more strange that so few should receive the Report,
IF we would soberly Consider the frame of the most part of Men and Women that live under the Gospel, it would be hard to know whither it were more strange that so few should receive the Report,
It's wonderful and strange to see Unbelief so rife, and it's as strange and wonderful that among these many Unbelievers there are so few that think they want Faith.
It's wondered and strange to see Unbelief so rife, and it's as strange and wondered that among these many Unbelievers there Are so few that think they want Faith.
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Ye remember the last day, we proposed to answer this Doubt or Question, What can be the reason, that when so few Believe, all, almost think they Believe? and then to speak a word to the last Use that rises from the Matter that formerly we have handled on these Words:
You Remember the last day, we proposed to answer this Doubt or Question, What can be the reason, that when so few Believe, all, almost think they Believe? and then to speak a word to the last Use that rises from the Matter that formerly we have handled on these Words:
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We shew you, and we think the Scripture is very clear for it, That among the generality that hear the Gospel, they are very rare and thin sawen that do believe it,
We show you, and we think the Scripture is very clear for it, That among the generality that hear the Gospel, they Are very rare and thin sawen that do believe it,
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therefore some are brought in saying, Luk, 13.26. We have eaten and drunken in thy presence, and thou hast taught in our streets, to whom Christ will say, I know you not, depart f•om me;
Therefore Some Are brought in saying, Luk, 13.26. We have eaten and drunken in thy presence, and thou hast taught in our streets, to whom christ will say, I know you not, depart f•om me;
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and no Preaching will beat them from it, that they are Believers, and in g•o• •erms with God, till the intimation of the S•ntence of Condemnation do it,
and no Preaching will beatrice them from it, that they Are Believers, and in g•o• •erms with God, till the intimation of the S•ntence of Condemnation do it,
And O how terrible a disappointment will such meet with in that Day? May it not then very reasonably and justly be enquired, what can be the reason •nd cause,
And Oh how terrible a disappointment will such meet with in that Day? May it not then very reasonably and justly be inquired, what can be the reason •nd cause,
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when this is granted so generally to be a truth, that there are few Believers, that yet it should be •s true that few question or make any doubt of thei• Faith,
when this is granted so generally to be a truth, that there Are few Believers, that yet it should be •s true that few question or make any doubt of thei• Faith,
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nor puts the Matter to proof and tryal? The People are expostulated with ( Isai. 44. from ver. 9.) for making of Images, That a Man should cut down a Tree,
nor puts the Matter to proof and trial? The People Are expostulated with (Isaiah 44. from for. 9.) for making of Images, That a Man should Cut down a Tree,
Let me therefore pose your Consciences, if ye who have this opinion of your Faith, durst assert to Him, that this Faith of yours is the result of your serious Examination and Tryal;
Let me Therefore pose your Consciences, if the who have this opinion of your Faith, durst assert to Him, that this Faith of yours is the result of your serious Examination and Trial;
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is it not rather a guessing of fanciful opinion that ye Believe? And do ye think that such a Faith as that will abide the Tryal before God, that never did abide your own Tryal? It will doubtless be a sore beguile to go off the World with such an opinion of Faith,
is it not rather a guessing of fanciful opinion that you Believe? And do you think that such a Faith as that will abide the Trial before God, that never did abide your own Trial? It will doubtless be a soar beguile to go off the World with such an opinion of Faith,
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The Day comes when many of you, if God graciously prevent not, shall curse your selves that ever ye should have been such Fools as to have trusted your own Hearts,
The Day comes when many of you, if God graciously prevent not, shall curse your selves that ever you should have been such Fools as to have trusted your own Hearts,
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Examine your selves whether ye be in the Faith, prove your own selves, &c. O! do not think that a matter of such concernment should be left lying at conjecture and utter uncertainty, who loseth,
Examine your selves whither you be in the Faith, prove your own selves, etc. OH! do not think that a matter of such concernment should be left lying At conjecture and utter uncertainty, who loses,
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when ye are so palpably accessory to your own Ruine, by not endeavouring to put your selves to so much as a Tryal? Do not say here for excuse, We have no more Grace then God gives us;
when you Are so palpably accessory to your own Ruin, by not endeavouring to put your selves to so much as a Trial? Do not say Here for excuse, We have no more Grace then God gives us;
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Thus all the ground of thy Faith is but Temporal Favours or Deliveries, which is even as if Israel should have made their receiving of Temporal Deliveries and their acknowledging of them,
Thus all the ground of thy Faith is but Temporal Favours or Deliveries, which is even as if Israel should have made their receiving of Temporal Deliveries and their acknowledging of them,
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for their hearts were not right with him, neither were they stedfast in his Covenant; whereupon He destroyed them, and through their Unbelief they did not enter into God's Rest;
for their hearts were not right with him, neither were they steadfast in his Covenant; whereupon He destroyed them, and through their Unbelief they did not enter into God's Rest;
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Consider if it will be a good ground to plead with God upon, to say to Him, Lord thou must bring me to Heaven because I was in Sickness and thou raised me up, I was in this and that strait,
Consider if it will be a good ground to plead with God upon, to say to Him, Lord thou must bring me to Heaven Because I was in Sickness and thou raised me up, I was in this and that strait,
because they Pray, Read, Hear, &c. It seems it was something like this, that the perswasion of these spoken of Luk. 13.26. is built upon, Lord (say they) we have heard thee preach, and have eaten and drunken in thy presence;
Because they Pray, Read, Hear, etc. It seems it was something like this, that the persuasion of these spoken of Luk. 13.26. is built upon, Lord (say they) we have herd thee preach, and have eaten and drunken in thy presence;
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but that when others stoned Him, they followed Him and were not openly Prophane, nor professed Contemners of Him and of His Preaching, as these others were;
but that when Others stoned Him, they followed Him and were not openly Profane, nor professed Contemners of Him and of His Preaching, as these Others were;
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If there be more security, presumption, and desperate hazarding on the Wrath of God, and less taking with the Quarrel betwixt Him and you on that ground.
If there be more security, presumption, and desperate hazarding on the Wrath of God, and less taking with the Quarrel betwixt Him and you on that ground.
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and the priests teach for hire, and the prophets divine for money, yet will they lean upon the Lord and say, is not the Lord among us? none evil can come upon us;
and the Priests teach for hire, and the Prophets divine for money, yet will they lean upon the Lord and say, is not the Lord among us? none evil can come upon us;
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sayeth, Being ignorant of the righteousness of God, they go about to establish their own, &c. that which I mean is, Folks being ignorant of their Natural Condition, of the Spiritualness of God's Law, what it requires,
Saith, Being ignorant of the righteousness of God, they go about to establish their own, etc. that which I mean is, Folks being ignorant of their Natural Condition, of the Spiritualness of God's Law, what it requires,
where before his Conversion he says, he was a living Man, but after his Conversion he begins to think himself nothing but a dead and gone Man, the reason is,
where before his Conversion he Says, he was a living Man, but After his Conversion he begins to think himself nothing but a dead and gone Man, the reason is,
because before Conversion he knew not himself, he knew not the Law, nor the nature of the Covenant of Grace, Before the Law came (saith he) I was alive, he knew not the spiritual meaning of it,
Because before Conversion he knew not himself, he knew not the Law, nor the nature of the Covenant of Grace, Before the Law Come (Says he) I was alive, he knew not the spiritual meaning of it,
Do ye not see many that understand more of God then ye do, and that are more tender in their Walk then ye are, who yet are loather, more difficu•ted and affraid to assert their Faith and Confidence in God then ye are? and they are oftener brangled and put to question their Faith, will ye then consider what can be the reason that ye have so strong a Faith that ye never doubted,
Do you not see many that understand more of God then you do, and that Are more tender in their Walk then you Are, who yet Are loather, more difficu•ted and afraid to assert their Faith and Confidence in God then you Are? and they Are oftener brangled and put to question their Faith, will you then Consider what can be the reason that you have so strong a Faith that you never doubted,
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Do ye, or can ye think, that much Praying, Reading, Meditation, and Tenderness in Folks Walk, will weaken Faith and occasion Doubting? or is it not rather like, that Faith will be more confirmed by these,
Do you, or can you think, that much Praying, Reading, Meditation, and Tenderness in Folks Walk, will weaken Faith and occasion Doubting? or is it not rather like, that Faith will be more confirmed by these,
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when they find themselves so weak and doubting? or have ye an infused Faith without the Means? or doeth God deal with you in a more indulgent way then He uses to deal with His People? how is it then that these of whom ye cannot say but they are more tender then ye are, cannot almost name Faith,
when they find themselves so weak and doubting? or have you an infused Faith without the Means? or doth God deal with you in a more indulgent Way then He uses to deal with His People? how is it then that these of whom you cannot say but they Are more tender then you Are, cannot almost name Faith,
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Are there not many whom God curseth? and should not these doubt? A second Carnal Principle is, That there is no such reality in the Threatnings of God as there is in His Promises,
are there not many whom God Curseth? and should not these doubt? A second Carnal Principle is, That there is no such reality in the Threatenings of God as there is in His Promises,
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and is there any thing more opposite to Scripture then this Principle is? Hath He not said in the same place, to wit, Ex. 34. where He proclaims Himself to be gracious, merciful, long-suffering, &c. That He is a God that will not clear the guilty;
and is there any thing more opposite to Scripture then this Principle is? Hath He not said in the same place, to wit, Ex. 34. where He proclaims Himself to be gracious, merciful, long-suffering, etc. That He is a God that will not clear the guilty;
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who with one part of the Tree warmed himself, and with another part made a god and fell down and prayed to it? and yet in your Sense, he hath an honest Mind,
who with one part of the Tree warmed himself, and with Another part made a god and fell down and prayed to it? and yet in your Sense, he hath an honest Mind,
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Though this Self-love be indeed Self-hatred, and is but love to our Corruptions, and makes us that when we live in hatred of God, to think that we love Him,
Though this Self-love be indeed Self-hatred, and is but love to our Corruptions, and makes us that when we live in hatred of God, to think that we love Him,
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hence it's said of some in the last Times, 2 Tim. 3.2, 3. That they shall he covetous, proud, boasters, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, &c. having a form of godliness,
hence it's said of Some in the last Times, 2 Tim. 3.2, 3. That they shall he covetous, proud, boaster's, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, Truce-breakers, etc. having a from of godliness,
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and keeps out any thing that may make Men question their own Condition, so that if a word come in and say, thou hast no ground for thy Faith, the Heart will be ready to answer and say, it cannot be that I am a Self-deceiver,
and keeps out any thing that may make Men question their own Condition, so that if a word come in and say, thou hast no ground for thy Faith, the Heart will be ready to answer and say, it cannot be that I am a Self-deceiver,
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and Men having Hearts disposing and inclining them to go wrong, and little pains being taken to discover the deceit of them, is it any wonder that they think they Believe,
and Men having Hearts disposing and inclining them to go wrong, and little pains being taken to discover the deceit of them, is it any wonder that they think they Believe,
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and yet to be mistaken, (which is another Ground of Folks deceit,) for Laodicea was very confident in thinking her self to be rich and encreased in goods,
and yet to be mistaken, (which is Another Ground of Folks deceit,) for Laodicea was very confident in thinking her self to be rich and increased in goods,
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but cannot so much as give any solid grounds of your Believing, and should not this, think ye, put you to try it? Is there not a Day coming wherein ye will all be tried,
but cannot so much as give any solid grounds of your Believing, and should not this, think you, put you to try it? Is there not a Day coming wherein you will all be tried,
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and shall bite and gnaw, and ye who shall continue under the power of this Delusion, will be put to gnaw your Tongues for pain and horrour under the gnawings of your Conscience;
and shall bite and gnaw, and you who shall continue under the power of this Delusion, will be put to gnaw your Tongues for pain and horror under the gnawings of your Conscience;
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Though it be a sad matter, that when we should be Preaching, and would fain preach the Doctrine of Faith, it should, by reason of your Delusion, be the great part of our work to be thus digging you out of your Presumption,
Though it be a sad matter, that when we should be Preaching, and would fain preach the Doctrine of Faith, it should, by reason of your Delusion, be the great part of our work to be thus digging you out of your Presumption,
WE have spoken at several occasions to this first part of the Verse, and before we leave it, there is one Use several times hinted at already, to which there is good ground to speak, it being the design and purpose of these words to hold forth of what great concernment Believing is,
WE have spoken At several occasions to this First part of the Verse, and before we leave it, there is one Use several times hinted At already, to which there is good ground to speak, it being the Design and purpose of these words to hold forth of what great concernment Believing is,
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and of what great difficulty it is, and so many being to the ruine of their Souls mistaken about it, there is ground to draw this Use of Exhortation from it, to wit, That then all the Hearers of this Gospel would be exhorted to advert well to this, that they make Faith sure in it self,
and of what great difficulty it is, and so many being to the ruin of their Souls mistaken about it, there is ground to draw this Use of Exhortation from it, to wit, That then all the Hearers of this Gospel would be exhorted to advert well to this, that they make Faith sure in it self,
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The more pressingly that the Gospel calls for Faith in Christ, and the more weightily the Lord expostulates with the Hearers of the Gospel because of their Unbelief, they are doubtless so much the more concerned to receive it in its Offer,
The more pressingly that the Gospel calls for Faith in christ, and the more weightily the Lord expostulates with the Hearers of the Gospel Because of their Unbelief, they Are doubtless so much the more concerned to receive it in its Offer,
except they can give good proof and warrand that they are so, and that it is Saving Faith that they have, seing there are so many that satisfie themselves as being Believers,
except they can give good proof and warrant that they Are so, and that it is Saving Faith that they have, sing there Are so many that satisfy themselves as being Believers,
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and the cause of the ruine of so many Souls that perish under the Gospel; We shall therefore propose to you some Considerations that may stir you up to this,
and the cause of the ruin of so many Souls that perish under the Gospel; We shall Therefore propose to you Some Considerations that may stir you up to this,
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And first, For stirring you up to this receiving of Christ by Faith, 1. Consider if there be not a standing Quarrel and Contraversie betwixt God and you for Sin;
And First, For stirring you up to this receiving of christ by Faith, 1. Consider if there be not a standing Quarrel and Controversy betwixt God and you for since;
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and if there be, as no doubt there is, consider how that Contraversie is to be removed, is there any other possible way but by Faith in Christ? If we were Preaching to such as had never sinned,
and if there be, as no doubt there is, Consider how that Controversy is to be removed, is there any other possible Way but by Faith in christ? If we were Preaching to such as had never sinned,
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and that there is no other way for removing that Curse but by Jesus Christ, is there not reason to expect that ye should receive this Truth? will any of you think to stand and bide it out against God? and if not,
and that there is no other Way for removing that Curse but by jesus christ, is there not reason to expect that you should receive this Truth? will any of you think to stand and bide it out against God? and if not,
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When we speak of Salvation, we do not say, that Christ was once preached to the Jews, or that in such a far-off Nation there is a door opened for Salvation in the Gospel;
When we speak of Salvation, we do not say, that christ was once preached to the jews, or that in such a far-off nation there is a door opened for Salvation in the Gospel;
and say to you in his words, Be it known to you therefore, men and brethren, that through this man (to wit Jesus Christ,) is preached to you remission of sins, &c. and this brings the Gospel near you, even to your door;
and say to you in his words, Be it known to you Therefore, men and brothers, that through this man (to wit jesus christ,) is preached to you remission of Sins, etc. and this brings the Gospel near you, even to your door;
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it lays before you the way of access to God by Christ, and puts it so closs and home to you, that Christ must either have a refusal, or a welcome from you:
it lays before you the Way of access to God by christ, and puts it so closs and home to you, that christ must either have a refusal, or a welcome from you:
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when Salvation follows you, and crys after you, and Wisdom lifts up its voice in the Streets, saying, O ye simple ones, how long will ye love foo•ishness, &c. to stop your ear,
when Salvation follows you, and cries After you, and Wisdom lifts up its voice in the Streets, saying, Oh you simple ones, how long will you love foo•ishness, etc. to stop your ear,
and these days will then be remembred with horrour, which now ye securely slip over: 3. Consider what will come of this if ye do not believe the Gospel;
and these days will then be remembered with horror, which now you securely slip over: 3. Consider what will come of this if you do not believe the Gospel;
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Know ye not that many perish that hear the Gospel, and that upon this same very ground, that they did not receive Christ and Salvation through Him offered to them therein,
Know you not that many perish that hear the Gospel, and that upon this same very ground, that they did not receive christ and Salvation through Him offered to them therein,
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and whereof they are now deprived? Are there not many this day cursing in Hell, under the Wrath of God, that they let slip and passed over so many golden Opportunities of the Gospel without improvement? and know ye not that it will come to the same sad pass with you,
and whereof they Are now deprived? are there not many this day cursing in Hell, under the Wrath of God, that they let slip and passed over so many golden Opportunities of the Gospel without improvement? and know you not that it will come to the same sad pass with you,
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if ye do not receive it? Do Men live always? Is there not an appointed time for all Men upon Earth? If before we have savingly exercised Faith on Him for making Peace with God, we be drawn to a reckoning before His Tribunal, what will come of it? and are not our precious Opportunites apace and always sliping by? and is not the work of Faith by delays still the more difficult? are not our Bonds still the more strengthened? and doth not our Indisposition still grow the greater? and is it not very ordinary to see these who have slighted the work of Faith in their Youth.
if you do not receive it? Do Men live always? Is there not an appointed time for all Men upon Earth? If before we have savingly exercised Faith on Him for making Peace with God, we be drawn to a reckoning before His Tribunal, what will come of it? and Are not our precious Opportunities apace and always slipping by? and is not the work of Faith by delays still the more difficult? Are not our Bonds still the more strengthened? and does not our Indisposition still grow the greater? and is it not very ordinary to see these who have slighted the work of Faith in their Youth.
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they took the way of Works, they took the way of Prayer, of Purposes, Promises and Resolutions to ammend and grow better, quite overlooking Christ and the way of Believing in Him,
they took the Way of Works, they took the Way of Prayer, of Purposes, Promises and Resolutions to ammend and grow better, quite overlooking christ and the Way of Believing in Him,
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5. Consider (which is of affinity with the former Consideration) them that are secluded from the presence of God for the want of Faith, they are even Men and Women as we are, that lived in the same Kingdom and City with us, that prayed in the same Company with us, that thought themselves as sure of Heaven as many of us do, that were guilty of the same or like Sins, that we are guilty of, that have heard many of the same Preachings that we have heard,
5. Consider (which is of affinity with the former Consideration) them that Are secluded from the presence of God for the want of Faith, they Are even Men and Women as we Are, that lived in the same Kingdom and city with us, that prayed in the same Company with us, that Thought themselves as sure of Heaven as many of us doe, that were guilty of the same or like Sins, that we Are guilty of, that have herd many of the same Preachings that we have herd,
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and are not our Hearts naturally as deceitful and corrupt as those of others? and so may not we be beguiled as well as others? And is it not the same rule that He will walk by in judging of us, that He walked by in judging of others? What can be the reason, that Folk will read and hear the Word,
and Are not our Hearts naturally as deceitful and corrupt as those of Others? and so may not we be beguiled as well as Others? And is it not the same Rule that He will walk by in judging of us, that He walked by in judging of Others? What can be the reason, that Folk will read and hear the Word,
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If that great iniquiry be made, What shall I do to be saved? this is the answer, Believe on Jesus Christ; Do ye think that our Lord, (who hath so marked and signalized this Command in so special a manner,) will never take account for the slighting of it? or do ye think to satisfie Him by your other Duties without minding this? It cannot be;
If that great inquiry be made, What shall I do to be saved? this is the answer, Believe on jesus christ; Do you think that our Lord, (who hath so marked and signalized this Command in so special a manner,) will never take account for the slighting of it? or do you think to satisfy Him by your other Duties without minding this? It cannot be;
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Suppose ye should mourn all your Life-time, and your Life were a pattern to others, yet if ye want this one thing, Faith in Christ, ye will be found Transgressours,
Suppose you should mourn all your Lifetime, and your Life were a pattern to Others, yet if you want this one thing, Faith in christ, you will be found Transgressors,
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Now for the Question, ye will say, What this is we are bidding you do when we bid you Believe? Answ. When we call you to Believe, we call you, 1. To be suitably affected with the sense of your own Naughtiness, Sinfulness, and H•za•d;
Now for the Question, you will say, What this is we Are bidding you do when we bid you Believe? Answer When we call you to Believe, we call you, 1. To be suitably affected with the sense of your own Naughtiness, Sinfulness, and H•za•d;
and make never Progress. 2. We call for and commend this to you, that ye would study to be through and clear as to the Usefulness and Excellency of Jesus Christ,
and make never Progress. 2. We call for and commend this to you, that you would study to be through and clear as to the Usefulness and Excellency of jesus christ,
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I do not only mean that ye would get the Cat•chism, and be able to answer to all the Questions concerning the Fundamentals of Religion contained therein,
I do not only mean that you would get the Cat•chism, and be able to answer to all the Questions Concerning the Fundamentals of Religion contained therein,
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The first of these speaks the necessity of some Sense, the second holds out the necessity of a general Faith, according to that word, Heb. 11. He that comes to God, must believe that He is,
The First of these speaks the necessity of Some Sense, the second holds out the necessity of a general Faith, according to that word, Hebrew 11. He that comes to God, must believe that He is,
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This is the Exercise and Practice of Faith when it flows from the general Doctrine of the necessity of believing such things to be Truths in themselves,
This is the Exercise and Practice of Faith when it flows from the general Doctrine of the necessity of believing such things to be Truths in themselves,
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and when it's extended and put forth in Practice, that we who are so certainly and sensibly lost, must needs share of that Salvation which we believe to be in Jesus Christ,
and when it's extended and put forth in Practice, that we who Are so Certainly and sensibly lost, must needs share of that Salvation which we believe to be in jesus christ,
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The first piece of Sense may be in a Reprobate, the second piece of Faith, that there is a sufficient Salvation in Christ to be gotten by them that believe in Him, may be in a Devil;
The First piece of Sense may be in a Reprobate, the second piece of Faith, that there is a sufficient Salvation in christ to be got by them that believe in Him, may be in a devil;
and the very thing that constitutes a Believer, and it is that which we commend to you, that ye may not stand and please your selves with looking only upon Christ,
and the very thing that constitutes a Believer, and it is that which we commend to you, that you may not stand and please your selves with looking only upon christ,
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and that all your Burthens and Wants may be upon Him, which to do ye must be enabled by the mighty Power of Grace, whereof in the next part of the Verse.
and that all your Burdens and Wants may be upon Him, which to do you must be enabled by the mighty Power of Grace, whereof in the next part of the Verse.
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and when there will not be one among many found who will pass under the account of a real Believer with Jesus Christ, should not the most part suspect themselves, seing the most part that hear the Gospel are the object of this Complaint, Who hath believed our report? or very few have believed it;
and when there will not be one among many found who will pass under the account of a real Believer with jesus christ, should not the most part suspect themselves, sing the most part that hear the Gospel Are the Object of this Complaint, Who hath believed our report? or very few have believed it;
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and going upon grounds that will fail you at last, but that ye be in case to say on solid grounds with the Apostle, I know whom I have believed, &c. There is a Faith and Hope that will make many ashamed;
and going upon grounds that will fail you At last, but that you be in case to say on solid grounds with the Apostle, I know whom I have believed, etc. There is a Faith and Hope that will make many ashamed;
and certainly, in the day of Judgment, when Christ shall have to do with these Persons, that never once thought to be thrust away from Him, they of all Men shall be thrust away from Him with greatest Shame;
and Certainly, in the day of Judgement, when christ shall have to do with these Persons, that never once Thought to be thrust away from Him, they of all Men shall be thrust away from Him with greatest Shame;
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Are there not many of you that never so much as set your selves to try whether your Faith would abide God's tryal or not? Ah! Ah! an atheistical Indifferency, a slighting of the Consolations of God, aboundeth amongst many,
are there not many of you that never so much as Set your selves to try whither your Faith would abide God's trial or not? Ah! Ah! an atheistical Indifferency, a slighting of the Consolations of God, Aboundeth among many,
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and because they were never sure of their own Faith, neither ever concernedly endeavoured to be, they think it's all but fancy that's spoken of assurance of Faith,
and Because they were never sure of their own Faith, neither ever concernedly endeavoured to be, they think it's all but fancy that's spoken of assurance of Faith,
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and need not trouble themselves with such fancies or nice things, but if ye ask them what will come of them at last? they will tell you, they will lippen that to God:
and need not trouble themselves with such fancies or Nicaenae things, but if you ask them what will come of them At last? they will tell you, they will lippen that to God:
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Think ye it for nought that God hath laid so many Commands on you to make your Calling and Election sure? and think ye it for nought that He hath given so many Marks to try it by? and that some of the People of God do holily and humbly glory and boast so much of their Communion with God out of their assurance of His love to them,
Think you it for nought that God hath laid so many Commands on you to make your Calling and Election sure? and think you it for nought that He hath given so many Marks to try it by? and that Some of the People of God do holily and humbly glory and boast so much of their Communion with God out of their assurance of His love to them,
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and of their special interest in Him? do not all these say that there is such a thing as this to be had? There is a third sort that please themselves with meer conjectures about this Matter,
and of their special Interest in Him? do not all these say that there is such a thing as this to be had? There is a third sort that please themselves with mere Conjectures about this Matter,
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and to this giving of all diligence to make it sure, who have especially hitherto neglected it? If ye knew any thing of the vexation that Unbelief hath with it,
and to this giving of all diligence to make it sure, who have especially hitherto neglected it? If you knew any thing of the vexation that Unbelief hath with it,
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Durst Men ly in their Security as most do, without all endeavours to make it sure on good ground, that they do indeed Believe? Durst they ly still under God's Curse,
Durst Men lie in their Security as most doe, without all endeavours to make it sure on good ground, that they do indeed Believe? Durst they lie still under God's Curse,
if they thought themselves to be really under it, and did not foolishly fancy that it is otherways with them? Durst Men treasure up Wrath to themselves,
if they Thought themselves to be really under it, and did not foolishly fancy that it is otherways with them? Durst Men treasure up Wrath to themselves,
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This is the thing that locks Folk up in their Sin, even their Presumption, when they say on the matter, We shall have peace though we walk in the imagination of our own heart? It's this that makes Men without fear, Steal,
This is the thing that locks Folk up in their since, even their Presumption, when they say on the matter, We shall have peace though we walk in the imagination of our own heart? It's this that makes Men without Fear, Steal,
and Lie, and commit Adultery, &c. that they say, Is not the Lord among us? Is not this the thing that keeps many of you that ye never tremble at the Word of God? we have Faith in God (say ye,) we lippen and trust in Him;
and Lie, and commit Adultery, etc. that they say, Is not the Lord among us? Is not this the thing that keeps many of you that you never tremble At the Word of God? we have Faith in God (say you,) we lippen and trust in Him;
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therefore seing Presumption is so rife, have ye not need to try your Faith? If there were so much counterfeit Money in the Countrey, that it were a rare thing to get one good and upright piece of Money, ye would think your selves greatly concerned and obliged to try it well,
Therefore sing Presumption is so rife, have you not need to try your Faith? If there were so much counterfeit Money in the Country, that it were a rare thing to get one good and upright piece of Money, you would think your selves greatly concerned and obliged to try it well,
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Is there not need then, yea infinitely much more need for them that would be so wise as not to be beguiled about the salvation of their Souls, to search and try whether their Faith will abide God's tryal or not?
Is there not need then, yea infinitely much more need for them that would be so wise as not to be beguiled about the salvation of their Souls, to search and try whither their Faith will abide God's trial or not?
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Ye will readily move this Question, What then are the Characters or Evidences of a solid and sicker Faith that will abide the tryal, by which the pretended.
You will readily move this Question, What then Are the Characters or Evidences of a solid and sicker Faith that will abide the trial, by which the pretended.
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I shall first name some direct Scriptures holding out somethings essentially accompanying Faith, and then shall add others having more condescending Characters for the more particular differencing of this, helping to the decision of this great Question.
I shall First name Some Direct Scriptures holding out somethings essentially accompanying Faith, and then shall add Others having more condescending Characters for the more particular differencing of this, helping to the decision of this great Question.
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or that whereby it is begotten and cherished; Faith comes (saith the Apostle, Rom. 10.10. by hearing; Doctrinal Faith comes by the preaching of the Gospel, and Saving Faith is wrought instrumentally by the same Word of God, it being the power of God to salvation;
or that whereby it is begotten and cherished; Faith comes (Says the Apostle, Rom. 10.10. by hearing; Doctrinal Faith comes by the preaching of the Gospel, and Saving Faith is wrought instrumentally by the same Word of God, it being the power of God to salvation;
while in the mean time the Word of God does directly exclude them, Get ye your Faith maintained without ever knowing the necessity of a Promise for that effect? Can ye maintain your Peace and not have so much as any foundation in the truth and faithfulness of God to build it upon? Love never that Faith that hungers not after the Word, that is supposed to be lively without being ever fed by the Word, that cannot claim either its rise and original,
while in the mean time the Word of God does directly exclude them, Get you your Faith maintained without ever knowing the necessity of a Promise for that Effect? Can you maintain your Peace and not have so much as any Foundation in the truth and faithfulness of God to built it upon? Love never that Faith that hunger's not After the Word, that is supposed to be lively without being ever fed by the Word, that cannot claim either its rise and original,
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and put no difference between us and them purifying their hearts by faith, (there was indeed once a great difference between Jews and Gentiles, but now when he hath brought both to believe in Christ, the difference is removed,) There is an efficacy in it to circumcise the Heart, to purifie it,
and put no difference between us and them purifying their hearts by faith, (there was indeed once a great difference between jews and Gentiles, but now when he hath brought both to believe in christ, the difference is removed,) There is an efficacy in it to circumcise the Heart, to purify it,
Faith gives Christ welcome, and will give nothing welcome to dwell with Him that's opposite and displeasing to Him, Faith improves Christ for the subduing of its Lusts and mortifying its Corruptions;
Faith gives christ welcome, and will give nothing welcome to dwell with Him that's opposite and displeasing to Him, Faith improves christ for the subduing of its Lustiest and mortifying its Corruptions;
and much filthiness and rottenness within, but when Faith is exercised on Christ, it purifies from all filthiness of the Spirit as well as of the Flesh, it applys the Promises for that end,
and much filthiness and rottenness within, but when Faith is exercised on christ, it Purifies from all filthiness of the Spirit as well as of the Flesh, it Applies thee Promises for that end,
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inward Heart-abominations will be grievous and burdensome to him as well as scandalous out-breakings. A second place is, Gal. 2.20, 21. I am crucified with Christ, nevertheless I live,
inward Heart-abominations will be grievous and burdensome to him as well as scandalous outbreakings. A second place is, Gal. 2.20, 21. I am Crucified with christ, nevertheless I live,
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There is one life killed, and another life is quickened, the life that is killed is that whereby the Man sometime lived to the Law, I am dead to the Law (says the Apostle,) a Man's good conceit of himself, that once he had is killed and taken away, he wonders how it came that he thought himself Holy,
There is one life killed, and Another life is quickened, the life that is killed is that whereby the Man sometime lived to the Law, I am dead to the Law (Says the Apostle,) a Man's good conceit of himself, that once he had is killed and taken away, he wonders how it Come that he Thought himself Holy,
and that He hath gotten the victory over all His and our Enemies, and that we shall at last through Him, be victorious in our own Persons, contenting and satisfying our selves that He hath compleat Righteousness,
and that He hath got the victory over all His and our Enemies, and that we shall At last through Him, be victorious in our own Persons, contenting and satisfying our selves that He hath complete Righteousness,
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and we living in Him by Faith? O sweet and desirable but mysteriou• Life! The third place is Gal. 5.6. In Christ Jesus, neither circumsion availeth any thing, nor uncircumcision, but faith that worketh by love;
and we living in Him by Faith? O sweet and desirable but mysteriou• Life! The third place is Gal. 5.6. In christ jesus, neither Circumcision availeth any thing, nor uncircumcision, but faith that works by love;
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and we may say that Love is in a manner the hand of Faith, or rather like the fingers upon the hand of Faith, whereby it handleth every thing tenderly,
and we may say that Love is in a manner the hand of Faith, or rather like the fingers upon the hand of Faith, whereby it handleth every thing tenderly,
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that's a sound and good Faith that warms the Heart with love to Christ, and the nearer that Faith brings the Believer to Him, it warms the Heart with more love to others;
that's a found and good Faith that warms the Heart with love to christ, and the nearer that Faith brings the Believer to Him, it warms the Heart with more love to Others;
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And therefore love to the People of God is given as an evidence of one that is born of God, 1 Joh. 5.1. because, wherever true Faith is, there cannot but be love to the Children of God flowing from love to Him that begets them;
And Therefore love to the People of God is given as an evidence of one that is born of God, 1 John 5.1. Because, wherever true Faith is, there cannot but be love to the Children of God flowing from love to Him that begets them;
That Faith that's not affected with God's dishonour out of love to Him, and that can endure to look upon the Difficulties, Sufferings and Afflictions of the Children of God, without sympathizing and being kindly affected therewith, is not to be taken for a sound Faith,
That Faith that's not affected with God's dishonour out of love to Him, and that can endure to look upon the Difficulties, Sufferings and Afflictions of the Children of God, without sympathizing and being kindly affected therewith, is not to be taken for a found Faith,
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The fourth place is James 2 14. Shew me thy saith by thy works, &c. True Faith hath always sound Holiness with it, in all manner of Conversation in the design and endeavour of the Believer, which is withall through Grace in some measure attained;
The fourth place is James 2 14. Show me thy Says by thy works, etc. True Faith hath always found Holiness with it, in all manner of Conversation in the Design and endeavour of the Believer, which is withal through Grace in Some measure attained;
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and yet in the mean time gives him nothing that he stands in need of, would not such a poor Man think himself but mocked? Even so, will not God reckon you to be but Mock-believers,
and yet in the mean time gives him nothing that he Stands in need of, would not such a poor Man think himself but mocked? Even so, will not God reckon you to be but Mock-believers,
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that Faith that works by Love, that Faith that purifies the Heart, and that Faith that puts the Person in whom it is, to study to have Christ living in him, and himself living in Christ.
that Faith that works by Love, that Faith that Purifies the Heart, and that Faith that puts the Person in whom it is, to study to have christ living in him, and himself living in christ.
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And 1. I would think it a good token of Faith, to have Folk feared for missing and falling short of the Promises, which may be gathered from Heb. 4.1. that stout confidence that thinks it's impossible to miss the Promises, is a suspect and dangerous Faith, not to be loved;
And 1. I would think it a good token of Faith, to have Folk feared for missing and falling short of the Promises, which may be gathered from Hebrew 4.1. that stout confidence that thinks it's impossible to miss the Promises, is a suspect and dangerous Faith, not to be loved;
it's a much better Faith that fears, then that Faith that's more stout, except there be a sweet mixture of holy stoutness and fear together; It's said Heb. 11.7.
it's a much better Faith that fears, then that Faith that's more stout, except there be a sweet mixture of holy stoutness and Fear together; It's said Hebrew 11.7.
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that by Faith Noah being moved with fear, prepared an Ark, &c. Noah had the Faith of God's Promise, that he should be keeped free from being drowned by the Deluge with the rest of the World,
that by Faith Noah being moved with Fear, prepared an Ark, etc. Noah had the Faith of God's Promise, that he should be keeped free from being drowned by the Deluge with the rest of the World,
There is a poor Man that comes to Christ, Mat. 9.23, 24. to whom the Lord faith, If thou canst believe, or canst thou believe? yes Lord (says he) I believe, help thou mine unbelief;
There is a poor Man that comes to christ, Mathew 9.23, 24. to whom the Lord faith, If thou Canst believe, or Canst thou believe? yes Lord (Says he) I believe, help thou mine unbelief;
and cry out under it, and make their Unbelief an errand to Christ, it's a token there is Faith there. 3. The third Character is, That it will have with it a sticking to Christ,
and cry out under it, and make their Unbelief an errand to christ, it's a token there is Faith there. 3. The third Character is, That it will have with it a sticking to christ,
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yet vers. 33. when she comes before Christ, she trembles as if she had been taken in a fault, not having dared to come openly to Him, but behind him, she behoved to have a touch of him,
yet vers. 33. when she comes before christ, she trembles as if she had been taken in a fault, not having dared to come openly to Him, but behind him, she behooved to have a touch of him,
there is reason to be jealous that Faith not to be of the right stamp, that never walked under the impression of the great distance between Christ and the Person, the sense whereof is the thing that makes the trembling, I say not desperation,
there is reason to be jealous that Faith not to be of the right stamp, that never walked under the impression of the great distance between christ and the Person, the sense whereof is the thing that makes the trembling, I say not desperation,
nor any utter distrust of Christ's kindness, but trembling arising from the consideration of the great distance and disproportion that's between Him and the Person;
nor any utter distrust of Christ's kindness, but trembling arising from the consideration of the great distance and disproportion that's between Him and the Person;
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Faith holds the Sinner a going to Christ, and the sense of its own sinfulness and worthlesness keeps him under holy fear and in the exercise of Humility;
Faith holds the Sinner a going to christ, and the sense of its own sinfulness and worthlessness keeps him under holy Fear and in the exercise of Humility;
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Paul once thought himself a jolly man, (as we may see Rom. 7.9.) but when he was brought to believe in Christ, he sees that he was a dead and undone man before:
Paul once Thought himself a jolly man, (as we may see Rom. 7.9.) but when he was brought to believe in christ, he sees that he was a dead and undone man before:
and particularly his former Self-conceit, Pride and Presumption, I was, saith Paul, alive without the Law once, &c. a man living upon the thoughts of his own Holiness, but when the Law came I died;
and particularly his former Self-conceit, Pride and Presumption, I was, Says Paul, alive without the Law once, etc. a man living upon the thoughts of his own Holiness, but when the Law Come I died;
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but the stirring and strugling of Corruption, if Folk be indeed burdened, and affected, and afflicted with it, will rather prove their having of Faith then their wanting of it;
but the stirring and struggling of Corruption, if Folk be indeed burdened, and affected, and afflicted with it, will rather prove their having of Faith then their wanting of it;
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for though this be not good in it self that Corruption stirreth, yet Sin is of that sinful nature, that it flies always more in their face that look God and Heavenwards,
for though this be not good in it self that Corruption stirs, yet since is of that sinful nature, that it flies always more in their face that look God and Heavenwards,
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but by Faith in Jesus Christ, as it was with the Apostle, who toward the end of that Chapter, lamentably crys, O! wretched man that I am, who shall deliver me from the body of this death? yet immediatly subjoyns Faiths triumphing in Christ, I thank God through Jesus Christ our Lord;
but by Faith in jesus christ, as it was with the Apostle, who towards the end of that Chapter, lamentably cries, OH! wretched man that I am, who shall deliver me from the body of this death? yet immediately subjoins Faiths triumphing in christ, I thank God through jesus christ our Lord;
That is a sound Faith that makes the Sinner to make use of Christ in every thing he is called to, that yoaks him (I mean Christ) to work on every occasion,
That is a found Faith that makes the Sinner to make use of christ in every thing he is called to, that yokes him (I mean christ) to work on every occasion,
and particularly when it comes as it were to grapling and hand blows with this formidable Enemy the Body of Death this Monster, whereof when one H•a• is cut off, another as it were starts up in its place.
and particularly when it comes as it were to grappling and hand blows with this formidable Enemy the Body of Death this Monster, whereof when one H•a• is Cut off, Another as it were starts up in its place.
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For a close of this Purpose, I be•eech and obtest such of you as are strangers to Saving Faith (who are I fear far the greatest part,) to consider seriously all I have spoken of the nature and native evidences of it, that you may be undeceived of your Soul-ruining Mistakes about it;
For a close of this Purpose, I be•eech and obtest such of you as Are Strangers to Saving Faith (who Are I Fear Far the greatest part,) to Consider seriously all I have spoken of the nature and native evidences of it, that you may be undeceived of your Soul-ruining Mistakes about it;
and amongst the rest there is one, that generally the Hearers of the Gospel think it so easie to Believe, that there is no difficulty in that by any thing;
and among the rest there is one, that generally the Hearers of the Gospel think it so easy to Believe, that there is no difficulty in that by any thing;
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and in name of all the Ministers of the Gospel crys out, Lord who hath believed our report? he complains that he could get but very few to take the Word off his hand;
and in name of all the Ministers of the Gospel cries out, Lord who hath believed our report? he complains that he could get but very few to take the Word off his hand;
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and because it weighted him to find it so, and because he would fain have it to take impression on his Hearers, he doubles expressions to the same purpose, and to whom is the arm of the Lord revealed? which in sum is, there is much Preaching and many Hearers of the Gospel,
and Because it weighted him to find it so, and Because he would fain have it to take impression on his Hearers, he doubles expressions to the same purpose, and to whom is the arm of the Lord revealed? which in sum is, there is much Preaching and many Hearers of the Gospel,
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For opening the words, we shall speak a little to these three. 1. To what is meant by the Arm of the Lord. 2. To what is meant by the revealing of the Arm of the Lord. 3. To the scope and dependance of these words on the former.
For opening the words, we shall speak a little to these three. 1. To what is meant by the Arm of the Lord. 2. To what is meant by the revealing of the Arm of the Lord. 3. To the scope and dependence of these words on the former.
By the Arm of the Lord then we understand in general the Power of God, the Arm of Man being that whereby He exerceth His Power, performeth Exploits, or doth any Work:
By the Arm of the Lord then we understand in general the Power of God, the Arm of Man being that whereby He exerceth His Power, Performeth Exploits, or does any Work:
for the converting of Souls, and causing them savingly to Believe, so Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the power of God to salvation to every one that believes;
for the converting of Souls, and causing them savingly to Believe, so Rom. 1.16. I am not ashamed of the Gospel of christ, for it is the power of God to salvation to every one that believes;
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as the word is, 1 Cor. 1.23, 24. We preach Christ to the Jews a stumbling block, and to the Greeks foolishness but unto them who are called both Jews and Greeks, the power of God and the wisdom of God;
as the word is, 1 Cor. 1.23, 24. We preach christ to the jews a stumbling block, and to the Greeks foolishness but unto them who Are called both jews and Greeks, the power of God and the Wisdom of God;
For the second, The revealing of the Arm of the Lord, By this we do not understand the revealing of it objectively as it's brought to light by the preaching of the Gospel,
For the second, The revealing of the Arm of the Lord, By this we do not understand the revealing of it objectively as it's brought to Light by the preaching of the Gospel,
And therefore secondly, The revealing of this Arm or Power of the Lord, is to be understood of the subjective inward manif•sting of it, with efficacy and life to the Heart, by the effectual operation of the Spirit of the Lord;
And Therefore secondly, The revealing of this Arm or Power of the Lord, is to be understood of the subjective inward manif•sting of it, with efficacy and life to the Heart, by the effectual operation of the Spirit of the Lord;
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it's that which is called 1 Cor. 2. the demonstration of the spirit and of power, which makes plain and powerful to the spirit of the Hearer inwardly that which the Word preacheth outwardly to the Ear, which without this would strick only on the Ear,
it's that which is called 1 Cor. 2. the demonstration of the Spirit and of power, which makes plain and powerful to the Spirit of the Hearer inwardly that which the Word Preacheth outwardly to the Ear, which without this would strick only on the Ear,
This is the revealing of the Lord's Arm that is here spoken of, because it is that on which Believing dependeth and of the want whereof the Prophet sadly complaineth,
This is the revealing of the Lord's Arm that is Here spoken of, Because it is that on which Believing dependeth and of the want whereof the Prophet sadly Complaineth,
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For the third, to wit, the Scope, Dependance, and connexion of these words with the former, We conceive they come in, both for Confirmation and for Explication of the former words. 1. For Confirmation, There are (as hath been said) but few that Believe,
For the third, to wit, the Scope, Dependence, and connexion of these words with the former, We conceive they come in, both for Confirmation and for Explication of the former words. 1. For Confirmation, There Are (as hath been said) but few that Believe,
it's but few that Believe, for it's but few that He makes effectual application of His Grace to. 2. We say it comes in to clear and explicate the former words,
it's but few that Believe, for it's but few that He makes effectual application of His Grace to. 2. We say it comes in to clear and explicate the former words,
and we take this the rather to be the meaning of these words, because when Christ is preaching and many take offence and stumble, Joh. 6.43, 44. he says, Murmure not among your selves, no man can come to me,
and we take this the rather to be the meaning of these words, Because when christ is preaching and many take offence and Stumble, John 6.43, 44. he Says, Murmur not among your selves, no man can come to me,
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So its said Joh. 12.37, 38. that they believed not on Him, that the saying of Isaias might be fulfilled which he spoke, Lord who hath believed our report? and to whom is the arm of the Lord revealed? therefore they could not believe,
So its said John 12.37, 38. that they believed not on Him, that the saying of Isaiah might be fulfilled which he spoke, Lord who hath believed our report? and to whom is the arm of the Lord revealed? Therefore they could not believe,
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and believing or turning to God, that where the powerful and effectual work of His Grace goeth not forth with the preached Gospel, there will be then no believing nor conversion, no saving change of the Person from Nature to Grace.
and believing or turning to God, that where the powerful and effectual work of His Grace Goes not forth with the preached Gospel, there will be then not believing nor conversion, no Saving change of the Person from Nature to Grace.
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The first is, That in the work of Conversion and begetting of Saving Faith, there is requisite and necessary, beside the preaching of the Word, a distinct, inward, peculiar, real, immediate, efficacious,
The First is, That in the work of Conversion and begetting of Saving Faith, there is requisite and necessary, beside the preaching of the Word, a distinct, inward, peculiar, real, immediate, efficacious,
and powerful work of the Spirit of the Lord on the Hearts of as many Hearers as are converted by this Gospel. 2. That it is but few of many Hearers in whom the Lord thus efficaciously and effectually works by His Spirit and the Power of His Grace, it's but here one and there one, a very few who are thus wrought upon and converted. 3. That there is a necessary and inseparable connexion betwixt this inward and efficacious work of the Spirit, and Faith or Conversion;
and powerful work of the Spirit of the Lord on the Hearts of as many Hearers as Are converted by this Gospel. 2. That it is but few of many Hearers in whom the Lord thus efficaciously and effectually works by His Spirit and the Power of His Grace, it's but Here one and there one, a very few who Are thus wrought upon and converted. 3. That there is a necessary and inseparable connexion betwixt this inward and efficacious work of the Spirit, and Faith or Conversion;
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Where this work of Grace is not, there cannot be Faith, and where it is, Faith necessarily must be, otherways these two could not be commensurable of equal extent and reciprocal, Who hath believed our report? and to whom is the arm of the Lord revealed? He is not,
Where this work of Grace is not, there cannot be Faith, and where it is, Faith necessarily must be, otherways these two could not be commensurable of equal extent and reciprocal, Who hath believed our report? and to whom is the arm of the Lord revealed? He is not,
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For the first, We say there is in the work of Conversion, and begetting of Faith, beside the preaching of the Gospel, a distinct, inward, peculiar, real, immediate, efficacious,
For the First, We say there is in the work of Conversion, and begetting of Faith, beside the preaching of the Gospel, a distinct, inward, peculiar, real, immediate, efficacious,
for beside the outward and external preaching and calling by the Word, there is an inward, powerful, effectual work and calling of the Spirit in the conversion of a Sinner, which speaks to the Heart,
for beside the outward and external preaching and calling by the Word, there is an inward, powerful, effectual work and calling of the Spirit in the conversion of a Sinner, which speaks to the Heart,
so that this work of the Spirit that goes along in Conversion, is much more then any external perswasion of the preached Word can produce. 3. We say it's a peculiar work, to difference it from what is common to the Hearers of the Gospel,
so that this work of the Spirit that Goes along in Conversion, is much more then any external persuasion of the preached Word can produce. 3. We say it's a peculiar work, to difference it from what is Common to the Hearers of the Gospel,
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and not peculiar to some, these two could not go together and be commensurable (as we said) Who hath believed our report? and to whom is the arm of the Lord revealed? 4. We say it's a real work as well as powerful;
and not peculiar to Some, these two could not go together and be commensurable (as we said) Who hath believed our report? and to whom is the arm of the Lord revealed? 4. We say it's a real work as well as powerful;
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which is quite an other thing then the supposing and saying that a Man hath power to Believe and be Converted, that there is no more requisite to his Conversion,
which is quite an other thing then the supposing and saying that a Man hath power to Believe and be Converted, that there is no more requisite to his Conversion,
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In this Doctrine, we take in all these according to the Scripture, in opposition to the several Errors vented by Men of corrupt Minds, anent the work of Conversion and of Saving Faith;
In this Doctrine, we take in all these according to the Scripture, in opposition to the several Errors vented by Men of corrupt Minds, anent the work of Conversion and of Saving Faith;
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where Paul preaching to some Women, it's said of her, Whose heart the Lord opened, that she attended to the things which were spoken of Paul, where we find these things differenced. 1. The Lord's powerful work on her heart from Paul 's preaching to her Ear, the Lord opened her Heart. 2. It's an inward work,
where Paul preaching to Some Women, it's said of her, Whose heart the Lord opened, that she attended to the things which were spoken of Paul, where we find these things differenced. 1. The Lord's powerful work on her heart from Paul is preaching to her Ear, the Lord opened her Heart. 2. It's an inward work,
though many go away with their Hearts unopened, yet the Lord hath a secret, mysterious, real, inward work on her Heart, which is evidenced by the effect,
though many go away with their Hearts unopened, yet the Lord hath a secret, mysterious, real, inward work on her Heart, which is evidenced by the Effect,
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In the second place, To speak a little for confirmation of the Doctrine, we would consider these four or five Grounds or Reasons, to shew that there is such a work of the Spirit wherever Faith is begotten,
In the second place, To speak a little for confirmation of the Doctrine, we would Consider these four or five Grounds or Reasons, to show that there is such a work of the Spirit wherever Faith is begotten,
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and that most intelligibly in them that are at Age. 1. It's clear from these places of Scripture, where there is an express distinction and difference put betwixt the outward Ministry of the Word,
and that most intelligibly in them that Are At Age. 1. It's clear from these places of Scripture, where there is an express distinction and difference put betwixt the outward Ministry of the Word,
and this inward, powerful, efficacious work of Grace on the Heart, and wherein the great weight of Conversion is laid on this inward work and not on the outward Ministry of the Word; as Deut 29.4.
and this inward, powerful, efficacious work of Grace on the Heart, and wherein the great weight of Conversion is laid on this inward work and not on the outward Ministry of the Word; as Deuteronomy 29.4.
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and therefore they did not savingly perceive, see, nor •ear; Joh. 6.44. Murmure not among your selves, no man can come to me except the Father which hath sent me draw him;
and Therefore they did not savingly perceive, see, nor •ear; John 6.44. Murmur not among your selves, no man can come to me except the Father which hath sent me draw him;
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where there is very clearly a distinction put betwixt the outward teaching and the Father's drawing, betwixt the Ministers teaching and God's teaching;
where there is very clearly a distinction put betwixt the outward teaching and the Father's drawing, betwixt the Ministers teaching and God's teaching;
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This inward teaching is called drawing, to shew that it is not external Oratory or Eloquence consisting in words, to perswade, that can effect the business,
This inward teaching is called drawing, to show that it is not external Oratory or Eloquence consisting in words, to persuade, that can Effect the business,
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but a powerful draught of the Arm of the Lord reaching the Heart: There are several other Scriptures full and clear to this purpose, as Psal. 110.3. and Acts 11.21.
but a powerful draught of the Arm of the Lord reaching the Heart: There Are several other Scriptures full and clear to this purpose, as Psalm 110.3. and Acts 11.21.
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A second Ground, of kin to the former, Is from the many and various expressions that are used in the Scriptures for holding forth this work of the Spirit of God in Conversion, that point out, not only an Hand working, and an work wrought;
A second Ground, of kin to the former, Is from the many and various expressions that Are used in the Scriptures for holding forth this work of the Spirit of God in Conversion, that point out, not only an Hand working, and an work wrought;
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but an inward powerful way of working and bringing about the wo•k, as Je•. 31.34. I will put my law in their inward parts, and write it in their hearts: Ezek. 11.19. I will give them one heart, I will put a new spirit within them, and will take away the stony heart out of their flesh:
but an inward powerful Way of working and bringing about the wo•k, as Je•. 31.34. I will put my law in their inward parts, and write it in their hearts: Ezekiel 11.19. I will give them one heart, I will put a new Spirit within them, and will take away the stony heart out of their Flesh:
Ezek. 36.26 27. A new heart will I give unto you, and a new spirit will I put within you, &c. Jer. 32.40. I will put my fear in their heart, that they shall not depart from me;
Ezekiel 36.26 27. A new heart will I give unto you, and a new Spirit will I put within you, etc. Jer. 32.40. I will put my Fear in their heart, that they shall not depart from me;
but an immediate and efficacious work, whereby with mighty Power He works Conversion, It is God (saith the Apostle, Phil. 2 13.) that worketh in you both to will and to do of his good pleasure;
but an immediate and efficacious work, whereby with mighty Power He works Conversion, It is God (Says the Apostle, Philip 2 13.) that works in you both to will and to do of his good pleasure;
To be that same mighty power which he wrought in Christ when he raised him from the dead, that ye may know saith the Apostle, what is the exceeding greatness of his pow•r to us-ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand, &c. It is such a Power that works Faith,
To be that same mighty power which he wrought in christ when he raised him from the dead, that you may know Says the Apostle, what is the exceeding greatness of his pow•r to usward who believe, according to the working of his mighty power which he wrought in christ when he raised him from the dead and Set him At his own right hand, etc. It is such a Power that works Faith,
or a bare proposal of the object with external perswasion to embrace it, wherein the Soul is left to it self to choise or refuse as it pleaseth? certainly if there were no more, considering our natural enmity at God •nd His Gr•ce, the Devil and Corruption would have much more influence,
or a bore proposal of the Object with external persuasion to embrace it, wherein the Soul is left to it self to choice or refuse as it Pleases? Certainly if there were no more, considering our natural enmity At God •nd His Gr•ce, the devil and Corruption would have much more influence,
The first is drawen from the exceeding great deadness, indisposition, averness, perversness, impotency, inability, and impossibility that is in us naturally for the exercising of Faith in Christ;
The First is drawn from the exceeding great deadness, indisposition, averness, perverseness, impotency, inability, and impossibility that is in us naturally for the exercising of Faith in christ;
But if we look to Scripture, we will find, that it's God's end in the whole way and conduct of His Grace, in Election, Redemp•ion, Calling, Justification, &c. to commend His Grace solly,
But if we look to Scripture, we will find, that it's God's end in the Whole Way and conduct of His Grace, in Election, Redemp•ion, Calling, Justification, etc. to commend His Grace solly,
why doest thou glory as if thou didst not receive? This being certain, that if the work of Grace in Conversion, were not a distinct, inward, peculiar, real, immediate work,
why dost thou glory as if thou didst not receive? This being certain, that if the work of Grace in Conversion, were not a distinct, inward, peculiar, real, immediate work,
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and to exalt proud Nature, and that there is here a collection and concatenation of these designs and ways against the Truth which this Doctrine holds forth, vented by corrupt Men.
and to exalt proud Nature, and that there is Here a collection and concatenation of these designs and ways against the Truth which this Doctrine holds forth, vented by corrupt Men.
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taking it for gran•ed, that all Men have universal or common Grace, which God by His Soveraignty, say they was obliged to give, else he could not not reasonably require Faith of them;
taking it for gran•ed, that all Men have universal or Common Grace, which God by His Sovereignty, say they was obliged to give, Else he could not not reasonably require Faith of them;
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And hence they came to maintain the foulest Errors, which have not only been condemned by the Chu•ch of God in all Ages, b•t have even by some Papists been abominated;
And hence they Come to maintain the Foulest Errors, which have not only been condemned by the Chu•ch of God in all Ages, b•t have even by Some Papists been abominated;
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and proud, and to turn the Grace of God into wantonness, as if they needed not at all to depend on God and His Grace, having a sufficient stock within themselves on which they can live well enough:
and proud, and to turn the Grace of God into wantonness, as if they needed not At all to depend on God and His Grace, having a sufficient stock within themselves on which they can live well enough:
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But if it be true, that in the work of Conversion, beside the preaching of the Word, there is a distinct, real, inward, peculiar, immediate, efficacious work of the Spirit, necessary for bringing about such an effect;
But if it be true, that in the work of Conversion, beside the preaching of the Word, there is a distinct, real, inward, peculiar, immediate, efficacious work of the Spirit, necessary for bringing about such an Effect;
otherwise there were no necessity of such a work as this for the converting of a Sinner, the Prophet needed not to cry, Who hath believed our report? and to whom is the arm of the Lord revealed? And Christ needed not say, No man can come to me except the Father draw him;
otherwise there were no necessity of such a work as this for the converting of a Sinner, the Prophet needed not to cry, Who hath believed our report? and to whom is the arm of the Lord revealed? And christ needed not say, No man can come to me except the Father draw him;
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for some will grant a necessary connexion betwixt the effect, and the Grace of God, who yet say that it is swasion or perswasion (for here we take these for the same,) so and so trysted to prevail with some, that brings about the effect or work of Conversion in them,
for Some will grant a necessary connexion betwixt the Effect, and the Grace of God, who yet say that it is suasion or persuasion (for Here we take these for the same,) so and so trysted to prevail with Some, that brings about the Effect or work of Conversion in them,
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but on some circumstances accompanying the work, and leaves still some ground of boasting in the Creature. 3. A third Error which this Doctrine refutes, is that of some others, who will have Grace necessarily to go alongs with the Word in the working of Faith,
but on Some Circumstances accompanying the work, and leaves still Some ground of boasting in the Creature. 3. A third Error which this Doctrine refutes, is that of Some Others, who will have Grace necessarily to go alongs with the Word in the working of Faith,
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and pretend to the exercise of Faith, never once suspecting their want of Faith, nor thinking that they stand in need of such a work of Grace to work it in them,
and pretend to the exercise of Faith, never once suspecting their want of Faith, nor thinking that they stand in need of such a work of Grace to work it in them,
The second Doctrine is, That this distinct, real, inward, efficacious, powerful work of the Grace of God in Conversion, is not common to all the Hearers of the Gospel,
The second Doctrine is, That this distinct, real, inward, efficacious, powerful work of the Grace of God in Conversion, is not Common to all the Hearers of the Gospel,
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If the reason hereof be erquired after, this might be sufficient to stop all Mouths, which the Lord gives, Mat. 11.28. Even so Father, for so it seemeth good in thy sight;
If the reason hereof be erquired After, this might be sufficient to stop all Mouths, which the Lord gives, Mathew 11.28. Even so Father, for so it seems good in thy sighed;
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and here we must be silent and lay our hand on our Mouth and answer no more, all being found guilty, He is just in what He doeth, in calling or not calling, effectually, as He ple•seth;
and Here we must be silent and lay our hand on our Mouth and answer no more, all being found guilty, He is just in what He doth, in calling or not calling, effectually, as He ple•seth;
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It is not many noble, not many wise, according to the flesh, not many rich, not many learned, that He chooseth and converteth, very ordinarily He hides His Grace from these;
It is not many noble, not many wise, according to the Flesh, not many rich, not many learned, that He chooses and Converts, very ordinarily He hides His Grace from these;
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when He suffers others to continue in their Sin. 2. That He may make all the Hearers of the Gospel walk in holy fear and awe of Him, He reveals His Grace in few;
when He suffers Others to continue in their Sin. 2. That He may make all the Hearers of the Gospel walk in holy Fear and awe of Him, He reveals His Grace in few;
It's not the multitude that believes, but here one and there one, that all that have the Offer of Grace may fear lest they miss it and receive it in vain,
It's not the multitude that believes, but Here one and there one, that all that have the Offer of Grace may Fear lest they miss it and receive it in vain,
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Presume not to debate or dispute with Him, because there are few that believe, and few that He hath determined His Grace for, it's an evidence of His dread, a proof of His soveraignty, in which he should be silently stooped unto,
Presume not to debate or dispute with Him, Because there Are few that believe, and few that He hath determined His Grace for, it's an evidence of His dread, a proof of His sovereignty, in which he should be silently stooped unto,
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And we should not think strange, nor fret that the Gospel is powerful but on few, here is the reason of it that may qui•t us, the Lord hath determined effectually to c•ll but few,
And we should not think strange, nor fret that the Gospel is powerful but on few, Here is the reason of it that may qui•t us, the Lord hath determined effectually to c•ll but few,
and have not had this distinct and powerful work of Grace begetting Faith in you, to be perswaded of this Truth, that Faith and the work of Grace is no common thing; The most part alace!
and have not had this distinct and powerful work of Grace begetting Faith in you, to be persuaded of this Truth, that Faith and the work of Grace is no Common thing; The most part alace!
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or so common that never a Body wants it? If not, how cometh it then to pass that ye think and speak of Grace as ye do? we would think it a great length,
or so Common that never a Body Wants it? If not, how comes it then to pass that you think and speak of Grace as you do? we would think it a great length,
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It's not our part to point particularly at the Man and Woman, though the deeds of many of you say within our Heart that there is no fear of God before your eyes,
It's not our part to point particularly At the Man and Woman, though the Deeds of many of you say within our Heart that there is no Fear of God before your eyes,
And therefore we wou•d say these three or four words to you. 1. Begin and suspect your selves that matters are not right betwixt God and you, we bid none of you despair,
And Therefore we wou•d say these three or four words to you. 1. Begin and suspect your selves that matters Are not right betwixt God and you, we bid none of you despair,
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for if but few get Grace, then many should suspect them•elves, and seing Grace is so rare a thing, do not ye think it common. 2. Neglect no means that may bring you through Grace to believe,
for if but few get Grace, then many should suspect them•elves, and sing Grace is so rare a thing, do not you think it Common. 2. Neglect no means that may bring you through Grace to believe,
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and by neglecting of them ye may make your selves guilty of destroying your own Souls. 3. Beaware of quenching the Spirit in any of His Operations or Motions, of smothering or putting out any Challenges or Convictions;
and by neglecting of them you may make your selves guilty of destroying your own Souls. 3. Beaware of quenching the Spirit in any of His Operations or Motions, of smothering or putting out any Challenges or Convictions;
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If the Conscience be at any time touched, or the Affections tickled, go not away as the temporary Believer doeth, sitting down there without going any further;
If the Conscience be At any time touched, or the Affections tickled, go not away as the temporary Believer doth, sitting down there without going any further;
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and ye may be in hazard of that terrible charge, Acts 7.31. Ye uncircumcised in heart and ears, ye have always resisted the Holy Ghost, as your Fathers did so do ye.
and you may be in hazard of that terrible charge, Acts 7.31. You uncircumcised in heart and ears, you have always resisted the Holy Ghost, as your Father's did so do you.
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4. Seing this work is not common to all the Hearers of the Gospel, but peculiar to some, labour to have it made sure to your selves, by putting it to proof and tryal in good earnest.
4. Sing this work is not Common to all the Hearers of the Gospel, but peculiar to Some, labour to have it made sure to your selves, by putting it to proof and trial in good earnest.
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Use 3. The third Use is for you that are Believers, (and would God there were many such,) to whom I would also speak three or four words. 1. Learn from this to be humble, What hast thou man but what thou hast received? and if thou hast received it,
Use 3. The third Use is for you that Are Believers, (and would God there were many such,) to whom I would also speak three or four words. 1. Learn from this to be humble, What hast thou man but what thou hast received? and if thou hast received it,
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why doest thou boast as if thou hadst not received it? O! but it's unsuitable to Believers who are Free-Graces-Debtors and Beggers (whereof yet none need to think shame,) to be proud and forget themselves;
why dost thou boast as if thou Hadst not received it? OH! but it's unsuitable to Believers who Are Free-Graces-Debtors and Beggars (whereof yet none need to think shame,) to be proud and forget themselves;
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Being therefore clear that He hath bestowed Grace on you, O how should ye exult in blessing God (as David did,) for giving you counsel to make choice of such a portion,
Being Therefore clear that He hath bestowed Grace on you, Oh how should you exult in blessing God (as David did,) for giving you counsel to make choice of such a portion,
and for His powerful determining of your Heart by His Grace to embrace it, for which ye have not your selves to thank but God. 3. Be compassionate and tender towards others, considering that it is only Grace that hath made the difference betwixt you and them,
and for His powerful determining of your Heart by His Grace to embrace it, for which you have not your selves to thank but God. 3. Be compassionate and tender towards Others, considering that it is only Grace that hath made the difference betwixt you and them,
let be to mock at the falls of others, considering who, and what hath made the diff•rence. 4. If it be so peculiar a priviledg• to be p•rtakers of this powerful and sp•ci•l Gr•ce of God that is put sorth in the great work of Conversion;
let be to mock At the falls of Others, considering who, and what hath made the diff•rence. 4. If it be so peculiar a priviledg• to be p•rtakers of this powerful and sp•ci•l Gr•ce of God that is put forth in the great work of Conversion;
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THE way of the Grace of God is a very difficult Subject to be thought on or spoken of suitably and as it becomes, Grace having a soveraign and unsearchable Channel of its own wherein it runs;
THE Way of the Grace of God is a very difficult Subject to be Thought on or spoken of suitably and as it becomes, Grace having a sovereign and unsearchable Channel of its own wherein it runs;
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Thus when the Prophet hath been looking on the scarcity of Faith, and on the paucity of true Believers, he looks a little further then on the external preaching of the Gospel,
Thus when the Prophet hath been looking on the scarcity of Faith, and on the paucity of true Believers, he looks a little further then on the external preaching of the Gospel,
To whom (saith he) is the arm of the Lord revealed? It's a word like that which Christ had on the like occasion, John 6.44. Murmure not among your selves, no man can come to me, except the Father who hath sent me, draw him.
To whom (Says he) is the arm of the Lord revealed? It's a word like that which christ had on the like occasion, John 6.44. Murmur not among your selves, no man can come to me, except the Father who hath sent me, draw him.
and who take the Word off the hand of His sent Ministers? and how few are they on whom the Grace of God that only can make men believe, does effectually work;
and who take the Word off the hand of His sent Ministers? and how few Are they on whom the Grace of God that only can make men believe, does effectually work;
We proposed these three Doctrines to be spoken to from the words. 1. That in the work of Conversion and begetting of Faith, beside the preaching of the Word, there is a powerful, internal, immediat work of the Grace of God, exercised within Mens Hearts,
We proposed these three Doctrines to be spoken to from the words. 1. That in the work of Conversion and begetting of Faith, beside the preaching of the Word, there is a powerful, internal, immediate work of the Grace of God, exercised within Men's Hearts,
3. The third is (which indeed holds out the scope of all,) that there is an inseparable connexion betwixt these two, the begetting of Faith in the Hearers of the Gospel,
3. The third is (which indeed holds out the scope of all,) that there is an inseparable connexion betwixt these two, the begetting of Faith in the Hearers of the Gospel,
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That we may be the more clear, we shall take up the Doctrine in two distinct Branches, The first whereof is, That except the powerful work of God's Grace concur, the most powerful preaching of the Gospel will never beget Faith in the Hearts of the Hearers of it.
That we may be the more clear, we shall take up the Doctrine in two distinct Branches, The First whereof is, That except the powerful work of God's Grace concur, the most powerful preaching of the Gospel will never beget Faith in the Hearts of the Hearers of it.
and of the emptiness and ineffectualness of all outward Means in themselves, and so to stop all Mens Mouthes as being utterly unable to contribute any thing to their own spiritual Good or Conversion, that being the product of the Grace of God;
and of the emptiness and ineffectualness of all outward Means in themselves, and so to stop all Men's Mouths as being utterly unable to contribute any thing to their own spiritual Good or Conversion, that being the product of the Grace of God;
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The other Branch serves mightily to commend the Grace of God, as being the powerful Arm of the Lord, that brings to Believe, that calls and converts such and such Persons, according to a prior engagement and transaction betwixt the Father and the Son.
The other Branch serves mightily to commend the Grace of God, as being the powerful Arm of the Lord, that brings to Believe, that calls and converts such and such Persons, according to a prior engagement and transaction betwixt the Father and the Son.
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and we are perswaded, if all that ever received Faith were brought to depone in this matter, they would bear witness, that there is no Mean that without the effectual Power of the Grace of God, can bring a stranger Sinner to close with Christ and believe on Him;
and we Are persuaded, if all that ever received Faith were brought to depone in this matter, they would bear witness, that there is no Mean that without the effectual Power of the Grace of God, can bring a stranger Sinner to close with christ and believe on Him;
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and because it wants not its own considerable opposition from the enemies of the Truth, we shall give you some Grounds for confirmation of it, The first whereof is drawen from these express instances of Scripture wherein it is clear, That there hath been much powerful Preaching,
and Because it Wants not its own considerable opposition from the enemies of the Truth, we shall give you Some Grounds for confirmation of it, The First whereof is drawn from these express instances of Scripture wherein it is clear, That there hath been much powerful Preaching,
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but shows the necessity of the conc•rrence of the work of Grace, and lays the great weight of the Peoples profiting or not profiting, on the wanting or having of that:
but shows the necessity of the conc•rrence of the work of Grace, and lays the great weight of the Peoples profiting or not profiting, on the wanting or having of that:
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and tells, that so long as there was a judicial stroke on the Hearts of the People untaken away, no external Preaching could do the turn as to their Conversion and bringing of them to Believe;
and tells, that so long as there was a judicial stroke on the Hearts of the People untaken away, no external Preaching could do the turn as to their Conversion and bringing of them to Believe;
A second instance, is in this Prophet Isaiah; were there any among all the Preachers before or since, that preached in a more Evangelick strain then he did? and yet when he hath complained of the paucity of Believers, saying, who hath believed our report? he fixes and stays on this as the cause, to whom is the arm of the Lord revealed? And Chap. 6.9, 10. he gives an account of the sad Commission he had from the Lord, who said to him, Go and tell the people, Hear ye indeed but understand not,
A second instance, is in this Prophet Isaiah; were there any among all the Preachers before or since, that preached in a more Evangelic strain then he did? and yet when he hath complained of the paucity of Believers, saying, who hath believed our report? he fixes and stays on this as the cause, to whom is the arm of the Lord revealed? And Chap. 6.9, 10. he gives an account of the sad Commission he had from the Lord, who said to him, Go and tell the people, Hear you indeed but understand not,
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and see ye indeed but perceive not, make the heart of this people sat, &c. where there is also a clear distinction made betwixt the inward working of Grace, and the outward Ministry.
and see you indeed but perceive not, make the heart of this people sat, etc. where there is also a clear distinction made betwixt the inward working of Grace, and the outward Ministry.
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A third instance, and one that is beyond all exception, is in our bless'd Lord Jesus, who spake as never man spoke, and preached with such power and life, that even carnal Hearers wondered at the gracious words which proceeded out of his mouth,
A third instance, and one that is beyond all exception, is in our blessed Lord jesus, who spoke as never man spoke, and preached with such power and life, that even carnal Hearers wondered At the gracious words which proceeded out of his Mouth,
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none can Believe, except the powerful Grace of God work Faith in him, there must be a higher hand then ought ye see or hear, a more powerful work then any external Preaching of mine as Prophet of my Church, ere a Soul can believe on me;
none can Believe, except the powerful Grace of God work Faith in him, there must be a higher hand then ought you see or hear, a more powerful work then any external Preaching of mine as Prophet of my Church, ere a Soul can believe on me;
and some believed, and others believed not, before he dismisses the multitude, he adds this one word, Well spake the Holy Ghost by Isaiah the Prophet unto our fathers, saying, Go unto this People,
and Some believed, and Others believed not, before he dismisses the multitude, he adds this one word, Well spoke the Holy Ghost by Isaiah the Prophet unto our Father's, saying, Go unto this People,
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and say, Hearing ye shall hear and shall not understand, and seeing ye shall see and not perceive, &c. where he expressly differenceth his external Preaching from God's inward working,
and say, Hearing you shall hear and shall not understand, and seeing you shall see and not perceive, etc. where he expressly differenceth his external Preaching from God's inward working,
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which he also does to guard against any offence that might be taken at the unsuccesfulness of his Ministry by any who would be ready to say, what aileth these Folk that they will not receive the Gospel? to whom he answers, Isaiah long before told the reason of it, to wit, that there is a Plague on their Hearts and Minds which God must remove ere they can receive it.
which he also does to guard against any offence that might be taken At the unsuccessfulness of his Ministry by any who would be ready to say, what aileth these Folk that they will not receive the Gospel? to whom he answers, Isaiah long before told the reason of it, to wit, that there is a Plague on their Hearts and Minds which God must remove ere they can receive it.
Therefore it's set out by the similitudes and expressions of raising the dead, creating a new heart, of removing the stony heart, and the like, all tending to set out the necessity of an omnipotent Power or a powerful work of Grace, in the begetting of Souls to Christ;
Therefore it's Set out by the Similitudes and expressions of raising the dead, creating a new heart, of removing the stony heart, and the like, all tending to Set out the necessity of an omnipotent Power or a powerful work of Grace, in the begetting of Souls to christ;
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and if it be so great a work, what can the outward Ministry do, if the Power of God be not added? or what can the Man himself do here? can a M•n quicken, raise, creat,
and if it be so great a work, what can the outward Ministry do, if the Power of God be not added? or what can the Man himself do Here? can a M•n quicken, raise, create,
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for which cause, the Holy Ghost hath made choice of these expressions, even to hold out the exceeding greatness of the work. 2. Consider the condition that M•n are in when this work is wrought,
for which cause, the Holy Ghost hath made choice of these expressions, even to hold out the exceeding greatness of the work. 2. Consider the condition that M•n Are in when this work is wrought,
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as his Body could not move, stir, nor act till then, no more can the Natural Man stir or act in the ways of God till a new principle of Spiritual Life be put in him.
as his Body could not move, stir, nor act till then, no more can the Natural Man stir or act in the ways of God till a new principle of Spiritual Life be put in him.
To clear it further, we would consider, that the Scripture speaks of these three in the Natural Man. 1. Of an utter inability and deadness as to that which is Good, Dead in Sins, Eph. 2.1.
To clear it further, we would Consider, that the Scripture speaks of these three in the Natural Man. 1. Of an utter inability and deadness as to that which is Good, Dead in Sins, Ephesians 2.1.
We are not sufficient (saith the Apostle, 2 Cor. 3.5.) of our selves as of our selves to think any thing, not so much as a good thought. 2. The Scripture holds him out not only as unable for good,
We Are not sufficient (Says the Apostle, 2 Cor. 3.5.) of our selves as of our selves to think any thing, not so much as a good Thought. 2. The Scripture holds him out not only as unable for good,
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or to any action for God; he hath an Understanding, but it's wholly darkened; he hath a Will, but wholly perverse, and not in the least enclined to Good;
or to any actium for God; he hath an Understanding, but it's wholly darkened; he hath a Will, but wholly perverse, and not in the least inclined to Good;
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he hath Affections, but wholly disordered and corrupted, and set wholly upon wrong Objects; so that it's with Man's Soul as to Good, as it is with spoiled Wine;
he hath Affections, but wholly disordered and corrupted, and Set wholly upon wrong Objects; so that it's with Man's Soul as to Good, as it is with spoiled Wine;
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Wine when wholesome, serves to cheer and refresh, but when it's spoiled, it's quite another thing, not only not conducing to Health, but it's noisome and hurtful:
Wine when wholesome, serves to cheer and refresh, but when it's spoiled, it's quite Another thing, not only not conducing to Health, but it's noisome and hurtful:
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and wholly in the other Life, and the bringing in of new qualities for recovering the beauty of that Image of God which Man hath lost. 4. Consider the end that God hath in the administration of His Grace,
and wholly in the other Life, and the bringing in of new qualities for recovering the beauty of that Image of God which Man hath lost. 4. Consider the end that God hath in the administration of His Grace,
It is on this ground that the Apostle Phil. 2.12, 13. presseth and encourageth Christians to their great work, Work out (saith he) your own salvation in fear and trembling,
It is on this ground that the Apostle Philip 2.12, 13. Presseth and Encourageth Christians to their great work, Work out (Says he) your own salvation in Fear and trembling,
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the Lord leaveth not to Man the working of the Will in himself, and of him, saith the same Apostle 1 Cor. 30.31. are ye in Christ Jesus, who is made of God unto us, wisdom, righteousness, sanctification and redemption, that he that glorieth should glory in the Lord, as he said before, vers. 29. that no flesh should glory in his presence;
the Lord Leaveth not to Man the working of the Will in himself, and of him, Says the same Apostle 1 Cor. 30.31. Are you in christ jesus, who is made of God unto us, Wisdom, righteousness, sanctification and redemption, that he that Glorieth should glory in the Lord, as he said before, vers. 29. that no Flesh should glory in his presence;
there is one ground of boasting that the Lord wi•l have removed in a Sinner's Justification and obtaining the Pardon of Sin by the imputation of the Righteousness of Christ;
there is one ground of boasting that the Lord wi•l have removed in a Sinner's Justification and obtaining the Pardon of since by the imputation of the Righteousness of christ;
He opened my Heart as He did the Heart of Lydia: Thus the Lord will have all the weight of the whole work of our Salvation lying on His Grace, that the Mouths of all may be stopped,
He opened my Heart as He did the Heart of Lydia: Thus the Lord will have all the weight of the Whole work of our Salvation lying on His Grace, that the Mouths of all may be stopped,
and that His Grace may shine gloriously, that we may have it to say with the Psalmist, Psal. 57.2. It's the Lord that performs all things for me, and with Paul, 1 Tim. 1.13, 14. I obtained mercy, and the Grace of God was exceeding abundant towards me.
and that His Grace may shine gloriously, that we may have it to say with the Psalmist, Psalm 57.2. It's the Lord that performs all things for me, and with Paul, 1 Tim. 1.13, 14. I obtained mercy, and the Grace of God was exceeding abundant towards me.
all Men and Women have brought themselves thus lamentably low by Sin, that now if Heaven were to be had by a wish, sincerely and singly brought forth,
all Men and Women have brought themselves thus lamentably low by since, that now if Heaven were to be had by a wish, sincerely and singly brought forth,
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how ought then Sinners to be deeply humbled, who have brought themselves to this woful pass? I am afraid that many of you do not believe that ye are such as cannot Believe,
how ought then Sinners to be deeply humbled, who have brought themselves to this woeful pass? I am afraid that many of you do not believe that you Are such as cannot Believe,
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3. It should make you more serious in dealing with God for His effectual blessing to every Mean and Ordinance, seing without that no Ordinance can profite you.
3. It should make you more serious in dealing with God for His effectual blessing to every Mean and Ordinance, sing without that no Ordinance can profit you.
Have ye Faith or any measure of Holiness? what have ye but what ye have received? from whence came your Faith and your Holiness? ye have them not of your selves, these are not Fruits that grow upon the Tree of Nature,
Have you Faith or any measure of Holiness? what have you but what you have received? from whence Come your Faith and your Holiness? you have them not of your selves, these Are not Fruits that grow upon the Tree of Nature,
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and of the necessity of a Saviour, as to make them look at Grace as useless in this prime step of Conversion and renewing of a Sinner, that when the Grace of God and Man's Free-will come to be compared, Man's Will should have the preference and preheminence, the highest place and commendation in the work,
and of the necessity of a Saviour, as to make them look At Grace as useless in this prime step of Conversion and renewing of a Sinner, that when the Grace of God and Man's Freewill come to be compared, Man's Will should have the preference and pre-eminence, the highest place and commendation in the work,
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and that the great weight of it should ly there, and that proud Nature should be thus bolstered up that it shall stand in need of nothing for the Man's Conversion,
and that the great weight of it should lie there, and that proud Nature should be thus bolstered up that it shall stand in need of nothing for the Man's Conversion,
And we are perswaded, that the day is coming, wherein the Truth opposite to this Error, shall be confirmed on the Souls and Consciences of all the Opposers of it,
And we Are persuaded, that the day is coming, wherein the Truth opposite to this Error, shall be confirmed on the Souls and Consciences of all the Opposers of it,
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and wherein, the maintaining of this Error shall be found a confirmation of Mans Enmity at Gods Grace, which is not subject to His Law, nor indeed can be.
and wherein, the maintaining of this Error shall be found a confirmation of men Enmity At God's Grace, which is not Subject to His Law, nor indeed can be.
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But there are three Questions that may be moved here, to which we would speak a word. 1. If the Preaching of the Gospel cannot beget Faith, without the powerful work of Gods Gra•e, what is the use of the Gospel,
But there Are three Questions that may be moved Here, to which we would speak a word. 1. If the Preaching of the Gospel cannot beget Faith, without the powerful work of God's Gra•e, what is the use of the Gospel,
for though it be not the main and only thing that turns the Sinner, but the Lord hath reserved it to Himself as His own Prerogative, to convert and change the Heart of a Rebel-sinner,
for though it be not the main and only thing that turns the Sinner, but the Lord hath reserved it to Himself as His own Prerogative, to convert and change the Heart of a Rebel-sinner,
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and of the great design that the Lord hath laid down for bringing about the Salvation of lost Sinners, Rom. 1.17. Therein is the righteousness of God revealed from Faith to Faith.
and of the great Design that the Lord hath laid down for bringing about the Salvation of lost Sinners, Rom. 1.17. Therein is the righteousness of God revealed from Faith to Faith.
or rather what is their inability, and by His external Calling gives them in it occasion to know this their inability in not giving obedience to His call;
or rather what is their inability, and by His external Calling gives them in it occasion to know this their inability in not giving Obedience to His call;
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for so it proves a notable mean to humble Men, to stop their Mouths, and to make them plead guilty before God. 4. It's profitable as the Lord is pleased to make use of it, to call and gather in so many as He hath ordained to Eternal Life;
for so it Proves a notable mean to humble Men, to stop their Mouths, and to make them plead guilty before God. 4. It's profitable as the Lord is pleased to make use of it, to call and gather in so many as He hath ordained to Eternal Life;
and the Lord ordinarily makes use of it to the begetting of Faith in them that Believe, as it is Rom. 10.17. Faith comes by hearing, and hearing by the word of God, preached; and 1 Cor. 1.24. it's called the power of God to salvation;
and the Lord ordinarily makes use of it to the begetting of Faith in them that Believe, as it is Rom. 10.17. Faith comes by hearing, and hearing by the word of God, preached; and 1 Cor. 1.24. it's called the power of God to salvation;
and to stir up the Affections of Hearers, and so it proves instrumental to the begetting of Faith in them. 5. If it do not promove the Salvation of all the Hearers of it,
and to stir up the Affections of Hearers, and so it Proves instrumental to the begetting of Faith in them. 5. If it do not promove the Salvation of all the Hearers of it,
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and in this respect it triumphs always, 2 Cor. 2.15, 16. In some it is the savour of life unto life, in others the savour of death unto death, leaving them the more inexcusable,
and in this respect it Triumphos always, 2 Cor. 2.15, 16. In Some it is the savour of life unto life, in Others the savour of death unto death, leaving them the more inexcusable,
We come therefore to consider the second Question, which is this, How can the Call of the Gospel make Men inexcusable, seing they cannot without the effectual Power of the Grace of God Believe? as Christ saith, John 6.44. No man can come to me, that is, no Man can believe in me, except the Father who hath sent me draw him;
We come Therefore to Consider the second Question, which is this, How can the Call of the Gospel make Men inexcusable, sing they cannot without the effectual Power of the Grace of God Believe? as christ Says, John 6.44. No man can come to me, that is, no Man can believe in me, except the Father who hath sent me draw him;
yea, why doth God find fault with Men for their Unbelief? for answer, it hath been no new thing for Men to start Questions and Objections against the Grace of God,
yea, why does God find fault with Men for their Unbelief? for answer, it hath been no new thing for Men to start Questions and Objections against the Grace of God,
and to be always striving to rub affronts and disgrace upon it, see Rom. 9.13, 14, &c. where this same Objection is started, and answered again and again;
and to be always striving to rub affronts and disgrace upon it, see Rom. 9.13, 14, etc. where this same Objection is started, and answered again and again;
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for when the Apostle hath said vers. 13. Jacob have I loved, and Esau have I hated, the Objection is moved, Is there unrighteousness with God then? Folks readily think that there is a sort of unrighteousness in God when He takes one and leaves another, especially considering, that the leaving of the other infers (though it be not any culpable cause of) the ruine of the Mans Soul;
for when the Apostle hath said vers. 13. Jacob have I loved, and Esau have I hated, the Objection is moved, Is there unrighteousness with God then? Folks readily think that there is a sort of unrighteousness in God when He Takes one and leaves Another, especially considering, that the leaving of the other infers (though it be not any culpable cause of) the ruin of the men Soul;
and then endeavours to answer it from Gods Soveraignty, as being Debtor to none, I will have mercy on whom I will have mercy, and, it's not in him that willeth,
and then endeavours to answer it from God's Sovereignty, as being Debtor to none, I will have mercy on whom I will have mercy, and, it's not in him that wills,
and if it shall yet be said, if God doth walk by His own Soveraign Will in giving Grace, Why doth he yet find fault or condemn, for who hath resisted his will? Why is God angry that Men will not Believe,
and if it shall yet be said, if God does walk by His own Sovereign Will in giving Grace, Why does he yet find fault or condemn, for who hath resisted his will? Why is God angry that Men will not Believe,
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and another to dishonour? By the Apostle's doubling of this answer, and his not setting of himself to satisfie carnal Reason and Curiosity, there is ground given to silence us here;
and Another to dishonour? By the Apostle's doubling of this answer, and his not setting of himself to satisfy carnal Reason and Curiosity, there is ground given to silence us Here;
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and evidence that we have lost that which God gave to us, and made us with at the Beginning? When God made Adam, he had power to believe and give God credit as to every word revealed or to be revealed,
and evidence that we have lost that which God gave to us, and made us with At the Beginning? When God made Adam, he had power to believe and give God credit as to every word revealed or to be revealed,
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and for this among the rest. 3. If there were no more but simple inability among them that hear this Gospel, they might have some pretext or ground of excuse,
and for this among the rest. 3. If there were no more but simple inability among them that hear this Gospel, they might have Some pretext or ground of excuse,
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and what excuse, I pray, can ye have, who do not believe the Gospel, when it shall be found that ye maliciously and deliberatly choosed to reject it? To make this out, consider but these few things, 1. Mens neglecting of the very outward Mea•s, that through Gods blessing prove instrumental in the begetting of Faith,
and what excuse, I pray, can you have, who do not believe the Gospel, when it shall be found that you maliciously and deliberately choosed to reject it? To make this out, Consider but these few things, 1. Mens neglecting of the very outward Mea•s, that through God's blessing prove instrumental in the begetting of Faith,
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as of Hearing, Reading, Prayer, Meditation, Self-searching, stirring up themselves to Repentance, &c. whereby the Lord ordinarily brings about and furthers the work of Faith. 2. Consider the carnal, careless,
as of Hearing, Reading, Prayer, Meditation, Self-searching, stirring up themselves to Repentance, etc. whereby the Lord ordinarily brings about and furthers the work of Faith. 2. Consider the carnal, careless,
ye might hear oftener and more attentively, ye might pray more frequently and more seriously then often ye do, ye want even much of that moral seririousness in Hearing, Prayer, Reading, &c. that ye have in other things of less concernment;
you might hear oftener and more attentively, you might pray more frequently and more seriously then often you do, you want even much of that moral seririousness in Hearing, Prayer, Reading, etc. that you have in other things of less concernment;
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ye will hear a Proclamation at the Cross with more attention, then a Preaching of the Gospel, ye will hear a Threatning from Man with more fear then ye will hear a Threatning from God's Word, ye will be more serious in seeking somewhat from Man,
you will hear a Proclamation At the Cross with more attention, then a Preaching of the Gospel, you will hear a Threatening from Man with more Fear then you will hear a Threatening from God's Word, you will be more serious in seeking somewhat from Man,
that ye were unable and had not power to believe, but it will come to this, that your Conscience will have it to say, that ye willingly and deliberately choosed to ly still in your Unbelief,
that you were unable and had not power to believe, but it will come to this, that your Conscience will have it to say, that you willingly and deliberately choosed to lie still in your Unbelief,
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and have had some little glances of the hazard ye were in of the Wrath of God, more then ordinarly ye had at other times? and I would ask you, have these been entertained and cherished,
and have had Some little glances of the hazard you were in of the Wrath of God, more then ordinarily you had At other times? and I would ask you, have these been entertained and cherished,
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and marring the work of your own Conversion and Salvation? These things, and many moe, which will cry loud in the Consciences of Men and Women one day, will quite remove and take away this objection, that ye could not do better;
and marring the work of your own Conversion and Salvation? These things, and many more, which will cry loud in the Consciences of Men and Women one day, will quite remove and take away this objection, that you could not do better;
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This also serves to refute and remove that prophane Principle or Tenet that many have in their Minds and Mouths, That they have no more Grace then God hath given them;
This also serves to refute and remove that profane Principle or Tenet that many have in their Minds and Mouths, That they have no more Grace then God hath given them;
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then, O! then all such Subterfuges will be no shelter to you before Him, nor in the least able to insconce your Souls against the strong Batteries of the Wrath of God, that will be as a Storm against the Wall.
then, OH! then all such Subterfuges will be no shelter to you before Him, nor in the least able to ensconce your Souls against the strong Batteries of the Wrath of God, that will be as a Storm against the Wall.
He casts in this word, To whom is the arm of the Lord revealed? partly to confirm the former word, Who hath believed our report? and partly to help to make the right use of it, by drawing Men to the discovery of the Soveraign Hand of God in the matter,
He Cast in this word, To whom is the arm of the Lord revealed? partly to confirm the former word, Who hath believed our report? and partly to help to make the right use of it, by drawing Men to the discovery of the Sovereign Hand of God in the matter,
and of the necessity of His Grace for making the Gospel effectual in the Hearers of it wherever it comes, Who (saith he) hath believed our report? To whom is this preached Gospel made effectual for Faith and Salvation? It's but to very few,
and of the necessity of His Grace for making the Gospel effectual in the Hearers of it wherever it comes, Who (Says he) hath believed our report? To whom is this preached Gospel made effectual for Faith and Salvation? It's but to very few,
and this we cleared, and spoke a little to ••o Q•estions in the Use, and left at a third, to wit, What the Hearers of the Gospel should do that have the Call and Offer of the Gospel, seing without the effectual work of the Grace of God they cannot Believe? which we shall forbear to speak to, till we open the second Branch of the Doctrine, because this Question relates to both.
and this we cleared, and spoke a little to ••o Q•estions in the Use, and left At a third, to wit, What the Hearers of the Gospel should do that have the Call and Offer of the Gospel, sing without the effectual work of the Grace of God they cannot Believe? which we shall forbear to speak to, till we open the second Branch of the Doctrine, Because this Question relates to both.
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The second Branch then of the Doctrine is, That wherever the Lord applieth the powerful work of His Grace, there necessarily Faith and Conversion follow;
The second Branch then of the Doctrine is, That wherever the Lord Applieth the powerful work of His Grace, there necessarily Faith and Conversion follow;
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and indeed if it be true that we cleared b•fore, to wit, That there are as many Unbelievers as there are Persons on whom Grace doth not thus powerfully work,
and indeed if it be true that we cleared b•fore, to wit, That there Are as many Unbelievers as there Are Persons on whom Grace does not thus powerfully work,
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for the Prophet maketh them of equal extent, who is he that believeth? even he to whom the Arm of the Lord is revealed ▪ and on the contrary, who is he that believeth not? even he to whom the Arm of the Lord is not revealed,
for the Prophet makes them of equal extent, who is he that Believeth? even he to whom the Arm of the Lord is revealed ▪ and on the contrary, who is he that Believeth not? even he to whom the Arm of the Lord is not revealed,
for all these Convictions may be, and often are resisted, as to any Saving Fruit at least, which we conceive to be that which Stephen points at, Acts 7.51.
for all these Convictions may be, and often Are resisted, as to any Saving Fruit At least, which we conceive to be that which Stephen points At, Acts 7.51.
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and what he means by this is explained in the words following, Which of the Prophets have not your fathers persecuted, &c. even their contending with the Word of the Lord in the mouths of His Servants:
and what he means by this is explained in the words following, Which of the prophets have not your Father's persecuted, etc. even their contending with the Word of the Lord in the mouths of His Servants:
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Yea, in that same place, where it's said, that they gnashed upon him with their teeth, it's insinuated that they came over the belly of the cutting Conviction which his Preaching had upon them:
Yea, in that same place, where it's said, that they gnashed upon him with their teeth, it's insinuated that they Come over the belly of the cutting Conviction which his Preaching had upon them:
There is a great difference betwixt a common work or gift of the Spirit (which in a large Sense ma• be c•••ed Grace because freely given) an• the ••v•ng work of Grace, which before 〈 ◊ 〉 ••••e• a peculiar work:
There is a great difference betwixt a Common work or gift of the Spirit (which in a large Sense ma• be c•••ed Grace Because freely given) an• the ••v•ng work of Grace, which before 〈 ◊ 〉 ••••e• a peculiar work:
exhorteth thus, Quench not the Spirit. 3. When we speak of an effectual bringing forth of Faith by this Grace of God, we would not have you thinking, that we suppose no reluctancy to be in the Man in so far as he is unrenewed,
exhorteth thus, Quench not the Spirit. 3. When we speak of an effectual bringing forth of Faith by this Grace of God, we would not have you thinking, that we suppose no reluctancy to be in the Man in so Far as he is unrenewed,
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for though where Grace effectually worketh, Faith follows necessarily, yet Corruption being in the Man, it's disposed and apt to thwart with, and to oppose Grace;
for though where Grace effectually works, Faith follows necessarily, yet Corruption being in the Man, it's disposed and apt to thwart with, and to oppose Grace;
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but he prevails. 4. When we speak of the power and effectualness of Grace in conquering and gaining the Heart and Will of the Sinner to believe in Jesus Christ, we do not mean that there is any force or violence done to the Will,
but he prevails. 4. When we speak of the power and effectualness of Grace in conquering and gaining the Heart and Will of the Sinner to believe in jesus christ, we do not mean that there is any force or violence done to the Will,
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and acted by the Spirit of God, If hath, that much influence, power, and efficacy as to prevail with the Will, it keeping still its own freedom, to make it willing to embrace Jesus Christ,
and acted by the Spirit of God, If hath, that much influence, power, and efficacy as to prevail with the Will, it keeping still its own freedom, to make it willing to embrace jesus christ,
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Secondly, We shall a little confirm the Doctrine, and the grounds of Confirmation are these, The 1. whereof is, The express Scriptures wherein this Truth is asserted,
Secondly, We shall a little confirm the Doctrine, and the grounds of Confirmation Are these, The 1. whereof is, The express Scriptures wherein this Truth is asserted,
as John 6.44, 45. It is said in the 44. Verse, No man can come to me except the Father draw him, and on the contrary, it is as expressly set down vers. 45. It is written in the Prophets, they shall be all taught of God, every man therefore that hath heard and learned of the Father cometh unto me, and this being contradistinguished to external Preaching,
as John 6.44, 45. It is said in the 44. Verse, No man can come to me except the Father draw him, and on the contrary, it is as expressly Set down vers. 45. It is written in the prophets, they shall be all taught of God, every man Therefore that hath herd and learned of the Father comes unto me, and this being contradistinguished to external Preaching,
and being that which is called drawing, v. 44. he knits Believing to it, and makes Believing, called coming, a necessary effect of it, that to whomsoever God gives that inward Lesson, they shall come;
and being that which is called drawing, v. 44. he knits Believing to it, and makes Believing, called coming, a necessary Effect of it, that to whomsoever God gives that inward lesson, they shall come;
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and Grace never worketh to will, and leaves the Man unwilling, but necessarily supposeth the Man's closing willingly with Christ, with whom He worketh thus.
and Grace never works to will, and leaves the Man unwilling, but necessarily Supposeth the Man's closing willingly with christ, with whom He works thus.
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and the Promises comprehending it in God's Covenant, wherein it's called the giving of a new heart, a heart of flesh, the writing of the law in the heart, the putting of his Spirit within his people,
and the Promises comprehending it in God's Covenant, wherein it's called the giving of a new heart, a heart of Flesh, the writing of the law in the heart, the putting of his Spirit within his people,
and causing them to walk in his statutes, &c. Jer. 31.33. Ezek. 36.26, 27. and it is impossible to conceive aright of the fulfilling of these Promises without the including of the effect;
and causing them to walk in his statutes, etc. Jer. 31.33. Ezekiel 36.26, 27. and it is impossible to conceive aright of the fulfilling of these Promises without the including of the Effect;
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the giving of the new Heart, is not only a perswading to Believe, but the actual giving of the new Heart, whereof Faith is a special part, which Promise is peculiar to the Elect,
the giving of the new Heart, is not only a persuading to Believe, but the actual giving of the new Heart, whereof Faith is a special part, which Promise is peculiar to the Elect,
and what can that Promise of Gods writing the Law in the Heart be, but an effectual inclining of the Heart to the Will of God? or inward renovation contradistinguished to the external Ministry, that can only hold out His Will in a Book,
and what can that Promise of God's writing the Law in the Heart be, but an effectual inclining of the Heart to the Will of God? or inward renovation contradistinguished to the external Ministry, that can only hold out His Will in a Book,
to this purpose the Apostle prayeth in behalf of the Christian Ephesians, chap. 1.19, 20. that they may know what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead;
to this purpose the Apostle Prayeth in behalf of the Christian Ephesians, chap. 1.19, 20. that they may know what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power which he wrought in christ when he raised him from the dead;
but in all the after-acts of Believing, so Eph. 3.7. the same Apostle hath it, — according to the gift of the Grace of God given unto me by the effectual working of his power; and Col. 1.29. according to his working which worketh in me mightily;
but in all the after-acts of Believing, so Ephesians 3.7. the same Apostle hath it, — according to the gift of the Grace of God given unto me by the effectual working of his power; and Col. 1.29. according to his working which works in me mightily;
if it were left indifferent to Man to yield o• not to yield to God as he pleaseth, the whole weight of the work of Conversion should not ly upon Grace, Mans Mouth should not be stopped,
if it were left indifferent to Man to yield o• not to yield to God as he Pleases, the Whole weight of the work of Conversion should not lie upon Grace, men Mouth should not be stopped,
but what thou hast received? he should still have something to boast of, and the work of his Conversion, should at best be halfed betwixt Grace and his own Free-will;
but what thou hast received? he should still have something to boast of, and the work of his Conversion, should At best be halfed betwixt Grace and his own Freewill;
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and that it is not in the power of Mans Free-will to resist it, which indeed is not freedom but bondage. 1. Then, We say, That if we consider the Decree of Election, we will find that where Grace is applied, Faith and Conversion must follow;
and that it is not in the power of men Freewill to resist it, which indeed is not freedom but bondage. 1. Then, We say, That if we Consider the decree of Election, we will find that where Grace is applied, Faith and Conversion must follow;
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and be effectual or not according to Man's pleasure? that which sickereth His Decree and makes it infrustrably to take effect, is, that He hath effectual Means to bring about His Decree. 2:
and be effectual or not according to Man's pleasure? that which sickereth His decree and makes it infrustrably to take Effect, is, that He hath effectual Means to bring about His decree. 2:
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If we consider the Covenant of Redemption, betwixt Jehovah and the Mediator, we will find that upon the one side the Mediator particularly undertaketh for them that are given to Him, that He shall loss none of them;
If we Consider the Covenant of Redemption, betwixt Jehovah and the Mediator, we will find that upon the one side the Mediator particularly undertaketh for them that Are given to Him, that He shall loss none of them;
and upon the other side, we have (to speak with reverence of the Majesty of God after the manner of Men) the Father's Obligation to make such Persons in due time Believers, that Christ the Mediator may see of the travel of His Soul and be satisfied, according to that Promise made to Him, Psal. 110.3. In the day of thy power thy people shal be willing; and that other, Isa. 53.11. He shall see of the travel of his soul and be satisfied, by his knowledge shall my righteous servant justifie many, &c. and accordingly Himself saith, John. 6.37. All that the Father hath given to me shall come unto me, where it is clear, that these who are given must necessarily come:
and upon the other side, we have (to speak with Reverence of the Majesty of God After the manner of Men) the Father's Obligation to make such Persons in due time Believers, that christ the Mediator may see of the travel of His Soul and be satisfied, according to that Promise made to Him, Psalm 110.3. In the day of thy power thy people shall be willing; and that other, Isaiah 53.11. He shall see of the travel of his soul and be satisfied, by his knowledge shall my righteous servant justify many, etc. and accordingly Himself Says, John. 6.37. All that the Father hath given to me shall come unto me, where it is clear, that these who Are given must necessarily come:
and as to their throughing, not be in Gods hand, but in the hand of Mans Free-will? if it were there, O! how unsicker and loose would the bargain and God's design in begetting Faith,
and as to their throughing, not be in God's hand, but in the hand of men Freewill? if it were there, OH! how unsicker and lose would the bargain and God's Design in begetting Faith,
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and we would hence have you fixed in the Faith of these two. 1. Of the impotency of Nature in the beginning or promoving ought of the work of Grace, which belongs to the first branch of the Doctrine. 2. Of the effectualness and irresistableness of Grace, that wherever God begets and brings in a Soul, He does it by His own powerful Grace,
and we would hence have you fixed in the Faith of these two. 1. Of the impotency of Nature in the beginning or promoving ought of the work of Grace, which belongs to the First branch of the Doctrine. 2. Of the effectualness and irresistableness of Grace, that wherever God begets and brings in a Soul, He does it by His own powerful Grace,
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These things we hold in opposition to the direct assertion of the Enemies of Grace, whereby they make the work of Conversion, not ultimatly to terminate on Grace,
These things we hold in opposition to the Direct assertion of the Enemies of Grace, whereby they make the work of Conversion, not ultimately to terminate on Grace,
For 1. It overturns and runs cross to the whole strain of the Gospel, for if we loose but this one Pin, in making Faith and Conversion not to depend on Grace,
For 1. It overturns and runs cross to the Whole strain of the Gospel, for if we lose but this one Pin, in making Faith and Conversion not to depend on Grace,
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and that Believing is of our selves, and that it is in the power of Man's Free-will to close the Bargain, all is not here of Grace, our Justification is not free, but some-way depends on Free-will:
and that Believing is of our selves, and that it is in the power of Man's Freewill to close the Bargain, all is not Here of Grace, our Justification is not free, but someway depends on Freewill:
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for if Believing depend on Free-will, then our Perseverance depends on it also, for if the Mans Free-will change, he may fall back and break his neck in a manner, at the very threshold of Heaven;
for if Believing depend on Freewill, then our Perseverance depends on it also, for if the men Freewill change, he may fallen back and break his neck in a manner, At the very threshold of Heaven;
and the surest Ground to go upon, most for God's Honour, and most for the comfort of Believers. 2. This Error thwarts with the Glory of the Grace of God;
and the Surest Ground to go upon, most for God's Honour, and most for the Comfort of Believers. 2. This Error thwarts with the Glory of the Grace of God;
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for it is an Error that strikes at the richest and most radiant Diamond of the Crown of the Glory of Christ, it hangs Election and the effectualness of God's Decree as to effectual Calling, Faith, Justification,
for it is an Error that strikes At the Richest and most radiant Diamond of the Crown of the Glory of christ, it hangs Election and the effectualness of God's decree as to effectual Calling, Faith, Justification,
If eternal love be free, then the expression or manifestation of it in making us Kings and Priests unto God, is also free, 3. This Error is exceeding destructive to the consolation of God's People;
If Eternal love be free, then the expression or manifestation of it in making us Kings and Priests unto God, is also free, 3. This Error is exceeding destructive to the consolation of God's People;
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and cuts the very throat of your Consolation, and is the great ground of Popery, Pelagianism, and Arminianism; to which ye would therefore so much the more advert,
and cuts the very throat of your Consolation, and is the great ground of Popery, Pelagianism, and Arminianism; to which you would Therefore so much the more advert,
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For if there be any truth at all in Christianity, these are two main Truths, the utter inability that is in Mens Hearts by Nature to exercise Faith in Christ,
For if there be any truth At all in Christianity, these Are two main Truths, the utter inability that is in Men's Hearts by Nature to exercise Faith in christ,
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And what absurdity, I pray, is there here, notwithstanding all the clamour of corrupt Men? that God hath reserved this work of converting Sinners by His Grace to Himself,
And what absurdity, I pray, is there Here, notwithstanding all the clamour of corrupt Men? that God hath reserved this work of converting Sinners by His Grace to Himself,
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and of vanity and security, all which this Doctrine of Gods Grace overthrows, and stops the Mouth of the Creature from all vain boasting, to the high exaltation of Gods free, soveraign,
and of vanity and security, all which this Doctrine of God's Grace overthrows, and stops the Mouth of the Creature from all vain boasting, to the high exaltation of God's free, sovereign,
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but this highly commends Grace, that if, there be mighty Corruption in us, there is a strong arm of Grace put forth by Him for perfiting of that which concerns us, notwithstanding of this great strength of Corruption.
but this highly commends Grace, that if, there be mighty Corruption in us, there is a strong arm of Grace put forth by Him for perfiting of that which concerns us, notwithstanding of this great strength of Corruption.
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and therefore ye have reason to acknowledge it with thankfulness, and to say, if this same Doctrine had not been true, I would have been a stranger to God all my days,
and Therefore you have reason to acknowledge it with thankfulness, and to say, if this same Doctrine had not been true, I would have been a stranger to God all my days,
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and remained under the dominion of Satan and Sin with these that are in Nature; and with David, Psal. 16.7. to say, I bless the Lord who hath given me counsel, my reins also instruct me in the night seasons;
and remained under the dominion of Satan and since with these that Are in Nature; and with David, Psalm 16.7. to say, I bless the Lord who hath given me counsel, my reins also instruct me in the night seasons;
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as well as begets it, as it is Psal. 73.23, 24. Nevertheless I am continually with thee, thou hast holden me by my right hand, thou shalt guide me with thy counsel,
as well as begets it, as it is Psalm 73.23, 24. Nevertheless I am continually with thee, thou hast held me by my right hand, thou shalt guide me with thy counsel,
If Believers would consider what they were in their natural condition, and how much they are obliged to the Grace of God, that with power was applied in their Conversion, it would stop their Mouth as to boasting, make them admire Grace, and sound forth its praise:
If Believers would Consider what they were in their natural condition, and how much they Are obliged to the Grace of God, that with power was applied in their Conversion, it would stop their Mouth as to boasting, make them admire Grace, and found forth its praise:
We are perswaded that the Saints in Heaven count it no bondage that God hath so fully fred them from all Corruption, that they serve Him with delight, and do so necessarily;
We Are persuaded that the Saints in Heaven count it no bondage that God hath so Fully fred them from all Corruption, that they serve Him with delight, and do so necessarily;
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Use 4. The fourth Use of it is, To let us see, what great ground of encouragement there is here for the Hearers of the Gospel, to set about the work of Believing,
Use 4. The fourth Use of it is, To let us see, what great ground of encouragement there is Here for the Hearers of the Gospel, to Set about the work of Believing,
But to return to the main intent of this Use, We say, that the encouragement lies here, that though we be unable, we have an able Mediator, and Grace is powerful;
But to return to the main intent of this Use, We say, that the encouragement lies Here, that though we be unable, we have an able Mediator, and Grace is powerful;
and therefore we should with the greater encouragement set about the work of Believing, as the Apostle reasons, Phil. 2.12, 13. Work out your own salvation with fear and trembling,
and Therefore we should with the greater encouragement Set about the work of Believing, as the Apostle Reasons, Philip 2.12, 13. Work out your own salvation with Fear and trembling,
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But let me exhort all, both these that are begun to be Believers, and these that are to begin to believe, to be so far from disputing themselves from it,
But let me exhort all, both these that Are begun to be Believers, and these that Are to begin to believe, to be so Far from disputing themselves from it,
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as Arminians make it, what encouragement could we have from it? and as to Practice, is not this Doctrine as encouraging? what advantage or comfort is it to undertake any thing in our own strength, which is none at all? is not this much more encouraging, to undertake in the strength of Gods Grace? knowing that the same work of Grace that begets Faith, is as effectual to carry it on,
as Arminians make it, what encouragement could we have from it? and as to Practice, is not this Doctrine as encouraging? what advantage or Comfort is it to undertake any thing in our own strength, which is none At all? is not this much more encouraging, to undertake in the strength of God's Grace? knowing that the same work of Grace that begets Faith, is as effectual to carry it on,
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IT's much to walk evenly and stedfastly under the pure Doctrine of Grace, and neither there-from to take occasion to give way to loosness and carnal liberty,
IT's much to walk evenly and steadfastly under the pure Doctrine of Grace, and neither therefrom to take occasion to give Way to looseness and carnal liberty,
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for some hearing of the impotency of Nature, and of the power and perfection of Grace in bringing about its designed effect, are ready to think that they need to do nothing, alledging, that if Grace undertake the work it will be wrought,
for Some hearing of the impotency of Nature, and of the power and perfection of Grace in bringing about its designed Effect, Are ready to think that they need to do nothing, alleging, that if Grace undertake the work it will be wrought,
and thus Atheism and Prophanity steal in secretly upon the Heart, and the sweet Doctrine of Grace is abused and perverted by such, to their own destruction:
and thus Atheism and Profanity steal in secretly upon the Heart, and the sweet Doctrine of Grace is abused and perverted by such, to their own destruction:
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There are others again, who it may be will not dare so to top with God, who yet have their own fainting and discouragement when they hear of this Doctrine,
There Are Others again, who it may be will not Dare so to top with God, who yet have their own fainting and discouragement when they hear of this Doctrine,
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Ye remember, the Question which we proposed to speak a little to on the last Doctrine, to wit, That seing both these branches of it are true, That except Grace concur, the most powerful preaching of the Gospel will not beget Faith;
You Remember, the Question which we proposed to speak a little to on the last Doctrine, to wit, That sing both these branches of it Are true, That except Grace concur, the most powerful preaching of the Gospel will not beget Faith;
B•fore we come to answer this Question more particularly, we would 1. Premit this word in general, That none would account the Preaching or Hearing of the Word of God to be useless or fruitless,
B•fore we come to answer this Question more particularly, we would 1. Premit this word in general, That none would account the Preaching or Hearing of the Word of God to be useless or fruitless,
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for our blessed Lord Jesus, Isaiah and Paul, preached this Doctrine of Grace, and the necessity of the Lords Arm to be revealed in the Conversion of Souls,
for our blessed Lord jesus, Isaiah and Paul, preached this Doctrine of Grace, and the necessity of the lords Arm to be revealed in the Conversion of Souls,
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and to some this Doctrine was made the savour of life unto •ife, though to others (through their enmity and corruption) it became the savour of death unto death:
and to Some this Doctrine was made the savour of life unto •ife, though to Others (through their enmity and corruption) it became the savour of death unto death:
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after He h d preached long, No man can come to me ex•ept the Father who hath sent me draw him and vers. 65 — Therefore I said unto you, that no man can come to me,
After He h d preached long, No man can come to me ex•ept the Father who hath sent me draw him and vers. 65 — Therefore I said unto you, that no man can come to me,
For the first, When we say to all that hears this Gospel that there is a necessity of a powerful work of Grace ere this Word can be profitable, ye would 1. Abstain from,
For the First, When we say to all that hears this Gospel that there is a necessity of a powerful work of Grace ere this Word can be profitable, you would 1. Abstain from,
who is to be blamed for that defect or inability? or whence did that inability or defect in Mans Nature proceed? God was gracious, free and liberal in making Man perfect,
who is to be blamed for that defect or inability? or whence did that inability or defect in men Nature proceed? God was gracious, free and liberal in making Man perfect,
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as the Apostle doth, Rom. 11.33. O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgments and his ways past finding out? ye would also consider that other word, Rom. 9.20.
as the Apostle does, Rom. 11.33. Oh the depth of the riches both of the Wisdom and knowledge of God, how unsearchable Are his Judgments and his ways passed finding out? you would also Consider that other word, Rom. 9.20.
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but there is an enquiring to satisfie curiosity which the Lord abhorreth, as we may gather from Exod. 19 21. where the Lord being to deliver His •••l saith to Moses, Go down, charge the people (〈 ◊ 〉 word of peremptory command) left they break thorow unto the Lord to gaze, and many of them perish:
but there is an inquiring to satisfy curiosity which the Lord abhorreth, as we may gather from Exod 19 21. where the Lord being to deliver His •••l Says to Moses, Go down, charge the people (〈 ◊ 〉 word of peremptory command) left they break thorough unto the Lord to gaze, and many of them perish:
and expostulating with the way of God, whether in the highest degree of upbraiding Grace and snarling at it, that ye should not have the Stock in your own hand;
and expostulating with the Way of God, whither in the highest degree of upbraiding Grace and snarling At it, that you should not have the Stock in your own hand;
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or in an inferior degree, having a Heart inwardly discontent, that ye are not more able of your selves then ye are, to believe, which is the thing that the Apostle opposeth, Rom. 9.20, 21. Should the thing formed say to him that formed it,
or in an inferior degree, having a Heart inwardly discontent, that you Are not more able of your selves then you Are, to believe, which is the thing that the Apostle Opposeth, Rom. 9.20, 21. Should the thing formed say to him that formed it,
why hast thou made me thus? Hath not the potter power over the clay. &c. especially since none can answer that question with any just reflection upon God;
why hast thou made me thus? Hath not the potter power over the clay. etc. especially since none can answer that question with any just reflection upon God;
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and make this addition to your guilt, that ye not only continue graceless, but do so through your sin wilfully. 2. Ye may draw on to your natural impotency, habitual and judicial hardness of Heart, and blindness of Mind;
and make this addition to your guilt, that you not only continue graceless, but do so through your since wilfully. 2. You may draw on to your natural impotency, habitual and judicial hardness of Heart, and blindness of Mind;
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and they are made heartless to essay, and hopeless to come speed, and it may be, that this is in some whom the Lord allows not to draw any such conclusion, but would rather have encouraged;
and they Are made heartless to essay, and hopeless to come speed, and it may be, that this is in Some whom the Lord allows not to draw any such conclusion, but would rather have encouraged;
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we would say to such, that they would beware of fainting or being discouraged, as if that were impossible to God and His Grace which is impossible to them;
we would say to such, that they would beware of fainting or being discouraged, as if that were impossible to God and His Grace which is impossible to them;
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and that we may remove the construction of hardness from this soveraign way of Gods Grace, wherein He hath thought fit to draw Men unto an absolute dependance on Himself:
and that we may remove the construction of hardness from this sovereign Way of God's Grace, wherein He hath Thought fit to draw Men unto an absolute dependence on Himself:
In the dispensing of it, we shall propose these few Considerations, 1. That (which was hinted at before) never a Man that hath heard this Gospel when he comes to count with God, shall have it to say, that the reason why he did not receive and embrace it, was his impotency and inability,
In the dispensing of it, we shall propose these few Considerations, 1. That (which was hinted At before) never a Man that hath herd this Gospel when he comes to count with God, shall have it to say, that the reason why he did not receive and embrace it, was his impotency and inability,
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and if none that would have Him can complain of their want of Him, upon these two we have great ground of encouragement to them that have a sincere affection to be at Him,
and if none that would have Him can complain of their want of Him, upon these two we have great ground of encouragement to them that have a sincere affection to be At Him,
and to close with Him on His own terms, than to dispute their impotency and inability. 2. Consider what they have been whom the Lord hath brought thorow, were they not such as had as much need of Grace as ye have? had they not the same corrupt Nature that ye have? were they not as impotent and unable to do for themselves? could any of themselves do more than ye can? consider them all that are before the Throne, was it not this same Grace of God and not their good Nature nor their Free-will that did the work? and they were not expressly or by name included in the Promises more than ye are;
and to close with Him on His own terms, than to dispute their impotency and inability. 2. Consider what they have been whom the Lord hath brought thorough, were they not such as had as much need of Grace as you have? had they not the same corrupt Nature that you have? were they not as impotent and unable to do for themselves? could any of themselves do more than you can? Consider them all that Are before the Throne, was it not this same Grace of God and not their good Nature nor their Freewill that did the work? and they were not expressly or by name included in the Promises more than you Are;
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but in the power of His Grace, and what if He be doing so to thee? and if that condition be hard and hopeless now, it had been a hopeless and hard condition to these many that are now before the Throne. 3. Consider, That there is no question but Grace is effectual to carry on the work,
but in the power of His Grace, and what if He be doing so to thee? and if that condition be hard and hopeless now, it had been a hopeless and hard condition to these many that Are now before the Throne. 3. Consider, That there is no question but Grace is effectual to carry on the work,
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If ye be in good earnest desirous to have Grace throughing the work of Faith and Conversion, would ye possibly make choise of another or better Hand than God's to put it in? is it not as suitable and sure, that His Wisdom should contrive and lay down the way,
If you be in good earnest desirous to have Grace throughing the work of Faith and Conversion, would you possibly make choice of Another or better Hand than God's to put it in? is it not as suitable and sure, that His Wisdom should contrive and lay down the Way,
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their longing and hunger is real, and we may turn over that just now cited word to them, Blessed are they that hunger and thirst after righteousness, for they shall be filled;
their longing and hunger is real, and we may turn over that just now cited word to them, Blessed Are they that hunger and thirst After righteousness, for they shall be filled;
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because any thing ye do ye must needs get it from God, and that that should be an obstruction in the way of Godliness, which is a main encouragement to it? is the Lord an upbraider? is there any that can quarrel Him as nigardly in dispensing of His Grace? doth he not give to all men liberally and upbraideth no man? and doth it not become Him well to have the conduct and guiding of His own Grace? 4. Consider how many the Lord hath given Grace to already,
Because any thing you do you must needs get it from God, and that that should be an obstruction in the Way of Godliness, which is a main encouragement to it? is the Lord an upbraider? is there any that can quarrel Him as niggardly in dispensing of His Grace? does he not give to all men liberally and upbraideth no man? and does it not become Him well to have the conduct and guiding of His own Grace? 4. Consider how many the Lord hath given Grace to already,
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is it not as likly that a poor Body that is longing for His Grace shall be satisfied as well now as ever? according to that word Matth. 5.6. Blessed are they that hunger and thirst for righteousness, for they shall be filled;
is it not as likely that a poor Body that is longing for His Grace shall be satisfied as well now as ever? according to that word Matthew 5.6. Blessed Are they that hunger and thirst for righteousness, for they shall be filled;
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I know there will be a business made here, and an new Objection started, whether this longing or hunger be real or not? but if your longing and hunger be not real, it will not trouble you much to want;
I know there will be a business made Here, and an new Objection started, whither this longing or hunger be real or not? but if your longing and hunger be not real, it will not trouble you much to want;
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we must profess that we have not much to say to such for their encouragement, only we would let them know, that there is a time coming when God will refute and silence them:
we must profess that we have not much to say to such for their encouragement, only we would let them know, that there is a time coming when God will refute and silence them:
But as for such as see their inability, and are put to any measure of suitable seriousness and longing in earnest after Believing, the Lord allows that they be strengthened and encouraged,
But as for such as see their inability, and Are put to any measure of suitable seriousness and longing in earnest After Believing, the Lord allows that they be strengthened and encouraged,
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if the Mouth were wide opened, the Affections enlarged, and the Soul sick under hunger and chirst for Christ and Holiness, that Sickness should not be found to be unto Death,
if the Mouth were wide opened, the Affections enlarged, and the Soul sick under hunger and Christ for christ and Holiness, that Sickness should not be found to be unto Death,
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first in general, and secondly, in some few steps or particular directions. 1. Then in general, ye would consider that place, Phil. 2.12, 13. Work out the work of your own salvation with fear and trembling,
First in general, and secondly, in Some few steps or particular directions. 1. Then in general, you would Consider that place, Philip 2.12, 13. Work out the work of your own salvation with Fear and trembling,
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where it is clear, that the exhortation given to them to work out their Salvation is drawen from this same Doctrine of the efficacious work of Gods Grace, working in them to will and to do as the great Motive; God saith.
where it is clear, that the exhortation given to them to work out their Salvation is drawn from this same Doctrine of the efficacious work of God's Grace, working in them to will and to do as the great Motive; God Says.
There are in this general exhortation four things implyed, the first is the very entry or beginning of the work of Salvation, that is, the exercising of Faith in Jesus Christ, it is of God,
There Are in this general exhortation four things employed, the First is the very entry or beginning of the work of Salvation, that is, the exercising of Faith in jesus christ, it is of God,
The second is the work of Repentance, this is also taken in here, for his bidding them work in fear and trembling, respects their sinfulness, and necessarly implyeth Repentance.
The second is the work of Repentance, this is also taken in Here, for his bidding them work in Fear and trembling, respects their sinfulness, and necessarily Implies Repentance.
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and in the exercising of all Duties for that end, work out says He. And fourthly, It looks to the manner, that it be not carnally or in carnal confidence, but with fear and trembling;
and in the exercising of all Duties for that end, work out Says He. And fourthly, It looks to the manner, that it be not carnally or in carnal confidence, but with Fear and trembling;
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set your selves to the exercise of Holiness in earnest, and God wil make it go with you. 2. On the consideration of sinfulness and weakness in them, which should make them work in fear and trembling,
Set your selves to the exercise of Holiness in earnest, and God will make it go with you. 2. On the consideration of sinfulness and weakness in them, which should make them work in Fear and trembling,
and both tend to this, that Folk would be serious in minding and prosecuting the work of their Salvation from the first step to the last, in fear and trembling, on this ground, that though they have nothing in themselves,
and both tend to this, that Folk would be serious in minding and prosecuting the work of their Salvation from the First step to the last, in Fear and trembling, on this ground, that though they have nothing in themselves,
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How is it then, or what can be the reason, that we in our Hearts do draw the just contrary conclusion to that which the Spirit of God draws here from this ground? when we have the offer of Grace,
How is it then, or what can be the reason, that we in our Hearts do draw the just contrary conclusion to that which the Spirit of God draws Here from this ground? when we have the offer of Grace,
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and hear of the power and efficacy of it, it should as to our part provoke us to be more busie, reasoning thus with our selves, that though our Corruption will soon overcome us,
and hear of the power and efficacy of it, it should as to our part provoke us to be more busy, reasoning thus with our selves, that though our Corruption will soon overcome us,
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2. I come now to some steps or particular directions implied in this Use, because it will be asked, What then should Folk do? And before I touch on particulars, take these two Cave•ts in the entry to them. 1. That we can propose nothing to be done by you, n•ither can ye do any thing of your selves that is a gracious act or deed. 2. That we understand not that any thing can be done by Men in their Natural state, that doth infer or procure,
2. I come now to Some steps or particular directions implied in this Use, Because it will be asked, What then should Folk do? And before I touch on particulars, take these two Cave•ts in the entry to them. 1. That we can propose nothing to be done by you, n•ither can you do any thing of your selves that is a gracious act or deed. 2. That we understand not that any thing can be done by Men in their Natural state, that does infer or procure,
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but seing God hath given direction to us how to walk in order to the working out of our Salvation, we say 1. That it's safe to us to walk in the way He hath directed us to walk in,
but sing God hath given direction to us how to walk in order to the working out of our Salvation, we say 1. That it's safe to us to walk in the Way He hath directed us to walk in,
and in the use of the Means He hath prescribed, and much more safe then to lay them aside. 2. That there is greater suitableness betwixt the use of the Means,
and in the use of the Means He hath prescribed, and much more safe then to lay them aside. 2. That there is greater suitableness betwixt the use of the Means,
and the finding of Grace, then there is betwixt the neglect of Means and the finding of it. 3. That it aggrees well with Gods way in bringing about the Conversion of Sinners, to bring them piece and piece forward;
and the finding of Grace, then there is betwixt the neglect of Means and the finding of it. 3. That it agrees well with God's Way in bringing about the Conversion of Sinners, to bring them piece and piece forward;
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Now for particular Directions, we would 1. Bid you study to be fixed and established in the Faith of these general Truths that relate to Mans Sinfulness and Misery,
Now for particular Directions, we would 1. Bid you study to be fixed and established in the Faith of these general Truths that relate to men Sinfulness and Misery,
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Ye would study to be affected with the gracelesness of your Nature, and let it put you to some sanctified disquiet and trouble, till with Ephraim, ye be made to smite upon your thigh, and till ye be put to a holy deliberation and consultation about your own condition;
You would study to be affected with the gracelessness of your Nature, and let it put you to Some sanctified disquiet and trouble, till with Ephraim, you be made to smite upon your thigh, and till you be put to a holy deliberation and consultation about your own condition;
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Be diligent in secret Prayer, Reading, Meditation, Conference, Self-examination, Hearing, keeping good Company, and the like, which indeed Hypocrites may do,
Be diligent in secret Prayer, Reading, Meditation, Conference, Self-examination, Hearing, keeping good Company, and the like, which indeed Hypocrites may do,
yet they cease not for that to be Duties. 4. Be sincere and serious in the use and performance of these Means and Duties, that which I mean, is a moral sincerity and seriousness, such as a Man will readily have in a civil Cause that he hath depending before a civil Judge,
yet they cease not for that to be Duties. 4. Be sincere and serious in the use and performance of these Means and Duties, that which I mean, is a moral sincerity and seriousness, such as a Man will readily have in a civil Cause that he hath depending before a civil Judge,
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and make themselves exceeding guilty before God, because they come not this length. 5. Take heed and beware of entertaining any thing that holds and bars out Grace,
and make themselves exceeding guilty before God, Because they come not this length. 5. Take heed and beware of entertaining any thing that holds and bars out Grace,
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guard also against the neglecting of such Means, as by the neglect whereof ye may grieve His Spirit. 6. Study and seek after a composed frame of Spirit in your ordinary walk,
guard also against the neglecting of such Means, as by the neglect whereof you may grieve His Spirit. 6. Study and seek After a composed frame of Spirit in your ordinary walk,
Carnal Mirth and Jollity, loose Company, and suffering the Heart to go a whoring after the things of the World, do not only provoke Christ as they are sins,
Carnal Mirth and Jollity, lose Company, and suffering the Heart to go a whoring After the things of the World, do not only provoke christ as they Are Sins,
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carnal Sorrow is not to be commended, but sober sadness, or a grave and composed frame of Spirit, is better then a light and unsettled frame, it being very hard,
carnal Sorrow is not to be commended, but Sobrium sadness, or a grave and composed frame of Spirit, is better then a Light and unsettled frame, it being very hard,
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and to be acquainting themselves with their Sin and Infirmities, and with their Hazard, and with such other things as may weight and compose them without fostering discouragement and a•xiety;
and to be acquainting themselves with their since and Infirmities, and with their Hazard, and with such other things as may weight and compose them without fostering discouragement and a•xiety;
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I said of laughter (saith Solomon. Eccles. 2.2.) it is mad, and of mirth what doth it? and Prov. 14.13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness:
I said of laughter (Says Solomon. Eccles. 2.2.) it is mad, and of mirth what does it? and Curae 14.13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness:
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the Heart is like a Clock, whereof, when the inner wheels are set a reeling, it is not soon righted and setled. 7. I would propose Ephraim 's example to you, Jer. 31.18, 19. and desire that ye would in the fight and sense ye have of your sinfulness, weakness,
the Heart is like a Clock, whereof, when the inner wheels Are Set a reeling, it is not soon righted and settled. 7. I would propose Ephraim is Exampl to you, Jer. 31.18, 19. and desire that you would in the fight and sense you have of your sinfulness, weakness,
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It's observable, that in the very entry he is graciously taken notice of by the Lord, Surely I have beard Ephraim bemoaning himself thus; so it is with God's People when they consider how great Strangers they have been to God,
It's observable, that in the very entry he is graciously taken notice of by the Lord, Surely I have beard Ephraim bemoaning himself thus; so it is with God's People when they Consider how great Strangers they have been to God,
but thou canst work the work, and it ends sweetly in words of Faith, for thou art the Lord my God, and where words of Faith are after serious exercise, that exercise hath oft times Faith going alongs with it,
but thou Canst work the work, and it ends sweetly in words of Faith, for thou art the Lord my God, and where words of Faith Are After serious exercise, that exercise hath oft times Faith going alongs with it,
neither conclude, that where these things only are discerned and no more in some Persons, that there Grace is wanting, it being to help such forward that we mainly speak to them:
neither conclude, that where these things only Are discerned and no more in Some Persons, that there Grace is wanting, it being to help such forward that we mainly speak to them:
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for if ye detain the Truth of God in unrighteousness, and make as it were a Prisoner of it, by setting a guard of corrupt Affections about it, ye may bring on blindess. 2. Improve what strength ye have,
for if you detain the Truth of God in unrighteousness, and make as it were a Prisoner of it, by setting a guard of corrupt Affections about it, you may bring on blindness. 2. Improve what strength you have,
for if ye improve not your strength, were it but in Natural parts and endowments, that makes you inexcusable when Spiritual and gracious qualifications are denied to you,
for if you improve not your strength, were it but in Natural parts and endowments, that makes you inexcusable when Spiritual and gracious qualifications Are denied to you,
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are there not many things that ye thought your selves able for, that ye never seriously once essayed, much more might have been done as to Repentance, Love to God, Charity to others, and the like;
Are there not many things that you Thought your selves able for, that you never seriously once essayed, much more might have been done as to Repentance, Love to God, Charity to Others, and the like;
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and when ye have not stretched your selves to the yondmost in these, there are sure many things left undone that ye might have done. 3. What ye dow not do,
and when you have not stretched your selves to the yondmost in these, there Are sure many things left undone that you might have done. 3. What you dow not do,
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This is the result of all that we have spoken of this Doctrine of Grace, that ye may not take occasion from the way of Gods dispencing Grace, to continue graceless, which if ye do, it will be ground of a most grievous challenge against you;
This is the result of all that we have spoken of this Doctrine of Grace, that you may not take occasion from the Way of God's Dispensing Grace, to continue graceless, which if you do, it will be ground of a most grievous challenge against you;
but that ye may see an excellent consistency betwixt the soveraignty of Grace, and your going about the means appointed of God in order to Faith and Conversion, and the study of Holiness;
but that you may see an excellent consistency betwixt the sovereignty of Grace, and your going about the means appointed of God in order to Faith and Conversion, and the study of Holiness;
and receiving of Jesus Christ offered therein, Who hath believed our report? saith he, who hath made Christ welcome? And to whom is the arm of the Lord revealed? to whom hath this Gospel been made effectual by the Power of God for the engaging of their Hearts to him?
and receiving of jesus christ offered therein, Who hath believed our report? Says he, who hath made christ welcome? And to whom is the arm of the Lord revealed? to whom hath this Gospel been made effectual by the Power of God for the engaging of their Hearts to him?
In these two Verses he gives a reason as it were of this, which runs upon these two. 1. The low appearance of our Lord Jesus Christ in respect of his outward condition, it hath no outward beauty, splendor nor greatness to commend it,
In these two Verses he gives a reason as it were of this, which runs upon these two. 1. The low appearance of our Lord jesus christ in respect of his outward condition, it hath no outward beauty, splendour nor greatness to commend it,
and that few receive this Gospel, for he will not come with much worldly pomp and grandour, which the Men of the World greatly affect and are much taken up with.
and that few receive this Gospel, for he will not come with much worldly pomp and grandeur, which the Men of the World greatly affect and Are much taken up with.
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That which we premit first is this, That the He that is here spoken of, is our Lord Jesus Christ, who in the New Testament hath this Text applied to him,
That which we premit First is this, That the He that is Here spoken of, is our Lord jesus christ, who in the New Testament hath this Text applied to him,
for albeit there be no He so expressly mentioned in this Chapter before, yet in the 13. Verse of the former Chapter, to which this relates, the He that is spoken of here, is called the Lords Servant; and it's said of him that He shall be exalted and extolled, and made very high;
for albeit there be no He so expressly mentioned in this Chapter before, yet in the 13. Verse of the former Chapter, to which this relates, the He that is spoken of Here, is called the lords Servant; and it's said of him that He shall be exalted and extolled, and made very high;
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but in respect of, and with reference to the tract of his Life, and what accompanied his Humiliation, to wit, That it was low and mean, without that external grandour, pomp and splendour of outward things, which the world esteem to be comliness and beauty. 3. Where it is said, He shall grow up before him, &c. It relates to the hearers of the report of the Gospel concerning him,
but in respect of, and with Referente to the tract of his Life, and what accompanied his Humiliation, to wit, That it was low and mean, without that external grandeur, pomp and splendour of outward things, which the world esteem to be comeliness and beauty. 3. Where it is said, He shall grow up before him, etc. It relates to the hearers of the report of the Gospel Concerning him,
We come now to open the words a little, and here we would know that Christs low condition is two wayes set down in these two verses. 1. In the 2. vers. In respect of his want of the abundance of the things of this world. 2. In the 3. vers. In respect of the accession of outward crosses and afflictions;
We come now to open the words a little, and Here we would know that Christ low condition is two ways Set down in these two Verses. 1. In the 2. vers. In respect of his want of the abundance of the things of this world. 2. In the 3. vers. In respect of the accession of outward Crosses and afflictions;
The second vers. expresseth him positively, to be a mean and despised man. 1. Then these words, He shall grow up as a plant out of a dry ground, are expounded by the words following, He hath no form nor comliness;
The second vers. Expresses him positively, to be a mean and despised man. 1. Then these words, He shall grow up as a plant out of a dry ground, Are expounded by the words following, He hath no from nor comeliness;
Our Lord had personal and much divine comliness in him, as we may see, John 1.14. Where he saith that the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth:
Our Lord had personal and much divine comeliness in him, as we may see, John 1.14. Where he Says that the Word was made Flesh, and dwelled among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth:
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And that he saith We, it is either according to the phrase used in Scripture, to make some hard thing digest and go down the better with the hearers, whereof the speaker is not guilty;
And that he Says We, it is either according to the phrase used in Scripture, to make Some hard thing digest and go down the better with the hearers, whereof the speaker is not guilty;
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The second thing whereby his low condition is set out, is in these words, He is despised and rejected of men, &c. Not only shall he want that which carnal hearts and eyes seek and look after,
The second thing whereby his low condition is Set out, is in these words, He is despised and rejected of men, etc. Not only shall he want that which carnal hearts and eyes seek and look After,
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and heaviness, but he shall be familiarly acquainted with them, and they with him; And we hid as it were our faces from him; A consequent of the former;
and heaviness, but he shall be familiarly acquainted with them, and they with him; And we hid as it were our faces from him; A consequent of the former;
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And so in the words following he goes on to describe his Humiliation, and to remove the offence that might be taken at it, Surely he hath born our griefs, &c. As if he had said, there is no such cause to skar and stumble at Christ for his lowness and base outward condition;
And so in the words following he Goes on to describe his Humiliation, and to remove the offence that might be taken At it, Surely he hath born our griefs, etc. As if he had said, there is no such cause to skar and Stumble At christ for his lowness and base outward condition;
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His griefs and sorrows are humane infirmities that he subjected himself to for our sake; For the wrath of God which he suffered for us is spoken of afterwards.
His griefs and sorrows Are humane infirmities that he subjected himself to for our sake; For the wrath of God which he suffered for us is spoken of afterwards.
And because there is great difference betwixt Christs bearing of infirmities, and our bearing of infirmities, He being like to us in all things, except sin:
And Because there is great difference betwixt Christ bearing of infirmities, and our bearing of infirmities, He being like to us in all things, except since:
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but he took on the nature and infirmities without the cause. 2. They distinguish betwixt these infirmities which are simply natural, such as man might have had though he had never sinned,
but he took on the nature and infirmities without the cause. 2. They distinguish betwixt these infirmities which Are simply natural, such as man might have had though he had never sinned,
as inclination to ill, and indisposition to good, dulness as to the uptaking of Gods mind, &c. Our Lord took on the first sort of infirmities that are simply natural, and may be without sin;
as inclination to ill, and indisposition to good, dullness as to the uptaking of God's mind, etc. Our Lord took on the First sort of infirmities that Are simply natural, and may be without since;
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He was in all points tempted like as we are, yet without sin saith the Apostle, Heb. 4.15. 3. They distinguish infirmities, in these that are called natural and common to all men,
He was in all points tempted like as we Are, yet without since Says the Apostle, Hebrew 4.15. 3. They distinguish infirmities, in these that Are called natural and Common to all men,
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And being blameless in his life and conversation, he could acquire none of these infirmities; and therefore the infirmities which he bare are of the first sort;
And being blameless in his life and Conversation, he could acquire none of these infirmities; and Therefore the infirmities which he bore Are of the First sort;
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which makes for the glory of Grace, and saith, That our Lord behoved to die a violent death, there being no principle in him tending to a natural death,
which makes for the glory of Grace, and Says, That our Lord behooved to die a violent death, there being no principle in him tending to a natural death,
though notwithstanding he did most willingly to satisfie Justice for sinners. And this may serve to explain these words, That he was a man of sorrows, and acquainted with griefs.
though notwithstanding he did most willingly to satisfy justice for Sinners. And this may serve to explain these words, That he was a man of sorrows, and acquainted with griefs.
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as the first step of his Humiliation, He is called a Man; And it is an aggravation of it that he was to be a man of sorrows; Or taking our Lord Messiah to be already come, we may take the Observation thus;
as the First step of his Humiliation, He is called a Man; And it is an aggravation of it that he was to be a man of sorrows; Or taking our Lord Messiah to be already come, we may take the Observation thus;
It's said of him, That forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same, &c. And vers. 11. Both he that sanctifieth, and they that are sanctified are all of one,
It's said of him, That forasmuch as the children Are partakers of Flesh and blood, he also himself likewise took part of the same, etc. And vers. 11. Both he that Sanctifieth, and they that Are sanctified Are all of one,
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And vers. 16. He took not on him the nature of Angels, but he took on him the seed of Abraham, wherefore in all thinge it behoved him to be made like unto his brethren;
And vers. 16. He took not on him the nature of Angels, but he took on him the seed of Abraham, Wherefore in all thing it behooved him to be made like unto his brothers;
And if we look to the way of grace, there was good reason for this, that the Redeemer of sinners behoved to be Man. 1. If we consider the interposed or adjoyned threatning to the Covenant of Works, The day thou eats thou shalt surely die;
And if we look to the Way of grace, there was good reason for this, that the Redeemer of Sinners behooved to be Man. 1. If we Consider the interposed or adjoined threatening to the Covenant of Works, The day thou eats thou shalt surely die;
There must be a satisfaction to Justice, and the curse threatned must be born. 2. The curse must be born by man, the Nature that sinned must die, the Party offending must satisfie in his own Person, or in a Cautioner.
There must be a satisfaction to justice, and the curse threatened must be born. 2. The curse must be born by man, the Nature that sinned must die, the Party offending must satisfy in his own Person, or in a Cautioner.
And 3. By this, Grace hath access to commend the Redeemer of sinners to sinners, Heb. 2.17, 18. And 4.15, 16. Wherefore in all things it behoved him to he made like unto his brethren, that he might be a merciful and faithful High Priest, &c. And that we have such a Redeemer, it makes God, to say so, trystable,
And 3. By this, Grace hath access to commend the Redeemer of Sinners to Sinners, Hebrew 2.17, 18. And 4.15, 16. Wherefore in all things it behooved him to he made like unto his brothers, that he might be a merciful and faithful High Priest, etc. And that we have such a Redeemer, it makes God, to say so, trystable,
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There is one God, and one Mediator between God and men, the Man Christ Jesus, and this gives man access to step in to God. 4. This makes the mystery of Godliness to shine the more radiantly,
There is one God, and one Mediator between God and men, the Man christ jesus, and this gives man access to step in to God. 4. This makes the mystery of Godliness to shine the more radiantly,
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and the wisdome and love of God to shine the more conspicuously thorow it, 1 Tim. 3.16. Without controversie great is the mystery of Godliness, God manifested in the flesh: And John 1.14.
and the Wisdom and love of God to shine the more conspicuously thorough it, 1 Tim. 3.16. Without controversy great is the mystery of Godliness, God manifested in the Flesh: And John 1.14.
We may say of this truth, as the Apostle, speaking of the Resurrection, 1 Cor. 1.15. sayes, If Christ he not risen, then our Preaching is vain, and your faith is vain;
We may say of this truth, as the Apostle, speaking of the Resurrection, 1 Cor. 1.15. Says, If christ he not risen, then our Preaching is vain, and your faith is vain;
If Christ were not Man, our Preaching and your Hearing were in vain: 1. By this we have an evidence that our Lord is the true Messiah who was to become Man. 2. By this we see a clear way how he was lyable to our debt,
If christ were not Man, our Preaching and your Hearing were in vain: 1. By this we have an evidence that our Lord is the true Messiah who was to become Man. 2. By this we see a clear Way how he was liable to our debt,
And therefore as a second Use of it, seing there is a Man-Mediator, 1. We pray you, Men and Women, neglect not such a Salvation as is to be had by his becoming Man,
And Therefore as a second Use of it, sing there is a Man-Mediator, 1. We pray you, Men and Women, neglect not such a Salvation as is to be had by his becoming Man,
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And we may say, when this Son of Man comes in the Clouds to Judge the World, it will be one of the greatest aggravations of the sin of unbelievers, that he came thus low as to be a Man for the good of men,
And we may say, when this Son of Man comes in the Clouds to Judge the World, it will be one of the greatest aggravations of the since of unbelievers, that he Come thus low as to be a Man for the good of men,
O! make this use of it, because he is a friend that sits on the Throne. — 2dly. Observe, That our Lord Jesus did not only become Man, but a Man in an exceeding low and afflicted condition;
OH! make this use of it, Because he is a friend that sits on the Throne. — 2dly. Observe, That our Lord jesus did not only become Man, but a Man in an exceeding low and afflicted condition;
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for since it was his errand in his first coming, not to judge, but to save the World, He came not to be ministred unto, but to minister; And therefore Joh. 13.12. He washeth the fee• of his Disciples:
for since it was his errand in his First coming, not to judge, but to save the World, He Come not to be ministered unto, but to minister; And Therefore John 13.12. He washes the fee• of his Disciples:
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And 3. In His Death, The meanness and lowness of his condition, and the afflictions he met with appear clearly in all these, wherein ye may behold the glory of grace and of truth;
And 3. In His Death, The meanness and lowness of his condition, and the afflictions he met with appear clearly in all these, wherein you may behold the glory of grace and of truth;
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And when he returns, he co-habits with, and serves his supposed Father and his Mother, was obedient to them, ran their errands, and wrought their work;
And when he returns, he cohabits with, and serves his supposed Father and his Mother, was obedient to them, ran their errands, and wrought their work;
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And if we look to Luke 8. we will find that he was provided for in his necessity by some few Women, such as Mary Magdalen; Joanna, Susanna and others, who ministred to him of their substance;
And if we look to Lycia 8. we will find that he was provided for in his necessity by Some few Women, such as Marry Magdalen; Joanna, Susanna and Others, who ministered to him of their substance;
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No sooner was he born, but (as I said) he is persecuted by Herod, so that himself and his parents must needs flee down to Egypt, and they being but poor folks, behoved in so long a journey to meet with many difficulties;
No sooner was he born, but (as I said) he is persecuted by Herod, so that himself and his Parents must needs flee down to Egypt, and they being but poor folks, behooved in so long a journey to meet with many difficulties;
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And when he came forth in his Publick Ministry, at his very entry to it he was most terribly tempted of the Devil, taking occasion of his hunger after long fasting;
And when he Come forth in his Public Ministry, At his very entry to it he was most terribly tempted of the devil, taking occasion of his hunger After long fasting;
And all along the exercise of it, what contradiction did he meet with from the Scribes and Pharisees? How did he travel on his feet from place to place? Often su•ject to weariness and fainting;
And all along the exercise of it, what contradiction did he meet with from the Scribes and Pharisees? How did he travel on his feet from place to place? Often su•ject to weariness and fainting;
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sometimes men will not so much as give him lodging, which he suffers patiently, and rebukes his Disciples for their impatience and preposterous zeal, Luke 9. Many calumnies and reproaches were cast upon him, He was called Beelzebub, a Deceiver, a friend of Publicans and Sinners;
sometime men will not so much as give him lodging, which he suffers patiently, and rebukes his Disciples for their impatience and preposterous zeal, Lycia 9. Many calumnies and Reproaches were cast upon him, He was called Beelzebub, a Deceiver, a friend of Publicans and Sinners;
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How did some of his fr•ends according to the flesh snarl at him, and offer to bind him as a mad man? What plots and conspiracies were laid and made to take away his life? And when it came to the upshot of all, Peter shamefully denied him,
How did Some of his fr•ends according to the Flesh snarl At him, and offer to bind him as a mad man? What plots and conspiracies were laid and made to take away his life? And when it Come to the upshot of all, Peter shamefully denied him,
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but we read not that he did laugh, or that ever any worldly mirth was found in him, which clearly makes out this truth, That he was a man of sorrows, and acquainted with grief.
but we read not that he did laugh, or that ever any worldly mirth was found in him, which clearly makes out this truth, That he was a man of sorrows, and acquainted with grief.
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For Use, It would take the tongues of Men and Angels to speak of it, it being the most remarkable and soul-refreshing Subject that ever the world heard of,
For Use, It would take the tongues of Men and Angels to speak of it, it being the most remarkable and Soul-refreshing Subject that ever the world herd of,
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even that of which the Angels sing, Luke 2.10, 11. Good tidings of great joy which shall be to all people, that unto you is born in the City of David a Saviour, which is Christ the Lord:
even that of which the Angels sing, Lycia 2.10, 11. Good tidings of great joy which shall be to all people, that unto you is born in the city of David a Saviour, which is christ the Lord:
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and wonder at this, 1. In respect of the cause it came from, to wit, everlasting love, He did and suffered all this most willingly, there was no constraint on him;
and wonder At this, 1. In respect of the cause it Come from, to wit, everlasting love, He did and suffered all this most willingly, there was no constraint on him;
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but he became poor that we might be made rich, He was a man of sorrows, that we might be made to rejoice, he wept that we might laugh, he wanted that we might have:
but he became poor that we might be made rich, He was a man of sorrows, that we might be made to rejoice, he wept that we might laugh, he wanted that we might have:
Is not this love stooping thus lo• to be wondered at? Was there ever the like heard of? That God the great Party offended should come so low to recover the despicable Parties offending;
Is not this love stooping thus lo• to be wondered At? Was there ever the like herd of? That God the great Party offended should come so low to recover the despicable Parties offending;
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and that even while they were rank enemies to him? God commendeth his love to us, saith the Apostle, Rom. 5.8. that while we were yet sinners Christ died for us;
and that even while they were rank enemies to him? God commends his love to us, Says the Apostle, Rom. 5.8. that while we were yet Sinners christ died for us;
The Sword of his avenging Justice behoved to awake against him, and smite the man that was his fellow, rather then that sin should go unpunished, and Justice should want satisfaction:
The Sword of his avenging justice behooved to awake against him, and smite the man that was his fellow, rather then that since should go unpunished, and justice should want satisfaction:
3. See in this, much condescending in our blessed Lord Jesus, and a motive as well as a copy of patience in him, who is content to be made of a woman, made under the Law, who submits himself unto the Law,
3. See in this, much condescending in our blessed Lord jesus, and a motive as well as a copy of patience in him, who is content to be made of a woman, made under the Law, who submits himself unto the Law,
It's a wonder that Christs members should take so ill with a mean, suffering, and hard lot, seing their lot is far, very far from the contempt, reproaches, sorrows, weights and griefs that accompanied their Head and Lord;
It's a wonder that Christ members should take so ill with a mean, suffering, and hard lot, sing their lot is Far, very Far from the contempt, Reproaches, sorrows, weights and griefs that accompanied their Head and Lord;
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and in the price that he payed to the full; Put not this Saviour again to open shame, as the word is, Heb. 6.6. Trode not the Son of God under foot, neither account the blood of the Covenant an unholy thing;
and in the price that he paid to the full; Put not this Saviour again to open shame, as the word is, Hebrew 6.6. Trodden not the Son of God under foot, neither account the blood of the Covenant an unholy thing;
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and muc• more miserable eternally will they be whose practice saith that they think they have another way to be happy then by his sufferings and satisfaction,
and muc• more miserable eternally will they be whose practice Says that they think they have Another Way to be happy then by his sufferings and satisfaction,
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For what meets he with, even blessed Jesus, who is the glory and praise of all his Saints, yea, the brightness of his Fathers glory? He is despised and rejected, and we esteemed him not;
For what meets he with, even blessed jesus, who is the glory and praise of all his Saints, yea, the brightness of his Father's glory? He is despised and rejected, and we esteemed him not;
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Which if we believed, and knew really what he were, that it was even he by whom all things were created, who is the beginning of the Creation of God, the first-born of every creature, yea, he for whom all things were created, for whose glory the world and all things in it were made and continue, He for whom all things are as their last end,
Which if we believed, and knew really what he were, that it was even he by whom all things were created, who is the beginning of the Creation of God, the firstborn of every creature, yea, he for whom all things were created, for whose glory the world and all things in it were made and continue, He for whom all things Are as their last end,
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These two are the main Doctrines to be spoken to here, 1. That Jesus Christ who thus condescends and humbles himself for the salvation of lost sinners is not esteemed of,
These two Are the main Doctrines to be spoken to Here, 1. That jesus christ who thus condescends and humbles himself for the salvation of lost Sinners is not esteemed of,
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but despised and undervalued, which is implied in the words, When we shall see him there is no beauty that we should desire him, and is more clearly holden out in the following words, He was despised, and we esteemed him not.
but despised and undervalved, which is implied in the words, When we shall see him there is no beauty that we should desire him, and is more clearly held out in the following words, He was despised, and we esteemed him not.
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which holdeth out this that men are ordinarily taken up with, and seek after worldly grandour or greatness, splendour and beauty, that's it that filleth mens eyes,
which holds out this that men Are ordinarily taken up with, and seek After worldly grandeur or greatness, splendour and beauty, that's it that fills men's eyes,
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and also clearly implyed, that our Lord Jesus Christs Humiliation and coming so low for mans sake, his very condescending and stooping for their good, is the great ground of their stumbling at him,
and also clearly employed, that our Lord jesus Christ Humiliation and coming so low for men sake, his very condescending and stooping for their good, is the great ground of their stumbling At him,
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and performed the satisfaction due to the Justice of God for our sins, is usually and ordinarily disesteemed and undervalued by them to whom he is offered in the Gospel;
and performed the satisfaction due to the justice of God for our Sins, is usually and ordinarily disesteemed and undervalved by them to whom he is offered in the Gospel;
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or rather disesteemed and undervalued at his death; So that it is said, Acts 3.14. They denyed the holy and just one, and desired that a murtherer should be granted unto them;
or rather disesteemed and undervalved At his death; So that it is said, Acts 3.14. They denied the holy and just one, and desired that a murderer should be granted unto them;
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They rejected the Prince of Life, and choosed Barabbas; And judging him not worthy to live, they cry away with him; Hence our Lord saith, Matth. 11. Blessed is he that is not offended in me, which insinuats that there were but very few to whom his Humiliation proved not a Stumbling-block. 2. If we consult experience we will find this to be true,
They rejected the Prince of Life, and choosed Barabbas; And judging him not worthy to live, they cry away with him; Hence our Lord Says, Matthew 11. Blessed is he that is not offended in me, which insinuats that there were but very few to whom his Humiliation proved not a Stumbling-block. 2. If we consult experience we will find this to be true,
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And if we come nearer, even to the Christian Church, and to such as profess their Faith of his being the Eternal Son of God, equal with the Father, that he is Judge of quick and dead,
And if we come nearer, even to the Christian Church, and to such as profess their Faith of his being the Eternal Son of God, equal with the Father, that he is Judge of quick and dead,
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We may take in another Branch of the Doctrine here, when he saith, We esteemed him not; and it is this, that even Believers are in so far as unrenewed, inclined and not without culpable accession to this same sin of undervaluing of Jesus Christ;
We may take in Another Branch of the Doctrine Here, when he Says, We esteemed him not; and it is this, that even Believers Are in so Far as unrenewed, inclined and not without culpable accession to this same since of undervaluing of jesus christ;
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albeit that Believers being compared with Unbelievers, have some precious esteem of Jesus Christ, yet if we consider the corrupt nature that in part cleaves to them,
albeit that Believers being compared with Unbelievers, have Some precious esteem of jesus christ, yet if we Consider the corrupt nature that in part cleaves to them,
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and of their estimation of Christ, yet within a little, even by and by, they give way again to their jealousies, the Doctrine will also hold true of them, we esteemed him not.
and of their estimation of christ, yet within a little, even by and by, they give Way again to their jealousies, the Doctrine will also hold true of them, we esteemed him not.
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We shall give the second Doctrine (and then speak to the use of both jointly) which is this, That there is nothing more culpably accessory to the abounding of Unbelief,
We shall give the second Doctrine (and then speak to the use of both jointly) which is this, That there is nothing more culpably accessory to the abounding of Unbelief,
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And Acts 17. when Paul is preaching Christ at Athens, the Philosophers and Orators, these learned Heads, despise and disdain him as a setter forth of some strange and uncouth god:
And Acts 17. when Paul is preaching christ At Athens, the Philosophers and Orators, these learned Heads, despise and disdain him as a setter forth of Some strange and uncouth god:
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If we compare this with its contrary, it will be further clear, to wit, wherever there is estimation of Christ, it proves a help to Faith and a ground of it;
If we compare this with its contrary, it will be further clear, to wit, wherever there is estimation of christ, it Proves a help to Faith and a ground of it;
where he is disesteemed and undervalued, he cannot be loved, and People in that case become like these that are brought in Jer. 44.17. saying, It was better with as when we did bake cakes to the queen of heaven;
where he is disesteemed and undervalved, he cannot be loved, and People in that case become like these that Are brought in Jer. 44.17. saying, It was better with as when we did bake cakes to the queen of heaven;
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the Lord is counted by them to be as a wilderness and land of darkness, and they say, as it is Jer. 2.31. We are lords, and will come no more unto thee;
the Lord is counted by them to be as a Wilderness and land of darkness, and they say, as it is Jer. 2.31. We Are Lords, and will come no more unto thee;
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but that which is not esteemed, there will be no care to come by it. 2. It hath influence to obstruct Folks giving him credit, which is of the very essence of Faith;
but that which is not esteemed, there will be no care to come by it. 2. It hath influence to obstruct Folks giving him credit, which is of the very essence of Faith;
and therefore they turned the back on him; the same is insinuated by the Lord, Micah 6.3. O my people, what have I done unto thee, and wherein have I wearied thee? testifie against me.
and Therefore they turned the back on him; the same is insinuated by the Lord, micah 6.3. Oh my people, what have I done unto thee, and wherein have I wearied thee? testify against me.
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when they are weakened, Unbelief most certainly in so far prevaileth; and it being Christ's worthiness, and the estimation thereof that gives ground to all these;
when they Are weakened, Unbelief most Certainly in so Far prevails; and it being Christ's worthiness, and the estimation thereof that gives ground to all these;
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Now, laying all these together, there can hardly be any thing more culpably accessory to the abounding of Unbelief then the undervaluing of precious Jesus Christ;
Now, laying all these together, there can hardly be any thing more culpably accessory to the abounding of Unbelief then the undervaluing of precious jesus christ;
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how comes it to pass that ye are free of it? Is there nothing of the seed of the Serpent in you? and if there be, will there not be hatred at the seed of the Woman in you? are ye any other sort of Hearers then they were to whom this is spoken? were they not Hearers of the Gospel as well as ye? nay he speaks here of Hearers of the Gospel in all Ages,
how comes it to pass that you Are free of it? Is there nothing of the seed of the Serpent in you? and if there be, will there not be hatred At the seed of the Woman in you? Are you any other sort of Hearers then they were to whom this is spoken? were they not Hearers of the Gospel as well as you? nay he speaks Here of Hearers of the Gospel in all Ages,
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whereas they who have win to some knowledge of his worth, are always, or very often complaining that they cannot get him suitably thought of and esteemed.
whereas they who have win to Some knowledge of his worth, Are always, or very often complaining that they cannot get him suitably Thought of and esteemed.
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The second Reason is, Because ye know not your selves, and therefore ye take self-love and estimation of your selves to be love to him and estimation of him;
The second Reason is, Because you know not your selves, and Therefore you take Self-love and estimation of your selves to be love to him and estimation of him;
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and estimation of Christ being a good thing, and ye thinking that ye could not hold up your face and own the reproaching and despising of him, ye will not let it light that ye want this Grace and good thing, a precious esteem of him:
and estimation of christ being a good thing, and you thinking that you could not hold up your face and own the reproaching and despising of him, you will not let it Light that you want this Grace and good thing, a precious esteem of him:
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But there is no greater evidence that ye are lying under the power of the deceit and delusion of your own Hearts, that your natural distemper and Feaver is not yet cooled and calmed,
But there is no greater evidence that you Are lying under the power of the deceit and delusion of your own Hearts, that your natural distemper and Fever is not yet cooled and calmed,
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or that they think nothing of it at all? and this is it that hinders closing with Christ, Matth. 22. They made light of it and went away, &c. and Psal. 81. My people would not hearken to my voice,
or that they think nothing of it At all? and this is it that hinders closing with christ, Matthew 22. They made Light of it and went away, etc. and Psalm 81. My people would not harken to my voice,
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and Israel would none of me. 2. When any thing is made equal to Christ, much more when any thing is preferred to him, he is undervalued and not esteemed of;
and Israel would none of me. 2. When any thing is made equal to christ, much more when any thing is preferred to him, he is undervalved and not esteemed of;
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when he gets little or none of Folks care and labour, little of their time, little of their love and delight, few or none of their thoughts, &c. but they are quite carried away after other things,
when he gets little or none of Folks care and labour, little of their time, little of their love and delight, few or none of their thoughts, etc. but they Are quite carried away After other things,
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how little they are taken up with longing for him and delighting in him, and yet we will think that we esteem him. 3. Our Lord is undervalued when he is not made use of,
how little they Are taken up with longing for him and delighting in him, and yet we will think that we esteem him. 3. Our Lord is undervalved when he is not made use of,
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and many Spiritual Causes to be pleaded before God, or at his Bar, and they do not imploy him as Advocate to plead for them. 4. He is undervalued when Folk think not themselves happy enough in him,
and many Spiritual Causes to be pleaded before God, or At his Bar, and they do not employ him as Advocate to plead for them. 4. He is undervalved when Folk think not themselves happy enough in him,
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O! how much undervaluing of Christ is there even among believers, when they hold and draw with him, intertain jealousies and suspitions of him, scarcely credit him,
OH! how much undervaluing of christ is there even among believers, when they hold and draw with him, entertain jealousies and suspicions of him, scarcely credit him,
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And where that gracious and right mourning that is spoken of, Zech. 12.10. comes, it will be in special for this undervaluing of Christ to the hight of piercing of him:
And where that gracious and right mourning that is spoken of, Zechariah 12.10. comes, it will be in special for this undervaluing of christ to the hight of piercing of him:
We would ask any of you that think ye repent, if this sin of slighting him hath pierced you as it did these, Acts 2? It may be, some think themselves so cleanly and perfect that they have not many sins to mourn for, O! dreadful mistake;
We would ask any of you that think you Repent, if this since of slighting him hath pierced you as it did these, Acts 2? It may be, Some think themselves so cleanly and perfect that they have not many Sins to mourn for, OH! dreadful mistake;
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But though ye had no more, is not this enough that ever there should have been enmity in your bosome at Christ? And should not this prick you at the very heart that ever ye should have so undervalued him? But readily they that see fewest sins in themselves, will see and take with least of this sin.
But though you had no more, is not this enough that ever there should have been enmity in your bosom At christ? And should not this prick you At the very heart that ever you should have so undervalved him? But readily they that see fewest Sins in themselves, will see and take with least of this since.
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and that a thing of nought was put in his room and place? Will not this be a horrible challenge in that day? And if ye would consider what will be their posture that mocked and buffetted him,
and that a thing of nought was put in his room and place? Will not this be a horrible challenge in that day? And if you would Consider what will be their posture that mocked and buffeted him,
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O! what a strange punishment suppose ye will that be, when the Saviour of sinners shall stand by and look on till he see vengeance execute on sinners that despised him? Think on it,
OH! what a strange punishment suppose you will that be, when the Saviour of Sinners shall stand by and look on till he see vengeance execute on Sinners that despised him? Think on it,
And hence it is, that the great thing that believers take to ground their prayers upon, is some excellency in God, some one or other of his Titles and Attributes upon which they fix, to bear them up under and against any difficulty that presseth hard upon them;
And hence it is, that the great thing that believers take to ground their Prayers upon, is Some excellency in God, Some one or other of his Titles and Attributes upon which they fix, to bear them up under and against any difficulty that Presseth hard upon them;
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This we see to be in a high degree in Paul, Philip. 3. I account all things (saith he) to be but loss and dung for the excellency of the knowledge of him, and his transcendent worth, ye would not think it lost labour, to read and study these places of Scripture, that shew what our Lord Jesus is in his Person, Nature,
This we see to be in a high degree in Paul, Philip. 3. I account all things (Says he) to be but loss and dung for the excellency of the knowledge of him, and his transcendent worth, you would not think it lost labour, to read and study these places of Scripture, that show what our Lord jesus is in his Person, Nature,
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and his Name shall be called Wonderful, Counsellour, the Mighty God, the Everlasting Father, the Prince of Peace, of whose Kingdom and Government there shall be no end;
and his Name shall be called Wondered, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace, of whose Kingdom and Government there shall be no end;
and the excellent qualifications that as Mediator he is replenished with; being full of grace and truth, and in all things having the preheminency; See Col. 1. John 1.14. and Heb. 1.2, 3. &c. The reason why we press you to this, is not only that ye may have more clear Theory and Contemplation;
and the excellent qualifications that as Mediator he is replenished with; being full of grace and truth, and in all things having the Preeminence; See Col. 1. John 1.14. and Hebrew 1.2, 3. etc. The reason why we press you to this, is not only that you may have more clear Theory and Contemplation;
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because it maketh up repentance, and maketh it flow, and thorowly humbleth the sinner when he findeth this desperat wickedness and perversness to be in himself,
Because it makes up Repentance, and makes it flow, and thoroughly Humbleth the sinner when he finds this desperate wickedness and perverseness to be in himself,
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and the greater difficulty there be in believing on him, the more reason have they to be thankful that he graciously works any suitable estimation of himself in,
and the greater difficulty there be in believing on him, the more reason have they to be thankful that he graciously works any suitable estimation of himself in,
These who have gotten any glimpse of his Glory which hath lifted him high in their estimation to the drawing forth of their faith and love after him, would praise him for it;
These who have got any glimpse of his Glory which hath lifted him high in their estimation to the drawing forth of their faith and love After him, would praise him for it;
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THis is a most wonderful Subject that the Prophet is here discoursing of, even that which concerneth the sufferings of our blessed Lord Jesus, by way of prediction several hundreds of years before his Incarnation;
THis is a most wondered Subject that the Prophet is Here discoursing of, even that which concerns the sufferings of our blessed Lord jesus, by Way of prediction several hundreds of Years before his Incarnation;
In the words now read, and forward, the Prophet sets himself to remove the offence that men took at our Lords Humiliation, by shewing them, that although he became so low,
In the words now read, and forward, the Prophet sets himself to remove the offence that men took At our lords Humiliation, by showing them, that although he became so low,
And the ground which he layes down to remove the offence, is in the first words of the Text, which in sum is this, that there was nothing in himself wherefore he should have been brought so low, there was no sin in him,
And the ground which he lays down to remove the offence, is in the First words of the Text, which in sum is this, that there was nothing in himself Wherefore he should have been brought so low, there was no since in him,
The scope is, as to remove the scandal of the Cross, so to hold out our Lords pursuing the work of satisfaction to the Justice of God for elect sinners,
The scope is, as to remove the scandal of the Cross, so to hold out our lords pursuing the work of satisfaction to the justice of God for elect Sinners,
In the very mean time that he condescended to stoop so low for us, and to bear that which we should have born, we esteemed but little of him, we looked on him as a plagued man. 3. This is more fully explained, vers. 5. But he was wounded for our transgressions, he was bruised for our iniquities, He was so handled for our sins,
In the very mean time that he condescended to stoop so low for us, and to bear that which we should have born, we esteemed but little of him, we looked on him as a plagued man. 3. This is more Fully explained, vers. 5. But he was wounded for our transgressions, he was Bruised for our iniquities, He was so handled for our Sins,
and the chastisement of our peace was on him, that which made our peace with God was on him, By his stripes we are healed, the stripes that wounded and killed him cured us.
and the chastisement of our peace was on him, that which made our peace with God was on him, By his stripes we Are healed, the stripes that wounded and killed him cured us.
and also of the Doctrines to be drawn from it. 1. The thing that Christ bare is called griefs and sorrows, by which we understand the effects that sin brings on men in the world,
and also of the Doctrines to be drawn from it. 1. The thing that christ bore is called griefs and sorrows, by which we understand the effects that since brings on men in the world,
It's not sin it self, but the effect of sin, to wit, the punishment the sorrow and grief that sin brings with it, called griefs and sorrows; Partly because grief and sorrow is necessarily joyned with sin, partly to shew the extremity and exceeding greatness of this grief and sorrow,
It's not since it self, but the Effect of since, to wit, the punishment the sorrow and grief that since brings with it, called griefs and sorrows; Partly Because grief and sorrow is necessarily joined with since, partly to show the extremity and exceeding greatness of this grief and sorrow,
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and the bitter fruits that sin hath with it. 2. How is it said that Christ hath born and carried their griefs and sorrows? By this we understand, not only Christs removing of them,
and the bitter fruits that since hath with it. 2. How is it said that christ hath born and carried their griefs and sorrows? By this we understand, not only Christ removing of them,
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there is a combination of them, a gathering of them all on him, as the word is, vers. 6. He hath laid on him, or made to meet on him the iniquities of us all.
there is a combination of them, a gathering of them all on him, as the word is, vers. 6. He hath laid on him, or made to meet on him the iniquities of us all.
but to be a mean poor Man, and to have a comfortless and afflicted life in the World, that he hath taken on him that Punishment, Curse and Wrath that was due to us for our Sins;
but to be a mean poor Man, and to have a comfortless and afflicted life in the World, that he hath taken on him that Punishment, Curse and Wrath that was due to us for our Sins;
And that this Scripture means not of a simple removing of them, as he did remove Sickness, Matth 8.17. but by a real taking them on himself, and bearing of of them in order to the satisfaction of the Justice of God for our Sins:
And that this Scripture means not of a simple removing of them, as he did remove Sickness, Matthew 8.17. but by a real taking them on himself, and bearing of of them in order to the satisfaction of the justice of God for our Sins:
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We shall give these Reasons to confirm it. 1. Because these words are to be understood of such a bearing of Sorrows and Griefs as made Christ to be contemptible and despised before others, This is clear from the scope,
We shall give these Reasons to confirm it. 1. Because these words Are to be understood of such a bearing of Sorrows and Griefs as made christ to be contemptible and despised before Others, This is clear from the scope,
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but his seeming to be given over unto Deaths power. 2. Because that which is called here, bearing of sorrows and griefs, is in the words following, called, a being wounded for our transgressions, which imports not only that h• was wounded,
but his seeming to be given over unto Death's power. 2. Because that which is called Here, bearing of sorrows and griefs, is in the words following, called, a being wounded for our transgressions, which imports not only that h• was wounded,
but that our Iniquities were the cause of his being wounded, and that the desert of them was laid on him. 3. This wounding is holden forth, to be the stripes whereby we are healed; and all we like sheep have gone astray,
but that our Iniquities were the cause of his being wounded, and that the desert of them was laid on him. 3. This wounding is held forth, to be the stripes whereby we Are healed; and all we like sheep have gone astray,
it's by his swallowing up of the river and torrent of Wrath that was in our way and would have drowned us eternally, had not he interposed for us, that we escape. 4. Consider the parallel places to this in the New Testament,
it's by his swallowing up of the river and torrent of Wrath that was in our Way and would have drowned us eternally, had not he interposed for us, that we escape. 4. Consider the parallel places to this in the New Testament,
I shall only name three, The 1. Is that of the 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, which can be no other way exponed but of Christs being made an Offering and Sacrifice for our Sins;
I shall only name three, The 1. Is that of the 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, which can be no other Way Expound but of Christ being made an Offering and Sacrifice for our Sins;
it's not meant simply of his removing the Curse from us, but it also sets out the manner how he removed, to wit, by his own bearing of it himself, being nailed to the Cross, according to the threatning given out before.
it's not meant simply of his removing the Curse from us, but it also sets out the manner how he removed, to wit, by his own bearing of it himself, being nailed to the Cross, according to the threatening given out before.
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and our sins, and in his own body, and on the tree; intimating the lowest step of his Humiliation, by whose stripes ye were healed, for ye were as sheep going astray, &c. by his bearing of our Sins the burden of Sin was taken off us, and we are set free.
and our Sins, and in his own body, and on the tree; intimating the lowest step of his Humiliation, by whose stripes you were healed, for you were as sheep going astray, etc. by his bearing of our Sins the burden of since was taken off us, and we Are Set free.
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he hath spoken vers. 16. of Christ's healing all that were sick, and then subjoyns in the 17. vers. That it might be fulfilled which was spoken by Isaias the prophet, saying, himself took our infirmities and bare our sicknesses;
he hath spoken vers. 16. of Christ's healing all that were sick, and then subjoins in the 17. vers. That it might be fulfilled which was spoken by Isaiah the Prophet, saying, himself took our infirmities and bore our Sicknesses;
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this Scripture is spoken of as being dayly a fulfilling by Christ, and therefore it could not be fulfilled in these few days wherein he was in the Flesh upon Earth. 2. Because this bearing of our Griefs and Sorrows is such a piece of Christs Humiliation,
this Scripture is spoken of as being daily a fulfilling by christ, and Therefore it could not be fulfilled in these few days wherein he was in the Flesh upon Earth. 2. Because this bearing of our Griefs and Sorrows is such a piece of Christ Humiliation,
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and of these who lived before, and since his time, and therefore cannot be restricted to the curing of Temporal Diseases in the days wherein he was on Earth,
and of these who lived before, and since his time, and Therefore cannot be restricted to the curing of Temporal Diseases in the days wherein he was on Earth,
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nay, not to the pardoning of the Sins of the Elect then living, there being many El•ct before and since comprehended in this his Satisfaction, which was most certainly a Satisfaction for the Sins of the Elect that were dead and to be born,
nay, not to the pardoning of the Sins of the Elect then living, there being many El•ct before and since comprehended in this his Satisfaction, which was most Certainly a Satisfaction for the Sins of the Elect that were dead and to be born,
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2. For the meaning of the place, 1. We are not to look on Christ's curing of Sicknesses and Diseases, Matth. 8 16. as a proper fulfilling of this place, Isa 52.4. but as many Scriptures are spoken by way of allusion to other Scriprures, so is this;
2. For the meaning of the place, 1. We Are not to look on Christ's curing of Sicknesses and Diseases, Matthew 8 16. as a proper fulfilling of this place, Isaiah 52.4. but as many Scriptures Are spoken by Way of allusion to other Scriprures, so is this;
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and the resemblance is this, even to shew Christs tenderness to the outward condition of Folks bodies, whereby he evidenced his tenderness and respect to the inward sad condition of their immortal Souls whereinto they were brought through their Sin;
and the resemblance is this, even to show Christ tenderness to the outward condition of Folks bodies, whereby he evidenced his tenderness and respect to the inward sad condition of their immortal Souls whereinto they were brought through their since;
the great thing aimed at by the Prophet. 2. If we consider the Griefs and Sorrows that Christ bare and suffered complexly in their cause and eff•cts, he in healing of these Diseases and Sicknesses bare our Griefs and carried our Sorrows,
the great thing aimed At by the Prophet. 2. If we Consider the Griefs and Sorrows that christ bore and suffered complexly in their cause and eff•cts, he in healing of these Diseases and Sicknesses bore our Griefs and carried our Sorrows,
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and as having a right to remove all the effects of Sin, evidencing it self in the removing of these Diseases whereof Sin was the cause, these words may be thus fulfilled;
and as having a right to remove all the effects of since, evidencing it self in the removing of these Diseases whereof since was the cause, these words may be thus fulfilled;
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And 2. That this Sorrow is exceeding great (which may also be the reason why this Sorrow is set out in two words in the Text) therefore four words are used by the Apostle to express it:
And 2. That this Sorrow is exceeding great (which may also be the reason why this Sorrow is Set out in two words in the Text) Therefore four words Are used by the Apostle to express it:
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and how it is a direct contrariety to that most pure and perfect Law. 2. If we consider the perfectly holy Nature of God himself, The righteous Lord saith the P•almist, Psal. 11.7. loveth righteousness; and the Prophet Hab. 1.13. says, He is of purer eyes then that be can behold evil, and he cannot look upon iniquity;
and how it is a Direct contrariety to that most pure and perfect Law. 2. If we Consider the perfectly holy Nature of God himself, The righteous Lord Says the P•almist, Psalm 11.7. loves righteousness; and the Prophet Hab. 1.13. Says, He is of Purer eyes then that be can behold evil, and he cannot look upon iniquity;
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and though we need no• to dispute Gods Soveraignty, yet it is clear that he is angry with the wicked every day, Psal. 7.11. and he will by no means clear the guilty, Exod. 34.7.
and though we need no• to dispute God's Sovereignty, yet it is clear that he is angry with the wicked every day, Psalm 7.11. and he will by no means clear the guilty, Exod 34.7.
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and there is a greater suitableness in his shewing Mercy to a humbled Sinner that is aiming to walk holily before him. 3. If we consider the revealed will of God in the Threatning, who hath said, the day thou eatest thou shalt surely die, we may say there is,
and there is a greater suitableness in his showing Mercy to a humbled Sinner that is aiming to walk holily before him. 3. If we Consider the revealed will of God in the Threatening, who hath said, the day thou Eatest thou shalt surely die, we may say there is,
and there is reason for it, for though our act of Sin. 1. As to the Subject that Sins, Man. And 2. As to the act of •in it self, a sinful thought word or deed that is soon gone, be finit; yet if we consider Sin, 1. In respect of the object •gainst whom, the infinite God. 2. In respect of the absolute purity of Gods Law, a rule that bears ou• G•ds Image set down by infinite Wisdom,
and there is reason for it, for though our act of Sin. 1. As to the Subject that Sins, Man. And 2. As to the act of •in it self, a sinful Thought word or deed that is soon gone, be finit; yet if we Consider since, 1. In respect of the Object •gainst whom, the infinite God. 2. In respect of the absolute purity of God's Law, a Rule that bears ou• G•ds Image Set down by infinite Wisdom,
And 3. If we consider it in no respect of its nature, every sin being of this nature that though it cannot properly wrong the Majesty of God, yet as to the intention of the thing,
And 3. If we Consider it in no respect of its nature, every since being of this nature that though it cannot properly wrong the Majesty of God, yet as to the intention of the thing,
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suppose that our Lord had never died (as blessed be his Name, there is no ground to make the supposi•ion) the cup of S•rrow that the Elect would have drunken eternally, was the same cup that he drank our for them:
suppose that our Lord had never died (as blessed be his Name, there is no ground to make the supposi•ion) the cup of S•rrow that the Elect would have drunken eternally, was the same cup that he drank our for them:
and in the curse of the Law according to that, Cursed is every one that abides not in all things that are written in the book of the law to do them, are Death and the Curse, these are essentially the desert of Sin;
and in the curse of the Law according to that, Cursed is every one that abides not in all things that Are written in the book of the law to do them, Are Death and the Curse, these Are essentially the desert of since;
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O fools and slow of heart to believe all that the Prophets have spoken, ought not Christ to have suffered these things and to have entered into his glory? therefore he behoved to be in an Agony,
Oh Fools and slow of heart to believe all that the prophets have spoken, ought not christ to have suffered these things and to have entered into his glory? Therefore he behooved to be in an Agony,
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and to sweat great drops of Blood, to be crucified and die, and to be laid in the Grave. 2. These things which we call accidentally due to Sin, are mainly two, 1. That horrible desperation of the damned in He•l, where they gnaw their tongues for pain and blaspheme God;
and to sweat great drops of Blood, to be Crucified and die, and to be laid in the Grave. 2. These things which we call accidentally due to since, Are mainly two, 1. That horrible desperation of the damned in He•l, where they gnaw their tongues for pain and Blaspheme God;
but a sinful desperation. 2. Add to this inability of the Creature, the enmity thereof, whereby it cometh to thwart with and contradict the will of God;
but a sinful desperation. 2. Add to this inability of the Creature, the enmity thereof, whereby it comes to thwart with and contradict the will of God;
Now, our Lord Jesus not being simply a Creature or a Man, but God and Man in one Person, he was able to bear the sorrow and wrath due to the Elect for their Sin;
Now, our Lord jesus not being simply a Creature or a Man, but God and Man in one Person, he was able to bear the sorrow and wrath due to the Elect for their since;
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and did actually meet with them, as the hiding of his Fathers face, and the suspending and keeping back of that consolation, that by vertue of the personal union flowed from the God-head to the Man-head;
and did actually meet with them, as the hiding of his Father's face, and the suspending and keeping back of that consolation, that by virtue of the personal Union flowed from the Godhead to the Manhead;
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and for proof of it, these three things concur, 1. That sins deserving by God's appointment, is to have sorrow following on it. 2 That by God's appointment according to the Covenant of Redemption, the Son of God undertook that same very debt that was due by the Elect. And 3. That it was God's design not to pass one of their sins without satisfaction made to Justice,
and for proof of it, these three things concur, 1. That Sins deserving by God's appointment, is to have sorrow following on it. 2 That by God's appointment according to the Covenant of Redemption, the Son of God undertook that same very debt that was due by the Elect. And 3. That it was God's Design not to pass one of their Sins without satisfaction made to justice,
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but the Cautioner must needs pay it, and that both these meeting together, there may be to all generations a standing and shining evidence of the unsearchable riches both of Gods Grace and of his Justice.
but the Cautioner must needs pay it, and that both these meeting together, there may be to all generations a standing and shining evidence of the unsearchable riches both of God's Grace and of his justice.
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This is a sweet Doctrine, and hath many massie, substantial, and soul refreshing uses: Out of this eater comes meat, and out of the strong comes sweet;
This is a sweet Doctrine, and hath many massy, substantial, and soul refreshing uses: Out of this eater comes meat, and out of the strong comes sweet;
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Which may exceedingly confirm the Faith and Hope of believers in him, of their exemption and freedom from the wrath and curse of God, seing he suffered the same that they should have suffered, had not he interposed betwixt them and it as their Cautioner and Surety.
Which may exceedingly confirm the Faith and Hope of believers in him, of their exemption and freedom from the wrath and curse of God, sing he suffered the same that they should have suffered, had not he interposed betwixt them and it as their Cautioner and Surety.
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and there is no difference but this, that sinners are insensible how miserable they are, and so in greater capacity to be made obnoxious to that misery;
and there is no difference but this, that Sinners Are insensible how miserable they Are, and so in greater capacity to be made obnoxious to that misery;
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Do ye mind this, O sinners, that God is angry with you every day? That indignation and wrath, tribulation and anguish is to every soul of man that does evil? That God will by no means clear the guilty? Tremble to think upon it;
Do you mind this, Oh Sinners, that God is angry with you every day? That Indignation and wrath, tribulation and anguish is to every soul of man that does evil? That God will by no means clear the guilty? Tremble to think upon it;
and drink it over as so much sweet liquor, but of these stoln drinks that seem sweet in secreet, will be vomited up again with pain, torment and sorrow;
and drink it over as so much sweet liquour, but of these stolen drinks that seem sweet in secret, will be vomited up again with pain, torment and sorrow;
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What had been our eternal perishing and wallowing in Hells torments with Devils, to his sufferings? Alwayes this Doctrine saith that there is a necessity of making use of him, and receiving of him;
What had been our Eternal perishing and wallowing in Hells torments with Devils, to his sufferings? Always this Doctrine Says that there is a necessity of making use of him, and receiving of him;
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And that Jesus Christ h•th died and undergone that curse for elect sinners, and then ye will see a necessity of being found in him, that ye may be free of the curse;
And that jesus christ h•th died and undergone that curse for elect Sinners, and then you will see a necessity of being found in him, that you may be free of the curse;
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Oft-times the allurements of the Gospel prevail not to bring sinners to Chri•t, but if it's allurements do not prevail, will not the consideration of the vengeance of God perswade you? However in these two Doctrines ye have in sum this, the curse of God following sin,
Ofttimes the allurements of the Gospel prevail not to bring Sinners to Chri•t, but if it's allurements do not prevail, will not the consideration of the vengeance of God persuade you? However in these two Doctrines you have in sum this, the curse of God following since,
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IF we had the Faith of that which the Prophet speaks here, and the through conviction who it is of whom he speaks, we would be in a holy transport of admiration and astonishment at the hearing of it;
IF we had the Faith of that which the Prophet speaks Here, and the through conviction who it is of whom he speaks, we would be in a holy transport of admiration and astonishment At the hearing of it;
And yet that even he in the performing of all this, is vilipended and despised by these whose good he is thus pursuing and seeking after, O! how should it be wondered at?
And yet that even he in the performing of all this, is vilipended and despised by these whose good he is thus pursuing and seeking After, OH! how should it be wondered At?
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and therefore carried our sorrows. 2. The aggravation of mens enmity, and desperat wickedness, that yet notwithstanding of all this, We esteemed him smitten of God, and a flicted.
and Therefore carried our sorrows. 2. The aggravation of men's enmity, and desperate wickedness, that yet notwithstanding of all this, We esteemed him smitten of God, and a flicted.
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3. We have the Exposition of the first part more clearly set down, But he was wounded for our transgressions, he was bruised for our iniquities, &c. Where more fully he expounds what in the beginning of the 4. vers. he asserted.
3. We have the Exposition of the First part more clearly Set down, But he was wounded for our transgressions, he was Bruised for our iniquities, etc. Where more Fully he expounds what in the beginning of the 4. vers. he asserted.
We expounded the first part of the words, and shew that these griefs and sorrows held forth the due desert of sin, called ours, because they are the due and particular desert of our sins,
We expounded the First part of the words, and show that these griefs and sorrows held forth the due desert of since, called ours, Because they Are the due and particular desert of our Sins,
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What is meant by these words, our, we, and us? He hath born our griefs, the Lord hath laid on him the iniquities of us all, by his stripes we are healed? And the rather I would speak to this,
What is meant by these words, our, we, and us? He hath born our griefs, the Lord hath laid on him the iniquities of us all, by his stripes we Are healed? And the rather I would speak to this,
And the words being thus expounded they lead us to this Doctrine, that Jesus Christ in bearing the punishment of sin, had a particular and distinct respect to some definite sinners;
And the words being thus expounded they led us to this Doctrine, that jesus christ in bearing the punishment of since, had a particular and distinct respect to Some definite Sinners;
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Now, who these are, we find clear, John 6.37, 39. In the 37. v. where he saith, All that the Father hath given me shall come unto me, And v. 39. This is the Fathers will which hath sent me, that of all which he hath given me I should lose nothing;
Now, who these Are, we find clear, John 6.37, 39. In the 37. v. where he Says, All that the Father hath given me shall come unto me, And v. 39. This is the Father's will which hath sent me, that of all which he hath given me I should loose nothing;
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All this spoken of Christs suffering must be expounded according to that ingagement. 2. Whereas it is said, v. 8. For the transgressions of my people was he stricken;
All this spoken of Christ suffering must be expounded according to that engagement. 2. Whereas it is said, v. 8. For the transgressions of my people was he stricken;
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Sure all the World are not God's People in this sense, therefore they are called his sheep, and contradistinguished from these who are not his sheep, Joh. 10.17.
Sure all the World Are not God's People in this sense, Therefore they Are called his sheep, and contradistinguished from these who Are not his sheep, John 10.17.
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He carried the punishment of the sins of all Gods people that are his peculiar election. 3. So v. 10. When thou shalt make his soul an offering for sin, he shall see his seed;
He carried the punishment of the Sins of all God's people that Are his peculiar election. 3. So v. 10. When thou shalt make his soul an offering for since, he shall see his seed;
Now, it being certain as to the event, that not all the World, nor all in the visible Church, are justified by the Faith of Christ, it must also be certain that the sins of others who are not,
Now, it being certain as to the event, that not all the World, nor all in the visible Church, Are justified by the Faith of christ, it must also be certain that the Sins of Others who Are not,
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Now, it was not for all the World, nor indefinitely and by guess for all in the visible Church that Christ did interceed, but for them that the Father had given him out of the world, John 17. v. 9. and v. 6. Thine they were, and thou gavest them me:
Now, it was not for all the World, nor indefinitely and by guess for all in the visible Church that christ did intercede, but for them that the Father had given him out of the world, John 17. v. 9. and v. 6. Thine they were, and thou Gavest them me:
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Christs death being the ground of his intercession, and it being by vertue of his death that he interceeded, his death and intercession must be of the same extent;
Christ death being the ground of his Intercession, and it being by virtue of his death that he interceded, his death and Intercession must be of the same extent;
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The 1. Use of it serves to clear a great and precious truth concerning Gods Covenant and discriminating love whereby he hath put difference betwixt some and others. 2. It serves to stir them up who are thus differenced, to admire at,
The 1. Use of it serves to clear a great and precious truth Concerning God's Covenant and discriminating love whereby he hath put difference betwixt Some and Others. 2. It serves to stir them up who Are thus differenced, to admire At,
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3. It serves also to clear other Scriptures, and this same Chapter, and to teach us, not to make common to all, the priviledges bestowed on some peculiar ones;
3. It serves also to clear other Scriptures, and this same Chapter, and to teach us, not to make Common to all, the privileges bestowed on Some peculiar ones;
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2. Surely he hath born our griefs, and carried our sorrows, that is our griefs and sorrows who are his Elect, his People, his Seed, who flee to him for refuge,
2. Surely he hath born our griefs, and carried our sorrows, that is our griefs and sorrows who Are his Elect, his People, his Seed, who flee to him for refuge,
H•nce Observe, that Believers would endeavour the strengthening of themselves in the Faith of this, that J•sus Christ hath born their griefs and sorrows,
H•nce Observe, that Believers would endeavour the strengthening of themselves in the Faith of this, that J•sus christ hath born their griefs and sorrows,
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So in these places whereby we confirmed the Doctrine, that Christ really bare that punishment of the sins of the Elect, are exprest in an applicatory way;
So in these places whereby we confirmed the Doctrine, that christ really bore that punishment of the Sins of the Elect, Are expressed in an applicatory Way;
O! the presumption and desperat security that destroyes thousands of souls here; as if there were no such distinction as we held forth in the first Doctrine,
OH! the presumption and desperate security that Destroys thousands of Souls Here; as if there were no such distinction as we held forth in the First Doctrine,
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But this is my meaning, that (as it is, 2 Pet. 1.10.) ye would give diligence to make your calling and election sure, and •••t in an orderly way ye would s•cure and sicker your interest in Christs death;
But this is my meaning, that (as it is, 2 Pet. 1.10.) you would give diligence to make your calling and election sure, and •••t in an orderly Way you would s•cure and sicker your Interest in Christ death;
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for we can never comforta•ly apply, nor be delighted in the promises, till we co•e to make particular application of Christs purpose and purchase in the work of Redemption:
for we can never comforta•ly apply, nor be delighted in the promises, till we co•e to make particular application of Christ purpose and purchase in the work of Redemption:
And having at some length spoken of the way of making sure our believing, on the 1. vers. We may insist the less on this, of making sure our Redemption •y Christ.
And having At Some length spoken of the Way of making sure our believing, on the 1. vers. We may insist the less on this, of making sure our Redemption •y christ.
But yet we would have you to consider, 1. That simply it is not impossible, •lse we should say, that the comfort of the people o• God were impossible. 2. That it is no curious thing,
But yet we would have you to Consider, 1. That simply it is not impossible, •lse we should say, that the Comfort of the people o• God were impossible. 2. That it is no curious thing,
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for the Lord doth not lay the obligation to curiosity on any, though we would wish that many had a holy curiosity to know God's mind towards them, that they might not live in the dark about such a concerning business. 3. That the secret of the Lord is with them that fear him, Psal. 25.14.
for the Lord does not lay the obligation to curiosity on any, though we would wish that many had a holy curiosity to know God's mind towards them, that they might not live in the dark about such a Concerning business. 3. That the secret of the Lord is with them that Fear him, Psalm 25.14.
When we commend this to you, it's no uncouth, nice, needlesl• curious, or unattainable thing, nor would we have you when ye cannot attain it, to fit down discouraged;
When we commend this to you, it's no uncouth, Nicaenae, needlesl• curious, or unattainable thing, nor would we have you when you cannot attain it, to fit down discouraged;
And this is it that we have Gal. 3. and 2.19. Where it is disputed at length, that we are Heirs of Abraham by believing, and by the Law (saith the Apostle) I am dead to the Law, that I might live unto God:
And this is it that we have Gal. 3. and 2.19. Where it is disputed At length, that we Are Heirs of Abraham by believing, and by the Law (Says the Apostle) I am dead to the Law, that I might live unto God:
and for making of our peace ther•by, but were necessitate to betake our selves to Jesus Christ made offer of in the Gospel for the salvation of sinners,
and for making of our peace ther•by, but were necessitate to betake our selves to jesus christ made offer of in the Gospel for the salvation of Sinners,
And if we have done so, we may th•nce conclude that he hath loved us, and given himself to save us; Because he hath humbled me for sin (may the serious soul say) and giv•n me this fai•h to believe in him,
And if we have done so, we may th•nce conclude that he hath loved us, and given himself to save us; Because he hath humbled me for since (may the serious soul say) and giv•n me this fai•h to believe in him,
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Whether am I one of Gods people or not? Whether do I walk like them? and so go thorow the marks and signs of holiness, asking •hy self, What sinceri•y is there in me? What Mortification? What Humility, Meekness, Love to God and his Children? A•d wha• fruits of Faith in new-obedience? These two F ith and Holiness are the Pillars that bear up the House of Assurance;
Whither am I one of God's people or not? Whither doe I walk like them? and so go thorough the marks and Signs of holiness, asking •hy self, What sinceri•y is there in me? What Mortification? What Humility, Meekness, Love to God and his Children? A•d wha• fruits of Faith in new-obedience? These two F ith and Holiness Are the Pillars that bear up the House of Assurance;
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For neither Believing nor Holiness can make any alteration in the bargain of Redemption, yet it will warrand our application of the bargain, •nd clear our interest in i•;
For neither Believing nor Holiness can make any alteration in the bargain of Redemption, yet it will warrant our application of the bargain, •nd clear our Interest in i•;
by giving all diligence to add one grace to another, and one degree of grace to another, there shall be a wide door opened to us to go in to Heaven by;
by giving all diligence to add one grace to Another, and one degree of grace to Another, there shall be a wide door opened to us to go in to Heaven by;
And there is no haz•rd in commending this Doct•ine to you all, even the study of Faith and Holiness, thereby to come to the knowledge of Gods Secret Council concerning you.
And there is no haz•rd in commending this Doct•ine to you all, even the study of Faith and Holiness, thereby to come to the knowledge of God's Secret Council Concerning you.
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And therefore as a third Use of th s point, know that all of you that prejudge y•urselves of this comfort of your interest in Christs purchase, do bring the blame of it on your selves:
And Therefore as a third Use of that s point, know that all of you that prejudge y•urselves of this Comfort of your Interest in Christ purchase, do bring the blame of it on your selves:
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and no moe, what will my Faith and Holiness do if I be •ot elected? And what can my unbelief and negligence prejudge me if I be elected? We shew in the former Use, what Faith and Holiness will do;
and no more, what will my Faith and Holiness do if I be •ot elected? And what can my unbelief and negligence prejudge me if I be elected? We show in the former Use, what Faith and Holiness will do;
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and so it is not Christ's purchase, nor the difference God hath made in his purpose of election, that is the cause why ye are damned and not justified;
and so it is not Christ's purchase, nor the difference God hath made in his purpose of election, that is the cause why you Are damned and not justified;
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For although this universal be not true, That Christ died for all men, yet this universal is true that they are all justified that by faith flee unto Jesus Christ for refuge;
For although this universal be not true, That christ died for all men, yet this universal is true that they Are all justified that by faith flee unto jesus christ for refuge;
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If it should be asked, what is the Fa•hers will? He answers, This is the Fathers will that sent me, that of all that he hath given me I should lose nothing;
If it should be asked, what is the Fa•hers will? He answers, This is the Father's will that sent me, that of all that he hath given me I should loose nothing;
We suppose there are many believers that dar not disclaim the Covenant and their interest in Christ, who yet are fearful to make this particular application, Jesus Christ hath loved me, and given himself for me;
We suppose there Are many believers that dar not disclaim the Covenant and their Interest in christ, who yet Are fearful to make this particular application, jesus christ hath loved me, and given himself for me;
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In which words, we have two wills, to say so, both having the same promise and effect, the first he relates to the secret paction of Redemption, vers. 39. And the second is his revealed will p•inting at out duty, vers. 40. And so if any should say, I know not it I be given to Christ, I know not if I be elected;
In which words, we have two wills, to say so, both having the same promise and Effect, the First he relates to the secret paction of Redemption, vers. 39. And the second is his revealed will p•inting At out duty, vers. 40. And so if any should say, I know not it I be given to christ, I know not if I be elected;
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And we may add this word as one motive amongst others to Faith and Holiness, that by your studying of these ye may turn over the words of the Prophet here to your selves,
And we may add this word as one motive among Others to Faith and Holiness, that by your studying of these you may turn over the words of the Prophet Here to your selves,
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not only to know that he suffered for the Elect and for Believers, but for them in particular, that as it is •eb 4.16 They may come with boldness to the Throne of God, and confidently assert their int•rest;
not only to know that he suffered for the Elect and for Believers, but for them in particular, that as it is •eb 4.16 They may come with boldness to the Throne of God, and confidently assert their int•rest;
And as many of you as make not Faith and Holiness your study, ye ly out of the reach of this consolation that flows from Christs bearing the griefs and sorrows of his own;
And as many of you as make not Faith and Holiness your study, you lie out of the reach of this consolation that flows from Christ bearing the griefs and sorrows of his own;
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or to live to Holiness, as ye would not commit Sacriledge, stand a-back, and not dar to meddle with this redemption, till ye stoop and come in at this door of Faith and Holiness;
or to live to Holiness, as you would not commit Sacrilege, stand aback, and not dar to meddle with this redemption, till you stoop and come in At this door of Faith and Holiness;
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that God's work shall thrive well in his hand, and that he shall have a glorious Kingdom and many Subjects? which is ca•led afterward, his having a portion with the great,
that God's work shall thrive well in his hand, and that he shall have a glorious Kingdom and many Subject's? which is ca•led afterwards, his having a portion with the great,
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and for the 5. Verse, it is applied by Peter, 1 Pet. 21.24. This whole Chapter then being so Gospel like, and having a direct fulfilling in Christ, we may draw this general Doctrine from it.
and for the 5. Verse, it is applied by Peter, 1 Pet. 21.24. This Whole Chapter then being so Gospel like, and having a Direct fulfilling in christ, we may draw this general Doctrine from it.
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is the very same Messiah that was prophesied of in the Old Test•ment, and was promised to Abraham, Isaac and Jacob, whom the Fathers before his coming in the Flesh were waiting for:
is the very same Messiah that was prophesied of in the Old Test•ment, and was promised to Abraham, Isaac and Jacob, whom the Father's before his coming in the Flesh were waiting for:
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the argument runneth thus, if in Christ Jesus, that which was prophesied of the Messiah, and promised to the Fathers, have its fulfilling and accomplishment;
the argument Runneth thus, if in christ jesus, that which was prophesied of the Messiah, and promised to the Father's, have its fulfilling and accomplishment;
then he must be the same Messiah that was prophesied of, and promised to them; for these things spoken of the one and alone Messiah, can agree to no other.
then he must be the same Messiah that was prophesied of, and promised to them; for these things spoken of the one and alone Messiah, can agree to no other.
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But whatever was prophesied and spoken or promised of the Messiah to the Fathers, to the least circumstance of it, was all fully accomplished and fulfiled in Christ;
But whatever was prophesied and spoken or promised of the Messiah to the Father's, to the least circumstance of it, was all Fully accomplished and fulfilled in christ;
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therefore the conclusion laid down in the Doctrine follows, to wit, that our blessed Lord Jesus is the same Messiah that was prophesied of, promised to the Fathers,
Therefore the conclusion laid down in the Doctrine follows, to wit, that our blessed Lord jesus is the same Messiah that was prophesied of, promised to the Father's,
Now, not to make a rehearsal of the general Prophesies in Scripture, all of which have their exact fulfilling in Christ, we shall only speak to two things here for mak•ng out of the Argument proposed. 1. That this Chapter speaks of the Messiah. 2. That what is spoken in it, is literally fulfilled in Christ.
Now, not to make a rehearsal of the general prophecies in Scripture, all of which have their exact fulfilling in christ, we shall only speak to two things Here for mak•ng out of the Argument proposed. 1. That this Chapter speaks of the Messiah. 2. That what is spoken in it, is literally fulfilled in christ.
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but that it speaks of him, these things will make it evident, 1. If we look to the 13. Verse of the former Chapter, where it is said, My servant shall deal prudent•y, he shall be exalted and extolled, and be very high;
but that it speaks of him, these things will make it evident, 1. If we look to the 13. Verse of the former Chapter, where it is said, My servant shall deal prudent•y, he shall be exalted and extolled, and be very high;
and the Jews themselves grant that this is mean'd of the Messiah, and there is nothing more clear then that what is spoken in this Chapter relates to him who is called the Lords Servant in the former Chapter as we shew at our entering to speak of it. 2 If we look to the description of his Person, it can aggree to no other,
and the jews themselves grant that this is meaned of the Messiah, and there is nothing more clear then that what is spoken in this Chapter relates to him who is called the lords Servant in the former Chapter as we show At our entering to speak of it. 2 If we look to the description of his Person, it can agree to no other,
and though Jews and eathens concurred and conspired to cu• off all Christians, yet his Kingdom spread and hath continued these sixteen hundred years and above. 5. As for the effects that followed on his Sufferings,
and though jews and eathens concurred and conspired to cu• off all Christians, yet his Kingdom spread and hath continued these sixteen hundred Years and above. 5. As for the effects that followed on his Sufferings,
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all which we will find clearly fulfi•led in him. 1. To his Suff•rings. 2. To the ground of his Sufferings. 3. To Mens account and estimation of him. 4. To the Promises made to him. 5. To the effects that followed on his Sufferings. 1. For his Sufferings it's said, that he should be a man of sorrows and acquainted with grief, that he should be despised and rej•cted of men, and not be esteemed; that he should be looked on, as stricken, smitten of God and afflicted;
all which we will find clearly fulfi•led in him. 1. To his Suff•rings. 2. To the ground of his Sufferings. 3. To Men's account and estimation of him. 4. To the Promises made to him. 5. To the effects that followed on his Sufferings. 1. For his Sufferings it's said, that he should be a man of sorrows and acquainted with grief, that he should be despised and rej•cted of men, and not be esteemed; that he should be looked on, as stricken, smitten of God and afflicted;
but that he was brought so low in suffering. 2 For the ground of his Sufferings, its •aid to be the sins of his own Elect, He bare our griefs and carried our sorrows;
but that he was brought so low in suffering. 2 For the ground of his Sufferings, its •aid to be the Sins of his own Elect, He bore our griefs and carried our sorrows;
and there are three that bear witness on earth the Spirit in his efficacy, the Water in the sanctifying vertue of it, in changing and cleansing his People, and the Blood in the satifying and justifying vertue of it, and these three agree and concur in one, even this one, to wit, that Jesus Christ is the Son of God;
and there Are three that bear witness on earth the Spirit in his efficacy, the Water in the sanctifying virtue of it, in changing and cleansing his People, and the Blood in the satisfying and justifying virtue of it, and these three agree and concur in one, even this one, to wit, that jesus christ is the Son of God;
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And as it made the Jews to r•ject him, who to this day stumb•e at him on this same very ground, that they know him not to be the Messiah, the Christ of God, in whom is accomplished all that was spoken of the Messiah; to Christians not being through in it, they do not rest on him nor close with him as the true Messiah. 2. There is a prejudice also from it to Believers, who having only a glimring light of Christs being the Messiah, come short of thar consolation that they might h•ve if they were through in the F•ith o• it;
And as it made the jews to r•ject him, who to this day stumb•e At him on this same very ground, that they know him not to be the Messiah, the christ of God, in whom is accomplished all that was spoken of the Messiah; to Christians not being through in it, they do not rest on him nor close with him as the true Messiah. 2. There is a prejudice also from it to Believers, who having only a glimmering Light of Christ being the Messiah, come short of thar consolation that they might h•ve if they were through in the F•ith o• it;
there is this great evil among Christians, that they study not to be solidly clear and through in this point to that if they were pu• to reason and debate with a Jew if there were not a witness within thems•lves of it, the truth of the Faith of many would be exceedingly shaken.
there is this great evil among Christians, that they study not to be solidly clear and through in this point to that if they were pu• to reason and debate with a Jew if there were not a witness within thems•lves of it, the truth of the Faith of many would be exceedingly shaken.
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2. From this, That he never speaks of Christs Sufferings, but he makes applic•tion of them he carried our Griefs, he was wounded for our Transgressions, &c. Observe, That Believers would look on Christs Sufferings as undergone for them,
2. From this, That he never speaks of Christ Sufferings, but he makes applic•tion of them he carried our Griefs, he was wounded for our Transgressions, etc. Observe, That Believers would look on Christ Sufferings as undergone for them,
Now we shortly add this 3d. of kin to the former, That B lievers, and such as are fled to Christ for refuge, would look on his Suff•rings as come under for them;
Now we shortly add this 3d. of kin to the former, That B lievers, and such as Are fled to christ for refuge, would look on his Suff•rings as come under for them;
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The reason why we would have you confirmed in this, is, Because, 1 It is only this that will make you suitably thankful, it is this which is a notable ground of that Song of Praise, Rev. 1.4.
The reason why we would have you confirmed in this, is, Because, 1 It is only this that will make you suitably thankful, it is this which is a notable ground of that Song of Praise, Rev. 1.4.
and strong consolation, even to be comforted in the applicative Faith of Christs purchase. 3. It is the Lords allowance on his People, which they should reverently and thankfully make use of,
and strong consolation, even to be comforted in the applicative Faith of Christ purchase. 3. It is the lords allowance on his People, which they should reverently and thankfully make use of,
3. From the scope (looking on the words as spoken to remove the scandal of the Cross) Observe (which may be a reason of the former) that folk will never take up Christ rightly in his sufferings,
3. From the scope (looking on the words as spoken to remove the scandal of the Cross) Observe (which may be a reason of the former) that folk will never take up christ rightly in his sufferings,
and condescending love to sinners. 2. It leads to take up Christs faithfulness, that came to the world on sinners errand according to the ancient transaction in the Covenant of Redemption,
and condescending love to Sinners. 2. It leads to take up Christ faithfulness, that Come to the world on Sinners errand according to the ancient transaction in the Covenant of Redemption,
And if Justice were seen exacting, Christ performing, and God accepting his satisfaction, and that in sign and token that Justice is satisfied, he is raised from the dead, justified in the Spirit,
And if justice were seen exacting, christ performing, and God accepting his satisfaction, and that in Signen and token that justice is satisfied, he is raised from the dead, justified in the Spirit,
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Therefore there is a necessity, if we would consider his sufferings aright, and prize and esteem him, that we endeavour to make particular application of them to our selves on good grounds. 2. Upon the other hand, know, ye who have no ground to make this application, that ye cannot esteem aright of him or his sufferings,
Therefore there is a necessity, if we would Consider his sufferings aright, and prize and esteem him, that we endeavour to make particular application of them to our selves on good grounds. 2. Upon the other hand, know, you who have no ground to make this application, that you cannot esteem aright of him or his sufferings,
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nor of the grace that shined in them, because ye have no title to, nor can while such, have any clearness of interest in them. 3. For you that would fain have a high esteem of Christ,
nor of the grace that shined in them, Because you have no title to, nor can while such, have any clearness of Interest in them. 3. For you that would fain have a high esteem of christ,
And therefore that ye may love and praise him, and esteem rightly of him, labour to come up to the making of this application on solid and approved grounds.
And Therefore that you may love and praise him, and esteem rightly of him, labour to come up to the making of this application on solid and approved grounds.
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Use 1. Consider here, behold and wonder at the free love of God, and rich condescending love of Christ, he stands not at the Barr and prays for them that were praying him to pray for them;
Use 1. Consider Here, behold and wonder At the free love of God, and rich condescending love of christ, he Stands not At the Bar and prays for them that were praying him to pray for them;
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2. Know that in them to whom the benefite of Christs death is applied, there is no more worth then there is in others who do not share of the benefite of it:
2. Know that in them to whom the benefit of Christ death is applied, there is no more worth then there is in Others who do not share of the benefit of it:
but comes over the greatest gulfs of sin and enmity in the creature. 2. To comfort & encourage his followers when engaged to him, against and out over their grossest failings and greatest miscarriages;
but comes over the greatest gulfs of since and enmity in the creature. 2. To Comfort & encourage his followers when engaged to him, against and out over their Grossest failings and greatest miscarriages;
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He that loved them when they were despising and rejecting him, and spitting in a manner in his very face, Will he now give up with them when they have some love to him,
He that loved them when they were despising and rejecting him, and spitting in a manner in his very face, Will he now give up with them when they have Some love to him,
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for this or that corrup•ion that stirreth or breaketh forth in them? Thus the Apostle reasons, Rom. 5.10. 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:
for this or that corrup•ion that stirs or breaks forth in them? Thus the Apostle Reasons, Rom. 5.10. 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:
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How much more now being reconciled, may we expect peace and safetie, and all the benefits of his purchase thorow him? Thus there is a notable consolation, from this bent of malice that was sometime in us, compared with the victory that grace hath now gotten over it;
How much more now being reconciled, may we expect peace and safety, and all the benefits of his purchase thorough him? Thus there is a notable consolation, from this bent of malice that was sometime in us, compared with the victory that grace hath now got over it;
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and were without any gracious opposition made to them, or any protestation entered against them, prevailing it may be publickly, are now opposed and protested against;
and were without any gracious opposition made to them, or any protestation entered against them, prevailing it may be publicly, Are now opposed and protested against;
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And if Christ stood not on the greater, will he stand on the lesser? And our Lord allows this sort of reasoning so much the more, that he may thereby strongly engage the heart of the believer against sin,
And if christ stood not on the greater, will he stand on the lesser? And our Lord allows this sort of reasoning so much the more, that he may thereby strongly engage the heart of the believer against since,
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and what thanks you owe to it. 1. Look to what satisfies for your debt, ye pay not one farthing of it, our Lord Jesus payed all. 2. Look to the moving cause, it's to be attributed to nothing in you, but altogether to free grace:
and what thanks you owe to it. 1. Look to what Satisfies for your debt, you pay not one farthing of it, our Lord jesus paid all. 2. Look to the moving cause, it's to be attributed to nothing in you, but altogether to free grace:
but he freely and willingly, and with delight payed your debt when ye were in the hight of malicious opposition to him, doing all that might scarr him from it;
but he freely and willingly, and with delight paid your debt when you were in the hight of malicious opposition to him, doing all that might scarr him from it;
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but he triumphed openly in his grace over that and all that stood in his way. 3. We have here a confirmation of that truth that holds out mans malice and desperat wickedness,
but he triumphed openly in his grace over that and all that stood in his Way. 3. We have Here a confirmation of that truth that holds out men malice and desperate wickedness,
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And can there be any thing that evidenceth man's wickedness and malice more? Then 1. To have enmity against Christ. 2. To have it at such an hight as to despise him,
And can there be any thing that Evidenceth Man's wickedness and malice more? Then 1. To have enmity against christ. 2. To have it At such an hight as to despise him,
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But saith not the Prophet, We esteemed him smitten of God? Taking in himself and all the elect, which might give us this Observation, That there is nothing more desperatly wicked,
But Says not the Prophet, We esteemed him smitten of God? Taking in himself and all the elect, which might give us this Observation, That there is nothing more desperately wicked,
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Are there any of you that think ye have such sinful and wicked natures that dispose you to think little of Christ, to despise and reject him and his grace? Gods Elect have this enmity in their natures;
are there any of you that think you have such sinful and wicked nature's that dispose you to think little of christ, to despise and reject him and his grace? God's Elect have this enmity in their nature's;
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And if such natures be in the Elect, what must be in the Reprobat who live and die in this enmity? If this were seriously considered and laid to heart, O but folk would be humble, nothing would affect the soul more,
And if such nature's be in the Elect, what must be in the Reprobate who live and die in this enmity? If this were seriously considered and laid to heart, Oh but folk would be humble, nothing would affect the soul more,
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O! that makes sin to be exceeding sinful, and wonderfully abominable, and thus it is aggreged, Heb. 2. As greater then the contempt of Moses his Law;
OH! that makes since to be exceeding sinful, and wonderfully abominable, and thus it is aggreged, Hebrew 2. As greater then the contempt of Moses his Law;
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And Heb. 10. it's called a trod•ng him under foot, an accounting the blood of the Covenant to be an unholy thing, and a d•ing despite to the Spirit of Grace;
And Hebrew 10. it's called a trod•ng him under foot, an accounting the blood of the Covenant to be an unholy thing, and a d•ing despite to the Spirit of Grace;
These two last Scriptures look mainly to the sin against the Holy Ghost, yet so as there is somewhat of that which is said in them to be found in all unbelievers their despising of Christ;
These two last Scriptures look mainly to the since against the Holy Ghost, yet so as there is somewhat of that which is said in them to be found in all unbelievers their despising of christ;
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It is true, in some respect that the sins of Believers are not so great as the sins of others, they not being committed with such deliberation and full bensil of will,
It is true, in Some respect that the Sins of Believers Are not so great as the Sins of Others, they not being committed with such deliberation and full Bensil of will,
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Therefore the Prophet brings in himself as one of those that by Christs stripes were healed, taking with his guilt, we despised and rejected him, we esteemed him not, we judged him smitten of God;
Therefore the Prophet brings in himself as one of those that by Christ stripes were healed, taking with his guilt, we despised and rejected him, we esteemed him not, we judged him smitten of God;
The reason is, because interest in Jesus Christ makes the heart tender, and any wrong that's done to him to affect the sooner and the more deeply, the scurf that sometime was on the heart being in a measure taken away;
The reason is, Because Interest in jesus christ makes the heart tender, and any wrong that's done to him to affect the sooner and the more deeply, the scurf that sometime was on the heart being in a measure taken away;
or to other persons not at all, or not so nearly related to him: There is something of this pointed at, Zech. 12.10. They shall look unto him whom they have pierced, and mourn for him as a man doth for his only Son;
or to other Persons not At all, or not so nearly related to him: There is something of this pointed At, Zechariah 12.10. They shall look unto him whom they have pierced, and mourn for him as a man does for his only Son;
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When he hath an holy indignation at himself, and with Paul counts himself the chief of sinners; Even thou h the evil was done in ignorance, much more if it hath been against knowledge;
When he hath an holy Indignation At himself, and with Paul counts himself the chief of Sinners; Even thou h the evil was done in ignorance, much more if it hath been against knowledge;
There are many that will take with no challenge for their wronging Christ, but behold here how the Prophet insists, both in the words before, in these,
There Are many that will take with no challenge for their wronging christ, but behold Here how the Prophet insists, both in the words before, in these,
6. While the Prophet saith, when Christ was suffering for his own, and for the rest of his peoples sins, We esteemed him not, but judged him smitten of God; Observe briefly,
6. While the Prophet Says, when christ was suffering for his own, and for the rest of his peoples Sins, We esteemed him not, but judged him smitten of God; Observe briefly,
because we hasten to a close, that Jesus Christ is often exceedingly mistaken by men in his most glorious and gracious works, can there be a greater mistake then this? Christ suffering for our sins,
Because we hasten to a close, that jesus christ is often exceedingly mistaken by men in his most glorious and gracious works, can there be a greater mistake then this? christ suffering for our Sins,
How many think that he is breaking when he is binding up, that he is wounding when he is healing, that he is destroying when he is humbling? Therefore we would su•pend passing censure till he come to the end and close of his work,
How many think that he is breaking when he is binding up, that he is wounding when he is healing, that he is destroying when he is humbling? Therefore we would su•pend passing censure till he come to the end and close of his work,
yea judged smitten of God, he comes again for furthering and carrying on of this Scope, to shew more particularly the ground, end, and effects of Christs Sufferings;
yea judged smitten of God, he comes again for furthering and carrying on of this Scope, to show more particularly the ground, end, and effects of Christ Sufferings;
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where ye would remember what we hinted before in general, that Folks will never think nor conceive of Christs Sufferings rightly, till they conceive and take him up as suffering for them;
where you would Remember what we hinted before in general, that Folks will never think nor conceive of Christ Sufferings rightly, till they conceive and take him up as suffering for them;
There are in the words four expressions which I shall clear, 1. He was wounded, to shew the reality that was in his Sufferings, he was actually pierced,
There Are in the words four expressions which I shall clear, 1. He was wounded, to show the reality that was in his Sufferings, he was actually pierced,
or as the word is rendered in the Margin, tormented, and the cause is, our transgressions; and while it is said, He was wounded for our transgressions, he means, 1. That our Transgressions procured his wounding,
or as the word is rendered in the Margin, tormented, and the cause is, our transgressions; and while it is said, He was wounded for our transgressions, he means, 1. That our Transgressions procured his wounding,
And 2. That his wounding was to remove them, and to procure pardon to us. 2. He was bruised, that is, pressed as Grapes in a Wine-press, he under-went such a wounding as bruised him;
And 2. That his wounding was to remove them, and to procure pardon to us. 2. He was Bruised, that is, pressed as Grapes in a Winepress, he underwent such a wounding as Bruised him;
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Transgressions or Errings pointing at our common Sins, Iniquities or Rebellions pointing at greater guilt. 3. The chastisement, or as the words bear, the discipline of our peace was upon him;
Transgressions or Errings pointing At our Common Sins, Iniquities or Rebellions pointing At greater guilt. 3. The chastisement, or as the words bear, the discipline of our peace was upon him;
Secondly, That before our peace could be procured, there behoved to be a satisfaction given to Justice, the Mediator behoved to come under discipline and chastisement. 4. And by his stripes we are healed;
Secondly, That before our peace could be procured, there behooved to be a satisfaction given to justice, the Mediator behooved to come under discipline and chastisement. 4. And by his stripes we Are healed;
and ye would the more seriously attend, especially such as are more ignorant, that by the reading and opening up of this Verse ye may be brought and kept in mind of the sum of the heads of the Gospel;
and you would the more seriously attend, especially such as Are more ignorant, that by the reading and opening up of this Verse you may be brought and kept in mind of the sum of the Heads of the Gospel;
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and what is the condition of all them that get not benefite by Christs death? 2. How is Man redeemed and fred from that condition? 3. By whom is he fred,
and what is the condition of all them that get not benefit by Christ death? 2. How is Man redeemed and fred from that condition? 3. By whom is he fred,
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and to whom he hath procured these Benefites? 7. What is the way how these Benefites are transferred or derived to these Persons? And putting these seven together, we may have a short Catechism in one Verse.
and to whom he hath procured these Benefits? 7. What is the Way how these Benefits Are transferred or derived to these Persons? And putting these seven together, we may have a short Catechism in one Verse.
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1. Then, What is Mans condition by Nature. 1. He is under Transgressions. 2. Under Iniquities. 3. At feud with God. And 4ly. Under wounds and most loathsome Diseases of a sinful Nature:
1. Then, What is men condition by Nature. 1. He is under Transgressions. 2. Under Iniquities. 3. At feud with God. And 4ly. Under wounds and most loathsome Diseases of a sinful Nature:
Again, Consider them in a second notion, and they tell us, that even the Elect themselves, are by Nature in the same sinful and rebellious condition wi•h others, at feud with,
Again, Consider them in a second notion, and they tell us, that even the Elect themselves, Are by Nature in the same sinful and rebellious condition wi•h Others, At feud with,
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and here it is plainly declared, He was wounded for our transgressions, he was bruised for our iniquities, &c. Some are ready to think (as was hinted before) that the Elect by nature were better than others,
and Here it is plainly declared, He was wounded for our transgressions, he was Bruised for our iniquities, etc. some Are ready to think (as was hinted before) that the Elect by nature were better than Others,
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All the Elect, as well as others, are concluded under Sin and Wrath, that the way of obtaining any Spiritual Good, might be by Mercy and Free-Grace alone.
All the Elect, as well as Others, Are concluded under since and Wrath, that the Way of obtaining any Spiritual Good, might be by Mercy and Free-Grace alone.
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Before the quarrel can be taken away, and their peace can be made, there must be a Satisfaction, which is implyed in these words, the chastisement of our peace was on him;
Before the quarrel can be taken away, and their peace can be made, there must be a Satisfaction, which is employed in these words, the chastisement of our peace was on him;
which suppons the necessity of a Satisfaction made or to be made, in respect of Gods decree and commination, who said, the day thou sins, thou shalt die, and cursed is every one that continues not in all things written in the law to do them.
which suppons the necessity of a Satisfaction made or to be made, in respect of God's Decree and commination, who said, the day thou Sins, thou shalt die, and cursed is every one that continues not in all things written in the law to do them.
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2. And more particularly, There must be a Satisfaction, because there is 1. The Justice of God that hath a claim by a standing law. 2. The Holiness of God that must be vindicate.
2. And more particularly, There must be a Satisfaction, Because there is 1. The justice of God that hath a claim by a standing law. 2. The Holiness of God that must be vindicate.
3. Who maketh the Satisfaction? The Text says, it's He and Him; He was wounded for our trangressions, the chastisement of our peace was on Him; and who is this He and Him? it's in general the Messiah, who was then to come, he who was conceived by the Holy Ghost, born of the Virgin Mary, who suffered and was crucified, who died and was buried and rose the third day;
3. Who makes the Satisfaction? The Text Says, it's He and Him; He was wounded for our transgressions, the chastisement of our peace was on Him; and who is this He and Him? it's in general the Messiah, who was then to come, he who was conceived by the Holy Ghost, born of the Virgae Marry, who suffered and was Crucified, who died and was buried and rose the third day;
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and He who knew no sin, was made sin for us, that we might be made the righteousness of God in him, as it is 2 Cor. 5 ult. even he of whom the Apostle hath been speaking here,
and He who knew no since, was made since for us, that we might be made the righteousness of God in him, as it is 2 Cor. 5 ult. even he of whom the Apostle hath been speaking Here,
And when we say it's Christ that is mean'd of, we are to understand it as well negatively and exclusively, excluding all others, as positively including him;
And when we say it's christ that is meaned of, we Are to understand it as well negatively and exclusively, excluding all Others, as positively including him;
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4. How does he satisfie Justice? Ans. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was on him,
4. How does he satisfy justice? Ans. He was wounded for our transgressions, he was Bruised for our iniquities, the chastisement of our peace was on him,
In which words, observe these three things, 1. In Christs satisfaction for us there is an actual undertaking, he becomes Cautioner and enters himself in our room;
In which words, observe these three things, 1. In Christ satisfaction for us there is an actual undertaking, he becomes Cautioner and enters himself in our room;
although the Debt should ly over for a while unpayed, yet the Creditor will get a Decreet on the Cautioner for payment of the Debt when he pleases to put at him;
although the Debt should lie over for a while unpayed, yet the Creditor will get a Decreet on the Cautioner for payment of the Debt when he Pleases to put At him;
so Jesus Christ enters Cautioner for our Debt, and becomes lyable to the payment of it. 2. Christs performance and payment of the Debt according to his undertaking, implys a Covenant and Transaction on which the application is founded, which we shew was also implyed in the foregoing words, ver. 4. He hath born our griefs and carried our sorrows:
so jesus christ enters Cautioner for our Debt, and becomes liable to the payment of it. 2. Christ performance and payment of the Debt according to his undertaking, Implies a Covenant and Transaction on which the application is founded, which we show was also employed in the foregoing words, ver. 4. He hath born our griefs and carried our sorrows:
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that his paying shall be our freedom, that the Debt which he pays for us shall not be exacted off us our selves, 2 Cor. 5. ult. He who knew no sin, was made sin for us, that we might be made the righteousness of God in Him;
that his paying shall be our freedom, that the Debt which he pays for us shall not be exacted off us our selves, 2 Cor. 5. ult. He who knew no since, was made since for us, that we might be made the righteousness of God in Him;
by his stripes and blanes health was procured and brought to us. 3. Our Lord Jesus in fulfilling the Bargain and satisfying Justice, payed a dear price;
by his stripes and blanes health was procured and brought to us. 3. Our Lord jesus in fulfilling the Bargain and satisfying justice, paid a dear price;
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So that ye may take the answer to the question in sum to be this, our Lord Jesus performed and satisfied for all that was due by us, by undertaking our Debt and paying a dear price for Sinners according to the Covenant of Redemption;
So that you may take the answer to the question in sum to be this, our Lord jesus performed and satisfied for all that was due by us, by undertaking our Debt and paying a dear price for Sinners according to the Covenant of Redemption;
But if it be asked, why Christ payed so much? we answer, 1. It behoved Christ to pay a condign price, to give a condign satisfaction to Justice. 2. It was meet that he should pay all that he payed.
But if it be asked, why christ paid so much? we answer, 1. It behooved christ to pay a condign price, to give a condign satisfaction to justice. 2. It was meet that he should pay all that he paid.
First, We say, it behoved to be a condign satisfaction, For, 1. It behoved to be a price equivalent to all that the Elect should have suffered, had not he interposed. 2. It behoved to be proportionable to the Justice of God,
First, We say, it behooved to be a condign satisfaction, For, 1. It behooved to be a price equivalent to all that the Elect should have suffered, had not he interposed. 2. It behooved to be proportionable to the justice of God,
for God having laid down such a way of shewing Mercy, that his Justice should be salved, there behoved to be condign satisfaction for the vindication of Justice;
for God having laid down such a Way of showing Mercy, that his justice should be salved, there behooved to be condign satisfaction for the vindication of justice;
if we consider, 1. The excellency of the Person that suffered, God and Man in one Person. 2. If we consider the nature of his Sufferings, that they were exceeding great, heavy, and pressing.
if we Consider, 1. The excellency of the Person that suffered, God and Man in one Person. 2. If we Consider the nature of his Sufferings, that they were exceeding great, heavy, and pressing.
therefore we say, that his sufferings were a condign and proportionable satisfaction to Justice for them whose Debt he payed, by this Justice is compleatly and gloriously satisfied.
Therefore we say, that his sufferings were a condign and proportionable satisfaction to justice for them whose Debt he paid, by this justice is completely and gloriously satisfied.
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and so it is, if we consider, 1. The excellency of immortal Souls, a little price (as all that Men or Angels could have payed would have been, the finest Gold, Silver,
and so it is, if we Consider, 1. The excellency of immortal Souls, a little price (as all that Men or Angels could have paid would have been, the Finest Gold, Silver,
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and ceaseth for ever, to wit, amongst all the Creatures, Psal. 49.8. 2. The severity of Justice on the just account of Sin, called for such a price. 3. Gods end, which was to make both his Grace and Justice glorious, required,
and ceases for ever, to wit, among all the Creatures, Psalm 49.8. 2. The severity of justice on the just account of since, called for such a price. 3. God's end, which was to make both his Grace and justice glorious, required,
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as the loss (to speak so) of his declarative glory for a time, outward sufferings and inward sufferings even the b••isi•g and squeezing that hi• Soul was under, which made him to say, that it was heavy unto death, and exceeding sorrowful:
as the loss (to speak so) of his declarative glory for a time, outward sufferings and inward sufferings even the b••isi•g and squeezing that hi• Soul was under, which made him to say, that it was heavy unto death, and exceeding sorrowful:
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5. What are the benefits that come by these Sufferings? Answer 1. The benefits are such, that if he had not suffered for us, we should have suffered all that he suffered our selves. 2. More particularly, we have 1. Peace and Pardon of Sin. 2. Healing by his Sufferings,
5. What Are the benefits that come by these Sufferings? Answer 1. The benefits Are such, that if he had not suffered for us, we should have suffered all that he suffered our selves. 2. More particularly, we have 1. Peace and Pardon of Sin. 2. Healing by his Sufferings,
but here ye are called to remember, that Christs being wounded, and his bearing the chastisement due to you, is the cause of your Pardon and Justification. 2. Healing looks to Sanctification,
but Here you Are called to Remember, that Christ being wounded, and his bearing the chastisement due to you, is the cause of your Pardon and Justification. 2. Healing looks to Sanctification,
as we hinted in the exposition, so that if it be asked, How comes it to pass that a Sinner is made holy? we have it here answered, that though efficiently it comes by the Spirit;
as we hinted in the exposition, so that if it be asked, How comes it to pass that a Sinner is made holy? we have it Here answered, that though efficiently it comes by the Spirit;
and be his work, yet meritoriously it comes by Christs suff•rings, he bought it, by his stripes we are healed? And under these two Words peace and healing, we take in all things needful or pertai•ing to Life and Godlin••s;
and be his work, yet meritoriously it comes by Christ suff•rings, he bought it, by his stripes we Are healed? And under these two Words peace and healing, we take in all things needful or pertai•ing to Life and Godlin••s;
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for by pea•e ▪ the feud and enmi•y is taken •way, 〈 … 〉 •e reconciled to God, a Eph. 2.14. 〈 ◊ 〉 ••d to be our peace, and he who ca• 〈 ◊ 〉 speak peace to all that are afar off and ne• •and;
for by pea•e ▪ the feud and enmi•y is taken •way, 〈 … 〉 •e reconciled to God, a Ephesians 2.14. 〈 ◊ 〉 ••d to be our peace, and he who ca• 〈 ◊ 〉 speak peace to all that Are afar off and ne• •and;
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and living to righteousness, with the several degrees of their advance and progress, and the making of us to be without spot and wrinkle, or any such thing;
and living to righteousness, with the several Degrees of their advance and progress, and the making of us to be without spot and wrinkle, or any such thing;
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and by his stripes we are healed, to wit, we Elect. Whence Observe, 1. That the benefits of Christs purchase redounds only to the Elect, there is a certain select number to whom they are applyed, and not to all indifferently;
and by his stripes we Are healed, to wit, we Elect. Whence Observe, 1. That the benefits of Christ purchase redounds only to the Elect, there is a certain select number to whom they Are applied, and not to all indifferently;
7. How are these benefites, this Justification, Pardon of Sin, Peace and Healing, and all that is comprehended under them, derived from Christ to the Sinner that by Faith fleeth unto him for refuge? Answer, These two generals will clear it. 1. They are derived to us justly and in a legal way;
7. How Are these benefits, this Justification, Pardon of since, Peace and Healing, and all that is comprehended under them, derived from christ to the Sinner that by Faith fleeth unto him for refuge? Answer, These two generals will clear it. 1. They Are derived to us justly and in a Legal Way;
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he got the buffets and bare the burden, and we get the benefites, there is not a grain weight of it laid on us as it is satisfactory to divine Justice.
he god the buffets and bore the burden, and we get the benefits, there is not a grain weight of it laid on us as it is satisfactory to divine justice.
To clear this a little more anent the deriving the benefits of Christs purchase to us, there must be a respect had, 1. To the Covenant of Redemption, the ground of his suffering for us. 2. To the Covenant of Grace and Reconciliation wherein the offer of these Sufferings,
To clear this a little more anent the deriving the benefits of Christ purchase to us, there must be a respect had, 1. To the Covenant of Redemption, the ground of his suffering for us. 2. To the Covenant of Grace and Reconciliation wherein the offer of these Sufferings,
1. I say, That respect most be had to the Covenant of Redemption, wherein it 〈 ◊ 〉 acted in the Council of the God-head, that the Son of God should become Man,
1. I say, That respect most be had to the Covenant of Redemption, wherein it 〈 ◊ 〉 acted in the Council of the Godhead, that the Son of God should become Man,
But it may be objected here, What, are we then absolved from the very time of Christs death and forward? For answer, We would distinguish betwixt a right to the thing,
But it may be objected Here, What, Are we then absolved from the very time of Christ death and forward? For answer, We would distinguish betwixt a right to the thing,
but when he comes to believe, the obstruction is taken away that hindered his application, and then he hath a new right not only to, but in Christs purchase;
but when he comes to believe, the obstruction is taken away that hindered his application, and then he hath a new right not only to, but in Christ purchase;
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and this distinction we have as one of the clauses of the Covenant, John 6.39, 40. where 1. in the 39. Verse, Christ says, This is the Fathers will that sent me, that of all that he hath given me I should lose nothing,
and this distinction we have as one of the clauses of the Covenant, John 6.39, 40. where 1. in the 39. Verse, christ Says, This is the Father's will that sent me, that of all that he hath given me I should loose nothing,
yet not simply, but in the way that he hath laid down: And therefore 2ly. In the 40. Verse, he saith, This is the will of him that sent me, that every one that seeth the Son and believeth on him, may have eternal life;
yet not simply, but in the Way that he hath laid down: And Therefore 2ly. In the 40. Verse, he Says, This is the will of him that sent me, that every one that sees the Son and Believeth on him, may have Eternal life;
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Even as when a Child that was Minor becomes Major, he comes to have a right to possess the same Lands or Sums of Money by the same Law that gave him a legal or simple right to them before;
Even as when a Child that was Minor becomes Major, he comes to have a right to possess the same Lands or Sums of Money by the same Law that gave him a Legal or simple right to them before;
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And if it be asked, how comes it that the receiving of Christs free offer in the Covevant of Grace, gives a right to Christs purchase? we answer, It is by vertue of the Covenant of Redemption, wherein it is so transacted betwixt God and the Mediator;
And if it be asked, how comes it that the receiving of Christ free offer in the Convent of Grace, gives a right to Christ purchase? we answer, It is by virtue of the Covenant of Redemption, wherein it is so transacted betwixt God and the Mediator;
so that there is the offer of the Covenant received, and the Covenant it self that concur for making over and deriving a compleat Right to wretched Sinners in Christs purchase.
so that there is the offer of the Covenant received, and the Covenant it self that concur for making over and deriving a complete Right to wretched Sinners in Christ purchase.
Let the 1. Use of this be for your instruction and information, which is the end wherefore we have chosen in this way by this short view to give you in a very short sum, the marrow of the Gospel;
Let the 1. Use of this be for your instruction and information, which is the end Wherefore we have chosen in this Way by this short view to give you in a very short sum, the marrow of the Gospel;
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Or thus, every man is a sinner, and hath a sinful nature, or, he is under transgressions and iniquities, is naturally loathsome, wants peace with God, and hath need of healing;
Or thus, every man is a sinner, and hath a sinful nature, or, he is under transgressions and iniquities, is naturally loathsome, Wants peace with God, and hath need of healing;
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and peace with God, and Holiness. 4. What way doth Christ satisfie Justice, and make peace betwixt God and sinners? Answer, He entered himself in our room,
and peace with God, and Holiness. 4. What Way does christ satisfy justice, and make peace betwixt God and Sinners? Answer, He entered himself in our room,
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and died a cursed death, whereof his hanging on the Cross was but a sign. 5. What benefites come to us by his sufferings? Answer, Pardon of sin, Peace with God, and healing;
and died a cursed death, whereof his hanging on the Cross was but a Signen. 5. What benefits come to us by his sufferings? Answer, Pardon of since, Peace with God, and healing;
The Elect then are healed, and the way how, is by faith making application of Jesus Christ. 7. How in Justice can he be condemned that was free of sin,
The Elect then Are healed, and the Way how, is by faith making application of jesus christ. 7. How in justice can he be condemned that was free of since,
And it's on these terms that it is offered in the Gospel, that seing he hath payed for elect sinners, they may upon the hearing of the offer, close with it:
And it's on these terms that it is offered in the Gospel, that sing he hath paid for elect Sinners, they may upon the hearing of the offer, close with it:
and acquiescing in the satisfaction, and gripping to it as his own, and by his being brought to say in Faith, Let his wounding be my pardon, let his chastisement be my peace,
and acquiescing in the satisfaction, and gripping to it as his own, and by his being brought to say in Faith, Let his wounding be my pardon, let his chastisement be my peace,
Use 2. Therefore there is here wonderful matter of consolation to Believers, that what was Justice to Christ, is Grace and Mercy to us, that which was pain to him, is pleasure to us;
Use 2. Therefore there is Here wondered matter of consolation to Believers, that what was justice to christ, is Grace and Mercy to us, that which was pain to him, is pleasure to us;
His sorrow our comfort, his wounding our pardon, his stripes our healing, &c. Use 3. As ye would not prejudge your selves of these benefites which Christ hath purchased, make your peace with God through Christ;
His sorrow our Comfort, his wounding our pardon, his stripes our healing, etc. Use 3. As you would not prejudge your selves of these benefits which christ hath purchased, make your peace with God through christ;
That ye may be drawn to cast your selves over on this everlasting Covenant for obtaining the benefits that Christ hath purchased 〈 ◊ 〉 •d himself bless what hath been sp•ken for this end and use.
That you may be drawn to cast your selves over on this everlasting Covenant for obtaining the benefits that christ hath purchased 〈 ◊ 〉 •d himself bless what hath been sp•ken for this end and use.
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IT were no small progress in Christianity to know and believe the truths that are implyed and contained in this same verse; The Lord by the Prophet is giving a little compend of the work of Redemption by his saving of sinners from death, through,
IT were no small progress in Christianity to know and believe the truths that Are employed and contained in this same verse; The Lord by the Prophet is giving a little compend of the work of Redemption by his Saving of Sinners from death, through,
We did a little open the meaning of the words, and gave a sum of the Doctrines contained in them, at least of some of them which do contribute to this scope:
We did a little open the meaning of the words, and gave a sum of the Doctrines contained in them, At least of Some of them which do contribute to this scope:
For the cause of his sufferings was condescended on, and the end and fruit of them was determined, which implyes an antecedamus transaction betwixt the Father and him for putting him in the room of sinners;
For the cause of his sufferings was condescended on, and the end and fruit of them was determined, which Implies an antecedamus transaction betwixt the Father and him for putting him in the room of Sinners;
He interposed, and the Father exacts of him the payment of their debt, and seeks satisfaction from him for all that he bargained for. 2. That this transaction or design concerning the Redemption of elect sinners, is in respect of Christs suffering and satisfying of Justice, fully and actually performed, he undertook to be wounded and bruised,
He interposed, and the Father exacts of him the payment of their debt, and seeks satisfaction from him for all that he bargained for. 2. That this transaction or Design Concerning the Redemption of elect Sinners, is in respect of Christ suffering and satisfying of justice, Fully and actually performed, he undertook to be wounded and Bruised,
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but as to the actual performance of what the Mediator engaged himself to suffer, it is spoken of prophetically by him as a thing done, because to be done;
but as to the actual performance of what the Mediator engaged himself to suffer, it is spoken of prophetically by him as a thing done, Because to be done;
and now it is done, and indeed long ago. 3. That the satisfying of Justice by the Mediators Sufferings according to his engagement, proves as effectual to absolve, justifie and heal these,
and now it is done, and indeed long ago. 3. That the satisfying of justice by the Mediators Sufferings according to his engagement, Proves as effectual to absolve, justify and heal these,
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For the first then, There is (we say) an eternal transaction betwixt God and Jesus Christ the Mediator concerning the Redemption of Sinners, his actual redeeming by being wounded and bruised, supposeth this;
For the First then, There is (we say) an Eternal transaction betwixt God and jesus christ the Mediator Concerning the Redemption of Sinners, his actual redeeming by being wounded and Bruised, Supposeth this;
for the Son is no more lyable to suffering (not to speak of his suitableness) then any other of the Persons of the blessed God-head, had there not been an antecedent transaction;
for the Son is no more liable to suffering (not to speak of his suitableness) then any other of the Persons of the blessed Godhead, had there not been an antecedent transaction;
as in all things to stretch it to the properties of these Covenants and Bargains that are amongst Men, it being in some respect an expression used to make Grace more discernable to us that can conceive so little of Graces way:
as in all things to stretch it to the properties of these Covenants and Bargains that Are among Men, it being in Some respect an expression used to make Grace more discernible to us that can conceive so little of Graces Way:
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This Transaction or Covenant of Redemption is sometimes called the Fathers will, and his law, as Psal. 40.8. I delight to do thy will, O my God, yea thy law is within my heart; and John 6.38. It is called so, I came from heaven not to do my own will, but the will of him that sent me; so also John 17.14. it is called the Fathers work in one respect, and the Sons work in another respect, I have finished the work thou gavest me to do;
This Transaction or Covenant of Redemption is sometime called the Father's will, and his law, as Psalm 40.8. I delight to do thy will, Oh my God, yea thy law is within my heart; and John 6.38. It is called so, I Come from heaven not to do my own will, but the will of him that sent me; so also John 17.14. it is called the Father's work in one respect, and the Sons work in Another respect, I have finished the work thou Gavest me to do;
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which is the prosecution of the same contrivance usually called a Covenant; because as to the essentials, it hath the nature of a Covenant, to wit, two Parties agreeing, and terms whereupon they agree;
which is the prosecution of the same contrivance usually called a Covenant; Because as to the essentials, it hath the nature of a Covenant, to wit, two Parties agreeing, and terms whereupon they agree;
and it, well ordered in all things for prosecuting and carrying on the design of saving lost Sinners; called Act. 2.23. the determinate counsel and fore-knowledge of God;
and it, well ordered in all things for prosecuting and carrying on the Design of Saving lost Sinners; called Act. 2.23. the determinate counsel and foreknowledge of God;
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To clear it a little, we would consider these five things in it. 1. The Parties. 2. The matter about which it is. 3. The rise and occasion of it. 4. The terms wherein the form of it stands or the mid••• whereupon it is undertaken. 5. Some p••perties of this Covenant.
To clear it a little, we would Consider these five things in it. 1. The Parties. 2. The matter about which it is. 3. The rise and occasion of it. 4. The terms wherein the from of it Stands or the mid••• whereupon it is undertaken. 5. some p••perties of this Covenant.
God as it were making the offer, what can, or shall be given to me for the redemption of Sinners? Sacrifice and Offerings will not please, nor are accepted by me;
God as it were making the offer, what can, or shall be given to me for the redemption of Sinners? Sacrifice and Offerings will not please, nor Are accepted by me;
and condescending love that stoups so low to save Sinners; but Sinners pardon, and peace with God, and their healing, is the immediate end: Or if we come nearer;
and condescending love that stoups so low to save Sinners; but Sinners pardon, and peace with God, and their healing, is the immediate end: Or if we come nearer;
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the matter about which it is, is the redeeming of the Elect, for these words in the Text, We and Us, are of equal extent with them that are justified and reconciled,
the matter about which it is, is the redeeming of the Elect, for these words in the Text, We and Us, Are of equal extent with them that Are justified and reconciled,
for whatever Election doth, Redemption doth most certainly suppose Man to to be lost and under sin. 2. There is Gods decree not to pardon sin without a Satisfaction. 3. There is Gods election preceeding,
for whatever Election does, Redemption does most Certainly suppose Man to to be lost and under since. 2. There is God's Decree not to pardon since without a Satisfaction. 3. There is God's election preceding,
or his purpose to save some for the glory of his Grace, which are the Elect, who are said to be given to Christ: These three are the rise an• occasion of the Covenant of Redemption;
or his purpose to save Some for the glory of his Grace, which Are the Elect, who Are said to be given to christ: These three Are the rise an• occasion of the Covenant of Redemption;
In the one respect it's called the Fathers pleasure, Vers. 10. of this Chapter, yet it pleased the Lord to bruise him, &c. because the terms were so proposed;
In the one respect it's called the Father's pleasure, Vers. 10. of this Chapter, yet it pleased the Lord to bruise him, etc. Because the terms were so proposed;
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and in the other respect it's called the Mediators pleasure, or satisfaction, Vers. 11. because the condition proposed is satisfying to him, The pleasure of the Lord shall prosper in his hand;
and in the other respect it's called the Mediators pleasure, or satisfaction, Vers. 11. Because the condition proposed is satisfying to him, The pleasure of the Lord shall prosper in his hand;
1. The justice and equity of this Transaction may appear in these respects, 1. That the Father should be satisfied, that he that was wronged should have his honour restored, that the threatning given out in his Law should light and take effect;
1. The Justice and equity of this Transaction may appear in these respects, 1. That the Father should be satisfied, that he that was wronged should have his honour restored, that the threatening given out in his Law should Light and take Effect;
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and that a suitable recompence should be made to Justice before the Sinner be absolved. 2. Justice appears in this respect, That when the Son of God, the Mediator, offers to become Man,
and that a suitable recompense should be made to justice before the Sinner be absolved. 2. justice appears in this respect, That when the Son of God, the Mediator, offers to become Man,
because the justice of God, yea, the holiness, power, and greatness of God, are as gloriously manifested in Christs satisfaction, as if Man had suffered;
Because the Justice of God, yea, the holiness, power, and greatness of God, Are as gloriously manifested in Christ satisfaction, as if Man had suffered;
and hereby the holiness of God, and the severity of his justice, as well as the condescending love of God, is the more manifested, that he himself should condescend to satisfie; therefore Rom. 3.26. it's said, That he might be just, and the justifier of him that believeth on Jesus:
and hereby the holiness of God, and the severity of his Justice, as well as the condescending love of God, is the more manifested, that he himself should condescend to satisfy; Therefore Rom. 3.26. it's said, That he might be just, and the justifier of him that Believeth on jesus:
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God is just, in that he will not only have satisfaction, but an equivalent satisfaction for the restoring of his Justice to its declarative glory wherein it suffered by Mans fall. 3. Justice appears in this respect, That the Mediator satisfying Justice, these for whom he suffered should be acquitted,
God is just, in that he will not only have satisfaction, but an equivalent satisfaction for the restoring of his justice to its declarative glory wherein it suffered by men fallen. 3. justice appears in this respect, That the Mediator satisfying justice, these for whom he suffered should be acquitted,
which the rather we would take noti•e of, that we may know the redemption purchased •nd bestowed by the Mediator, is by an exact satisfying of Justice,
which the rather we would take noti•e of, that we may know the redemption purchased •nd bestowed by the Mediator, is by an exact satisfying of justice,
and there is nothing lost, John 6.37, 44, 45. Faithfulness on the Sons side, performing all according to his undertaking, fulfilling all righteousness: Therefore when in the 〈 ◊ 〉 word he sayes, Deliver me from this hour, in the next word he sayes, But for this cause came I unto this hour;
and there is nothing lost, John 6.37, 44, 45. Faithfulness on the Sons side, performing all according to his undertaking, fulfilling all righteousness: Therefore when in the 〈 ◊ 〉 word he Says, Deliver me from this hour, in the next word he Says, But for this cause Come I unto this hour;
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It was my errand into the World, and now I am to go about it by and by, And I lay down my life for my sheep of my self, no man taketh my life from me but I have power to lay it down,
It was my errand into the World, and now I am to go about it by and by, And I lay down my life for my sheep of my self, no man Takes my life from me but I have power to lay it down,
That as really and faithfully as Christ performed his u•dertaking to God, and his satisfaction w•• accep••d for t•••, they may as really and 〈 ◊ 〉 good g••••d expect the application of it 〈 ◊ 〉 them;
That as really and faithfully as christ performed his u•dertaking to God, and his satisfaction w•• accep••d for t•••, they may as really and 〈 ◊ 〉 good g••••d expect the application of it 〈 ◊ 〉 them;
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as being Members of his Body, and in whose room and place he satisfied; Hence it is said, 1 John •. 1. If any man s•n we have an Advocat with the Father, Jesus Christ the righteous;
as being Members of his Body, and in whose room and place he satisfied; Hence it is said, 1 John •. 1. If any man s•n we have an Advocate with the Father, jesus christ the righteous;
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He hath payed the price that was due by us, and we may seek the application of it to us according to the transaction past betwixt the Father and Him, now performed; which is the next point.
He hath paid the price that was due by us, and we may seek the application of it to us according to the transaction passed betwixt the Father and Him, now performed; which is the next point.
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but fully performed, as is clear, Acts 2.23. Him being delivered by the determinat counsel of God, ye have taken, and by wicked hands have crucified and slain;
but Fully performed, as is clear, Acts 2.23. Him being Delivered by the determinate counsel of God, you have taken, and by wicked hands have Crucified and slave;
To speak so with reverence of such a mystery, the Father before his coming trusts him upon his engagement with the Salvation of so many Elect Souls as he had given him;
To speak so with Reverence of such a mystery, the Father before his coming trusts him upon his engagement with the Salvation of so many Elect Souls as he had given him;
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And the Son considered as Mediator, trusts the Father with the justifying of them, according to the promise made to him in the 11. Verse of this Chapter;
And the Son considered as Mediator, trusts the Father with the justifying of them, according to the promise made to him in the 11. Verse of this Chapter;
It is actually performed according to the terms of it. 2. That it hath the real effects Covenanted for, actually and really brought abou• ▪ I• hath with it a most real and effectual following, to speak i• whereof Christs actual suffering was a part and 〈 ◊ 〉 main •art ▪
It is actually performed according to the terms of it. 2. That it hath the real effects Covenanted for, actually and really brought abou• ▪ I• hath with it a most real and effectual following, to speak i• whereof Christ actual suffering was a part and 〈 ◊ 〉 main •art ▪
Christ Jesus hath according to this Covenant, sisted himself before the Bar of Justice, and undertaken our debt. 2. 〈 … 〉 〈 ◊ 〉 pursued Christ for our debt and hath exact 〈 ◊ 〉 payment of it from him.
christ jesus hath according to this Covenant, sisted himself before the Bar of justice, and undertaken our debt. 2. 〈 … 〉 〈 ◊ 〉 pursued christ for our debt and hath exact 〈 ◊ 〉 payment of it from him.
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The 〈 ◊ 〉 that belonged to •is was put in his hand and 〈 ◊ 〉 w•• made to drink it, in which ••spec•• 〈 ◊ 〉, He was made a curse for 〈 … 〉 3. The word of Divine, Justice awa•ed against him, and did smite him.
The 〈 ◊ 〉 that belonged to •is was put in his hand and 〈 ◊ 〉 w•• made to drink it, in which ••spec•• 〈 ◊ 〉, He was made a curse for 〈 … 〉 3. The word of Divine, justice awa•ed against him, and did smite him.
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therefore •h•n he stands in our room, as if he had been the guilty person, he opens not his mouth to justifie himself, he says not, these are not my sins,
Therefore •h•n he Stands in our room, as if he had been the guilty person, he Opens not his Mouth to justify himself, he Says not, these Are not my Sins,
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and to us. 4. It's performed in this respect that the Father pursues not the Elect on this account to be satisfied of them, who as soon as they accept of the Covenant, are actually justified and absolved;
and to us. 4. It's performed in this respect that the Father pursues not the Elect on this account to be satisfied of them, who as soon as they accept of the Covenant, Are actually justified and absolved;
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and it hath an actual performance in all them that believe, they are really made free as he was made the sinner. 5. In respect of the manner, 1. It's perform'd ex•ctly according to the Covenant even as it was agreed upon that for so many he should suffer and procure eternal life, and so it is;
and it hath an actual performance in all them that believe, they Are really made free as he was made the sinner. 5. In respect of the manner, 1. It's performed ex•ctly according to the Covenant even as it was agreed upon that for so many he should suffer and procure Eternal life, and so it is;
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Eternal life is given to so many according to the condition of this Covenant and Ba••ain. 2. As it was a Bargain wherein Justice was to be satisfied; so it was exactly satisfied.
Eternal life is given to so many according to the condition of this Covenant and Ba••ain. 2. As it was a Bargain wherein justice was to be satisfied; so it was exactly satisfied.
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Christ Jesus gets nothing down, not one farthing is remitted, but satisfies all payes down the full price he drinks •ut all the wrath contained in the Cup •ill i• come to that sweet word uttered by him amongst his last words on the Cross, It is finished.
christ jesus gets nothing down, not one farthing is remitted, but Satisfies all pays down the full price he drinks •ut all the wrath contained in the Cup •ill i• come to that sweet word uttered by him among his last words on the Cross, It is finished.
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yet by vertue of this Covenant, and upon condition of their accepting of it, they may obtain 〈 ◊ 〉 do actually obtain peace with God pardon and healing,
yet by virtue of this Covenant, and upon condition of their accepting of it, they may obtain 〈 ◊ 〉 do actually obtain peace with God pardon and healing,
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And this is the ground of that which we call imputed righteousness, and shews how it comes to pass that we are made righteous by the righteousness of another, scornfully called putative righteousness by Papists: But considering what is in the former Doctrines, and in this;
And this is the ground of that which we call imputed righteousness, and shows how it comes to pass that we Are made righteous by the righteousness of Another, scornfully called putative righteousness by Papists: But considering what is in the former Doctrines, and in this;
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And if we consider these three, 1. The great design of the Covenant of Redemption betwixt God and the M•diator. 2. The faithfulness of God in this Covenant, in performing his part on the terms on which the Mediator laid down a price for the Elect. 3. The excellency and efficacy of the price payed with respect to the Covenant;
And if we Consider these three, 1. The great Design of the Covenant of Redemption betwixt God and the M•diator. 2. The faithfulness of God in this Covenant, in performing his part on the terms on which the Mediator laid down a price for the Elect. 3. The excellency and efficacy of the price paid with respect to the Covenant;
We will find that there is clear access in Law, or according to the Decree of God manifested (the Decree is called a Law, Thy Law is within my heart ) for the grossest sinners that come under this bargain,
We will find that there is clear access in Law, or according to the decree of God manifested (the decree is called a Law, Thy Law is within my heart) for the Grossest Sinners that come under this bargain,
When the sinner came with his offering he laid his hand on the head of the Beast, especially of the Scape-goat, to shew that Jesus Christ who was to come to be both Priest and Sacrifice, was so to bear the sins of the Elect,
When the sinner Come with his offering he laid his hand on the head of the Beast, especially of the Scapegoat, to show that jesus christ who was to come to be both Priest and Sacrifice, was so to bear the Sins of the Elect,
That he was to lay his neck down to the Knife of Justice that the stroak might be kept off our Throat. 2. We are so justified by Christ as Christ was made sin for us,
That he was to lay his neck down to the Knife of justice that the stroke might be kept off our Throat. 2. We Are so justified by christ as christ was made since for us,
Therefore 2 Cor. 5. ult. He is said to be made sin for us, and Gal. 3. To be made a curse for us, and 1 Pet. 2.24. To bear our sins in his own body on the tree;
Therefore 2 Cor. 5. ult. He is said to be made since for us, and Gal. 3. To be made a curse for us, and 1 Pet. 2.24. To bear our Sins in his own body on the tree;
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so it was the will of the Father, Son, and Holy Ghost, that Believers in him should through his satisfaction have eternal life, John 6.39, 40. When he hath said before, I came not to do my own will but the will of him that sent me, he subjoyns, This is the Fathers will which sent me, that of all that he hath given me I should lose nothing,
so it was the will of the Father, Son, and Holy Ghost, that Believers in him should through his satisfaction have Eternal life, John 6.39, 40. When he hath said before, I Come not to do my own will but the will of him that sent me, he subjoins, This is the Father's will which sent me, that of all that he hath given me I should loose nothing,
And what satisfaction shall he have for that? Even the salvation of the Elect, This is the will of him that sent me, that every one that seeth the Son,
And what satisfaction shall he have for that? Even the salvation of the Elect, This is the will of him that sent me, that every one that sees the Son,
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3. If we consider the excellent and equivalent price that Jesus Crist hath payed, and that with respect to the Covenant, we have a clear ground why the Believer may expect and be confident to be absolved and declared free;
3. If we Consider the excellent and equivalent price that jesus Crist hath paid, and that with respect to the Covenant, we have a clear ground why the Believer may expect and be confident to be absolved and declared free;
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For though it be no comfort to a sinner simply that Christ suffered, yet when he considers that it was for this end, to wit, that Justice might be satisfied,
For though it be no Comfort to a sinner simply that christ suffered, yet when he considers that it was for this end, to wit, that justice might be satisfied,
then there is a reality of Mercy, Pardon, Justification, and Peace with •od, and of heallng to and for me, their being made forth coming to me upon the condition of believing;
then there is a reality of Mercy, Pardon, Justification, and Peace with •od, and of heallng to and for me, their being made forth coming to me upon the condition of believing;
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when he hath taken the threatning and curse of the Law on himself to make out the Promise to them, it must be a great aggravation of folks guilt to slight him.
when he hath taken the threatening and curse of the Law on himself to make out the Promise to them, it must be a great aggravation of folks guilt to slight him.
IF there were more deep conviction amongst us of our natural deadness in sin, and of that fearful condition that naturally we ly under by our lyableness to the wrath and curse of God, all Men and Women having by nature Gods curse,
IF there were more deep conviction among us of our natural deadness in since, and of that fearful condition that naturally we lie under by our lyableness to the wrath and curse of God, all Men and Women having by nature God's curse,
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when People are not under the deep and due conviction of their sin and misery, they have no serious thoughts that the word of the Gospel concerns them in particular,
when People Are not under the deep and due conviction of their since and misery, they have no serious thoughts that the word of the Gospel concerns them in particular,
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The first sort is for Information; which ye who are more ignorant, and have not so much light in •ou as to discover the way to Heaven, would especially take heed to,
The First sort is for Information; which you who Are more ignorant, and have not so much Light in •ou as to discover the Way to Heaven, would especially take heed to,
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And 1. Ye would know and be informed in this, that all Men and Women without exception are lying under Transgressions and Iniquities, and lyable to be smitten and cursed of God till these be taken away;
And 1. You would know and be informed in this, that all Men and Women without exception Are lying under Transgressions and Iniquities, and liable to be smitten and cursed of God till these be taken away;
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but the truth is, neither Law nor Gospel hath gained this much ground on the great part of you as to bring you really to know that naturally ye are dead in sins and trespasses,
but the truth is, neither Law nor Gospel hath gained this much ground on the great part of you as to bring you really to know that naturally you Are dead in Sins and Trespasses,
Wou•d God (think ye) have wounded the Cautioner, his own dear Son, if those who ly under Sin and Wrath might have by another way satisfied his Justice and restored him to his Honour? Nay, E•etheir Peace could be made this b•hoved to be;
Wou•d God (think you) have wounded the Cautioner, his own dear Son, if those who lie under since and Wrath might have by Another Way satisfied his justice and restored him to his Honour? Nay, E•etheir Peace could be made this b•hoved to be;
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Yea, ye may read from this the dreadful effects of sin, and what a horribl• thing it is to have your Transgressions to count for with God your selves:
Yea, you may read from this the dreadful effects of since, and what a horribl• thing it is to have your Transgressions to count for with God your selves:
If sin brought such heavy things on the Cau•ioner, what will it bring on thee a Sinner? who hath continued all his days in tops with God to speak so,
If since brought such heavy things on the Cau•ioner, what will it bring on thee a Sinner? who hath continued all his days in tops with God to speak so,
and confounding Sentence which is abiding all of you that stand it out, and do not make your Peace with God through this Satisfaction of our blessed Lord Jesus,
and confounding Sentence which is abiding all of you that stand it out, and do not make your Peace with God through this Satisfaction of our blessed Lord jesus,
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how a Sinner that by nature is under Sin and Wrath, and hath ground every day to look for it, may be freed from that Curse and Wrath? To prevent which, the Lord hath made a Covenant with the Son who is appointed Mediator for making Peace betwixt God and Sinners by satisfying his Justice for them,
how a Sinner that by nature is under since and Wrath, and hath ground every day to look for it, may be freed from that Curse and Wrath? To prevent which, the Lord hath made a Covenant with the Son who is appointed Mediator for making Peace betwixt God and Sinners by satisfying his justice for them,
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and be handled as a Sinner, though there was no sin in him. 2. That the Elect Sinner that by nature was a child of wrath even as well as others, shall be fred from the Wrath to come by vertue of his Satisf•ction:
and be handled as a Sinner, though there was no since in him. 2. That the Elect Sinner that by nature was a child of wrath even as well as Others, shall be fred from the Wrath to come by virtue of his Satisf•ction:
This Covenant would be considered, 1. As it looks to the parties and their several actions. 2. As it lookes to the Execution thereof in all the steps of it.
This Covenant would be considered, 1. As it looks to the parties and their several actions. 2. As it looks to the Execution thereof in all the steps of it.
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He is the Judge, and stands ready to execute the Sentence that stands in his Law against Sinners if he get not an equival•nt Satisfaction. 2. Jesus Christ the Mediator is the Party wounded and bruised:
He is the Judge, and Stands ready to execute the Sentence that Stands in his Law against Sinners if he get not an equival•nt Satisfaction. 2. jesus christ the Mediator is the Party wounded and Bruised:
the Mediator's part is to satisfie •ustice, to pay the Price and perform the Satisfaction resolved upon in the Counsel of God, of suitable and sufficient value for the Redemption of the Elect, according to his Engagement;
the Mediator's part is to satisfy •ustice, to pay the Price and perform the Satisfaction resolved upon in the Counsel of God, of suitable and sufficient valve for the Redemption of the Elect, according to his Engagement;
If it be 3dly asked, How comes it that Christs Satisfaction becomes a Ransom, and is accepted for such and such a Believer? I answer, It is by vertue of the Eternal Covenant of Redemption,
If it be 3dly asked, How comes it that Christ Satisfaction becomes a Ransom, and is accepted for such and such a Believer? I answer, It is by virtue of the Eternal Covenant of Redemption,
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and in believing we would consider Christs satisfaction, and from that we would ascend to the rise of it, to wit, the Covenant of Redemption, and the terms of it;
and in believing we would Consider Christ satisfaction, and from that we would ascend to the rise of it, to wit, the Covenant of Redemption, and the terms of it;
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In these Cities of refuge, consider these three that concurred for saving the person that had committed man-slaughter: 1. God's determination appointing such a thing,
In these Cities of refuge, Consider these three that concurred for Saving the person that had committed manslaughter: 1. God's determination appointing such a thing,
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and this gave the rise to the other two that follow. 2. The City it self as a shelter or refuge to the Man-slayer. 3. The persons fleeing or running to hide themselves in it:
and this gave the rise to the other two that follow. 2. The city it self as a shelter or refuge to the Manslayer. 3. The Persons fleeing or running to hide themselves in it:
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Now the safety of the person of the Man-slayer did flow from all the three. 1. The Law, appointing such a City, was the ground. 2. The City was the shelter. 3. The persons actual running to the City, gave him a claim and title to the priviledge of the City;
Now the safety of the person of the Manslayer did flow from all the three. 1. The Law, appointing such a city, was the ground. 2. The city was the shelter. 3. The Persons actual running to the city, gave him a claim and title to the privilege of the city;
Even so, the Believer that would be saved, is to consider these three, 1. Gods determining such a way of Salvation to Elect Sinners by a Mediator. 2. The Mediator priviledged as the City of Refuge for this end.
Even so, the Believer that would be saved, is to Consider these three, 1. God's determining such a Way of Salvation to Elect Sinners by a Mediator. 2. The Mediator privileged as the city of Refuge for this end.
And 3. The sinners fleeing to him, which is his believing on him, and his seeking and pleading for the benefit of Christ's satisfaction according to the terms of the Covenant:
And 3. The Sinners fleeing to him, which is his believing on him, and his seeking and pleading for the benefit of Christ's satisfaction according to the terms of the Covenant:
So, suppose a sinner to be fled to Jesust Christ by Faith, he may plead for exemption from wrath, by God's determining and appointing a Mediator for such an end;
So, suppose a sinner to be fled to Jesuit christ by Faith, he may plead for exemption from wrath, by God's determining and appointing a Mediator for such an end;
Yet it is also suppos'd that such a sinner hath fled to him, else he could not expect safety through him, notwithstanding of Gods determining the Mediator for safety:
Yet it is also supposed that such a sinner hath fled to him, Else he could not expect safety through him, notwithstanding of God's determining the Mediator for safety:
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and God's accepting and justifying of him, and declaring his accepting of him, and being well satisfied with what he did and suffered by his raising him from dead. 3. The application of his purchase by his accepted satisfaction;
and God's accepting and justifying of him, and declaring his accepting of him, and being well satisfied with what he did and suffered by his raising him from dead. 3. The application of his purchase by his accepted satisfaction;
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which consists in these, 1. That these that were given to Christ on this condition that his satisfaction should stand good for them, should be justified and saved, that is, that in due time application of his satisfaction should be made to the persons given him to to be saved by him;
which consists in these, 1. That these that were given to christ on this condition that his satisfaction should stand good for them, should be justified and saved, that is, that in due time application of his satisfaction should be made to the Persons given him to to be saved by him;
as the Sanctifier, begets Faith, and perswads to imbrace Jesus Christ, shall be given them - Then 3. follows the Believers actual coming to Christ, being sweetly and powerfully drawn to rest on him and his satisfaction;
as the Sanctifier, begets Faith, and persuades to embrace jesus christ, shall be given them - Then 3. follows the Believers actual coming to christ, being sweetly and powerfully drawn to rest on him and his satisfaction;
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The reason why we have so much insisted on this, is, that we may teach you to joyn respect to the Covenant of Redemption, Christ's suffering, and your believing together;
The reason why we have so much insisted on this, is, that we may teach you to join respect to the Covenant of Redemption, Christ's suffering, and your believing together;
It will not be Faith that will justifie, that is without respect to the Covenant; Neither will the Covenant and Christ's satisfaction justifie without Faith;
It will not be Faith that will justify, that is without respect to the Covenant; Neither will the Covenant and Christ's satisfaction justify without Faith;
As in the comparison before used, suppose a man that had killed another unawares, had been taken before he wan to the City of Refuge, God's determination was not the cause of that,
As in the comparison before used, suppose a man that had killed Another unawares, had been taken before he won to the city of Refuge, God's determination was not the cause of that,
and therefore they are not heard to plead for immunity by vertue of that satisfaction before the Bar of God. A 2d. sort of Uses are for exhorting and encouraging Sinners to come to Christ;
and Therefore they Are not herd to plead for immunity by virtue of that satisfaction before the Bar of God. A 2d. sort of Uses Are for exhorting and encouraging Sinners to come to christ;
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and a way laid down how to come to Christ by Faith, let all of you who come under the conviction of Sin and apprehension of Wrath, step to and close with him,
and a Way laid down how to come to christ by Faith, let all of you who come under the conviction of since and apprehension of Wrath, step to and close with him,
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if we consider 1. The great ground of Faith that is here. 2. The great reason we have to make use of this ground. 3. The great encouragement we have so to do. And 4ly. The great necessity we have to make this Application;
if we Consider 1. The great ground of Faith that is Here. 2. The great reason we have to make use of this ground. 3. The great encouragement we have so to do. And 4ly. The great necessity we have to make this Application;
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or whether ye be brought to greater nearness under the sense of Sin, and have some seriousness in seeking after God, it will reach you for Consolation;
or whither you be brought to greater nearness under the sense of since, and have Some seriousness in seeking After God, it will reach you for Consolation;
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But to the first thing we proposed, We declare and proclaim this as a true and faithful saying, that there is here an Everlasting Covenant, wherein the salvation of the Elect is concluded through Christs satisfaction to Justice for them,
But to the First thing we proposed, We declare and proclaim this as a true and faithful saying, that there is Here an Everlasting Covenant, wherein the salvation of the Elect is concluded through Christ satisfaction to justice for them,
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And ther•fore for grounds of your Faith more particularly, see here 1. A full Satisfaction, God hath made way to Sinners Peace with himself, by satisfying himself fully in Christ the Mediator for the sins of elect Believers,
And ther•fore for grounds of your Faith more particularly, see Here 1. A full Satisfaction, God hath made Way to Sinners Peace with himself, by satisfying himself Fully in christ the Mediator for the Sins of elect Believers,
because what ever might make for our Peace, was fully said on him, so that we may with holy and humble boldness say, that we are not come to the mount that might not be touched nor to blackness and darkness & tempest,
Because what ever might make for our Peace, was Fully said on him, so that we may with holy and humble boldness say, that we Are not come to the mount that might not be touched nor to blackness and darkness & tempest,
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but to come and accept of Christs payment of it, and of his Satisfaction, whereby Justice is compleatly satisfied. 2. See here as another ground of Faith, the Justice of God, not with respect to us,
but to come and accept of Christ payment of it, and of his Satisfaction, whereby justice is completely satisfied. 2. See Here as Another ground of Faith, the justice of God, not with respect to us,
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so it's Justice on the Fathers side to pardon and be at peace with the Sinner that by Faith flies unto Jesus Christ. 3. See in this Bargain not only Justice, but Mercy;
so it's justice on the Father's side to pardon and be At peace with the Sinner that by Faith flies unto jesus christ. 3. See in this Bargain not only justice, but Mercy;
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And that is one of the Mediators Undertakings that it should be free to his Seed, Joh. 6.40. This is the will of him that sent me, that he who seeth the Son and believeth on him should have eternal life.
And that is one of the Mediators Undertakings that it should be free to his Seed, John 6.40. This is the will of him that sent me, that he who sees the Son and Believeth on him should have Eternal life.
4. Consider the reality and sureness of the Bargain, it is such as it cannot fail, having such Pillars to lean on, the Faithfulness of God engaged on just and equal terms and the glory of God as the end;
4. Consider the reality and sureness of the Bargain, it is such as it cannot fail, having such Pillars to lean on, the Faithfulness of God engaged on just and equal terms and the glory of God as the end;
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from the Mediators satisfying and the Fathers accepting of his Satisfaction, which being confirmed by the Blood of the Testator, it becomes a Testament which cannot be annulled nor altered or changed.
from the Mediators satisfying and the Father's accepting of his Satisfaction, which being confirmed by the Blood of the Testator, it becomes a Testament which cannot be annulled nor altered or changed.
and on Believing, to look for Life through him? and a most solid ground laid down whereupon to build the hopes of Eternal Life? and therefore seing this is the up-shot of all, that Life is to be gotten freely by Faith in Jesus Christ, improve this way of Salvation for making your Peace under no less certification than this,
and on Believing, to look for Life through him? and a most solid ground laid down whereupon to built the hope's of Eternal Life? and Therefore sing this is the upshot of all, that Life is to be got freely by Faith in jesus christ, improve this Way of Salvation for making your Peace under no less certification than this,
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If it be objected here by any, 1. We are at enmity with God and cannot satisfie, I answer, This Text tells you that satisfaction is not sought from you,
If it be objected Here by any, 1. We Are At enmity with God and cannot satisfy, I answer, This Text tells you that satisfaction is not sought from you,
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but from the Mediator who hath already given it, and the Father hath accepted it for all such as shall by Faith plead the benefit of it. 2. If ye shall say, we know not how to win at God, we are such as cannot step on foot forward,
but from the Mediator who hath already given it, and the Father hath accepted it for all such as shall by Faith plead the benefit of it. 2. If you shall say, we know not how to win At God, we Are such as cannot step on foot forward,
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and such as judged him to be smitten and plagued of God? If he had been Caution only for righteous Folks, there had been some reason for such an objection,
and such as judged him to be smitten and plagued of God? If he had been Caution only for righteous Folks, there had been Some reason for such an objection,
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Nay, this way of reasoning and pleading says on the matter, that Christ needed not have laid down his life. 3. If it be said, We are so sinful and backsliding,
Nay, this Way of reasoning and pleading Says on the matter, that christ needed not have laid down his life. 3. If it be said, We Are so sinful and backsliding,
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he was wounded, bruised, chastised, &c. 4. If it be said further, We can do nothing for our selves, we cannot come to Christ, we know not what it is to B•lieve,
he was wounded, Bruised, chastised, etc. 4. If it be said further, We can do nothing for our selves, we cannot come to christ, we know not what it is to B•lieve,
and must certainly be made as effectual as the Father must keep his word to the Son, according to these Promises of the Covenant, I will put my law in their hearts,
and must Certainly be made as effectual as the Father must keep his word to the Son, according to these Promises of the Covenant, I will put my law in their hearts,
and therefore seing such a City of Refuge is cast open to Man-slayers and Transgressors ▪ step humbly and boldly forward and run into it. There is yet a 5th.
and Therefore sing such a city of Refuge is cast open to Manslayers and Transgressors ▪ step humbly and boldly forward and run into it. There is yet a 5th.
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I answer, Would ye have thought that he who had committed Man-slaughter would have reasoned well if he had reasoned thus, I know not if th•t City of Refuge was appointed or built for me,
I answer, Would you have Thought that he who had committed Manslaughter would have reasoned well if he had reasoned thus, I know not if th•t city of Refuge was appointed or built for me,
and when the Gates of it were cast open should skar to enter in it on this account? when it was told him that it was appointed for such: Just so is it here:
and when the Gates of it were cast open should skar to enter in it on this account? when it was told him that it was appointed for such: Just so is it Here:
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but should step forward to the Shelter and Refuge; as it is Heb. 6.18.19. where the Apostle borroweth the same similitude, and says, God hath confirmed his promise by an oath, that by two immutable things in which it was impossible for God to lie, that we might have strong consolation who have fled for refuge to lay hold on the hope set before us:
but should step forward to the Shelter and Refuge; as it is Hebrew 6.18.19. where the Apostle borroweth the same similitude, and Says, God hath confirmed his promise by an oath, that by two immutable things in which it was impossible for God to lie, that we might have strong consolation who have fled for refuge to lay hold on the hope Set before us:
so that though ye cannot lift your feet so quickly in running to him, if ye can but in good earnest roll your selves over upon him, ye shall be safe:
so that though you cannot lift your feet so quickly in running to him, if you can but in good earnest roll your selves over upon him, you shall be safe:
Seing then that this way of Salvation is so full, so free, so equal and effectual, take heed least ye prejudge your selves of it. 2ly. To press this yet a little further, Consider what good reason ye have to run;
Sing then that this Way of Salvation is so full, so free, so equal and effectual, take heed lest you prejudge your selves of it. 2ly. To press this yet a little further, Consider what good reason you have to run;
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and have ye any other way of obtaining Pardon or of making your Peace? and if ye believe that ye are Sinners and under the Curse, is there not need that ye should run to a Shelter from it? If we were preaching to Angels that had never sinned, there might be some reason for their slighting or laying little weight upon such a word of exhortation,
and have you any other Way of obtaining Pardon or of making your Peace? and if you believe that you Are Sinners and under the Curse, is there not need that you should run to a Shelter from it? If we were preaching to Angels that had never sinned, there might be Some reason for their slighting or laying little weight upon such a word of exhortation,
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3dly, Consider yet further, that ye have encouragement to run, and nothing to discourage you; What prejudice is in believing? There is no prejudice at all in this way, but many advantages;
3dly, Consider yet further, that you have encouragement to run, and nothing to discourage you; What prejudice is in believing? There is no prejudice At all in this Way, but many advantages;
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4. And finally, for pressing of this, consider the absolute necessity that ye are under of making use of this way of Salvation, of getting your peace made by Christs satisfaction,
4. And finally, for pressing of this, Consider the absolute necessity that you Are under of making use of this Way of Salvation, of getting your peace made by Christ satisfaction,
There was never a Covenant made by God with Man but two, a Covenant of Works for perfectly righteous folks, by which Covenant no sinner was ever able to come to life;
There was never a Covenant made by God with Man but two, a Covenant of Works for perfectly righteous folks, by which Covenant no sinner was ever able to come to life;
And on the other side, I say in the same name to all of you who take not this way of Salvation, that ye shall most certainly be brought to reckon with God yuur selves without a Mediator,
And on the other side, I say in the same name to all of you who take not this Way of Salvation, that you shall most Certainly be brought to reckon with God yuur selves without a Mediator,
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and to undergo his curse according to the tenor of the Covenant of Works: Thus this Text sets before you life and death; God's blessing and God's curse;
and to undergo his curse according to the tenor of the Covenant of Works: Thus this Text sets before you life and death; God's blessing and God's curse;
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YE have in the Former Verses somewhat of our Lord's suffering, and of his suffering for sinners, that he was wounded and bruised, &c. In this Verse the Prophet proceeds to clear how this came to pass, that Christ Jesus was made to suffer for the Elect, the Seed that God had given him;
you have in the Former Verses somewhat of our Lord's suffering, and of his suffering for Sinners, that he was wounded and Bruised, etc. In this Verse the Prophet proceeds to clear how this Come to pass, that christ jesus was made to suffer for the Elect, the Seed that God had given him;
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which he doth by laying down the Occasion and Fountain-cause whence it proceeded, 1. The Occasion of it in these words, All we like sheep have gone astray;
which he does by laying down the Occasion and Fountain-cause whence it proceeded, 1. The Occasion of it in these words, All we like sheep have gone astray;
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We had denuded our selves of all right and title to eternal life, and had made our selves liable to Gods curse and wrath through our sinning. 2. The Fountain-cause is, The Lord hath laid on him the iniquity of us all;
We had denuded our selves of all right and title to Eternal life, and had made our selves liable to God's curse and wrath through our sinning. 2. The Fountain-cause is, The Lord hath laid on him the iniquity of us all;
So the words are an answer to that question, How comes it to pass that our Lord Jesus suffered thus for sinners? It's answered, The Elect had made themselves lyable to the wrath and curse of God, through their straying;
So the words Are an answer to that question, How comes it to pass that our Lord jesus suffered thus for Sinners? It's answered, The Elect had made themselves liable to the wrath and curse of God, through their straying;
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But it is to hold out the witlessness, spiritual silliness ad bruitishness of their straying, the Scripture usually pointing out that Beast to be disposed and given to wandering;
But it is to hold out the witlessness, spiritual silliness and brutishness of their straying, the Scripture usually pointing out that Beast to be disposed and given to wandering;
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or according to their own will, humour and inclination. 2. While it is said, that every one turns to his own way, it's to shew this, that beside the common way that all sinners have to turn away from God, distinguished from God's way, every sinner hath his own particular and peculiar way whereby in his way he is distinguished from another sinner;
or according to their own will, humour and inclination. 2. While it is said, that every one turns to his own Way, it's to show this, that beside the Common Way that all Sinners have to turn away from God, distinguished from God's Way, every sinner hath his own particular and peculiar Way whereby in his Way he is distinguished from Another sinner;
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Considering the scope, we shall shortly and passingly point at two general Observations, whereof the 1. is this, that it contributes much for folks conceiving and considering of Christs sufferings aright, to be well acquainted with their own sinful nature and disposition;
Considering the scope, we shall shortly and passingly point At two general Observations, whereof the 1. is this, that it contributes much for folks conceiving and considering of Christ sufferings aright, to be well acquainted with their own sinful nature and disposition;
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and the respect of his sufferings is so little welcomed and esteemed, even because so few walk under the due sense of this, that like lost sheep they have gone astray. The 2d.
and the respect of his sufferings is so little welcomed and esteemed, even Because so few walk under the due sense of this, that like lost sheep they have gone astray. The 2d.
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general Observation from the scope, putting both parts of the Verse together, is this, that we should never look on Christ's sufferings but with respect to the Covenant of Redemption,
general Observation from the scope, putting both parts of the Verse together, is this, that we should never look on Christ's sufferings but with respect to the Covenant of Redemption,
Therefore when Peter is to speak of his sufferings, Acts 2.23. He premits these words, Him being delivered by the determinat counsel and fore-knowledge of God, and then subjoyns his being crucified:
Therefore when Peter is to speak of his sufferings, Acts 2.23. He premits these words, Him being Delivered by the determinate counsel and foreknowledge of God, and then subjoins his being Crucified:
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and this takes away the scandal off them, which the Prophet sets himself here to remove. 2. It gives Faith access to make use of his sufferings when we look on him as purposely designed for this end. 3. It holds out the love of God, Father, Son, and Spirit towards Elect Sinners;
and this Takes away the scandal off them, which the Prophet sets himself Here to remove. 2. It gives Faith access to make use of his sufferings when we look on him as purposely designed for this end. 3. It holds out the love of God, Father, Son, and Spirit towards Elect Sinners;
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That which I mean is this, that all men are naturally under these two, 1. They are under guilt before God, Eph. 2.1, 2. Dead in sins and tresp sses, child•en of wrath,
That which I mean is this, that all men Are naturally under these two, 1. They Are under guilt before God, Ephesians 2.1, 2. Dead in Sins and tresp sses, child•en of wrath,
and heirs of condemnation, lyable to the curse of God by vertue of the Covenant which Adam broke. 2. Which is mostly aimed at here, there is in every one a sinful nature, a sinfulness or sinning sin,
and Heirs of condemnation, liable to the curse of God by virtue of the Covenant which Adam broke. 2. Which is mostly aimed At Here, there is in every one a sinful nature, a sinfulness or sinning since,
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yet it agrees to them in this sense that they are silly foolish Creatures; And in this respect it is said Gen. 6.8. That all tha imaginations of the thoughts of the heart in man are only evil continually; And Eph. 2.1.
yet it agrees to them in this sense that they Are silly foolish Creatures; And in this respect it is said Gen. 6.8. That all than Imaginations of the thoughts of the heart in man Are only evil continually; And Ephesians 2.1.
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These three may further confirm it, 1. If we look in general to what the Scripture speaks of men by nature, Eph. 2.1, 2, 3. Rom. 3, and 5. Chapters;
These three may further confirm it, 1. If we look in general to what the Scripture speaks of men by nature, Ephesians 2.1, 2, 3. Rom. 3, and 5. Chapters;
So are these hearts of ours (as Peter speaks, 2 Epist. 2. And Jude vers 13.) foaming out their own shame; And James saith, Chap. 4.5. The spirit that dwells in us lusteth to envy;
So Are these hearts of ours (as Peter speaks, 2 Epistle 2. And U^de vers 13.) foaming out their own shame; And James Says, Chap. 4.5. The Spirit that dwells in us Lusteth to envy;
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as not descending o• Adam by the ordinary way of Generation) and that will be found true which the Apostle hath, Rom. 3. There is none that doth good, no not one;
as not descending o• Adam by the ordinary Way of Generation) and that will be found true which the Apostle hath, Rom. 3. There is none that does good, no not one;
And what is the spring of all the a•ominations that are in the World, and the rise of these particular evils that are in believers and Saints mentioned in Scripture,
And what is the spring of all the a•ominations that Are in the World, and the rise of these particular evils that Are in believers and Saints mentioned in Scripture,
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All which strongly prove a fire to be within, when there is such a smoak without. 3. We may confirm it from well-grounded reason, for it cannot be otherwise;
All which strongly prove a fire to be within, when there is such a smoke without. 3. We may confirm it from well-grounded reason, for it cannot be otherwise;
Hence when Adam begot Seth, an Elect in whom the Church was continued, it is said, that he begat a son after his own likeness, Gen. 5. He himself was created after Gods Image,
Hence when Adam begotten Seth, an Elect in whom the Church was continued, it is said, that he begat a son After his own likeness, Gen. 5. He himself was created After God's Image,
But knowing how ready we are to shift the challenge, we would be perswaded that we are by nature lyable to Gods curse for Adams sin, dead in sin, and inclined to all evil;
But knowing how ready we Are to shift the challenge, we would be persuaded that we Are by nature liable to God's curse for Adams since, dead in since, and inclined to all evil;
As it is, Rom. 5. Death reigned over all, even over them that had not sinned after the similitude of Adam 's transgression, because Adam in his standing and falling stood in our room, representing all mankind that was to come of him;
As it is, Rom. 5. Death reigned over all, even over them that had not sinned After the similitude of Adam is Transgression, Because Adam in his standing and falling stood in our room, representing all mankind that was to come of him;
And therefore ye would distinguish these sins, that ye may know that ye are not only guilty of Adams first sinful deed but that ye hav• a present sinful and corrupt nature,
And Therefore you would distinguish these Sins, that you may know that you Are not only guilty of Adams First sinful deed but that you hav• a present sinful and corrupt nature,
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Others again look only upon their nature as inclined to evil, and look not on it as that which makes them lyable to wrath by reason of the first sin;
Others again look only upon their nature as inclined to evil, and look not on it as that which makes them liable to wrath by reason of the First since;
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But ye would put both together, and know that though your sinfulness doth not consist only in an inclination to evil, that yet your sinfulness lyes mainly in that,
But you would put both together, and know that though your sinfulness does not consist only in an inclination to evil, that yet your sinfulness lies mainly in that,
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Or take it in this similitude, there are some diseases that follow such a House and Family, some are inclined to a Consumption, some to the Stone, some to one disease, some to another, which is from some defect of the Body,
Or take it in this similitude, there Are Some diseases that follow such a House and Family, Some Are inclined to a Consumption, Some to the Stone, Some to one disease, Some to Another, which is from Some defect of the Body,
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even so it is here, that from a defect of our Nature, infected by Original sin, that all Actual sins flow. The 2d. Use is for Conviction and Reproof, and indeed we cannot well tell where we shall begin here;
even so it is Here, that from a defect of our Nature, infected by Original since, that all Actual Sins flow. The 2d. Use is for Conviction and Reproof, and indeed we cannot well tell where we shall begin Here;
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yet we are ready to look upon our selves as something; it's a true saying, though much misapplyed, that Job hath chap. 11.12. Vain man would be wise, though man be born as an wild •ss•s colt;
yet we Are ready to look upon our selves as something; it's a true saying, though much misapplied, that Job hath chap. 11.12. Vain man would be wise, though man be born as an wild •ss•s colt;
a Colt hath a wild humour, and •s the most witless of Creatures, and this same is it that is implyed in that saying of James 4.5 Do ye think the Scripture saith in vain, the spirit that is in us lusteth to envy, which saith this much, that the most part never trow that they have such a spirit in them that's enclined to all evil, bent to have God and every thing that is good. 2. I• reproves the great security that is amongst the most part;
a Colt hath a wild humour, and •s the most witless of Creatures, and this same is it that is employed in that saying of James 4.5 Do you think the Scripture Says in vain, the Spirit that is in us Lusteth to envy, which Says this much, that the most part never trow that they have such a Spirit in them that's inclined to all evil, bent to have God and every thing that is good. 2. I• reproves the great security that is among the most part;
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and the quarrel betwixt God and you taken away? and yet if we look up and down, ye are generally as s•cure and quiet as if ye were born friends with God;
and the quarrel betwixt God and you taken away? and yet if we look up and down, you Are generally as s•cure and quiet as if you were born Friends with God;
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There are but few taking with a Conviction, and saying within themselves, Is yonder Doctrine true of me? as if the Scripture had spoken in vain whatever it speaks of Original Sin:
There Are but few taking with a Conviction, and saying within themselves, Is yonder Doctrine true of me? as if the Scripture had spoken in vain whatever it speaks of Original since:
Ah! shall this never be amended? will ye never lay your sinfulness to heart? shall ye still think nothing of that which gives the occasional rise to the Covenant of Redemption and to Christs Satisfaction? all the preaching that ye hear daily if it be not now laid to heart, it shall be most terrible and dreadful to you one day;
Ah! shall this never be amended? will you never lay your sinfulness to heart? shall you still think nothing of that which gives the occasional rise to the Covenant of Redemption and to Christ Satisfaction? all the preaching that you hear daily if it be not now laid to heart, it shall be most terrible and dreadful to you one day;
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and the Peace that ye now have shall end in red War and great bitterness. 3. It reproves Folks exceeding great unwatchfulness and their trusting to their own Nature and following their own Council;
and the Peace that you now have shall end in read War and great bitterness. 3. It reproves Folks exceeding great unwatchfulness and their trusting to their own Nature and following their own Council;
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or to trust as much to a mans own guiding, as if nothing of a milguiding humour and disposition were in him? we may more then allude to these words of our Saviour here, If the blind lead the blind, shall not both fall into the ditch? many of you think that ye are instructed as Scribes in the way to Heaven,
or to trust as much to a men own guiding, as if nothing of a milguiding humour and disposition were in him? we may more then allude to these words of our Saviour Here, If the blind led the blind, shall not both fallen into the ditch? many of you think that you Are instructed as Scribes in the Way to Heaven,
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and will be read• to say, God forbid we should be ignorant of that, and what have we been doing all our days if we be yet to learn that lesson? but we will tell you what ye have been doing, ye have even been like silly witless Sheep straying all your days:
and will be read• to say, God forbid we should be ignorant of that, and what have we been doing all our days if we be yet to Learn that Lesson? but we will tell you what you have been doing, you have even been like silly witless Sheep straying all your days:
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In a word ye will never believe and repent till •e know, be convinced of, and believe this to be your natural Inclination and the sinfulness of your nature:
In a word you will never believe and Repent till •e know, be convinced of, and believe this to be your natural Inclination and the sinfulness of your nature:
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or the boards that they lean upon as to their own particular state and condition? I would but ask you, Is it possible that ye could live so securely and satisfied with your own case if ye believed indeed that ye had such a sinful nature,
or the boards that they lean upon as to their own particular state and condition? I would but ask you, Is it possible that you could live so securely and satisfied with your own case if you believed indeed that you had such a sinful nature,
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and so contentedly slight Jesus Christ and the offers of the Gospel as many of you do? and yet we see amongst them with whom we converse, Men and Women not only as secure as if they had not such natures,
and so contentedly slight jesus christ and the offers of the Gospel as many of you do? and yet we see among them with whom we converse, Men and Women not only as secure as if they had not such nature's,
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To make it the more clear, I shall give you two or three Qualifications that are requisite to a suitable conviction of your sinfulness. 1. It would be particular. 2. It would be sensible, ye would not in bare words take with it that ye are Sinners,
To make it the more clear, I shall give you two or three Qualifications that Are requisite to a suitable conviction of your sinfulness. 1. It would be particular. 2. It would be sensible, you would not in bore words take with it that you Are Sinners,
he feels and is very sensible of that which leads him in captivity, and he crys out, Who shall deliver me; &c. his affections are mightily stirred with it, What I do I allow not, &c. O miserable man that I am, &c. If ye believe this to be a truth,
he feels and is very sensible of that which leads him in captivity, and he cries out, Who shall deliver me; etc. his affections Are mightily stirred with it, What I do I allow not, etc. Oh miserable man that I am, etc. If you believe this to be a truth,
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as being yet without the faith and feeling of this mo• concerning thing. The 3•. Use of it serves wonderfully to set forth the glory of the free and rich Grace of God, that all this business is made and this transaction entered into, that Christ comes to satisfie and doth actually satisfie Justice for a number of such wretches that had gone astray like lost sheep;
as being yet without the faith and feeling of this mo• Concerning thing. The 3•. Use of it serves wonderfully to Set forth the glory of the free and rich Grace of God, that all this business is made and this transaction entered into, that christ comes to satisfy and does actually satisfy justice for a number of such wretches that had gone astray like lost sheep;
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we sinned and he was smitten, even he who was and is the Fathers fellow, the Sword awakes against him and we go free. 2. What did our Lord suffer? He was wounded and bruised, the chastisement of our peace was on him, he laid on him the iniquity of us all;
we sinned and he was smitten, even he who was and is the Father's fellow, the Sword awakes against him and we go free. 2. What did our Lord suffer? He was wounded and Bruised, the chastisement of our peace was on him, he laid on him the iniquity of us all;
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and did really pay our Debt, and satisfie Justice for our Sins. 3. Who ex•ct•d this Satisfaction? who did smite him? It's the Lord Jehovah, it's the Father;
and did really pay our Debt, and satisfy justice for our Sins. 3. Who ex•ct•d this Satisfaction? who did smite him? It's the Lord Jehovah, it's the Father;
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when he hath not withheld nor spared his own Son from them, but hath laid on him the iniquities of them all. 4. For whom did he smite him? for Sinners,
when he hath not withheld nor spared his own Son from them, but hath laid on him the iniquities of them all. 4. For whom did he smite him? for Sinners,
for straying Sheep, for Covenant-breakers, for such as had gone a whoring from God, and were bent to sin against him, I mean the Elect. 5. When was it that he suffered for them? even when they were straying, rejecting, despising, nodding the head at him, spitting in his face,
for straying Sheep, for Covenant-breakers, for such as had gone a whoring from God, and were bent to sin against him, I mean the Elect. 5. When was it that he suffered for them? even when they were straying, rejecting, despising, nodding the head At him, spitting in his face,
Is there any thing here but freedom of Grace? and does not this exceeding highly commend the love of God, that he exacts the Debt due by us of his Son,
Is there any thing Here but freedom of Grace? and does not this exceeding highly commend the love of God, that he exacts the Debt due by us of his Son,
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Use 4. Seing this was our state that we were Sinners, and that yet herein was the love of God commended, that he laid o• his Son the iniquity of us all,
Use 4. Sing this was our state that we were Sinners, and that yet herein was the love of God commended, that he laid o• his Son the iniquity of us all,
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then, is there not good ground to take with Sin and to make use of the Remedy, to take with Sin and to close with Christ? We might take occasion here to exhort, 1. To Watchfulness,
then, is there not good ground to take with since and to make use of the Remedy, to take with since and to close with christ? We might take occasion Here to exhort, 1. To Watchfulness,
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with whom it should be as we see it was with David. But 3ly. Seing by Nature ye are under God's Wrath and Curse, and in a state of enmity with him, it mainly serves to exhort you to flee unto Jesus Christ and not to rest till ye g•t the quarrel taken away;
with whom it should be as we see it was with David. But 3ly. Sing by Nature you Are under God's Wrath and Curse, and in a state of enmity with him, it mainly serves to exhort you to flee unto jesus christ and not to rest till you g•t the quarrel taken away;
and can there be a greater motive then necessity? We have sinned and gone astray, he is the only Saviour, there is no other name given under Heaven whereby Sinners can be saved. 2. There is also in them an Encouragement to Believing;
and can there be a greater motive then necessity? We have sinned and gone astray, he is the only Saviour, there is no other name given under Heaven whereby Sinners can be saved. 2. There is also in them an Encouragement to Believing;
whether is it not a desperate thing to ly under Sin and Wrath? If ye be not Sinners we have no warrand to propose this Doctrine to you, to invite or make you welcome to a Saviour;
whither is it not a desperate thing to lie under since and Wrath? If you be not Sinners we have no warrant to propose this Doctrine to you, to invite or make you welcome to a Saviour;
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but if ye grant that ye are Sinners, will ye contentedly ly under Sin? will ye be able to bear it out against God? or think ye that ye will be well enough for all that? and if ye dare not resolve to ly under Sin, I would ask, what way will ye win from it? think ye it easie to win from under it? must not the Justice of God be satisfied? some of you think that ye can pray your selves out of Sin,
but if you grant that you Are Sinners, will you contentedly lie under since? will you be able to bear it out against God? or think you that you will be well enough for all that? and if you Dare not resolve to lie under since, I would ask, what Way will you win from it? think you it easy to win from under it? must not the justice of God be satisfied? Some of you think that you can pray your selves out of since,
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but what need was there of Christs sufferings if a satisfaction might have been made to Justice another way? and if none but Christ can satisfie, it turns to this, that by all means ye would make use of him, else ye will most certainly drown and die in your sins;
but what need was there of Christ sufferings if a satisfaction might have been made to justice Another Way? and if none but christ can satisfy, it turns to this, that by all means you would make use of him, Else you will most Certainly drown and die in your Sins;
It is a wonder that (as it is, vers. 5.) he should be wounded for our transgressions, bruised for our iniquities, that the chastisement of our peace should be on him, and that by his stripes we should be healed;
It is a wonder that (as it is, vers. 5.) he should be wounded for our transgressions, Bruised for our iniquities, that the chastisement of our peace should be on him, and that by his stripes we should be healed;
And when here he comes to explain this, and to shew how it came to pass that Jesus Christ suffered so much, he holds out another new wonder, All we like sheep have gone astray, &c. As if he had said, would ye know how it came to pass that the Mediator behoved to suffer,
And when Here he comes to explain this, and to show how it Come to pass that jesus christ suffered so much, he holds out Another new wonder, All we like sheep have gone astray, etc. As if he had said, would you know how it Come to pass that the Mediator behooved to suffer,
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and making him to answer for it according to that Decree, with his undertaking, which was the Covenant of Redemption whereof Christ's suffering was the execution:
and making him to answer for it according to that decree, with his undertaking, which was the Covenant of Redemption whereof Christ's suffering was the execution:
and being substitute in their room, Justice pursues the Claim, and Sentence passes against him for making him answerable and liable to the debt of their sins;
and being substitute in their room, justice pursues the Claim, and Sentence passes against him for making him answerable and liable to the debt of their Sins;
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And we the Principal Debtors not being Law-biding, he is made liable to the Debt, and on this ground the Sentence passes against him for satisfying what we were owing, and hereupon followed his sufferings;
And we the Principal Debtors not being Law-biding, he is made liable to the Debt, and on this ground the Sentence passes against him for satisfying what we were owing, and hereupon followed his sufferings;
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In these few words then, we have, 1. something spoken of iniquity which three Parties have some acts about, to wit, 1. The Elect, us all. 2. Him, to wit the Mediator. 3. The Lord, to wit Jehovah;
In these few words then, we have, 1. something spoken of iniquity which three Parties have Some acts about, to wit, 1. The Elect, us all. 2. Him, to wit the Mediator. 3. The Lord, to wit Jehovah;
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Then we have the express act of the Lord, to wit, his laying on Him the Mediator, the iniquity of us all. 1. As for this word iniquity, by it is meant sometimes 1. Sin formally taken as it hath a disconformity to the Law of God,
Then we have the express act of the Lord, to wit, his laying on Him the Mediator, the iniquity of us all. 1. As for this word iniquity, by it is meant sometime 1. since formally taken as it hath a disconformity to the Law of God,
And the 1. reason that we give shall be drawn from the plain scope of the words, the Prophet having in the 5. vers said, that he was wounded for our transgressions, and bruised for our iniquities;
And the 1. reason that we give shall be drawn from the plain scope of the words, the Prophet having in the 5. vers said, that he was wounded for our transgressions, and Bruised for our iniquities;
And that which was called wounding and bruising in the former vers. is here called on the matter a bearing of their iniquities, (for if they were laid on him he did certainly bear them) the sins of all the Elect trysted on him as to their punishment;
And that which was called wounding and bruising in the former vers. is Here called on the matter a bearing of their iniquities, (for if they were laid on him he did Certainly bear them) the Sins of all the Elect trysted on him as to their punishment;
And this may be the 2d. reason of the Exposition, as we have given it; because when iniquities are spoken of they are not called Christs, as inherent in him,
And this may be the 2d. reason of the Exposition, as we have given it; Because when iniquities Are spoken of they Are not called Christ, as inherent in him,
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A 3d. reason is drawn from comparing this Text with other parallel places of Scripture, that which is called bearing of iniquity here, is called, Gal. 3.13.
A 3d. reason is drawn from comparing this Text with other parallel places of Scripture, that which is called bearing of iniquity Here, is called, Gal. 3.13.
for these two are parallel, 2 Cor. 5. ult. He was made sin for us who knew no sin, that we might be made the righteousness of God in, or through him; Where 1. it's clear, that Jesus Christ is so the sinner in our room,
for these two Are parallel, 2 Cor. 5. ult. He was made since for us who knew no since, that we might be made the righteousness of God in, or through him; Where 1. it's clear, that jesus christ is so the sinner in our room,
and contrarily we are righteous in his room as he was the sinner in our room. 2. That righteousness is not •o derived to us that it is formally made ours,
and contrarily we Are righteous in his room as he was the sinner in our room. 2. That righteousness is not •o derived to us that it is formally made ours,
Neither 2. is it necessary that he should be the sinner, but only that he should pay the penalty due by us, it being the nature of Contracts among men, that where the Principal Debtor succumbs, the Cautioner comes in his room, so is it here.
Neither 2. is it necessary that he should be the sinner, but only that he should pay the penalty due by us, it being the nature of Contracts among men, that where the Principal Debtor succumbs, the Cautioner comes in his room, so is it Here.
We would not have spoken so much to this, were it not that this same place is pressed in a most fastidious manner by the abusers of the grace of God to maintain their errour:
We would not have spoken so much to this, were it not that this same place is pressed in a most fastidious manner by the Abusers of the grace of God to maintain their error:
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3. The three parties that have some acts about iniquity, are 1. Us all. 2. Him. 3. The Lord Jehovah. 1. Us all, and here we meet with the Aminians, another party that abuseth and perverteth this place,
3. The three parties that have Some acts about iniquity, Are 1. Us all. 2. Him. 3. The Lord Jehovah. 1. Us all, and Here we meet with the Aminians, Another party that abuseth and perverteth this place,
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therefore it's restricted, All we; And the word All is no bro•der then the word We, now the We that •s here meant, is the We who in the former words are healed by his stripes; And that sure is not all Men and Women that sin, but the Elect only;
Therefore it's restricted, All we; And the word All is no bro•der then the word We, now the We that •s Here meant, is the We who in the former words Are healed by his stripes; And that sure is not all Men and Women that since, but the Elect only;
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The word is well rendered here were laid on him, being the same word in the Root that Saul used when he commanded Doeg to •all upon the Lords Priests, 1 Sam. 22.18.
The word is well rendered Here were laid on him, being the same word in the Root that Saul used when he commanded Doeg to •all upon the lords Priests, 1 Sam. 22.18.
The meaning of both parts of the verse together then, is this, We all, even the Elect as well as others went astray, and turned every one of us to our own sinful way, and the Lord Jehovah made him to bear the punishment of all our sins,
The meaning of both parts of the verse together then, is this, We all, even the Elect as well as Others went astray, and turned every one of us to our own sinful Way, and the Lord Jehovah made him to bear the punishment of all our Sins,
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There is not much debate about the other two parts, The 1. whereof is Him, that is the Mediator J•sus Christ, the eternal Son of the eternal Father, the brightness of the Fathers Glory and the express Image of his Person, who remaining God, became Man, to perform and bring about the work of our Redemption according to his under taking.
There is not much debate about the other two parts, The 1. whereof is Him, that is the Mediator J•sus christ, the Eternal Son of the Eternal Father, the brightness of the Father's Glory and the express Image of his Person, who remaining God, became Man, to perform and bring about the work of our Redemption according to his under taking.
But how is this pun•shment of our iniquities laid on Jesus Christ? And here Socinians make as great abuse and business, the Devil intending (if he could effect is) to blow up the very foundation of the Gospel, bends all his Forces against such places as do most lively hold it forth:
But how is this pun•shment of our iniquities laid on jesus christ? And Here socinians make as great abuse and business, the devil intending (if he could Effect is) to blow up the very Foundation of the Gospel, bends all his Forces against such places as do most lively hold it forth:
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but when Christ came to satisfie Divine Justice for them, all the Companies and R•giments of sins (so to speak) Rendezvouzed and brought in one formidable Army together, met on Christ;
but when christ Come to satisfy Divine justice for them, all the Companies and R•giments of Sins (so to speak) Rendezvoused and brought in one formidable Army together, met on christ;
The word is, Lay upon them, or lay at them; As when one is angry with another, he will cry, Lay upon him; and this shews the exceeding greatness of Christs sufferings,
The word is, Lay upon them, or lay At them; As when one is angry with Another, he will cry, Lay upon him; and this shows the exceeding greatness of Christ sufferings,
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or whether, as Socinians fondly imagine, he only int•rceeded for them? But for Answer, 1. What sort of meaning of the words would that be I pray? The Lord made the in•quities of us all to interceed on him,
or whither, as socinians fondly imagine, he only int•rceeded for them? But for Answer, 1. What sort of meaning of the words would that be I pray? The Lord made the in•quities of us all to intercede on him,
and would that, (can any thi•k) be a good reason for so great and grievous sufferings undergone by Christ, that God made him to interceed for all the sins of the Elect? But if you look upon the words in their true meaning, they are a clear reason why he was wounded, exceedingly bruised and chastened,
and would that, (can any thi•k) be a good reason for so great and grievous sufferings undergone by christ, that God made him to intercede for all the Sins of the Elect? But if you look upon the words in their true meaning, they Are a clear reason why he was wounded, exceedingly Bruised and chastened,
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If it be asked, Wh t is this, to lay iniquity on Christ? Or how is it said, that the iniquity of the Elect was laid on him? Or in what respect? I answer, 1. In respect of Gods eternal Covenant;
If it be asked, Where tO is this, to lay iniquity on christ? Or how is it said, that the iniquity of the Elect was laid on him? Or in what respect? I answer, 1. In respect of God's Eternal Covenant;
Wherein (as we shew before) Christ enters Surety for us, accepts of, and engages to pay our debt. 2. In respect of Gods actual pursuing Christ having thus engaged himself, putting in his hand the Cup,
Wherein (as we show before) christ enters Surety for us, accepts of, and engages to pay our debt. 2. In respect of God's actual pursuing christ having thus engaged himself, putting in his hand the Cup,
and making him drink, and the Bill of our account, and making him countable. 3. In respect of Gods acceptation of that satisfaction which Christ performed and payed down for them.
and making him drink, and the Bill of our account, and making him countable. 3. In respect of God's acceptation of that satisfaction which christ performed and paid down for them.
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and of a notable ground of footing to our Faith, If we could rightly apprehend God making this transaction with the Mediator, we might not only have a ground to our Faith,
and of a notable ground of footing to our Faith, If we could rightly apprehend God making this transaction with the Mediator, we might not only have a ground to our Faith,
2. From its being said before, that every one turned to his own way, and here, that the Lord hath laid on him the iniquity of us all, Observe, that every one of the Elect beside the common state of sin wherein all are, hath his own particular guilt that is in his own way; This is clearly holden out here,
2. From its being said before, that every one turned to his own Way, and Here, that the Lord hath laid on him the iniquity of us all, Observe, that every one of the Elect beside the Common state of since wherein all Are, hath his own particular guilt that is in his own Way; This is clearly held out Here,
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Though we will not dar particularly to determine as to persons, yet if we look thorow all men and women, it will be readily found that there is some sin which in respect of some or several aggravations, is in some a greater sin then it is in others;
Though we will not dar particularly to determine as to Persons, yet if we look thorough all men and women, it will be readily found that there is Some since which in respect of Some or several aggravations, is in Some a greater since then it is in Others;
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As for instance, one may be given more to the sin of Drunkenness, another more to Hypocrisie, another more to Uncleanness, &c. I do not speak so much here of the divers kinds of sin,
As for instance, one may be given more to the since of drunkenness, Another more to Hypocrisy, Another more to Uncleanness, etc. I do not speak so much Here of the diverse Kinds of since,
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And it is from this ground that a Believer not in a complementing way, but most really and sincerely, doeth call and account himself the chief of sinners, because there are some aggravations that elevat his sin above the sins of others,
And it is from this ground that a Believer not in a Complimenting Way, but most really and sincerely, doth call and account himself the chief of Sinners, Because there Are Some aggravations that elevat his since above the Sins of Others,
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so the stronger Believer may have some one sin that in respect of its aggravations, may give him ground to look on himself as beyond others in sin.
so the Stronger Believer may have Some one since that in respect of its aggravations, may give him ground to look on himself as beyond Others in since.
There are none of us, but beside the common way of sinning incident to all, we have something that is peculiar to our selves, we have our own way wherewith we are chargeable above and beyond others;
There Are none of us, but beside the Common Way of sinning incident to all, we have something that is peculiar to our selves, we have our own Way wherewith we Are chargeable above and beyond Others;
we will readily all grant that we are sinners, but who of us will take with our particul•r and peculiar guilt that doth more easily beset us? who, amongst many are as Doves of the Vallies on the Mountains, every one mourning for his own iniquity, for his own Plague and Sore, that by several circumstances may be aggreged as to its sinfulness beyond the sin of others?
we will readily all grant that we Are Sinners, but who of us will take with our particul•r and peculiar guilt that does more Easily beset us? who, among many Are as Dove of the Valleys on the Mountains, every one mourning for his own iniquity, for his own Plague and Soar, that by several Circumstances may be aggreged as to its sinfulness beyond the since of Others?
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but when all their peculiar sins with their respective aggravations, rend•zvouzed and trifted on him? It serves likewise to exalt the free Grace of God,
but when all their peculiar Sins with their respective aggravations, rend•zvouzed and trifted on him? It serves likewise to exalt the free Grace of God,
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what great and sore suffering was here when he condescended to drink the Cup that had the wonderful effects of all the sins of the Elect wrung into it? when not only in gross he takes on the sins of the Elect,
what great and soar suffering was Here when he condescended to drink the Cup that had the wondered effects of all the Sins of the Elect wrung into it? when not only in gross he Takes on the Sins of the Elect,
doth it not lay a great obligation on us to him who counted for the least farthing of our Debt? we like a pack of bank-rupt Dyvours did take on the Debt,
does it not lay a great obligation on us to him who counted for the least farthing of our Debt? we like a pack of bankrupt Devours did take on the Debt,
for even these sins that would fright and skar serious and exercised Souls from coming forward to Christ, were all compted on Christ's scorce, and were all satisfied for by him. 3. It's a notable ground of consolation to B•lievers when they are disposed and ready to think that their particular sins are insuperable and unpardonable;
for even these Sins that would fright and skar serious and exercised Souls from coming forward to christ, were all counted on Christ's scorse, and were all satisfied for by him. 3. It's a notable ground of consolation to B•lievers when they Are disposed and ready to think that their particular Sins Are insuperable and unpardonable;
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they think that course might be taken with all their common evils, but as for this most sinful and shameful unthankfulness, this despising of his Grace, this woeful Unbelief, &c. it stairs them in the face,
they think that course might be taken with all their Common evils, but as for this most sinful and shameful unthankfulness, this despising of his Grace, this woeful Unbelief, etc. it stairs them in the face,
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The Scriptures which we cited before do confirm this, as Psal. 18.23. I keeped my self from mine iniquity; and 2 Chron. 6.29. where saith Solomon, when every one shall know his own sore and his own grief;
The Scriptures which we cited before do confirm this, as Psalm 18.23. I keeped my self from mine iniquity; and 2 Chronicles 6.29. where Says Solomon, when every one shall know his own soar and his own grief;
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but aggreging his sin, as the words following shew, and I have done this evil in thy sight, as if he had said, thy concern in the matter doth most affect and afflict me, Thou lovest truth or sincerity in the inward parts; but I have been (alace) all this time jugling and greatly playing the Hypocrite, which makes it to be a wonderful great evil; and Psal. 65.3. Iniquities prevail against me; and as Paul doth, who calls himself the chief of sinners, 1 Tim. 1.15.
but aggreging his since, as the words following show, and I have done this evil in thy sighed, as if he had said, thy concern in the matter does most affect and afflict me, Thou Lovest truth or sincerity in the inward parts; but I have been (alace) all this time juggling and greatly playing the Hypocrite, which makes it to be a wondered great evil; and Psalm 65.3. Iniquities prevail against me; and as Paul does, who calls himself the chief of Sinners, 1 Tim. 1.15.
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So that Believe•s before conversion, yea and in respect of their natural inclination even after their conversion, are wofully inclined each of them to a sinful way of their own, called Eccles. 11. the way of a mans own heart:
So that Believe•s before conversion, yea and in respect of their natural inclination even After their conversion, Are woefully inclined each of them to a sinful Way of their own, called Eccles. 11. the Way of a men own heart:
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Innumerable evils have compass•d me about, mine iniquities have taken hold upon me, so that I am not able to look up, they are moe then the hairs of mine head, therefore my heart faileth me;
Innumerable evils have compass•d me about, mine iniquities have taken hold upon me, so that I am not able to look up, they Are more then the hairs of mine head, Therefore my heart Faileth me;
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& never to weary and give over; this makes him to blush and to be ashamed, as it is Ezek. 16.63. the remembering of common sins and of this and that particular act of sin, will not so aff•ct this;
& never to weary and give over; this makes him to blush and to be ashamed, as it is Ezekiel 16.63. the remembering of Common Sins and of this and that particular act of since, will not so aff•ct this;
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as it is with Paul when he saith 1 Tim. 1.13. I was a blasphemer, and a persecuter, and injurious, nevertheless I obtained mercy, and the grace of God was exceeding aboundant towards me.
as it is with Paul when he Says 1 Tim. 1.13. I was a blasphemer, and a Persecutor, and injurious, nevertheless I obtained mercy, and the grace of God was exceeding abundant towards me.
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but its more to know, and rightly to take up the peculiarness that is in our own way of sinning, to take up the many windings and turnings of the deceitful heart in following of such a sin that it is addicted to;
but its more to know, and rightly to take up the peculiarness that is in our own Way of sinning, to take up the many windings and turnings of the deceitful heart in following of such a since that it is addicted to;
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and even when they will take with this that they are sinners in general, yet they shun to take with it that they are given to such a sinful way of their own;
and even when they will take with this that they Are Sinners in general, yet they shun to take with it that they Are given to such a sinful Way of their own;
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But few will grant that they are given to despising or slighting of Christ, to Hypocrisie, Self seeking, Lying, &c. I will not be peremptory here, to say that every body must know what is their own one peculiar sinful way;
But few will grant that they Are given to despising or slighting of christ, to Hypocrisy, Self seeking, Lying, etc. I will not be peremptory Here, to say that every body must know what is their own one peculiar sinful Way;
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But rather if he be given to Drunkenness, to Filthiness, or the like, he will readily cast up David and Lot, or some others of the Saints to excuse or extenuat it,
But rather if he be given to drunkenness, to Filthiness, or the like, he will readily cast up David and Lot, or Some Others of the Saints to excuse or extenuat it,
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but when he speaks of the pardoning and purging away of sin, he speaks in the Plural, associating others with himself, As for our transgressions thou shalt purge them away, Psal. 65. vers. 3.
but when he speaks of the pardoning and purging away of since, he speaks in the Plural, associating Others with himself, As for our transgressions thou shalt purge them away, Psalm 65. vers. 3.
How were •hey then considered? The Text tells us even as straying sheep; But that is not all, they are considered as such who have had their own peculiar way of straying from God,
How were •hey then considered? The Text tells us even as straying sheep; But that is not all, they Are considered as such who have had their own peculiar Way of straying from God,
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so there is a Volumn of what, and for what he should satisfie that there may be a proportional satisfaction and price told down to Justice. 2. Believers may have a more full view of the way of Grace,
so there is a Volume of what, and for what he should satisfy that there may be a proportional satisfaction and price told down to justice. 2. Believers may have a more full view of the Way of Grace,
and when this O•jection mutters within him, dare such a sinful wretch as I take hold of Christ, who have been thus and thus polluted with sin? Yes, saith the Text,
and when this O•jection mutters within him, Dare such a sinful wretch as I take hold of christ, who have been thus and thus polluted with since? Yes, Says the Text,
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What was your posture, Believers, when God passed by, and cast the lap or skirt of his love over you? Were you not cast out in the open field, wallowing in your own blood, with your navels uncut, having no eye to pity you, &c. As it is, Ezek. 16. And wherefore I pray is this set down? But as to let you know that ye are no worse in time then ye were considered to be before ye had a beeing;
What was your posture, Believers, when God passed by, and cast the lap or skirt of his love over you? Were you not cast out in the open field, wallowing in your own blood, with your navels uncut, having no eye to pity you, etc. As it is, Ezekiel 16. And Wherefore I pray is this Set down? But as to let you know that you Are no Worse in time then you were considered to be before you had a being;
So, to aggrege the Love and Grace of God in Christ, and to draw you in to him, that since God and Christ the Mediator in the transaction about your Redemption, stood not on your sinfulness, ye may not stand on it when seriously taken with,
So, to aggrege the Love and Grace of God in christ, and to draw you in to him, that since God and christ the Mediator in the transaction about your Redemption, stood not on your sinfulness, you may not stand on it when seriously taken with,
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And the more sinful and lost ye be in your selves when suitably affected therewith, the more wonderful is the grace of God in the Plot of your Redemption, the more strong is your consolation,
And the more sinful and lost you be in your selves when suitably affected therewith, the more wondered is the grace of God in the Plot of your Redemption, the more strong is your consolation,
and yet such truths as will not be easie got digested by natural reason. 1. That our Lord Jesus was put to sore and sad sufferings, He was wounded and bruised, &c. 2. That these sad sufferings were for us the Elect;
and yet such truths as will not be easy god digested by natural reason. 1. That our Lord jesus was put to soar and sad sufferings, He was wounded and Bruised, etc. 2. That these sad sufferings were for us the Elect;
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it was for our sins, and what was due to the Elect, he was made to bear them, He was wounded for our transgressions, he was bruised for our iniquities.
it was for our Sins, and what was due to the Elect, he was made to bear them, He was wounded for our transgressions, he was Bruised for our iniquities.
Christ undertaking to pay their debt, and Jehovah accepting thereof, and promising that his satisfaction made for the behove of the Elect, shall be applyed to them. 2. In respect of the effects, which are two;
christ undertaking to pay their debt, and Jehovah accepting thereof, and promising that his satisfaction made for the behove of the Elect, shall be applied to them. 2. In respect of the effects, which Are two;
He is wounded and bruised, and they are healed, the chastisement of their peace was on him, the imputing of their debt to him, makes that it is not imputed to them. 3. In respect of the influence that the eternal Covenant hath on these effects, it lays down the way how these may be justly brought about, which is the scope of all,
He is wounded and Bruised, and they Are healed, the chastisement of their peace was on him, the imputing of their debt to him, makes that it is not imputed to them. 3. In respect of the influence that the Eternal Covenant hath on these effects, it lays down the Way how these may be justly brought about, which is the scope of all,
It was so articled in the Covenant of Redemption that the Son as Mediator interposing and undertaking to pay the Elects debt, the Lord Jehovah the Creditor, should not reckon it on their score,
It was so articled in the Covenant of Redemption that the Son as Mediator interposing and undertaking to pay the Elects debt, the Lord Jehovah the Creditor, should not reckon it on their score,
The Prophet in every verse almost, is striking on the sweet and pleasant string of this noble plot and contrivance of God conc•rning the Redemption of Elect sinners, called the Covenant of Redemption; Which these words considered with respect to their scope, do in all the parts of it clearly hold out;
The Prophet in every verse almost, is striking on the sweet and pleasant string of this noble plot and contrivance of God conc•rning the Redemption of Elect Sinners, called the Covenant of Redemption; Which these words considered with respect to their scope, do in all the parts of it clearly hold out;
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The first Doctrine supposed here is, that there is an eternal Covenant and Transaction betwixt the Lord Jehovah and the Mediator, wherein the whole business concerning the Redemption and Salvation of the Elect is c•ntrived;
The First Doctrine supposed Here is, that there is an Eternal Covenant and Transaction betwixt the Lord Jehovah and the Mediator, wherein the Whole business Concerning the Redemption and Salvation of the Elect is c•ntrived;
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And withal, the immutability of Gods purpose, for the Parties are not mutable Creatures, but on the one side Jehovah, and on the other side the Mediator, though considered as to be Incarnat and the Head of the Elect;
And withal, the immutability of God's purpose, for the Parties Are not mutable Creatures, but on the one side Jehovah, and on the other side the Mediator, though considered as to be Incarnate and the Head of the Elect;
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This whole business bred there, to wit in the Council of the God-head, for promoving of that great end, the glorifying of the Grace and Justice of God in the Elects Salvation. 2. Whereabout is it? It's about this matter,
This Whole business bred there, to wit in the Council of the Godhead, for promoving of that great end, the glorifying of the Grace and justice of God in the Elects Salvation. 2. Whereabout is it? It's about this matter,
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Redemption necessarily presupposing mans fall and the Covenant of Works, to which the certification and threatning was added, The soul that sins shall die, and the Elect presupposed as fallen as well as others, are lyable to that curse,
Redemption necessarily presupposing men fallen and the Covenant of Works, to which the certification and threatening was added, The soul that Sins shall die, and the Elect presupposed as fallen as well as Others, Are liable to that curse,
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And what is the Lord Jehovah and the Mediator doing, what are they about in this Covenant? It's how to get the punishment due to the Elect for their sin removed from them:
And what is the Lord Jehovah and the Mediator doing, what Are they about in this Covenant? It's how to get the punishment due to the Elect for their since removed from them:
And these persons us all in the Text, are all the Elect, wherein there is imlyed a paticular consideration of them that are designed to Life and Salvation,
And these Persons us all in the Text, Are all the Elect, wherein there is imlyed a particular consideration of them that Are designed to Life and Salvation,
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and a particular consideration of all their sins, and of their several aggravations, that there may be a proportion betwixt the price and the wrong that God hath gotten by their sinning against him. 3. The occasion of this Covenant,
and a particular consideration of all their Sins, and of their several aggravations, that there may be a proportion betwixt the price and the wrong that God hath got by their sinning against him. 3. The occasion of this Covenant,
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And so there is a lett and obstruction in the way of the execution of the Decree of Election (which must stand for the Glorification of God's Grace and Mercy, primarly intended in all this work) and till this lett be removed, the Glorification of God's Grace is letted and obstructed;
And so there is a let and obstruction in the Way of the execution of the decree of Election (which must stand for the Glorification of God's Grace and Mercy, primary intended in all this work) and till this let be removed, the Glorification of God's Grace is letted and obstructed;
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Now that there may be a Redeemer, and that a price of Redemption may be laid down, there is also a necessity of a Covenant, otherwise the Redeemer cannot be,
Now that there may be a Redeemer, and that a price of Redemption may be laid down, there is also a necessity of a Covenant, otherwise the Redeemer cannot be,
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or that which the Mediator is ingaged to, and that which provoked Justice required? It is even satisfaction for all the wrongs that the sins of the Elect did or were to do to the Majesty of God;
or that which the Mediator is engaged to, and that which provoked justice required? It is even satisfaction for all the wrongs that the Sins of the Elect did or were to do to the Majesty of God;
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These sins deserved wounding and smiting, and the Capitulation runs on this, that Justice shall get that of the Mediator, that the Elect may be spared;
These Sins deserved wounding and smiting, and the Capitulation runs on this, that justice shall get that of the Mediator, that the Elect may be spared;
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Hence Deductions may be made holding forth several points of truth, As, 1. Concerning the determinatness of the number of the Elect. 2. Concerning the vertue and efficacy of the price which the Mediator hath payed,
Hence Deductions may be made holding forth several points of truth, As, 1. Concerning the determinatness of the number of the Elect. 2. Concerning the virtue and efficacy of the price which the Mediator hath paid,
and the fulness of his Satisfaction. 3. Concerning imputed Righteousne••, which is or may be called the laying of his Righteousness on us as our Iniquity was laid on him;
and the fullness of his Satisfaction. 3. Concerning imputed Righteousne••, which is or may be called the laying of his Righteousness on us as our Iniquity was laid on him;
he is counted the Sinner by undertaking our Debt, and the Elect by receiving the offered Righteousness in the Gospel, are accounted righteous by vertue of his satisfying for their Debt. 4. Concerning the ground and matter of wonderful Soul satisfaction and ravishment that it is here;
he is counted the Sinner by undertaking our Debt, and the Elect by receiving the offered Righteousness in the Gospel, Are accounted righteous by virtue of his satisfying for their Debt. 4. Concerning the ground and matter of wondered Soul satisfaction and ravishment that it is Here;
that God should be thus minding the salvation of the Elect, and thus contriving and ordering the work of their Redemption, that their Debt shall be payed,
that God should be thus minding the salvation of the Elect, and thus contriving and ordering the work of their Redemption, that their Debt shall be paid,
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and that by so excellent a mean as is the intervention of the Mediator, and that this shall notwithstanding of the dear price payed by him, be made freely forthcoming to the Elect.
and that by so excellent a mean as is the intervention of the Mediator, and that this shall notwithstanding of the dear price paid by him, be made freely forthcoming to the Elect.
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and that we endeavour not to pry •nto, and take up the admirable love an• deep wisdom of God that goes along and shines brightly in this whole contexture;
and that we endeavour not to pry •nto, and take up the admirable love an• deep Wisdom of God that Goes along and shines brightly in this Whole contexture;
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who could ever have found out this way? when he Elect were lying under Gods Curse and Wrath, that then the Son of God should undertake to satisfie for them,
who could ever have found out this Way? when he Elect were lying under God's Curse and Wrath, that then the Son of God should undertake to satisfy for them,
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and that the Majesty of God should be so far from all partiality and respect of Persons, that he will pursue his own dear Son for the Elects Debt when he undertakes it;
and that the Majesty of God should be so Far from all partiality and respect of Persons, that he will pursue his own dear Son for the Elects Debt when he undertakes it;
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and that we may see that the salvation of the Elect is sure, forasmuch as it it laid down by way of Bargain, Transa••ion or Covenant betwixt Jehovah and the Mediator, whom the Lord will no more fail in performing the promises made to him,
and that we may see that the salvation of the Elect is sure, forasmuch as it it laid down by Way of Bargain, Transa••ion or Covenant betwixt Jehovah and the Mediator, whom the Lord will no more fail in performing the promises made to him,
This would help both to clear and confirm the faith of Believers, and to strengthen the hope of all who are fled for refuge to take hold of him, in the certain expectation of these things engaged for in the Covenant;
This would help both to clear and confirm the faith of Believers, and to strengthen the hope of all who Are fled for refuge to take hold of him, in the certain expectation of these things engaged for in the Covenant;
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then there is to think that he hath performed all that he engaged himself for. The 2d. thing here, Is the native effect or fruit of the Covenant, and that which the Prophet aims at;
then there is to think that he hath performed all that he engaged himself for. The 2d. thing Here, Is the native Effect or fruit of the Covenant, and that which the Prophet aims At;
because he was by a prior contrivance and contract substituted with his own hearty consent in the room of the Elect who had many and great sins to compt for;
Because he was by a prior contrivance and contract substituted with his own hearty consent in the room of the Elect who had many and great Sins to count for;
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whence •bserve, That by vertue of this eternal Covenant betwixt Jehovah and the Mediator, all the sins of the Elect with their several aggravations, are imputed to Jesus Christ, and reckoned upon his score;
whence •bserve, That by virtue of this Eternal Covenant betwixt Jehovah and the Mediator, all the Sins of the Elect with their several aggravations, Are imputed to jesus christ, and reckoned upon his score;
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Or take it thus, by this eternal Covenant that past betwixt God and the Mediator, the compleat punishment that was due to all the Elect for their sins in their greatest aggravations, was laid upon Jesus Christ;
Or take it thus, by this Eternal Covenant that passed betwixt God and the Mediator, the complete punishment that was due to all the Elect for their Sins in their greatest aggravations, was laid upon jesus christ;
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this is frequently touched on in this Chapter, as particularly in the words going before, He carried our sorrows, he was wounded for our transgressions and bruised for our iniquities, &c. and it's sufficiently confirmed in the New Testament, as 2 Cor. 5. He who knew no sin was made sin for us;
this is frequently touched on in this Chapter, as particularly in the words going before, He carried our sorrows, he was wounded for our transgressions and Bruised for our iniquities, etc. and it's sufficiently confirmed in the New Testament, as 2 Cor. 5. He who knew no since was made since for us;
the second is, How it is laid upon Christ? As to the first, When we say in•quity is laid upon Christ, we mean these things shortly, 1. That our Lord Jesus is really made comptable and lyable to Justice for these iniquiti•s as if they had been his own, by vertue of his Covenant;
the second is, How it is laid upon christ? As to the First, When we say in•quity is laid upon christ, we mean these things shortly, 1. That our Lord jesus is really made countable and liable to justice for these iniquiti•s as if they had been his own, by virtue of his Covenant;
in Gods Justice he having engaged to pay Elects Debt, his engagement makes him lyable to it. 2. We mean thats not only our Lord Jesus is made lyable to our Debt,
in God's justice he having engaged to pay Elects Debt, his engagement makes him liable to it. 2. We mean thats not only our Lord jesus is made liable to our Debt,
In short, we have done the wrong, but he makes the amends as if he had done the wrong himself, The just satisfied for the unjust; He in whose mouth there was no guile, was made to satisfie for guilty Sinners as if he had been the guilty person himself;
In short, we have done the wrong, but he makes the amends as if he had done the wrong himself, The just satisfied for the unjust; He in whose Mouth there was no guile, was made to satisfy for guilty Sinners as if he had been the guilty person himself;
Here, O! here the spotless and severity of the Justice of God, as also the greatness of the glory of the free Grace and Love shine forth conspicuously. 3. It implyes this, That really there was a conventing and turning of that Wrath and of these sufferings proportionably on Jesus Christ, which Justice was to have inflicted on the Elect eternally if he had not interposed for them;
Here, OH! Here the spotless and severity of the justice of God, as also the greatness of the glory of the free Grace and Love shine forth conspicuously. 3. It Implies this, That really there was a conventing and turning of that Wrath and of these sufferings proportionably on jesus christ, which justice was to have inflicted on the Elect eternally if he had not interposed for them;
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The Lord will not pass from one Farthing of what was due to him, and will be satisfied with no less than proportionable satisfaction to that which was due to Justice by the Elect themselves,
The Lord will not pass from one Farthing of what was due to him, and will be satisfied with no less than proportionable satisfaction to that which was due to justice by the Elect themselves,
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Therefore it behoved Christ to come under the Curse, in which sense he is said to be made a curse for us, which supposeth that he endured the same curse and punishment due to the Elects sins in all the essentials of it;
Therefore it behooved christ to come under the Curse, in which sense he is said to be made a curse for us, which Supposeth that he endured the same curse and punishment due to the Elects Sins in all the essentials of it;
though our blessed Lord being spotless and without sin, and having a good Conscience, was not capable of these some way accidental circumstances, of Unbelief, sinful Anxiety and Desperation, that sinful finite Creatures are lyable to when they come under wrath. The 2d. word or thing to be cleared in the Doctrine, is, How are Iniquities laid upon Christ Jesus? In three respects, 1. In respect of the eternal Transaction betwixt Jehovah and him as Mediator sustaining the person of the Elect;
though our blessed Lord being spotless and without since, and having a good Conscience, was not capable of these Some Way accidental Circumstances, of Unbelief, sinful Anxiety and Desperation, that sinful finite Creatures Are liable to when they come under wrath. The 2d. word or thing to be cleared in the Doctrine, is, How Are Iniquities laid upon christ jesus? In three respects, 1. In respect of the Eternal Transaction betwixt Jehovah and him as Mediator sustaining the person of the Elect;
which manifestly kythes in his agony in the garden when he is made to sweat blood; and in his complaint (if we may so call it) My soul is exceeding sorrowful,
which manifestly kythes in his agony in the garden when he is made to sweat blood; and in his complaint (if we may so call it) My soul is exceeding sorrowful,
that in his Soul he was really pierced and wounded, and that with far deeper wounds then these were which the Souldiers by the spear and nails made in his Body;
that in his Soul he was really pierced and wounded, and that with Far Deeper wounds then these were which the Soldiers by the spear and nails made in his Body;
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before the Elects discharge of their Debt could be procured and obtained: What it was more particularly that he suffered, the following words hold out:
before the Elects discharge of their Debt could be procured and obtained: What it was more particularly that he suffered, the following words hold out:
that not only he undertook to pay, but that he was actually pursued and made to lay down to the least Farthing whatever was due to Justice by the Elect:
that not only he undertook to pay, but that he was actually pursued and made to lay down to the least Farthing whatever was due to justice by the Elect:
and if his sufferings were not great and undergone for this end, to satisfy for the Elects Debt that they might be set free, the Prophets scope would not be reached,
and if his sufferings were not great and undergone for this end, to satisfy for the Elects Debt that they might be Set free, the prophets scope would not be reached,
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and why he was made to underly the compleat punishment of them by vertue of the Covenant of Redemption. 1. Because it did much contribute to the glory of God,
and why he was made to underlie the complete punishment of them by virtue of the Covenant of Redemption. 1. Because it did much contribute to the glory of God,
and pay it fully, that the Lord in exacting satisfaction from him in their name, may be known to be just. 2. This way makes much for the confirmation of the Faith of the believing Elect and for their consolation;
and pay it Fully, that the Lord in exacting satisfaction from him in their name, may be known to be just. 2. This Way makes much for the confirmation of the Faith of the believing Elect and for their consolation;
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seing the Father put his own Son to suffer, and to so great suffering for them, what is it that they may not confidently expect from such a Fountain? 3. This serves to hold out the wonderful great obligation of the Elect to God and to the Mediator;
sing the Father put his own Son to suffer, and to so great suffering for them, what is it that they may not confidently expect from such a Fountain? 3. This serves to hold out the wondered great obligation of the Elect to God and to the Mediator;
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In the 3d. place, We come to the Uses of the Doctrine; To which I shall premit this word of desire to you, That ye would not look on these things as tasteless or unsavoury;
In the 3d. place, We come to the Uses of the Doctrine; To which I shall premit this word of desire to you, That you would not look on these things as tasteless or unsavoury;
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And indeed it may be sadly regrated, that amongst a multitude of professing People, these substantial truths of the Gospel are so wersh and little relishing to the most part;
And indeed it may be sadly regrated, that among a multitude of professing People, these substantial truths of the Gospel Are so wersh and little relishing to the most part;
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which too evidently appears in the unconcerned, wearying, and gazing posture of some, & in the slumbering & sleeping of others in our publick Assemblies;
which too evidently appears in the unconcerned, wearying, and gazing posture of Some, & in the slumbering & sleeping of Others in our public Assemblies;
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Heathens may and do know something of moral duties, but it's a priviledge which we have and they want, that the fundamental truths of the Gospel are amongst us and not amongst them.
heathens may and do know something of moral duties, but it's a privilege which we have and they want, that the fundamental truths of the Gospel Are among us and not among them.
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and such a Mediator, in providing such a help for them, and laying that help upon one that is mighty, and that he should have done this of his own head (so to speak with reverence) when the Elect were in their sins,
and such a Mediator, in providing such a help for them, and laying that help upon one that is mighty, and that he should have done this of his own head (so to speak with Reverence) when the Elect were in their Sins,
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and pursued him at this rate of holy severity for sinners debt? O! what grace and mercy shines here? And 2. The spotless Justice of God doth also here wonderfully manifest it self;
and pursued him At this rate of holy severity for Sinners debt? OH! what grace and mercy shines Here? And 2. The spotless justice of God does also Here wonderfully manifest it self;
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as if our Lord had suffered all this only to give us an example, and as if there had not been a proportionable satisfaction in his sufferings to our debt,
as if our Lord had suffered all this only to give us an Exampl, and as if there had not been a proportionable satisfaction in his sufferings to our debt,
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If he had not satisfied for our sins, why is he said to be here on the matter put in our room? And if his sufferings had not been very great, what needed the Prophet to shew the reason of his great sufferings, in all the sins of all the Elect their meeting on him? There was sure a particular respect had to this,
If he had not satisfied for our Sins, why is he said to be Here on the matter put in our room? And if his sufferings had not been very great, what needed the Prophet to show the reason of his great sufferings, in all the Sins of all the Elect their meeting on him? There was sure a particular respect had to this,
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The more sharp and bitter these sufferings were to Christ, the report of them is in some respect the more savoury and sweet to the Believer, whose effectual Calling discovers his Election;
The more sharp and bitter these sufferings were to christ, the report of them is in Some respect the more savoury and sweet to the Believer, whose effectual Calling discovers his Election;
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But 1. If they have sinned, there is here a Saviour provided for them. 2. This Saviour hath undertaken their debt. 3. He hath undertaken it with the Fathers allowance. 4. As he hath undertaken it,
But 1. If they have sinned, there is Here a Saviour provided for them. 2. This Saviour hath undertaken their debt. 3. He hath undertaken it with the Father's allowance. 4. As he hath undertaken it,
but one holding of the Inheritance. 6. The Lord hath laid on him all the iniquities of all the Elect with a particular respect to all their aggravations,
but one holding of the Inheritance. 6. The Lord hath laid on him all the iniquities of all the Elect with a particular respect to all their aggravations,
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Therefore either betake your selves to the Mediator, that by his Eye-salve ye may see, that by his Gold ye may be inriched, that by his Garments ye may be cloathed, that the shame of your nakedness do not appear;
Therefore either betake your selves to the Mediator, that by his Eyesalve you may see, that by his Gold you may be enriched, that by his Garments you may be clothed, that the shame of your nakedness do not appear;
Having in the former verse spoken to the occasion, ground and rise of his sufferings, to wit, the Elects straying like sheep, their wandering and turning every one to their own way,
Having in the former verse spoken to the occasion, ground and rise of his sufferings, to wit, the Elects straying like sheep, their wandering and turning every one to their own Way,
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And there being no way for them to escape the wrath which by their sin they had deserved, till the Lord found out this mids, to wit, the second Person interposing as their Mediator and Surety,
And there being no Way for them to escape the wrath which by their since they had deserved, till the Lord found out this mids, to wit, the second Person interposing as their Mediator and Surety,
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And because it might be thought that it was so great matter as could not but have much sad and sore suffering following upon it, to take on all our iniquities;
And Because it might be Thought that it was so great matter as could not but have much sad and soar suffering following upon it, to take on all our iniquities;
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but that there was a mutual Covenant betwixt God and the Mediator, and that the Mediator was as well content to bear the iniquity of the Elect as the Father was content to lay it on him;
but that there was a mutual Covenant betwixt God and the Mediator, and that the Mediator was as well content to bear the iniquity of the Elect as the Father was content to lay it on him;
There are three things asserted here that serve to make up the scope, supposing the transaction to have gone before, 1. The Fathers exacting the Elects debt of the Mediator. 2. The Mediators yielding and satisfying. 3. The manner how he did it, willingly, readily and chearfully.
There Are three things asserted Here that serve to make up the scope, supposing the transaction to have gone before, 1. The Father's exacting the Elects debt of the Mediator. 2. The Mediators yielding and satisfying. 3. The manner how he did it, willingly, readily and cheerfully.
This being the ordinary signification of the word, it's turned here oppressing figuratively because such Exacters and Task masters in their rigorous usage of these whom they exact upon, are often oppressive;
This being the ordinary signification of the word, it's turned Here oppressing figuratively Because such Exacters and Task Masters in their rigorous usage of these whom they exact upon, Are often oppressive;
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He was not only ingaged, but according to his ingagement was put hard to it, to satisfie. 2. It is said, He was afflicted, which is sometimes rendered to answer; And these two agree very well together, he was exacted upon and he answered the debt;
He was not only engaged, but according to his engagement was put hard to it, to satisfy. 2. It is said, He was afflicted, which is sometime rendered to answer; And these two agree very well together, he was exacted upon and he answered the debt;
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The 3. thing is, that though he was brought thus low, and though it was not for his own but for other folks debt (which usually troubles men most) Yet he opened not his mouth;
The 3. thing is, that though he was brought thus low, and though it was not for his own but for other folks debt (which usually Troubles men most) Yet he opened not his Mouth;
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Lest any might think that the Father would have spared his own Son, no, saith the Prophet, He was oppressed, and not only so, but afflicted and humbled;
Lest any might think that the Father would have spared his own Son, no, Says the Prophet, He was oppressed, and not only so, but afflicted and humbled;
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And when the Cup is in his hand, and his Holy Humane Nature, having a sinless scaring at it, makes him pray, Father, if it be possible, let this cup pass from me;
And when the Cup is in his hand, and his Holy Humane Nature, having a sinless scaring At it, makes him pray, Father, if it be possible, let this cup pass from me;
Where we see, that when the good Shepherd and great Bishop of Souls, hath undertaken for the Elects debt, Justice gives a Commission as it were to its own holy revenge, to pursue the man that is God's fellow for that debt:
Where we see, that when the good Shepherd and great Bishop of Souls, hath undertaken for the Elects debt, justice gives a Commission as it were to its own holy revenge, to pursue the man that is God's fellow for that debt:
For confirming and clearing of this a little, ye may consider 1. The Titles which he gets in Scripture, he is called the Cautioner or Surety of the better Testament or Covenant, Heb. 7.22.
For confirming and clearing of this a little, you may Consider 1. The Titles which he gets in Scripture, he is called the Cautioner or Surety of the better Testament or Covenant, Hebrew 7.22.
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He steped in into our place, and kept off the stroak of the Sword of Justice that would have lighted on us, had he not interposed. 2. Consider the Titles which his sufferings and death gets, Heb. 9.12. He is said to purchase (to wit by it) eternal Redemption for us; And Rom. 3.24. we are said to be justified through the Redemption that is in Jesus;
He stepped in into our place, and kept off the stroke of the Sword of justice that would have lighted on us, had he not interposed. 2. Consider the Titles which his sufferings and death gets, Hebrew 9.12. He is said to purchase (to wit by it) Eternal Redemption for us; And Rom. 3.24. we Are said to be justified through the Redemption that is in jesus;
so he interposed and payed a ransom for us; It's also called a propitiation, 1 John 2.2. He is the propitiation for our sins, to wit, pleasing to God, and accepted of him in the room of all the Elect;
so he interposed and paid a ransom for us; It's also called a propitiation, 1 John 2.2. He is the propitiation for our Sins, to wit, pleasing to God, and accepted of him in the room of all the Elect;
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so it plainly holds forth his being well pleased with them on the account of his satisfaction. 3. Consider these Scriptures that speak not only of Christ's sufferings,
so it plainly holds forth his being well pleased with them on the account of his satisfaction. 3. Consider these Scriptures that speak not only of Christ's sufferings,
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but of their end and scope, even the drawing of him down (to speak so) into the Elects room, as v. 5. of this Chapter, He was wounded for our transgressions, &c. He got the stroaks,
but of their end and scope, even the drawing of him down (to speak so) into the Elects room, as v. 5. of this Chapter, He was wounded for our transgressions, etc. He god the Strokes,
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And the way how he doth it, is by steping in into our room, and becoming our Cautioner, and he ingaging as Surety, the Law wins at him on that ground; so Gal. 3.13. He hath redeemed us from the curse of the law by being made a curse for us;
And the Way how he does it, is by steeping in into our room, and becoming our Cautioner, and he engaging as Surety, the Law wins At him on that ground; so Gal. 3.13. He hath redeemed us from the curse of the law by being made a curse for us;
Considering then the end of Gods Covenant, which is to glorify his Justice a•d Grace, that Sinners may know it is an evil thing to sin and depart from God,
Considering then the end of God's Covenant, which is to Glorify his justice a•d Grace, that Sinners may know it is an evil thing to since and depart from God,
What was Justice seeking of Christ when he suffered and was in an agony? if thou beest a Believer or an elect Sinner, it was even exacting thy Debt of him;
What was justice seeking of christ when he suffered and was in an agony? if thou Best a Believer or an elect Sinner, it was even exacting thy Debt of him;
if we could look on Christs Sufferings as so many Summons and Pursevants arresting him for our Debt, it could not but affect us with much sorrow for our sins that brought him to this,
if we could look on Christ Sufferings as so many Summons and Pursuivants arresting him for our Debt, it could not but affect us with much sorrow for our Sins that brought him to this,
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this proceeding was as to Christ by way of Justice, whether we look to the purchase that he made, to wit, the Elects Souls, he laid down as good in their room,
this proceeding was as to christ by Way of justice, whither we look to the purchase that he made, to wit, the Elects Souls, he laid down as good in their room,
or whether we look to a Transaction or Bargain going before, whatever was in the stipulation he payed and satisfied to the full, nothing was remitted nor given him down;
or whither we look to a Transaction or Bargain going before, whatever was in the stipulation he paid and satisfied to the full, nothing was remitted nor given him down;
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and he himself was made a Curse for us, looking on the Curse simply as penal and what was bitter in it, which shews his condescendency in his Sufferings so much the more.
and he himself was made a Curse for us, looking on the Curse simply as penal and what was bitter in it, which shows his condescendency in his Sufferings so much the more.
We spoke to some words before, which bare out this, as he was wounded, bruised, chastified, &c. and now we see the effect here when Justice puts him to it;
We spoke to Some words before, which bore out this, as he was wounded, Bruised, chastified, etc. and now we see the Effect Here when justice puts him to it;
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But if we look on him as Mediator, God-man, God much withdrawing from him the influence of his comforting presence while he hath the cup of wrath in his hand,
But if we look on him as Mediator, God-man, God much withdrawing from him the influence of his comforting presence while he hath the cup of wrath in his hand,
And these four considerations (under which we may see him paying our Debt) may clear it, 1. That he laid aside the glory which before the World was he had with the Father, for a time;
And these four considerations (under which we may see him paying our Debt) may clear it, 1. That he laid aside the glory which before the World was he had with the Father, for a time;
which therefore that it may be restored to him again, he prayeth John 17.5. it having been as to the manifestation thereof in his person eclipsed, interrupted, and darkened for a season;
which Therefore that it may be restored to him again, he Prayeth John 17.5. it having been as to the manifestation thereof in his person eclipsed, interrupted, and darkened for a season;
and when he dow not bear his own cross, (his body, being a true humane body, is so fainted and infeebl•d,) it's accounted a favour that he gets one Simon to help him to bear it,
and when he dow not bear his own cross, (his body, being a true humane body, is so fainted and infeebl•d,) it's accounted a favour that he gets one Simon to help him to bear it,
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because he had other things to wrestle with. 3. In his name he suffered, he was rep•oached, nodded at with the head, reviled, mocked, sent about as a spectacle from Pilate to Herod, back again from Herod to Pilate; He had a scarlet rob put on him in derision;
Because he had other things to wrestle with. 3. In his name he suffered, he was rep•oached, nodded At with the head, reviled, mocked, sent about as a spectacle from Pilate to Herod, back again from Herod to Pilate; He had a scarlet rob put on him in derision;
and on the Cross with a pitiful voice, my God, my God why hast thou forsaken me? which, by the way, is not an expression of any quarrelling complaint or discouragement,
and on the Cross with a pitiful voice, my God, my God why hast thou forsaken me? which, by the Way, is not an expression of any quarreling complaint or discouragement,
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and cannot easily endure that there should be a Cloud betwixt God and him: But these Soul-sufferings of his, will fall in to be spoken to afterwards;
and cannot Easily endure that there should be a Cloud betwixt God and him: But these Soul sufferings of his, will fallen in to be spoken to afterwards;
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and made him leap as it were for joy, ere the World was made, and before they had a Being. 2. Consider the great things that he undertook, not only to be Man, but a poor mean man;
and made him leap as it were for joy, ere the World was made, and before they had a Being. 2. Consider the great things that he undertook, not only to be Man, but a poor mean man;
And when he took the Cup, that bitter Cup, and said, Father, if it be possible, let this cup pass from me, lest it should seem a thwarting with the work of Redemption,
And when he took the Cup, that bitter Cup, and said, Father, if it be possible, let this cup pass from me, lest it should seem a thwarting with the work of Redemption,
How little pains takes he to escape them, yea, when Peter labours to diswade him Mat. 16. from suffering, he disdains and rejects the suggestion with a severe check, Get thee behind me Sathan, thou art an offence unto me, thou savourest not the things that be of God but of men;
How little pains Takes he to escape them, yea, when Peter labours to dissuade him Mathew 16. from suffering, he disdains and rejects the suggestion with a severe check, Get thee behind me Sathan, thou art an offence unto me, thou savourest not the things that be of God but of men;
and when his Disciples said to him (resolving to go up again to Judea) John 11.8. Master, the Jews of late sought to stone thee, and wilt thou go thither again;
and when his Disciples said to him (resolving to go up again to Judea) John 11.8. Master, the jews of late sought to stone thee, and wilt thou go thither again;
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and for the day of their triumph, as our Lord Jesus did to get the Elects Debt payed and their Discharge extracted and drawen out. 4. Consider his easiness and willingness to be taken;
and for the day of their triumph, as our Lord jesus did to get the Elects Debt paid and their Discharge extracted and drawn out. 4. Consider his easiness and willingness to be taken;
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and asks them again and again, whom seek ye, and says as often, I am he; he will not suffer his Disciples to draw a sword in his defence, Matth. 26. but when Peter drew his sword, he bade him put it up again, for he could have commanded more then twelve legions of angels;
and asks them again and again, whom seek you, and Says as often, I am he; he will not suffer his Disciples to draw a sword in his defence, Matthew 26. but when Peter drew his sword, he bade him put it up again, for he could have commanded more then twelve legions of Angels;
and Mark 15. He held his peace, so that it's said, that Pilate marvelled, Mark 15. he knew that he could not but have much to say for himself as all men in such a case use to have, but he answered nothing;
and Mark 15. He held his peace, so that it's said, that Pilate marveled, Mark 15. he knew that he could not but have much to say for himself as all men in such a case use to have, but he answered nothing;
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the reason was, because he would not divert the course of Justice, nor mar the Lords design in the work of the Elects Redemption through his death and sufferings;
the reason was, Because he would not divert the course of justice, nor mar the lords Design in the work of the Elects Redemption through his death and sufferings;
for his willing suffering is that which makes it a Sacrifice acceptable and well-pleasing to him. 2. To the Elects consolation, that they may know th•y had a willing Saviour that had no necessity laid on him to satisfie; but satisfi•d willingly;
for his willing suffering is that which makes it a Sacrifice acceptable and Well-pleasing to him. 2. To the Elects consolation, that they may know th•y had a willing Saviour that had no necessity laid on him to satisfy; but satisfi•d willingly;
And from these two arises a third, even the glory of the Mediators satisfaction, for herein his love to the Elect shines brightly, I lay down my life for my sheep;
And from these two arises a third, even the glory of the Mediators satisfaction, for herein his love to the Elect shines brightly, I lay down my life for my sheep;
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Now, to come to the Use of all these Doctrines; when they with the things contained in them are laid together, we profess we cannot tell you what excellent Uses they yield;
Now, to come to the Use of all these Doctrines; when they with the things contained in them Are laid together, we profess we cannot tell you what excellent Uses they yield;
when he read this Scripture (as t•e divine History gives us an account Acts 8. ver. 32. and forward,) who when Philip had begun to preac• to him on this excellent su•ject, was so taken, that before the Sermon or Discourse was at an end, be ng holily impatient at any longer delay;
when he read this Scripture (as t•e divine History gives us an account Acts 8. ver. 32. and forward,) who when Philip had begun to preac• to him on this excellent su•ject, was so taken, that before the Sermon or Discourse was At an end, be ng holily impatient At any longer Delay;
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Use 1. Wonder Believers at the extensiveness and infinitness of the Grace of God, and at the heart-affecting and soul-ravishing love of the Mediator ▪ at Grace in God that spared the Debtor and exacted payment from the Cautioner the Son of his love;
Use 1. Wonder Believers At the extensiveness and infiniteness of the Grace of God, and At the Heart-affecting and Soul ravishing love of the Mediator ▪ At Grace in God that spared the Debtor and exacted payment from the Cautioner the Son of his love;
concerning a crucified Christ in stating himself in our room to pay our Debt, and doing this of his own accord, without the solicitation or interposing of any Creature,
Concerning a Crucified christ in stating himself in our room to pay our Debt, and doing this of his own accord, without the solicitation or interposing of any Creature,
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Was ever the like of this love heard tell of, for one, and more especially for such a one, to suffer so much and so cheerfully unrequired? we would have you confirmed in the Faith of this great and sweet Truth, that he had never better will,
Was ever the like of this love herd tell of, for one, and more especially for such a one, to suffer so much and so cheerfully unrequired? we would have you confirmed in the Faith of this great and sweet Truth, that he had never better will,
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Have ye suitable thoughts of his love when ye read the Gospel? have ye in the Word seen him standing before Pilate in your room, not answering when he is accused,
Have you suitable thoughts of his love when you read the Gospel? have you in the Word seen him standing before Pilate in your room, not answering when he is accused,
or marvelled but very little? sure, your little marvelling at his silence is the more sadly marvellous, that the cause of his silence when he was charged with your iniquities, with such and such a piece of your miscarriage, with such a vain and roaving heart, with such a wanton look, with such a profane or idle word of yours, with the horrid sin of your having so abused, slighted and neglected him, &c. that the cause, I say, of his silence at such a terrible accusation and charge,
or marveled but very little? sure, your little marvelling At his silence is the more sadly marvellous, that the cause of his silence when he was charged with your iniquities, with such and such a piece of your miscarriage, with such a vain and roving heart, with such a wanton look, with such a profane or idle word of yours, with the horrid since of your having so abused, slighted and neglected him, etc. that the cause, I say, of his silence At such a terrible accusation and charge,
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Justice exacting upon and distressing the Son of God, and he satisfying Justice so fully, that though all the Elect had satisfied eternally in Hell, it had not been made to shine so splendidly and gloriously;
justice exacting upon and distressing the Son of God, and he satisfying justice so Fully, that though all the Elect had satisfied eternally in Hell, it had not been made to shine so splendidly and gloriously;
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what may not the Believer expect from God when he spared not his own Son for him? and what may he expect from Christ who spared not himself for his sake? and who is that good Shepherd that laid down his life for the Sheep,
what may not the Believer expect from God when he spared not his own Son for him? and what may he expect from christ who spared not himself for his sake? and who is that good Shepherd that laid down his life for the Sheep,
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and held his tongue and quarrelled not with those that smote him, will he quarrel with a poor Sinner coming to him and pleading for the benefite of satisfaction? no certainly;
and held his tongue and quarreled not with those that smote him, will he quarrel with a poor Sinner coming to him and pleading for the benefit of satisfaction? no Certainly;
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he will not upbraid thee nor cast up thy former miscarriages, he will not say reproachfully to thee, where wast thou so long playing the Prodigal? he is better content with thy recovery than ever he was discontent or ill-pleased with all the wrong thou didst unto him.
he will not upbraid thee nor cast up thy former miscarriages, he will not say reproachfully to thee, where wast thou so long playing the Prodigal? he is better content with thy recovery than ever he was discontent or ill-pleased with all the wrong thou didst unto him.
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The transaction concluded and agreed upon is the ground of his coming, and the exacting of the price according to the transaction, is the ground of his expectation of the benefit of Christs purchase;
The transaction concluded and agreed upon is the ground of his coming, and the exacting of the price according to the transaction, is the ground of his expectation of the benefit of Christ purchase;
O! but there is much need to be thorowly acquainted with the mutual relations that are betwixt Christ and believing sinners, with the ground of their approaching to him,
OH! but there is much need to be thoroughly acquainted with the mutual relations that Are betwixt christ and believing Sinners, with the ground of their approaching to him,
and with the good they are to expect through him. Use 4. This word is made use of, 1 Pet. 2.21. To give us a notable and none such pattern of patience;
and with the good they Are to expect through him. Use 4. This word is made use of, 1 Pet. 2.21. To give us a notable and none such pattern of patience;
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He did bear all wrongs patiently, and packed them up quietly (to say so) and opened not his mouth; He could have told Pilate and Caiaphas what they were,
He did bear all wrongs patiently, and packed them up quietly (to say so) and opened not his Mouth; He could have told Pilate and Caiaphas what they were,
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But, what if Jesus Christ had been of that temper and disposition? (if it be fit to make such a supposition) ye had been without a Redeemer, and had perished for ever;
But, what if jesus christ had been of that temper and disposition? (if it be fit to make such a supposition) you had been without a Redeemer, and had perished for ever;
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for you to think or say that ye scorn it, and that ye are not so mean spirited, what is it else but to think and say on the matter, that blessed Jesus in his patient and silent carriage under all the injuries that he suffered very unjustly from men, shewed himself to be of a low and base spirit,
for you to think or say that you scorn it, and that you Are not so mean spirited, what is it Else but to think and say on the matter, that blessed jesus in his patient and silent carriage under all the injuries that he suffered very unjustly from men, showed himself to be of a low and base Spirit,
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The many contests, the many high re•entments of wrongs, the great grudging, fretti•g and foaming at them that there are in Ch•istians say plainly, that there is little of the meek and patient Spirit of Christ in and amongst us,
The many contests, the many high re•entments of wrongs, the great grudging, fretti•g and foaming At them that there Are in Ch•istians say plainly, that there is little of the meek and patient Spirit of christ in and among us,
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Vers. 8. He was taken from prison and from judgement, and who shall declare his generation? For he was cut off out of the land of the land of the living,
Vers. 8. He was taken from prison and from judgement, and who shall declare his generation? For he was Cut off out of the land of the land of the living,
and indeed it can be applyed to none other; It's the same verse, Acts 8.34. from which Philip proceeds to preach Christ to the Eunuch: The Prophet hath been largely holding forth Christ's sufferings in the former verse, and we conceive he takes a turn to speak of Christ's exaltation and out gate from these sufferings;
and indeed it can be applied to none other; It's the same verse, Acts 8.34. from which Philip proceeds to preach christ to the Eunuch: The Prophet hath been largely holding forth Christ's sufferings in the former verse, and we conceive he Takes a turn to speak of Christ's exaltation and out gate from these sufferings;
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Because in the lowest steps of his humiliation he condescended to fulfil his ingagement to the Father, in satisfying Justice for the sins of the Elect, according to that of John 10.17. Therefore doth my Father love me, because I lay down my life that I might take it again;
Because in the lowest steps of his humiliation he condescended to fulfil his engagement to the Father, in satisfying justice for the Sins of the Elect, according to that of John 10.17. Therefore does my Father love me, Because I lay down my life that I might take it again;
2. Something hinted at which cannot be expressed, Who shall declare his generation? 3. There is a reason given in reference to both, For he was cut off, &c. which we shall expound when we come to it.
2. Something hinted At which cannot be expressed, Who shall declare his generation? 3. There is a reason given in Referente to both, For he was Cut off, etc. which we shall expound when we come to it.
and brought to judgement, and the other being expressed, that he was brought from prison and from judgement: 1. Prison here may be taken generally for any strait pinch or pressour tha• one may be brought unto, which we conce•ve both the Words and the Prophets scope will clear;
and brought to judgement, and the other being expressed, that he was brought from prison and from judgement: 1. Prison Here may be taken generally for any strait pinch or pressour tha• one may be brought unto, which we conce•ve both the Words and the prophets scope will clear;
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And he was taken from that, being in his humiliation, and in his sufferings in the room of the Elect pursued by the Law and Justice of God, 2. Judgement is taken passively for Judgement past on him,
And he was taken from that, being in his humiliation, and in his sufferings in the room of the Elect pursued by the Law and justice of God, 2. Judgement is taken passively for Judgement passed on him,
but to a Judicial Process which the Justice of God led against him, in which respect he answered (as the words after will clear) for the sins of God's people. 3. The word, He was eaken, sometimes signifies to deliver,
but to a Judicial Process which the justice of God led against him, in which respect he answered (as the words After will clear) for the Sins of God's people. 3. The word, He was eaken, sometime signifies to deliver,
The reason of the Exposition is drawn from the plain meaning of the words, which must run thus, He was taken from judgement, the very same which is in the following expression, He was cut off out of the land of the living, that being the ordinary signification of the preposition from, the meaning must be this, that he was taken out of the condition wherein he was;
The reason of the Exposition is drawn from the plain meaning of the words, which must run thus, He was taken from judgement, the very same which is in the following expression, He was Cut off out of the land of the living, that being the ordinary signification of the preposition from, the meaning must be this, that he was taken out of the condition wherein he was;
It agrees also best with the scope of the very next words, Who shall declare his generation? Wherein he proposeth an admirable aggravation of this delivery. The 2d. thing hath a connexion with the former, and therefore take a word or two for clearing of it;
It agrees also best with the scope of the very next words, Who shall declare his generation? Wherein he Proposeth an admirable aggravation of this delivery. The 2d. thing hath a connexion with the former, and Therefore take a word or two for clearing of it;
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and who shall declare this duration or continuance of his exaltation? As it is Phil. 2.8, 9. He humbled himself, &c. Therefore God highly exalted him;
and who shall declare this duration or Continuance of his exaltation? As it is Philip 2.8, 9. He humbled himself, etc. Therefore God highly exalted him;
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His duration or continuance after his suffering necessarily presupposing his Godhead, brought in here partly to shew the wonderfulness of his suffering, it being God that suffered,
His duration or Continuance After his suffering necessarily presupposing his Godhead, brought in Here partly to show the wonderfulness of his suffering, it being God that suffered,
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And these reasons make it evident, 1. Whatever these words, Who shall declare his age or generation do signifie, certainly it is something that can be spoken of no other,
And these Reasons make it evident, 1. Whatever these words, Who shall declare his age or generation do signify, Certainly it is something that can be spoken of no other,
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Therefore the Prophet must look here to his continuance and duration as he is God. 2. Because, Who shall declare his genaration? is brought in here, to shew the ineffableness of it,
Therefore the Prophet must look Here to his Continuance and duration as he is God. 2. Because, Who shall declare his genaration? is brought in Here, to show the ineffableness of it,
nor keep him, according to that, Rom. 1.4. He was declared to be the Son of God with power, according to the spirit of holiness by his resurrection from the dead;
nor keep him, according to that, Rom. 1.4. He was declared to be the Son of God with power, according to the Spirit of holiness by his resurrection from the dead;
Thereby insinuating, that because of the great work which he had to do, there behoved to be some singularness in the person that had the work in hand, who notwithstanding of the greatness and difficultness of it, came thorow, and was hereby exalted:
Thereby insinuating, that Because of the great work which he had to do, there behooved to be Some singularness in the person that had the work in hand, who notwithstanding of the greatness and difficultness of it, Come thorough, and was hereby exalted:
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and his Exaltation after, which is, as we said, ordinary in Scripture; We conceive the meaning we have given is safe, and agreeable to the Prophets scope.
and his Exaltation After, which is, as we said, ordinary in Scripture; We conceive the meaning we have given is safe, and agreeable to the prophets scope.
We may observe three things from the first part of the words, 1. That our Lord Jesus Christ in his performing the work of Redemption was exceedingly straitned or pinshed,
We may observe three things from the First part of the words, 1. That our Lord jesus christ in his performing the work of Redemption was exceedingly straitened or pinshed,
and in a manner imprisoning to him. The 3d Scripture is Luke 22.44. He being in an agony prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground;
and in a manner imprisoning to him. The 3d Scripture is Lycia 22.44. He being in an agony prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground;
there was such a striving, wrestling and conflicting, not with man without him, but with inward pressures on his spirit, that he is like one in a Barrace,
there was such a striving, wrestling and conflicting, not with man without him, but with inward pressures on his Spirit, that he is like one in a Barrace,
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and these dreadful words uttered by him on the Cross, My God, my God, why hast thou forsaken me? hold out that from the sinless humane nature of Christ, the comfortable and joyful influence of the God-head for a time was in a great measure suspended, (though the sustaining power thereof was exercised mightily on him) so that he looks on himself some way as forsaken and left in the hand of the Curse.
and these dreadful words uttered by him on the Cross, My God, my God, why hast thou forsaken me? hold out that from the sinless humane nature of christ, the comfortable and joyful influence of the Godhead for a time was in a great measure suspended, (though the sustaining power thereof was exercised mightily on him) so that he looks on himself Some Way as forsaken and left in the hand of the Curse.
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and he having as it is vers. 7. the bitter cup in his hand which by his engagement he was obliged to drink, he stands there by the Decree of God and by the Covenant of Redemption tying him to satisfie;
and he having as it is vers. 7. the bitter cup in his hand which by his engagement he was obliged to drink, he Stands there by the decree of God and by the Covenant of Redemption tying him to satisfy;
for in these Verses, the steps of our Lords Humiliation are followed out in a legal way as before the bar of Gods Tribunal. 2ly. This being our Lords posture, we shall consider the effects of this pressure of spirit, which we may draw to these four heads. 1. He was under the sense of great Soul-pain, sorrow and trouble;
for in these Verses, the steps of our lords Humiliation Are followed out in a Legal Way as before the bar of God's Tribunal. 2ly. This being our lords posture, we shall Consider the effects of this pressure of Spirit, which we may draw to these four Heads. 1. He was under the sense of great Soul-pain, sorrow and trouble;
for the cup of the wrath of God being bitter which he was to drink, it could not but deeply sting his holy humane nature, which was the procuring cause of his agony, and that which made his soul sorrowful and brought out the bloody sweat. 2. Beside his grief and dolour, there was a holy horrour;
for the cup of the wrath of God being bitter which he was to drink, it could not but deeply sting his holy humane nature, which was the procuring cause of his agony, and that which made his soul sorrowful and brought out the bloody sweat. 2. Beside his grief and dolour, there was a holy horror;
and considering the party that he had to do with, it was impossible it could be otherways, impossible for a finit though a sinless creature, to look on an angry God,
and considering the party that he had to do with, it was impossible it could be otherways, impossible for a finit though a sinless creature, to look on an angry God,
it were not becoming the sinless humane nature of our blessed Lord not to be affected with a holy and sinless horrour at that most bitter cup, which brought out that sad cry, Father, let this cup depart from me;
it were not becoming the sinless humane nature of our blessed Lord not to be affected with a holy and sinless horror At that most bitter cup, which brought out that sad cry, Father, let this cup depart from me;
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as if there had been in him a sinless dispute or debate, what will become of this? can a man win thorow this? (though he was God as well as man) how will this be gotten born? This looks as if death would get the victory; Thus it's said Heb. 5.7.
as if there had been in him a sinless dispute or debate, what will become of this? can a man win thorough this? (though he was God as well as man) how will this be got born? This looks as if death would get the victory; Thus it's said Hebrew 5.7.
and a sinless fear of it lest it should swallow him up. 4. There was a pinshing and straitning from love to the Father and to the doing of his Will;
and a sinless Fear of it lest it should swallow him up. 4. There was a pinshing and straightening from love to the Father and to the doing of his Will;
and from love to the Elect and to their Salvation, which pushed him forward to perform and fulfil his engagement; accordingly Luk. 12.41. he says, I have a baptizm to be baptized with, and how am I straitned till it be accomplished, and hence it was that these words were uttered by him, Father, not my will but thine be done;
and from love to the Elect and to their Salvation, which pushed him forward to perform and fulfil his engagement; accordingly Luk. 12.41. he Says, I have a baptizm to be baptised with, and how am I straitened till it be accomplished, and hence it was that these words were uttered by him, Father, not my will but thine be done;
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But to guard this Doctrine from mistakes, take a fourfold advertisement concerning this inward soul-pinshing, which will help to clear somewhat of his Soul-suffering that followeth,
But to guard this Doctrine from mistakes, take a fourfold advertisement Concerning this inward soul-pinshing, which will help to clear somewhat of his Soul-suffering that follows,
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And. 1. Think not that there was any sinful or unsuitable confusion or perturbation of mind in our Lord, such as useth to be in us, there being no dreg of corruption in his mind to jumble or discompose his holy humane nature. 2. Beware of thinking that there was any fretting or anxiety in him,
And. 1. Think not that there was any sinful or unsuitable confusion or perturbation of mind in our Lord, such as uses to be in us, there being no dreg of corruption in his mind to jumble or discompose his holy humane nature. 2. Beware of thinking that there was any fretting or anxiety in him,
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or any discontentedness with the Bargain, his expressions shew forth the contrary, for (saith he) I could command twelve legions of angels, yet he would not do it. 3. Think not that there was any jealousie in him of the Fathers love,
or any discontentedness with the Bargain, his expressions show forth the contrary, for (Says he) I could command twelve legions of Angels, yet he would not do it. 3. Think not that there was any jealousy in him of the Father's love,
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as is clear by his doubling of these words, My God, my God, when in his saddest pinsh he cried out as b•ing forsaken. 4. Ye would not look on this as holding out any distrust as to the event.
as is clear by his doubling of these words, My God, my God, when in his Saddest pinsh he cried out as b•ing forsaken. 4. You would not look on this as holding out any distrust as to the event.
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yet considering him as Man suffering, and that (to speak so with reverence in such a divine subject) there was an eclipse of that sensible joy that proceeded from the two natures together, It's not possible to conceive of Christ in this posture,
yet considering him as Man suffering, and that (to speak so with Reverence in such a divine Subject) there was an eclipse of that sensible joy that proceeded from the two nature's together, It's not possible to conceive of christ in this posture,
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but there was a higher H•nd that he had to look to, and a Judge and Court to which he was now answering, that was very far above theirs. And therefore, as a 2d.
but there was a higher H•nd that he had to look to, and a Judge and Court to which he was now answering, that was very Far above theirs. And Therefore, as a 2d.
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ye that will sleep on, and scorn to let any word pick at you or prick you, the Justice of God shall prick you and put you to straits, out of which ye will not be able to extricate your selves;
you that will sleep on, and scorn to let any word pick At you or prick you, the justice of God shall prick you and put you to straits, out of which you will not be able to extricate your selves;
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and he shall appear like everlasting burning when the great day of his wrath comes, and when it shall be said by you, who can stand before it, or abide it? It were good that ye who are most atheistical,
and he shall appear like everlasting burning when the great day of his wrath comes, and when it shall be said by you, who can stand before it, or abide it? It were good that you who Are most atheistical,
when Wrath meets with Corruption, and Corruption with Wrath, and when these mingle, how dreadful will your case be? 3ly. Let Believers see here what ye are obliged to Christ;
when Wrath meets with Corruption, and Corruption with Wrath, and when these mingle, how dreadful will your case be? 3ly. Let Believers see Here what you Are obliged to christ;
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but if Sinners were sensible of challanges for sin, and if they had the Arrows of the Almighty drinking up their spirits, they would think otherwise of Christs drinking out the cup of Wrath for them, not leaving so much as one drop of it;
but if Sinners were sensible of challanges for since, and if they had the Arrows of the Almighty drinking up their spirits, they would think otherwise of Christ drinking out the cup of Wrath for them, not leaving so much as one drop of it;
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There is notable consolation here to poor Souls that would fain make use of Christ, As 1. That Christ hath stepped thorow this deep Foord, or rather Sea before them;
There is notable consolation Here to poor Souls that would fain make use of christ, As 1. That christ hath stepped thorough this deep Foord, or rather Sea before them;
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Freedom from the Wrath of God is a great consolation, and yet it's the consolation of all them that are fled unto him for refuge. 2. It's comfortable to them in their comparatively petty straits and difficulties when they wot not what to do,
Freedom from the Wrath of God is a great consolation, and yet it's the consolation of all them that Are fled unto him for refuge. 2. It's comfortable to them in their comparatively Petty straits and difficulties when they wot not what to do,
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nor complain as the Lords people do lament, Is there any sorrow like unto my sorrow? but submissively and contentedly bear it without fretting, seing our Lord bare so much for you. 5ly.
nor complain as the lords people do lament, Is there any sorrow like unto my sorrow? but submissively and contentedly bear it without fretting, sing our Lord bore so much for you. 5ly.
There is here a notable encouragement to believe, and a notable ground for the Believer to expect freedom from sin and from the pinshing straits that it deserveth,
There is Here a notable encouragement to believe, and a notable ground for the Believer to expect freedom from since and from the pinshing straits that it deserveth,
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Observe, That in all the Soul-vexation, in all the pinshing pressure of spirit that our Lord sustained, he was standing judicially before the bar of God,
Observe, That in all the Soul-vexation, in all the pinshing pressure of Spirit that our Lord sustained, he was standing judicially before the bar of God,
and therefore he crys, My God, my God, why hast thou forsaken me? and therefore he makes his address to God, Father if it be possible let this cup pass from me;
and Therefore he cries, My God, my God, why hast thou forsaken me? and Therefore he makes his address to God, Father if it be possible let this cup pass from me;
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he looked not to Pilate but to the Lord pursuing him. 3. Co•sider our Lords submission to his being brought to Judgment, not only nor chiefly before men,
he looked not to Pilate but to the Lord pursuing him. 3. Co•sider our lords submission to his being brought to Judgement, not only nor chiefly before men,
for this cause came I unto this hour, even to have my soul troubled, and to be put to answer for the D bt of my elect People according to my Engagement;
for this cause Come I unto this hour, even to have my soul troubled, and to be put to answer for the WORSER But of my elect People according to my Engagement;
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Lo, I come (saith he, in that often cited 40. Psalm) in the volum of thy book, it is wretten of me, I delight do thy will. Consider 4ly. The effects of his bringing to Judgment;
Lo, I come (Says he, in that often cited 40. Psalm) in the volum of thy book, it is wretten of me, I delight do thy will. Consider 4ly. The effects of his bringing to Judgement;
A sentence passes 1 Tim. 3. ult. Great is the mystery of godliness, God manifested in the flesh, justified in the spirit, not before Pilate, but in Gods Court, having satisfied for the Elects Debt according to his undertaking, he gets an absolviture, which reaches not only to himself but to all them whose persons he sustained,
A sentence passes 1 Tim. 3. ult. Great is the mystery of godliness, God manifested in the Flesh, justified in the Spirit, not before Pilate, but in God's Court, having satisfied for the Elects Debt according to his undertaking, he gets an Absolution, which reaches not only to himself but to all them whose Persons he sustained,
and the Elects obtaining eternal Redemption and Absolution by his death, with the accrescing of his satisfaction to their justification, clears that he stood there judicially at the Bar of God in their name to answer for them.
and the Elects obtaining Eternal Redemption and Absolution by his death, with the accrescing of his satisfaction to their justification, clears that he stood there judicially At the Bar of God in their name to answer for them.
though there was no guile in his mouth, yet it pleased the Lord to bruise him, he laid on him the iniquity of us all, and for the iniquity of my people was he stricken;
though there was no guile in his Mouth, yet it pleased the Lord to bruise him, he laid on him the iniquity of us all, and for the iniquity of my people was he stricken;
He was made a curse for us, that is, by the sentence of Justice he is decerned to bear the curse. 3. The sentence is executed as it was past, the cup is put in his hand,
He was made a curse for us, that is, by the sentence of justice he is decerned to bear the curse. 3. The sentence is executed as it was passed, the cup is put in his hand,
and as God hath condescended to deal with us by way of Covenant, so he condescended in the Covenant of Redemption to proceed legally and judicially with Christ, that we might have the clearer way to make application of it.
and as God hath condescended to deal with us by Way of Covenant, so he condescended in the Covenant of Redemption to proceed legally and judicially with christ, that we might have the clearer Way to make application of it.
3. Are there any here that look for Redemption thorow Christ, and hope that their sins were in the Libel given to him? O! how warming would this be to your hearts? and how should it make them to melt in love and godly sorrow, to behold Christ standing at Justice-bar,
3. are there any Here that look for Redemption thorough christ, and hope that their Sins were in the Libel given to him? OH! how warming would this be to your hearts? and how should it make them to melt in love and godly sorrow, to behold christ standing At Justice-bar,
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and if we could aright discern him so pinshed and straitned in satisfying for us, would we not think our selves eternally obliged to him, to hate sin,
and if we could aright discern him so pinshed and straitened in satisfying for us, would we not think our selves eternally obliged to him, to hate since,
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and to glorifie him in our bodies and spirits which are his? as it it 1 Cor. 6. ult. If indeed ye be Christs (as ye are all ready to profess your selves to be) he pays dear for you,
and to Glorify him in our bodies and spirits which Are his? as it it 1 Cor. 6. ult. If indeed you be Christ (as you Are all ready to profess your selves to be) he pays dear for you,
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and if so, will not this ly upon you as a just Debt to him, to glorifie him in your bodies and in your spirits? for both in body and spirit he payed for you.
and if so, will not this lie upon you as a just Debt to him, to Glorify him in your bodies and in your spirits? for both in body and Spirit he paid for you.
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Our Lord Jesus not only died and was laid in the Grave, but he went further in (to speak so,) he was even at the Bar of Justice, libelled, exacted upon and sentenced,
Our Lord jesus not only died and was laid in the Grave, but he went further in (to speak so,) he was even At the Bar of justice, libeled, exacted upon and sentenced,
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who shall condemn? it's Christ that died, year rather, who is risen again, &c. and it's said Rom. 7. That we are delivered from the law being dead to that wherein we were held;
who shall condemn? it's christ that died, year rather, who is risen again, etc. and it's said Rom. 7. That we Are Delivered from the law being dead to that wherein we were held;
We have through Christ access, and may with boldness come to the throne of Grace, having him as high priest who is touched with the feeling of our infirmities,
We have through christ access, and may with boldness come to the throne of Grace, having him as high priest who is touched with the feeling of our infirmities,
And therefore it is no marvel that the Prophet doth by way of admiration cast in this word, And who shall declare his generation? We shew you that we conceive these words to be these that express the Prophets turning of himself from Christs Humiliation to his Exaltation;
And Therefore it is no marvel that the Prophet does by Way of admiration cast in this word, And who shall declare his generation? We show you that we conceive these words to be these that express the prophets turning of himself from Christ Humiliation to his Exaltation;
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He hath insisted long in setting out his wonderful abasement, exinanition, and humiliation, which these words import, He was brought from prison and from judgement;
He hath insisted long in setting out his wondered abasement, exinanition, and humiliation, which these words import, He was brought from prison and from judgement;
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and his arraignment before Gods Tribunal, and so to the cause of his suffering, to wit, for the transgression of his people, as the words following hold out, which was not the cause of his censure before men,
and his arraignment before God's Tribunal, and so to the cause of his suffering, to wit, for the Transgression of his people, as the words following hold out, which was not the cause of his censure before men,
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He was taken, or as the word signifies, he was lift up from prison and from judgement, being the same word that followeth, He was cut off out of the land of the living, which supposes a turn and change from his Humiliation to his Exaltation,
He was taken, or as the word signifies, he was lift up from prison and from judgement, being the same word that follows, He was Cut off out of the land of the living, which supposes a turn and change from his Humiliation to his Exaltation,
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and these words, Who shall declare his generation? Set out the unconceivable and unexpressible glory that Christ is exalted unto, so Acts 8.33., 35. Where these words are cited, it's said, In his humiliation his judgement was taken away;
and these words, Who shall declare his generation? Set out the unconceivable and unexpressible glory that christ is exalted unto, so Acts 8.33., 35. Where these words Are cited, it's said, In his humiliation his judgement was taken away;
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However, since in these words our Lords Humiliation is implyed, and his Exaltation expressed as following on it, we think it safest to understand them so.
However, since in these words our lords Humiliation is employed, and his Exaltation expressed as following on it, we think it Safest to understand them so.
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He was taken from prison and from judgment, and gloriously exalted in another manner, and to another degree of glory then either Angels or Believers are, or are capable to be;
He was taken from prison and from judgement, and gloriously exalted in Another manner, and to Another degree of glory then either Angels or Believers Are, or Are capable to be;
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yet considering that the Prophets scope is to set out this as wonderful, and considering that the first step of his Exaltation is his Resurrection, whereby (as the Apostle speaks, Rom. 1.4.) he was declared to be the Son of God with power;
yet considering that the prophets scope is to Set out this as wondered, and considering that the First step of his Exaltation is his Resurrection, whereby (as the Apostle speaks, Rom. 1.4.) he was declared to be the Son of God with power;
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His Resurrection being singular in this respect that he rose by his own power, and considering that Acts 8.35. Philip began to preach to the Eunuch Jesus Christ as the object of Faith;
His Resurrection being singular in this respect that he rose by his own power, and considering that Acts 8.35. Philip began to preach to the Eunuch jesus christ as the Object of Faith;
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The 1. whereof is this, That our Lord Jesus had an out-gate from, and victory over the lowest and most pinching pieces of His Humiliation and suffering;
The 1. whereof is this, That our Lord jesus had an outgate from, and victory over the lowest and most pinching Pieces of His Humiliation and suffering;
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This takes in three things which the same grounds will confirm, 1. That in his lowest state and step of Humiliation he was sustained and carried thorow,
This Takes in three things which the same grounds will confirm, 1. That in his lowest state and step of Humiliation he was sustained and carried thorough,
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so that all the assaults which he was put to endure and encounter with from all his enemies, wicked Men and Devils, did not overcome him. 2. That as he in himself was born thorow and sustained;
so that all the assaults which he was put to endure and encounter with from all his enemies, wicked Men and Devils, did not overcome him. 2. That as he in himself was born thorough and sustained;
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He so came thorow by paying of the debt, that he had an Absolviture, as it is, 1 Tim. 3. ult. Great is the mystery of godliness, God was manifest in the flesh, justified in the spirit;
He so Come thorough by paying of the debt, that he had an Absolution, as it is, 1 Tim. 3. ult. Great is the mystery of godliness, God was manifest in the Flesh, justified in the Spirit;
and received the sentence of absolution, even as a person (to speak with reverence in such a subject) having payed the debt for which he was imprisoned, is absolved and set free. 3. It takes in our Lords actual delivery, he not only received the sentence of absolution, but was actually set free;
and received the sentence of absolution, even as a person (to speak with Reverence in such a Subject) having paid the debt for which he was imprisoned, is absolved and Set free. 3. It Takes in our lords actual delivery, he not only received the sentence of absolution, but was actually Set free;
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so he was brought from every step of his humiliation, from prison and from judgement, from death and from the grave, He nailed the hand-writing which was against us to his cross, as the Apostle saith, Col. 2.14, 15.) And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it;
so he was brought from every step of his humiliation, from prison and from judgement, from death and from the grave, He nailed the handwriting which was against us to his cross, as the Apostle Says, Col. 2.14, 15.) And having spoiled principalities and Powers, he made a show of them openly, triumphing over them in it;
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which was to satisfie for the debt of his people, there having been no reckoning on his own score or account, he being still in Gods favour and his Holy One in whom his Soul delighted all along his sufferings;
which was to satisfy for the debt of his people, there having been no reckoning on his own score or account, he being still in God's favour and his Holy One in whom his Soul delighted all along his sufferings;
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otherwayes he should not have been a perfect and compleat Saviour, Able to save to the uttermost these that come unto God by him, as the Apostle speaks, Heb. 7.25.
otherways he should not have been a perfect and complete Saviour, Able to save to the uttermost these that come unto God by him, as the Apostle speaks, Hebrew 7.25.
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3. It's clear also if we consider the nature of the Covenant, and of the promises made to him therein, upon his ingaging and undertaking for the Elect,
3. It's clear also if we Consider the nature of the Covenant, and of the promises made to him therein, upon his engaging and undertaking for the Elect,
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as particularly vers. 10. of this Chapter, He shall see his seed, and prolong his dayes, his duration shall be for ever, The pleasure of the Lord shall prosper in his hand, and I will divide him a portion with the great,
as particularly vers. 10. of this Chapter, He shall see his seed, and prolong his days, his duration shall be for ever, The pleasure of the Lord shall prosper in his hand, and I will divide him a portion with the great,
The Uses are two, The 1. whereof serves for clearing and confirming our Faith in a fundamental Article of Christianity, without which it were needless for us to preach,
The Uses Are two, The 1. whereof serves for clearing and confirming our Faith in a fundamental Article of Christianity, without which it were needless for us to preach,
and needless for you to hear or believe, and that is, that our Lord Jesus suffered and also got the victory over suffering, that he was raised from the dead,
and needless for you to hear or believe, and that is, that our Lord jesus suffered and also god the victory over suffering, that he was raised from the dead,
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Pilate and the Chief Priests with the Scribes and Pharisees are putting Christ to death, the multitu•e ar• crying Crucifie him, and preferring a Robber to him;
Pilate and the Chief Priests with the Scribes and Pharisees Are putting christ to death, the multitu•e ar• crying Crucify him, and preferring a Robber to him;
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even that we have an exalted Christ, a raised up Saviour, who could not be detained by all the Elects guilt in prison. 2. It serves to be matter of strong consolation, it puts life in all Christ's Offices and Qualifications,
even that we have an exalted christ, a raised up Saviour, who could not be detained by all the Elects guilt in prison. 2. It serves to be matter of strong consolation, it puts life in all Christ's Offices and Qualifications,
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For 1. Hath a believing sinner to do with challenges at the Bar of Justice, is it not unspeakable consolation that their debt is payed? Hence it's said, Rom. 8.33. Who shall lay any thing to the charge of Gods Elect? It's God that justifies;
For 1. Hath a believing sinner to do with challenges At the Bar of justice, is it not unspeakable consolation that their debt is paid? Hence it's said, Rom. 8.33. Who shall lay any thing to the charge of God's Elect? It's God that Justifies;
It's that which gives proof of compleat payment of the Elects debt and defiance to any challenges and accusations to come against the Believer to his prejudice,
It's that which gives proof of complete payment of the Elects debt and defiance to any challenges and accusations to come against the Believer to his prejudice,
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because Christ hath not only died, but is also risen, Justice being well pleased with his satisfaction, he is let out of the Prison. 2. If the Believer hath to do with corruption, with the Devil and with many enemies;
Because christ hath not only died, but is also risen, justice being well pleased with his satisfaction, he is let out of the Prison. 2. If the Believer hath to do with corruption, with the devil and with many enemies;
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and that be shall and must reign till all his enemies be made his foot-stool? 3. Our Lord's Resurrection hath a twofold further consolation with it to Believers, 1. It serves to be a ground for the exercising of Faith on him, that as he is risen, (so Rom. 6.) may we expect that being spiritually dead with him to sin, we shall be with him raised up to newness of life.
and that be shall and must Reign till all his enemies be made his footstool? 3. Our Lord's Resurrection hath a twofold further consolation with it to Believers, 1. It serves to be a ground for the exercising of Faith on him, that as he is risen, (so Rom. 6.) may we expect that being spiritually dead with him to sin, we shall be with him raised up to newness of life.
but as a plain History of things in part done, and by and by to be compleatly done. 4. It hath also in it consolation in respect of temporal difficulties, what are they all? They are not sure such as Christ's were,
but as a plain History of things in part done, and by and by to be completely done. 4. It hath also in it consolation in respect of temporal difficulties, what Are they all? They Are not sure such as Christ's were,
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Who can declare how glorious he is now? Take two or three Scriptures to confirm this, 1. That Eph. 1.20, 21. He hath set him at his own right hand in the heavenly places, far above all principalities and powers,
Who can declare how glorious he is now? Take two or three Scriptures to confirm this, 1. That Ephesians 1.20, 21. He hath Set him At his own right hand in the heavenly places, Far above all principalities and Powers,
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Where having spoken of his Humiliation, it follows, Wherefore God hath highly exalted him, and given him a name which is above every name, that at the Name of Jesus every knee should bow, of things in Heaven,
Where having spoken of his Humiliation, it follows, Wherefore God hath highly exalted him, and given him a name which is above every name, that At the Name of jesus every knee should bow, of things in Heaven,
He having as it is, Col. 1.18. in all things the preheminency. The 3d. place is, Heb. 8.1. Of the things which we have spoken, this is the sum, we have such an High Priest who is set on the right hand of Majesty in the Heavens;
He having as it is, Col. 1.18. in all things the Preeminence. The 3d. place is, Hebrew 8.1. Of the things which we have spoken, this is the sum, we have such an High Priest who is Set on the right hand of Majesty in the Heavens;
We shall add a little more to clear it, and 1. We would know that this Exaltation of our Lord is not to be understood of his exaltation properly as he is God, in which respect there is no up nor down in him,
We shall add a little more to clear it, and 1. We would know that this Exaltation of our Lord is not to be understood of his exaltation properly as he is God, in which respect there is no up nor down in him,
though his declarative glory was valid for a time during his humiliation, yet in himself as he was God, he was still glorious and blessed over all. 2. When we speak of Christ's Exaltation as Mediator,
though his declarative glory was valid for a time during his humiliation, yet in himself as he was God, he was still glorious and blessed over all. 2. When we speak of Christ's Exaltation as Mediator,
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But his Exaltation consisteth, 1. In the manifestation and dec•aration of the person that was humbled and brought low, to be God Omnipotent, Omnipresent, Alsufficient, infinitly Wise, Powerful, Just, &c. For though these properties agree not to the Humane Nature,
But his Exaltation Consisteth, 1. In the manifestation and dec•aration of the person that was humbled and brought low, to be God Omnipotent, Omnipresent, All-sufficient, infinitely Wise, Powerful, Just, etc. For though these properties agree not to the Humane Nature,
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yet they agree to his person, and they are manifested to be in him without question. 2. In the Exaltation of the Humane Nature of Christman, to an inconceivable hight of glory, such as the Humane Nature united to the Divine Nature is capable of, by very many degrees beyond any thing that the Elect whether Angels or Men are capable of;
yet they agree to his person, and they Are manifested to be in him without question. 2. In the Exaltation of the Humane Nature of Christman, to an inconceivable hight of glory, such as the Humane Nature united to the Divine Nature is capable of, by very many Degrees beyond any thing that the Elect whither Angels or Men Are capable of;
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The personal union making him capable of far more glory, and his excellent Offices calling for it. 3. This Exaltation consists in his absolute Dominion and Kingly Power, which is more observably, directly,
The personal Union making him capable of Far more glory, and his excellent Offices calling for it. 3. This Exaltation consists in his absolute Dominion and Kingly Power, which is more observably, directly,
He hath the keys of Hell and of death, and is King of kings, and Lord of lords, is exalted far above all principalities and powers, and is given to be head over all things to the Church;
He hath the keys of Hell and of death, and is King of Kings, and Lord of Lords, is exalted Far above all principalities and Powers, and is given to be head over all things to the Church;
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It is true, that as God he hath an absolutely Soveraign and independent Kingdom, yet as Medi•tor God-man, he hath a dispensatory Kingdom next unto the Father in glory. 4. This Exaltation consists in Christs being furnished with qualifications suitable to that glorious condition wherein he is invested;
It is true, that as God he hath an absolutely Sovereign and independent Kingdom, yet as Medi•tor God-man, he hath a dispensatory Kingdom next unto the Father in glory. 4. This Exaltation consists in Christ being furnished with qualifications suitable to that glorious condition wherein he is invested;
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but, O! that we could behold the glorious condition, he is exalted unto, and could look upon 〈 ◊ 〉 as ere long, coming in the clouds with 〈 ◊ 〉 and great glory, in the glory of his Father,
but, OH! that we could behold the glorious condition, he is exalted unto, and could look upon 〈 ◊ 〉 as ere long, coming in the Clouds with 〈 ◊ 〉 and great glory, in the glory of his Father,
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how will you be able to abide the least touch of it? it will aggrege your sin and highten your misery, that he whom the Father exalted was undervalued by you, that ye scorned to take a direction from him,
how will you be able to abide the least touch of it? it will aggrege your since and heighten your misery, that he whom the Father exalted was undervalved by you, that you scorned to take a direction from him,
ye shall sit on the same throne with him and behold his glory; as he prayeth John 17. I will that these whom thou hast given me may be with me to behold my glory;
you shall fit on the same throne with him and behold his glory; as he Prayeth John 17. I will that these whom thou hast given me may be with me to behold my glory;
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if Christ be glorious, he calleth you to share with him in the same glory. 2. It serves for the consolation of Believers who have received him, ye have an excellent Mediator, a most glorious Head and Husband,
if christ be glorious, he calls you to share with him in the same glory. 2. It serves for the consolation of Believers who have received him, you have an excellent Mediator, a most glorious Head and Husband,
We find ordinarily in Scripture, especially thorow the New Testament, these three going together, 1. Christs Humiliation. 2. His Exaltation on the back of that, And 3ly. His Godhead;
We find ordinarily in Scripture, especially thorough the New Testament, these three going together, 1. Christ Humiliation. 2. His Exaltation on the back of that, And 3ly. His Godhead;
it's doubtless the contemplation of Christ's Godhead that occasioneth this admiring-exclamation, who shall declare his generation? which we apply not so much to the ineffableness of his generation,
it's doubtless the contemplation of Christ's Godhead that occasioneth this admiring-exclamation, who shall declare his generation? which we apply not so much to the ineffableness of his generation,
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There are three or four ways whereby the Scripture confirms this, let me desire you by the way not to look on this as a little momentuous or but a common Doctrine;
There Are three or four ways whereby the Scripture confirms this, let me desire you by the Way not to look on this as a little momentous or but a Common Doctrine;
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& since there are many so ignorant, that we would be ashamed to tell what we hear from some of you concerning the Godhead of Jesus Christ, ye would take the better heed to it, it being a main pillar of Christian Religion, without which our Preaching and your Faith are vain,
& since there Are many so ignorant, that we would be ashamed to tell what we hear from Some of you Concerning the Godhead of jesus christ, you would take the better heed to it, it being a main pillar of Christian Religion, without which our Preaching and your Faith Are vain,
unto us a son is given, and the government shall be upon his shoulders, and what is he? He shall be called wonderful, Counsellour, the Mighty God, the Everlasting Father, the Prince of Peace, of the increase of his government and peace there shall be no end;
unto us a son is given, and the government shall be upon his shoulders, and what is he? He shall be called wondered, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace, of the increase of his government and peace there shall be no end;
His Exaltation, Of the increase of his government• and peace there shall be no end, upon the throne of David and his kingdom, to order it and to establish it with judgment and with justice;
His Exaltation, Of the increase of his government• and peace there shall be no end, upon the throne of David and his Kingdom, to order it and to establish it with judgement and with Justice;
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And his Godhead is interjected and put in between these two, In the names and titles given to him, Wonderful Counsellour, the Mighty God, the Everlasting Father, not as personally taken,
And his Godhead is interjected and put in between these two, In the names and titles given to him, Wondered Counselor, the Mighty God, the Everlasting Father, not as personally taken,
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and for the same reason Chap. 7.14. He is called Immanuel, God with us, A 2d. place is that of Phil. 2.6. Who being in the form of God, thought it no robbery (he did God no wrong) to be equal with God, he made himself of no reputation;
and for the same reason Chap. 7.14. He is called Immanuel, God with us, A 2d. place is that of Philip 2.6. Who being in the from of God, Thought it no robbery (he did God no wrong) to be equal with God, he made himself of no reputation;
and took on him the form of a servant, &c. wherefore God also hath highly exalted him and given him a name above every name, &c. A 3d. place is that of Heb. 1.2, 3. God who at sundry times,
and took on him the from of a servant, etc. Wherefore God also hath highly exalted him and given him a name above every name, etc. A 3d. place is that of Hebrew 1.2, 3. God who At sundry times,
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and in divers manners, spoke in time past unto the fathers by the prophets, hath in these last days spoken unto us by his son whom he hath appointed heir of all things, by whom also he made the worlds, & what is he by whom he spake to us? who being the brightness of his glory,
and in diverse manners, spoke in time passed unto the Father's by the Prophets, hath in these last days spoken unto us by his son whom he hath appointed heir of all things, by whom also he made the world's, & what is he by whom he spoke to us? who being the brightness of his glory,
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then the Son is to the Father, (nay, the livelyest resemblances fall infinitely short of a full and exact resemblance) the Father and he being the same God,
then the Son is to the Father, (nay, the Liveliest resemblances fallen infinitely short of a full and exact resemblance) the Father and he being the same God,
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and he being compared with the Father, not simply as God essentially taken, but as the second person of the Trinity compared with him who is the first person; O deep and adorable mystery! A 2d. way to clear and confirm it, is to consider his works oft-times joyned with his name;
and he being compared with the Father, not simply as God essentially taken, but as the second person of the Trinity compared with him who is the First person; Oh deep and adorable mystery! A 2d. Way to clear and confirm it, is to Consider his works ofttimes joined with his name;
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In the beginning was the word, the substantial word of the Father, the Son of his love, called the word, either as expressing the Fathers image as a mans word expresseth his mind,
In the beginning was the word, the substantial word of the Father, the Son of his love, called the word, either as expressing the Father's image as a men word Expresses his mind,
Its said that this word was not only with God, but was God; and then follows in several Verses together his Works, the works of Creation, all things were made by him, &c. the works of Providence are attributed to him, John 5.17. My father worketh hitherto, and I work, and the work of Redemption and his glorious going thorow with it, declare him to be the Son of God;
Its said that this word was not only with God, but was God; and then follows in several Verses together his Works, the works of Creation, all things were made by him, etc. the works of Providence Are attributed to him, John 5.17. My father works hitherto, and I work, and the work of Redemption and his glorious going thorough with it, declare him to be the Son of God;
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Whom do men say that I am, Peter answered; thou art the son of the living God and Christ says, Blessed art thou Simon Barjona flesh and blood hath not revealed that unto thee,
Whom do men say that I am, Peter answered; thou art the son of the living God and christ Says, Blessed art thou Simon Barjona Flesh and blood hath not revealed that unto thee,
and then he calls himself the rock on which his Church is built; Christ's Godhead is the foundation of Christianity. A 2d. is John 1.49. in Nathanaels words;
and then he calls himself the rock on which his Church is built; Christ's Godhead is the Foundation of Christianity. A 2d. is John 1.49. in Nathanaels words;
Christs tells him, before Philip called thee when thou was under the fig-tree, I saw thee, and he having gotten this proof of Christs omniscience, presently breaks out, Rabbi, thou art the son of God, thou art the king of Israel;
Christ tells him, before Philip called thee when thou was under the Fig tree, I saw thee, and he having got this proof of Christ omniscience, presently breaks out, Rabbi, thou art the son of God, thou art the King of Israel;
A 3d. place is John 6.67, 68, 69. where, when Christ is saying to the twelve, will ye also leave me? Simon answers, Lord, to whom shall we go, thou hast the words of eternal life,
A 3d. place is John 6.67, 68, 69. where, when christ is saying to the twelve, will you also leave me? Simon answers, Lord, to whom shall we go, thou hast the words of Eternal life,
there is mu•h in these words, we believe and are sure that it is so. A 4th. place is John 11.27. and it is Martha her confession, yea Lord, I believe that thou art the Christ the son of God which should come into the world. The 5th. place is that of John 20.28. where, when Christ bids Thomas reach hither his hand and put it into his side, his glory shines so full in his face, that he cryes out, My Lord and my God, and his faith is summed up and compended in that.
there is mu•h in these words, we believe and Are sure that it is so. A 4th. place is John 11.27. and it is Martha her Confessi, yea Lord, I believe that thou art the christ the son of God which should come into the world. The 5th. place is that of John 20.28. where, when christ bids Thomas reach hither his hand and put it into his side, his glory shines so full in his face, that he cries out, My Lord and my God, and his faith is summed up and compended in that.
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The last place that we shall name is that of Acts 8.37. and its the Eunuchs confession, I believe that Jesus Christ is the son of God, which is the sum of his faith. The 4th.
The last place that we shall name is that of Acts 8.37. and its the Eunuchs Confessi, I believe that jesus christ is the son of God, which is the sum of his faith. The 4th.
and yet know not what he is, to know, remember and believe, that he that is the son of Mary, is also the eternal son of God, being God before he was incarnate,
and yet know not what he is, to know, Remember and believe, that he that is the son of Marry, is also the Eternal son of God, being God before he was incarnate,
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many sad proofs whereof we have in Folks words, and moe in their practice, Flesh and blood (saith Christ Matth. 16.) hath not revealed this unto thee;
many sad proofs whereof we have in Folks words, and more in their practice, Flesh and blood (Says christ Matthew 16.) hath not revealed this unto thee;
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yea, if we would look in a little further, we would find that the faith of this is but scarce amongst us, not to speak of the gross ignorance of many, who will say when asked, that he is not equal with the Father,
yea, if we would look in a little further, we would find that the faith of this is but scarce among us, not to speak of the gross ignorance of many, who will say when asked, that he is not equal with the Father,
Ye would consider for convincing you that it is thus with many of you, 1. The little fear that is in men and women of the Majesty of Christ as God, they durst not walk with so little fear of him if they believed indeed that he were God;
You would Consider for convincing you that it is thus with many of you, 1. The little Fear that is in men and women of the Majesty of christ as God, they durst not walk with so little Fear of him if they believed indeed that he were God;
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but your practice sayes to beholders that ye believe it not, because ye fear him not. 2. That your souls do so little welcome the offer of the Gospel, that tells that ye believe him not to be God. 3. That ye do not place your happiness in Believing on him,
but your practice Says to beholders that you believe it not, Because you Fear him not. 2. That your Souls do so little welcome the offer of the Gospel, that tells that you believe him not to be God. 3. That you do not place your happiness in Believing on him,
Hence it is that so many live contentedly without him, and are not sollicitous about the enjoying of him. 4. Even in Believers there is much unbelief of this truth, which is sadly evidenced by this, that they do not so bless themselves in him,
Hence it is that so many live contentedly without him, and Are not solicitous about the enjoying of him. 4. Even in Believers there is much unbelief of this truth, which is sadly evidenced by this, that they do not so bless themselves in him,
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as David doth, Psal. 16. Where he saith, and holily glorieth, The lines are fallen unto me in a pleasant place, &c. And by the frequent discouragement that is incident to Believers,
as David does, Psalm 16. Where he Says, and holily Glorieth, The lines Are fallen unto me in a pleasant place, etc. And by the frequent discouragement that is incident to Believers,
If he were believed to be God, it would quash temptations, banish discouragement, comfort under crosses, sweeten every condition, induce to holiness, restrain from sin;
If he were believed to be God, it would quash temptations, banish discouragement, Comfort under Crosses, sweeten every condition, induce to holiness, restrain from since;
and sustains the relation of a Husband to the Believer to make it forth-coming; And he is furnished with suitable qualifications to make the application thereof;
and sustains the Relation of a Husband to the Believer to make it forthcoming; And he is furnished with suitable qualifications to make the application thereof;
THese words are a proof of that which we discoursed in the Lecture concerning Christs wonderful love to his p•ople, Then which, no man hath greater, that a man should lay down his life for his friend;
THese words Are a proof of that which we discoursed in the Lecture Concerning Christ wondered love to his p•ople, Then which, no man hath greater, that a man should lay down his life for his friend;
In the former part of this verse, we shew, that there was a hint given of Christ's Exaltation, of the Exaltation and Glory of the Mediator following on the back of his lowest sufferings;
In the former part of this verse, we show, that there was a hint given of Christ's Exaltation, of the Exaltation and Glory of the Mediator following on the back of his lowest sufferings;
And left it should be a stumbling to any, that this glorious person suffered death, he gives the reason of that also, which strengthens the reason of his Exaltation For the transgression of my people was he stricken, or (as the word is) The stroak was on him, he suffered not for any wrong in himself,
And left it should be a stumbling to any, that this glorious person suffered death, he gives the reason of that also, which strengthens the reason of his Exaltation For the Transgression of my people was he stricken, or (as the word is) The stroke was on him, he suffered not for any wrong in himself,
But cutting off here signifies to be taken away not in an ordinary but in an extraordinary way, to be removed by a violent death by the stroak of Justice.
But cutting off Here signifies to be taken away not in an ordinary but in an extraordinary Way, to be removed by a violent death by the stroke of justice.
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Looking on it, 1. As a Prophesie, we may Observe, That our Lord Jesus behoved to suffer and die, it was Prophesied of him, That he should be cut off out of the land of the living; And Dan. 9.26.
Looking on it, 1. As a Prophesy, we may Observe, That our Lord jesus behooved to suffer and die, it was Prophesied of him, That he should be Cut off out of the land of the living; And Dan. 9.26.
it is plainly and clearly asserted, that the Messiah shall be cut off, which being compared with the History of the Gospel, we have it as a truth •ulfilled,
it is plainly and clearly asserted, that the Messiah shall be Cut off, which being compared with the History of the Gospel, we have it as a truth •ulfilled,
A•d supposing the Elect to be sinners, and the curse to be added to the Covenant of Works, The day thou eats thou shal• surely die, supposing also the Mediator to have ingaged and undertaken to satisfie Ju••ice,
A•d supposing the Elect to be Sinners, and the curse to be added to the Covenant of Works, The day thou eats thou shal• surely die, supposing also the Mediator to have engaged and undertaken to satisfy Ju••ice,
And consideri•g his sinless nature that was not lyable to death, and that he had not these principles of dying in him, disposing him to die, that we sinful miserable mortals have is us;
And consideri•g his sinless nature that was not liable to death, and that he had not these principles of dying in him, disposing him to die, that we sinful miserable mortals have is us;
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yea nec•ssary that our blessed Lord should not die an ordinary death as men die ordinarily through weakness or sickness on their beds, but a violent death.
yea nec•ssary that our blessed Lord should not die an ordinary death as men die ordinarily through weakness or sickness on their Beds, but a violent death.
His soul was separat from his body, though the union betwixt both his body and soul and the God-head continued still. 3. It holds forth a proof and confirmation of our faith in this, that our Lord Jesus is the Messiah that was Prophesied of,
His soul was separate from his body, though the Union betwixt both his body and soul and the Godhead continued still. 3. It holds forth a proof and confirmation of our faith in this, that our Lord jesus is the Messiah that was Prophesied of,
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So that if we look rightly on the Scriptures, our Lords sufferings will be so far from being matter of stumbling, that they will rather be a clear, convincing,
So that if we look rightly on the Scriptures, our lords sufferings will be so Far from being matter of stumbling, that they will rather be a clear, convincing,
and evident proof, that Je•us of Nazareth is the true Messiah, and that in him all th t was spoken concerning the Messiah is fulfi led and came to pass.
and evident proof, that Je•us of Nazareth is the true Messiah, and that in him all that tO was spoken Concerning the Messiah is fulfi led and Come to pass.
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And were there no more but these two words in th• Text. O how much consolation do they yield in l•fe and in death? Our Lord is gone before Believers and they may be greatly heartned to follow him.
And were there no more but these two words in th• Text. O how much consolation do they yield in l•fe and in death? Our Lord is gone before Believers and they may be greatly heartened to follow him.
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And look to the Court and Tribunal of God's Justice, before which he was standing, by which he was to be sentenced to death for the transgressions of God's people, and also absolved;
And look to the Court and Tribunal of God's justice, before which he was standing, by which he was to be sentenced to death for the transgressions of God's people, and also absolved;
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We find not any where in Scripture that these are called my people, or God's people, but when ever my people is spoken of, it is used to rid Marches betwixt his people and other people that are not his,
We find not any where in Scripture that these Are called my people, or God's people, but when ever my people is spoken of, it is used to rid Marches betwixt his people and other people that Are not his,
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Neither 2. Can it be meant of the whole visible Church; who in respect of the external administration of the Covenant, are sometimes called his people, as all Israel are;
Neither 2. Can it be meant of the Whole visible Church; who in respect of the external administration of the Covenant, Are sometime called his people, as all Israel Are;
There is a narrower march or boundary drawn, John 10.26. Where the Lord speaking of them that were only externally in Covenant with him, sayes, Ye art not my sheep, to shew that his reckoning there must not go upon external profession;
There is a narrower march or boundary drawn, John 10.26. Where the Lord speaking of them that were only externally in Covenant with him, Says, You art not my sheep, to show that his reckoning there must not go upon external profession;
And vers. 16. Some that were not for the time professing themselves to be his people, are reckoned, Other sheep I have which are not of this fold, them also I must bring in:
And vers. 16. some that were not for the time professing themselves to be his people, Are reckoned, Other sheep I have which Are not of this fold, them also I must bring in:
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Nor 3. Can it be limited to them that were actually converted and Believers, for he says (as I iust now hinted) that he hath other sheep that are not yet brought in, and he is said to gather together into one the children of God that were scattered abroad, John 11.52.
Nor 3. Can it be limited to them that were actually converted and Believers, for he Says (as I just now hinted) that he hath other sheep that Are not yet brought in, and he is said to gather together into one the children of God that were scattered abroad, John 11.52.
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It was for their sins, even for the sins of the Elect that our Lord Jesus was stricken. As for the 2d. What is it to be stricken for their transgression? The meaning is, the meritorious cause of their stroak was on Christ, which intimats to us, that his sufferings and death were procured by the sins of the Elect of God;
It was for their Sins, even for the Sins of the Elect that our Lord jesus was stricken. As for the 2d. What is it to be stricken for their Transgression? The meaning is, the meritorious cause of their stroke was on christ, which intimates to us, that his sufferings and death were procured by the Sins of the Elect of God;
In this part of the words thus opened up, we have two notable Points concerning the Covenant of Redemption, 1. The Party for whom it is contrived and intended,
In this part of the words thus opened up, we have two notable Points Concerning the Covenant of Redemption, 1. The Party for whom it is contrived and intended,
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and that is the Elect or God's People; It is not all the World, nor all Visible-Church-members that God transacted for in the bargain with the Mediator,
and that is the Elect or God's People; It is not all the World, nor all Visible-Church-members that God transacted for in the bargain with the Mediator,
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and upon the other side, the Mediators accepting of them on the terms proposed, he is content to satisfie for them, to take the stroak on himself deserved by them, that they may go free;
and upon the other side, the Mediators accepting of them on the terms proposed, he is content to satisfy for them, to take the stroke on himself deserved by them, that they may go free;
1. From the first of these Observe, that there are some differenced from others in respect of God's purpose, some chosen of God for his people beside all the rest of the World;
1. From the First of these Observe, that there Are Some differenced from Others in respect of God's purpose, Some chosen of God for his people beside all the rest of the World;
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and leaving another, a taking of Isaac, and a leaving of Ishmael, a taking of Jacob, and a leaving of Esau, as it is, Rom. 9. And this discrimination or differencing hath these four steps, 1. There is a differencing in Gods purpose in respect of the end,
and leaving Another, a taking of Isaac, and a leaving of Ishmael, a taking of Jacob, and a leaving of Esau, as it is, Rom. 9. And this discrimination or differencing hath these four steps, 1. There is a differencing in God's purpose in respect of the end,
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while all men are alike before him, some are designed to erernal life, others not, therefore Mat. 25.34. it's said, Come ye blessed of my Father, inherite the Kingdom prepared for you from the foundation of the world, and in this respect the Book of Life is said to be opened, Revel. 20.12. 2. This differencing is in respect of God's offering and giving of them to the Mediator in the Covenant of Redemption, wherein some, not all, are given to Christ, John 17 2. That he should give eternal life to as many as thou hast given him out of the world;
while all men Are alike before him, Some Are designed to erernal life, Others not, Therefore Mathew 25.34. it's said, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world, and in this respect the Book of Life is said to be opened, Revel. 20.12. 2. This differencing is in respect of God's offering and giving of them to the Mediator in the Covenant of Redemption, wherein Some, not all, Are given to christ, John 17 2. That he should give Eternal life to as many as thou hast given him out of the world;
Where it is clear, that so many are given to him in reference to whom he is to exercise his offices. 3. There is a differencing in respect of Christ's undertaking and executing his Offices for them, he accepts of them, John 17.9.
Where it is clear, that so many Are given to him in Referente to whom he is to exercise his Offices. 3. There is a differencing in respect of Christ's undertaking and executing his Offices for them, he accepts of them, John 17.9.
and to be made partakers of his glory. 4. This differencing is in respect of the promises made upon Gods part to the Mediator in favours of the Elect,
and to be made partakers of his glory. 4. This differencing is in respect of the promises made upon God's part to the Mediator in favours of the Elect,
and that through faith in thee they shall be justified, therefore saith Christ, John 6.44. Murmure not among your selves, no man can come unto me except the Father who hath sent me draw him;
and that through faith in thee they shall be justified, Therefore Says christ, John 6.44. Murmur not among your selves, no man can come unto me except the Father who hath sent me draw him;
And vers. 45. Every one that hath heard and learned of the F•ther cometh unto me; And John 17.2. That he should give eternal life to as many as thou hast given him:
And vers. 45. Every one that hath herd and learned of the F•ther comes unto me; And John 17.2. That he should give Eternal life to as many as thou hast given him:
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Thus ye see what we mean when we call this a differencing Decree. 2. We say that it is a definite Decree, both in respect of tho number numbered, that is, about so many and no moe, and not all;
Thus you see what we mean when we call this a differencing decree. 2. We say that it is a definite decree, both in respect of tho number numbered, that is, about so many and no more, and not all;
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But it's such a number whom the Lord ingageth to the Mediator to draw, to teach and make them believers. 3. We say it is a Decree that is free, as to all merit in them whom it reacheth,
But it's such a number whom the Lord engageth to the Mediator to draw, to teach and make them believers. 3. We say it is a decree that is free, as to all merit in them whom it reaches,
and it's free in these three respects. 1. In respect of any thing in the person or persons elected, who are supposed to be lying as the rest of the World,
and it's free in these three respects. 1. In respect of any thing in the person or Persons elected, who Are supposed to be lying as the rest of the World,
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neither having done good or evil, that the purpose of God according to election might stand, &c. That is, God respected not the doing good or evil in his electing of the one,
neither having done good or evil, that the purpose of God according to election might stand, etc. That is, God respected not the doing good or evil in his electing of the one,
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and Christ's death is not the cause of Election though it be the cause of all the benefits that follow upon it. 3. It's free in respect of God's absolute Soveraignty, who acts herein according to the purpose of his own will, having no reason without himself,
and Christ's death is not the cause of Election though it be the cause of all the benefits that follow upon it. 3. It's free in respect of God's absolute Sovereignty, who acts herein according to the purpose of his own will, having no reason without himself,
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as it is clear, Matth. 11. Ev•n so, Father, because it seemed good in thy sight; And Eph. 1.11. Being predestinate according to the purpose of him who worketh all things according to the counsel of his own will:
as it is clear, Matthew 11. Ev•n so, Father, Because it seemed good in thy sighed; And Ephesians 1.11. Being predestinate according to the purpose of him who works all things according to the counsel of his own will:
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So the Lord acts most Soveraignly in the Decree of Election. 4. We say that this Decree is absolute and peremptory; Which is not so to be understood as if it admitted of no midses in the execution of it;
So the Lord acts most Sovereignly in the decree of Election. 4. We say that this decree is absolute and peremptory; Which is not so to be understood as if it admitted of no midses in the execution of it;
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but must needs all and every one of them actually enjoy that which is decreed for them by this Decree, else they could not be called God's people if they might, not be his;
but must needs all and every one of them actually enjoy that which is decreed for them by this decree, Else they could not be called God's people if they might, not be his;
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The 1. whereof is taken from the names that the people of God get, and from the expressions that are used in making mention of them in Scripture, which will infer all that hath been said,
The 1. whereof is taken from the names that the people of God get, and from the expressions that Are used in making mention of them in Scripture, which will infer all that hath been said,
or consideration of ought in themselves, they are said to be loved and beloved and ordained to eternal life, Acts 13.48. As many as were ordained to eternal life, believed, where believing is made a fruit and effect of this decree of election, its so far from being a cause thereof;
or consideration of ought in themselves, they Are said to be loved and Beloved and ordained to Eternal life, Acts 13.48. As many as were ordained to Eternal life, believed, where believing is made a fruit and Effect of this Decree of election, its so Far from being a cause thereof;
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they are called the people whom he foreknew and predestinated, Rom. 8.29. whom he did foreknow, them he did p ea•stinate, &c. and Rom. 11.2. God hath not cast away his people whom he foreknew;
they Are called the people whom he foreknew and predestinated, Rom. 8.29. whom he did foreknow, them he did p ea•stinate, etc. and Rom. 11.2. God hath not cast away his people whom he foreknew;
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Titles and names of this kind are frequent in the Scripture, whereby God differenceth some from others, which hath its rise from Gods purpose and decree of election. A 2d.
Titles and names of this kind Are frequent in the Scripture, whereby God differenceth Some from Others, which hath its rise from God's purpose and Decree of election. A 2d.
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ground is taken from the opposition which the Scripture maketh betwixt the Elect, and others who are not elected, which shews clearly that election cannot be understood of all,
ground is taken from the opposition which the Scripture makes betwixt the Elect, and Others who Are not elected, which shows clearly that election cannot be understood of all,
and Rom. 9. the Apostle speaks of some vessels of mercy which are before prepared for glory, and of som• vessels of wrath fitted for destruction; and 2 Tim. 2.21. some are said to be vessels of honour, some of dishonour; some are ordained to eternal life, Acts 13. and some are ordained of old to that destruction, as Jude speaketh;
and Rom. 9. the Apostle speaks of Some vessels of mercy which Are before prepared for glory, and of som• vessels of wrath fitted for destruction; and 2 Tim. 2.21. Some Are said to be vessels of honour, Some of dishonour; Some Are ordained to Eternal life, Acts 13. and Some Are ordained of old to that destruction, as U^de speaks;
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some are written in the Lambs book of life, and some not, Revel. 20. and wherefore is all this spoken? but to let us know that God hath freely and soveraignly in his decree put a difference betwixt some and others, which as it began (to speak so) in God's eternal purpose so it will continue in the event:
Some Are written in the Lambs book of life, and Some not, Revel. 20. and Wherefore is all this spoken? but to let us know that God hath freely and sovereignly in his Decree put a difference betwixt Some and Others, which as it began (to speak so) in God's Eternal purpose so it will continue in the event:
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and as it's said Acts 15. Known unto God are all his works from the beginning, so in a special manner and peculiar way this great work of the Redemption was,
and as it's said Acts 15. Known unto God Are all his works from the beginning, so in a special manner and peculiar Way this great work of the Redemption was,
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and they that were to be redeemed, particularly knowen and written down in the book of God's decree of election; hence it's said Rom. 11.7. Israel hath not obtained that which he seeketh for but the election hath obtained; and John 6.37. All that the Father hath given me, shall come unto me; and John 10.28. I give my sheep eternal life and they shall never perish; there is Rom 8.30. a concarination & linking together of things from Gods purpose and decree of election, •ven to eternal glory which is the result of el•ct•on:
and they that were to be redeemed, particularly known and written down in the book of God's Decree of election; hence it's said Rom. 11.7. Israel hath not obtained that which he seeks for but the election hath obtained; and John 6.37. All that the Father hath given me, shall come unto me; and John 10.28. I give my sheep Eternal life and they shall never perish; there is Rom 8.30. a concarination & linking together of things from God's purpose and Decree of election, •ven to Eternal glory which is the result of el•ct•on:
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especially considering that this diff••encing a• the great day of Judgment is drawen from t•e decree of election, Matth 25. Come ye blessed of my Father, inherit the kingdom p•epared for you before the foundation of the world was laid;
especially considering that this diff••encing a• the great day of Judgement is drawn from t•e Decree of election, Matthew 25. Come you blessed of my Father, inherit the Kingdom p•epared for you before the Foundation of the world was laid;
as if the Lord had said, there was a purpose and design of bringing you to Heaven before the world was. A 4th. ground is taken from the nature of Gods Covenant of R•demption, which holds clearly forth •he truth of this Doctrine concerning election in all the steps of it.
as if the Lord had said, there was a purpose and Design of bringing you to Heaven before the world was. A 4th. ground is taken from the nature of God's Covenant of R•demption, which holds clearly forth •he truth of this Doctrine Concerning election in all the steps of it.
As, 1. In Gods making the offer and gift of some to the Mediator, it's only some that he gives and not all. 2. In Christs acceptation of the offer and gift:
As, 1. In God's making the offer and gift of Some to the Mediator, it's only Some that he gives and not all. 2. In Christ acceptation of the offer and gift:
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He prays for some, he sanctifies himself for some, and for some he compts and not for all. 3. There is not a promise in all the Covenant of Redemption,
He prays for Some, he Sanctifies himself for Some, and for Some he compts and not for all. 3. There is not a promise in all the Covenant of Redemption,
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and not for all, I give unto them eternal life, and they shall never perish John 10. Thy people shall be willing in the day of thy power, Psal. 110.3. Christs undertaking is for them only, John 10. Other sheep have I which are not of this fold, them also I must bring in;
and not for all, I give unto them Eternal life, and they shall never perish John 10. Thy people shall be willing in the day of thy power, Psalm 110.3. Christ undertaking is for them only, John 10. Other sheep have I which Are not of this fold, them also I must bring in;
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We the rather take notice of, and insist so much on this, because it will much serve to clear the following Doctrine concerning the redemption of the Elect;
We the rather take notice of, and insist so much on this, Because it will much serve to clear the following Doctrine Concerning the redemption of the Elect;
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there is such a people, and they are the object of the Covenant of Redemption, whose good is sought after and agreed upon therein, and not of any others.
there is such a people, and they Are the Object of the Covenant of Redemption, whose good is sought After and agreed upon therein, and not of any Others.
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We shall not here follow the subtile cavillings of Adv•rsaries against this truth, only we would have you confirmed in the faith of it, For, 1. If ye be not clear and established in the faith of this truth, ye will be in great hazard not only to make muddy,
We shall not Here follow the subtle cavillings of Adv•rsaries against this truth, only we would have you confirmed in the faith of it, For, 1. If you be not clear and established in the faith of this truth, you will be in great hazard not only to make muddy,
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let this then be taken for a solid truth, that the Lord in his eternal purpose hath made a difference and separation of some from others, which is the great ground of the title that God hath to these some. 2ly. Clearness in this truth, serves to keep the hearts of Gods people in awe of him, to lift him up very high in their esteem as Soveraign over the Creature:
let this then be taken for a solid truth, that the Lord in his Eternal purpose hath made a difference and separation of Some from Others, which is the great ground of the title that God hath to these Some. 2ly. Clearness in this truth, serves to keep the hearts of God's people in awe of him, to lift him up very high in their esteem as Sovereign over the Creature:
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And if any should quarrel with God and say, why did God so? that of the Apostle comes well in for an answer, Who art thou O man that replyest against God? it's his soveraign pleasure who is supream Potter and hath power over the clay to make one vessel to honour and another to dishonour:
And if any should quarrel with God and say, why did God so? that of the Apostle comes well in for an answer, Who art thou Oh man that repliest against God? it's his sovereign pleasure who is supreme Potter and hath power over the clay to make one vessel to honour and Another to dishonour:
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and choosing out of it, and writing up one man and not another, it must needs in a transport of admiration say, O! what a great and soveraign God must he be, who did determine and write down the eternal condition of men before ever the world was? 3ly. This to the people of God, 1. Preacheth wonderful grace, when they having gotten their calling and election made sure, come in and read their names in Gods decree of election before they had a Being;
and choosing out of it, and writing up one man and not Another, it must needs in a transport of admiration say, OH! what a great and sovereign God must he be, who did determine and write down the Eternal condition of men before ever the world was? 3ly. This to the people of God, 1. Preacheth wondered grace, when they having got their calling and election made sure, come in and read their names in God's Decree of election before they had a Being;
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but he hath chosen the foolish things of the world, weak and base, and things that are not, to make them kings and priests unto God and his Father. 2. It's matter of exceeding great consolation to them that it's free and sure; free, even so free that it stops the mouth of boasting;
but he hath chosen the foolish things of the world, weak and base, and things that Are not, to make them Kings and Priests unto God and his Father. 2. It's matter of exceeding great consolation to them that it's free and sure; free, even so free that it stops the Mouth of boasting;
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even to have the proof of it in your Conscience that ye are inrolled here, to get out the extract of this decree, that ye may see and read your names in it:
even to have the proof of it in your Conscience that you Are enrolled Here, to get out the extract of this Decree, that you may see and read your names in it:
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and to make it out, take but two words, that are both directions and marks, the practice whereof will give a solid proof of your inrolment in Gods book, whence all these great and glorious things have their rise. 1. Where there is a yielding to Christs call in the Gospel,
and to make it out, take but two words, that Are both directions and marks, the practice whereof will give a solid proof of your enrolment in God's book, whence all these great and glorious things have their rise. 1. Where there is a yielding to Christ call in the Gospel,
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and whoever are elected must and shall come, sooner or later, John 6.37. All that the Father giveth me shall come unto me, and John 10.4. His sheep follow him and know his voice;
and whoever Are elected must and shall come, sooner or later, John 6.37. All that the Father gives me shall come unto me, and John 10.4. His sheep follow him and know his voice;
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So that there is no need of any new revelation about the matter, neither needs there any torturing anxiety to know how to come by thy name in the roll of the Elect;
So that there is no need of any new Revelation about the matter, neither needs there any torturing anxiety to know how to come by thy name in the roll of the Elect;
and as many of you as soundly believe on him, and have betaken your selves to him for life and salvation, have the seal and witness in your selves that your names were in Gods roll and book before the World was:
and as many of you as soundly believe on him, and have betaken your selves to him for life and salvation, have the seal and witness in your selves that your names were in God's roll and book before the World was:
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But if this be not, debate, dispute & question as ye will about it, whatever may be afterwards, ye have no evidence for the time of your election. 2. Where there is real Holiness,
But if this be not, debate, dispute & question as you will about it, whatever may be afterwards, you have no evidence for the time of your election. 2. Where there is real Holiness,
and of a persons being inrolled in the volumn of the book of Gods decree; because Holiness is a fruit of election, as is clear Eph. 1.4. According as he hath chosen us before the foundation of the world that we should be holy;
and of a Persons being enrolled in the Volume of the book of God's Decree; Because Holiness is a fruit of election, as is clear Ephesians 1.4. According as he hath chosen us before the Foundation of the world that we should be holy;
and let every one that names the name of Christ depart from iniquity, but in a great house are not only vessels of gold, &c. he subjoyns, If a man therefore purge himself from these he shall be a vessel unto honour sanctified, &c. not that election dependeth on mans Holiness,
and let every one that names the name of christ depart from iniquity, but in a great house Are not only vessels of gold, etc. he subjoins, If a man Therefore purge himself from these he shall be a vessel unto honour sanctified, etc. not that election dependeth on men Holiness,
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but if we slight faith in Christ and Holiness, whatever may be in God's purpose about us, we have for present no ground to conclude our election upon God himself fixus in these things that have such mighty consequents depending on them.
but if we slight faith in christ and Holiness, whatever may be in God's purpose about us, we have for present no ground to conclude our election upon God himself fixus in these things that have such mighty consequents depending on them.
now he casts in a word to shew wherefore all this was, or what was the procuring cause that brought all this suffering and sorrow on Christ, which also was the end that he had before him in it, in these words, for the transgression of my people was he stricken;
now he Cast in a word to show Wherefore all this was, or what was the procuring cause that brought all this suffering and sorrow on christ, which also was the end that he had before him in it, in these words, for the Transgression of my people was he stricken;
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and if ye were suitably sensible of sin, and of your hazard, there is no Doctrine concerning the Covenant of Redemption but it would be useful and refreshing to you.
and if you were suitably sensible of since, and of your hazard, there is no Doctrine Concerning the Covenant of Redemption but it would be useful and refreshing to you.
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and then come to these Doctrines that are more directly held forth in the words. 1. Then, it is implyed, that there is a people of God separated from others,
and then come to these Doctrines that Are more directly held forth in the words. 1. Then, it is employed, that there is a people of God separated from Others,
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It's my people, not only of the Jews, nor my people only of the Gentiles, but my people both of Jews and Gentiles; as Christ sayes, John 10. Other sheep have I which are not of this fold, them I must bring i•.
It's my people, not only of the jews, nor my people only of the Gentiles, but my people both of jews and Gentiles; as christ Says, John 10. Other sheep have I which Are not of this fold, them I must bring i•.
2. It is implyed that this Decree of Election is antecedanius to, and goes before the Covenant of Redemption in order of Nature, it flows not from Christs death as the effect of it, but is prior to it;
2. It is employed that this decree of Election is antecedanius to, and Goes before the Covenant of Redemption in order of Nature, it flows not from Christ death as the Effect of it, but is prior to it;
But, as we hinted before, the Decree of Election is Soveraign, being an Act of Grace absolutely free, the Lord in it having designed some for manifesting the glory of his grace upon them as the end, he hath taken in Christs death and other midses for the promoving of it.
But, as we hinted before, the decree of Election is Sovereign, being an Act of Grace absolutely free, the Lord in it having designed Some for manifesting the glory of his grace upon them as the end, he hath taken in Christ death and other midses for the promoving of it.
3. It is implyed here, that even the Elect or God's People are considered as sinful in the Covenant of Redemption, For the transgression of my people was he stricken;
3. It is employed Here, that even the Elect or God's People Are considered as sinful in the Covenant of Redemption, For the Transgression of my people was he stricken;
for they were no better by nature than others whom God past by, as is clear, Eph. 2.1. We were dead in trespasses and sins, and were by nature children of wrath even as others;
for they were no better by nature than Others whom God passed by, as is clear, Ephesians 2.1. We were dead in Trespasses and Sins, and were by nature children of wrath even as Others;
Peter and Paul were by nature children of wrath as well as Judas; And David was a child of wrath by nature as well as Saul, when this transaction concerning the work of Redemption was agreed upon and concluded betwixt these most responsal Parties.
Peter and Paul were by nature children of wrath as well as Judas; And David was a child of wrath by nature as well as Saul, when this transaction Concerning the work of Redemption was agreed upon and concluded betwixt these most responsal Parties.
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though his misbelief should make him say with Peter, Depart from me, for I am a sinful man, O Lord, yet this consideration may hearten him to draw near, that Christ was stricken for sinners,
though his misbelief should make him say with Peter, Depart from me, for I am a sinful man, Oh Lord, yet this consideration may hearten him to draw near, that christ was stricken for Sinners,
And therefore as a 3d. Use of it, it is an unsafe assertion, beside the curiosity of it, that Antinomians maintain, which is, that though man had never fallen,
And Therefore as a 3d. Use of it, it is an unsafe assertion, beside the curiosity of it, that Antinomians maintain, which is, that though man had never fallen,
Use. This may point out to us that sin is no little nor light thing, neither is the obtaining of pardon any easie business whatever men generally think of them;
Use. This may point out to us that since is no little nor Light thing, neither is the obtaining of pardon any easy business whatever men generally think of them;
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5. It is implyed here, that though the Elects sins deserve wrath, and that there must be a satisfaction ere they can be removed, that yet the Elect cannot satisfie for themselves, For the transgressions of my people was he stricken;
5. It is employed Here, that though the Elects Sins deserve wrath, and that there must be a satisfaction ere they can be removed, that yet the Elect cannot satisfy for themselves, For the transgressions of my people was he stricken;
That he was for the transgression of God's people stricken, sayes plainly that he was ingaged for them, as it is, Heb. 7.22. He was made Surety of a better Testament; And Psal. 40.7. Then said I, Lo, I come:
That he was for the Transgression of God's people stricken, Says plainly that he was engaged for them, as it is, Hebrew 7.22. He was made Surety of a better Testament; And Psalm 40.7. Then said I, Lo, I come:
These things being spoken after the manner of, and borrowed from, the bargainings or transactions that use to be amongst men, we may conceive the business thus, (hinted before) there is the Fathers refusing of somewhat, Sacrifice and offering thou didst not des•re, and his proposing of another thing,
These things being spoken After the manner of, and borrowed from, the bargainings or transactions that use to be among men, we may conceive the business thus, (hinted before) there is the Father's refusing of somewhat, Sacrifice and offering thou didst not des•re, and his proposing of Another thing,
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And then for a conclusion of the Bargain and Transaction, there is the Fathers accepting of his undertaking, he is content to take his sufferings as the price for the Elects debt;
And then for a conclusion of the Bargain and Transaction, there is the Father's accepting of his undertaking, he is content to take his sufferings as the price for the Elects debt;
and thou gavest them me to be redeemed by me; And Heb. 10.10. it's said, that it is by this will that we are sanctified, that is, by the will of the Father, that the Son should be Surety.
and thou Gavest them me to be redeemed by me; And Hebrew 10.10. it's said, that it is by this will that we Are sanctified, that is, by the will of the Father, that the Son should be Surety.
and yet he hath graciously condescended to this way for redeeming of the poor Elect. We are alace sinfully disposed to think little of the Salvation and Redemption of a Soul,
and yet he hath graciously condescended to this Way for redeeming of the poor Elect. We Are alace sinfully disposed to think little of the Salvation and Redemption of a Soul,
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and as in other things therein, so in this, that there was an ancient undertaking and ingaging by Jesus Christ in the room of the Elect as their Surety.
and as in other things therein, so in this, that there was an ancient undertaking and engaging by jesus christ in the room of the Elect as their Surety.
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8. While it is said, For the transgression of my people was he cut off and stricken, it imply•s that Christ in his undertaking for the Elect did oblidge himself to undergo all these sufferings that were due to them,
8. While it is said, For the Transgression of my people was he Cut off and stricken, it imply•s that christ in his undertaking for the Elect did oblige himself to undergo all these sufferings that were due to them,
And though Christ becoming Surety and Cautioner, the Party is altered, yet the price is still continued to be the same, as is clear, Gal. 3.13. He was made a curse for us, that the blessing of Abraham might come on us Gentiles;
And though christ becoming Surety and Cautioner, the Party is altered, yet the price is still continued to be the same, as is clear, Gal. 3.13. He was made a curse for us, that the blessing of Abraham might come on us Gentiles;
and hIs faithfulness more demonstrated, when he will needs so severely, and with so much holy rigidity exact of the Cautioner the Elects debt to the least farthing,
and hIs faithfulness more demonstrated, when he will needs so severely, and with so much holy rigidity exact of the Cautioner the Elects debt to the least farthing,
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and it hath two Branches, that our Lord Jesus his death and sufferings is a proportionable price and satisfaction laid down for the sins of the Elect, and for them only;
and it hath two Branches, that our Lord jesus his death and sufferings is a proportionable price and satisfaction laid down for the Sins of the Elect, and for them only;
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Now, when we speak of Christs laying down a price to satisfie for the transgressions of the Elect, we mean not only this, that his sufferings and death have a value in themselves to satisfie for their sins,
Now, when we speak of Christ laying down a price to satisfy for the transgressions of the Elect, we mean not only this, that his sufferings and death have a valve in themselves to satisfy for their Sins,
yet if the conscience be once wakened, it will not be quieted without one; And if mens Faith give not credit to Gods threatnings, they can have but little,
yet if the conscience be once wakened, it will not be quieted without one; And if men's Faith give not credit to God's threatenings, they can have but little,
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So when he is called their Cautioner, it tells that he undertook their debt, and his laying down of his life is the performance and fulfilling of his undertaken Suretyship and Cautionry;
So when he is called their Cautioner, it tells that he undertook their debt, and his laying down of his life is the performance and fulfilling of his undertaken Suretyship and Cautionary;
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and they were put upon his account or score. 2. It's clear also from the names that his sufferings get in the Scripture, where they are called the price of our Redemption, a buying of us, a propitiation for our sins that pacified God, Rom. 3.25. and 1 John 2.2. A Sacrifice often and Ransome, Matth. 20.28.
and they were put upon his account or score. 2. It's clear also from the names that his sufferings get in the Scripture, where they Are called the price of our Redemption, a buying of us, a propitiation for our Sins that pacified God, Rom. 3.25. and 1 John 2.2. A Sacrifice often and Ransom, Matthew 20.28.
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And if it be not meritorious in procuring Salvation to Elect Infants, what influence or advantage can it have as to them? Either they are not taken to Heaven at all;
And if it be not meritorious in procuring Salvation to Elect Infants, what influence or advantage can it have as to them? Either they Are not taken to Heaven At all;
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or if they be obliged to him, it is certainly by vertue of the merit of his sufferings for expiating the sins of his people. 4. It's clear from this, that in this same Chapter and throughout the Gospel, all the benefits that come to Gods people,
or if they be obliged to him, it is Certainly by virtue of the merit of his sufferings for expiating the Sins of his people. 4. It's clear from this, that in this same Chapter and throughout the Gospel, all the benefits that come to God's people,
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and it must be a price and satisfaction in reference to the procuring and purchasing thereof, that he laid down in his dying. 5. It is clear from the end that God had before him in the work of Redemption, and in Christ's Sufferings;
and it must be a price and satisfaction in Referente to the procuring and purchasing thereof, that he laid down in his dying. 5. It is clear from the end that God had before him in the work of Redemption, and in Christ's Sufferings;
and that he might be just and the justifier of them which believe in Jesus? by this, God hath made it manifest that he is a just God, that none may preposterously presume upon Mercy,
and that he might be just and the justifier of them which believe in jesus? by this, God hath made it manifest that he is a just God, that none may preposterously presume upon Mercy,
but knowing and being confirmed in the faith of this truth, we have (cordially closing with him) ground from it to expect God's favour and to be fred from the curse;
but knowing and being confirmed in the faith of this truth, we have (cordially closing with him) ground from it to expect God's favour and to be fred from the curse;
what else does the doubting and despondency of such say, but that there is not a compleat satisfaction in Christ's death? and that therefore they dare not trust to it, otherwise they would wonder that God hath provided such a remedy,
what Else does the doubting and despondency of such say, but that there is not a complete satisfaction in Christ's death? and that Therefore they Dare not trust to it, otherwise they would wonder that God hath provided such a remedy,
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or had satisfied his Justice themselves. 2ly. It serves to let us see what we are in God's common and debt, and how much we are obliged to the Mediator;
or had satisfied his justice themselves. 2ly. It serves to let us see what we Are in God's Common and debt, and how much we Are obliged to the Mediator;
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and that though his sufferings drew so deep as to bring him to prison and to judgment, and to put him to a holy sinless anxiety and perplexity, that yet he yielded to it and underwent all for our sakes;
and that though his sufferings drew so deep as to bring him to prison and to judgement, and to put him to a holy sinless anxiety and perplexity, that yet he yielded to it and underwent all for our sakes;
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and should make our souls warm towards him, who, when we deserved nothing but to be hurried away to the Pit, was content to enter himself as our Surety, and to pay our Debt:
and should make our Souls warm towards him, who, when we deserved nothing but to be hurried away to the Pit, was content to enter himself as our Surety, and to pay our Debt:
SERMON XXXII. ISAIAH LIII. VIII. Vers. 8. He was taken from prison and from judgement, and who shall declare his generation? For he was cut off out of the land of the living, f•r the transgression of my people was he stricken.
SERMON XXXII. ISAIAH LIII. VIII. Vers. 8. He was taken from prison and from judgement, and who shall declare his generation? For he was Cut off out of the land of the living, f•r the Transgression of my people was he stricken.
In the words read he answers two important questions concerning his sufferings, 1. To what end were all these sufferings? he answers that they were for transgressions,
In the words read he answers two important questions Concerning his sufferings, 1. To what end were all these sufferings? he answers that they were for transgressions,
The 2. Question is, For whose sins were the sufferings of Christ to be a satisfaction? It is answered expresly in the words, for the transgression of my people was he stricken, or the stroak was upon him;
The 2. Question is, For whose Sins were the sufferings of christ to be a satisfaction? It is answered expressly in the words, for the Transgression of my people was he stricken, or the stroke was upon him;
it was for the sins of the Elect, and of the Elect only, for this is the Prophets scope, who, having spoken of Christs sufferings and death, holds forth the meritorious and procuring cause and end thereof;
it was for the Sins of the Elect, and of the Elect only, for this is the prophets scope, who, having spoken of Christ sufferings and death, holds forth the meritorious and procuring cause and end thereof;
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The Doctrine, or rather the branch of the Doctrine we left at, was this (and it's exclusive) that Christ's death is only intended to be a price for the sins of God's elect People and was laid down with respect to them;
The Doctrine, or rather the branch of the Doctrine we left At, was this (and it's exclusive) that Christ's death is only intended to be a price for the Sins of God's elect People and was laid down with respect to them;
and the freeness thereof in communicating and manifesting of it to whom he will, and which thus considered is especially engaging of the hearts of them on whom he pleaseth to manifest it.
and the freeness thereof in communicating and manifesting of it to whom he will, and which thus considered is especially engaging of the hearts of them on whom he Pleases to manifest it.
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Ere I come to confirm this branch of the Doctrine, take a word or two of advertisement in the entry. 1. That Christ's death may be considered two ways, 1. In respect of it self,
Ere I come to confirm this branch of the Doctrine, take a word or two of advertisement in the entry. 1. That Christ's death may be considered two ways, 1. In respect of it self,
if God in his design and decree had so ordered and thought meet to extend it. 2. We are to consider his sufferings and death as a price agreed upon in the Covenant or Bargain of Redemption, wherein these two or three things concur. 1. God's proposal. 2. Christ's acceptation and design in laying down his life. 3. The Fathers acquiescing therein and declaring himself well pleased therewith;
if God in his Design and Decree had so ordered and Thought meet to extend it. 2. We Are to Consider his sufferings and death as a price agreed upon in the Covenant or Bargain of Redemption, wherein these two or three things concur. 1. God's proposal. 2. Christ's acceptation and Design in laying down his life. 3. The Father's acquiescing therein and declaring himself well pleased therewith;
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We may consider Christ's sufferings and death in the fruits of it, either as they respect common favours and mercies, common gifts and means of grace which are not peculiar and saving,
We may Consider Christ's sufferings and death in the fruits of it, either as they respect Common favours and Mercies, Common Gifts and means of grace which Are not peculiar and Saving,
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or as they are peculiar and saving, such as Faith, Justification, Adoption, &c. Now, when we say, that Christ's sufferings and death, are a price for the sins of his People, we exclude not the Reprobate simply from temporal and common favours and mercies that come by his death;
or as they Are peculiar and Saving, such as Faith, Justification, Adoption, etc. Now, when we say, that Christ's sufferings and death, Are a price for the Sins of his People, we exclude not the Reprobate simply from temporal and Common favours and Mercies that come by his death;
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as we cleared before from John 17. Thine they were and thou gavest them me and the Text says expresly, for the transgressions of my people was he stricken;
as we cleared before from John 17. Thine they were and thou Gavest them me and the Text Says expressly, for the transgressions of my people was he stricken;
and hence, when our Lord speaks of them John 17. he opposeth them to, and contradistinguisheth them from all others, I pray for them, I pray not for the world, buy for them that thou hast given me out of the world, to let us know that the things, prayed for to the one are denied to the other according to the strain of the Coven••t.
and hence, when our Lord speaks of them John 17. he Opposeth them to, and contradistinguisheth them from all Others, I pray for them, I pray not for the world, buy for them that thou hast given me out of the world, to let us know that the things, prayed for to the one Are denied to the other according to the strain of the Coven••t.
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A• ad ground is drawen from the strain and frame of the Coven•nt of Redemption, where we find two things clear 1. That as to the end and convey of it the Elect are the only Persons for •hose good and behove it's intended;
A• and ground is drawn from the strain and frame of the Coven•nt of Redemption, where we find two things clear 1. That as to the end and convey of it the Elect Are the only Persons for •hose good and behove it's intended;
and if it be the Elect for whom he entered in that Covenant, the• the advantage, good and benefite of the Elect must be e•ed in this main a•ticle of the Covenant which relates to Chri•'s death and sufferings;
and if it be the Elect for whom he entered in that Covenant, the• the advantage, good and benefit of the Elect must be e•ed in this main a•ticle of the Covenant which relates to Chri•'s death and sufferings;
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and then follows, This is the will of him that sent me &c. and vers. 43, 44. Murmure not (saith he) among your selves, no man can come to me except the Father that sent me draw him;
and then follows, This is the will of him that sent me etc. and vers. 43, 44. Murmur not (Says he) among your selves, no man can come to me except the Father that sent me draw him;
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if the Father did not propose all but some only to be redeemed, then his undertaking must be for these some and not for all, conform to the Fathers proposal, Psal. 40. Then said I, lo, I come to do thy will O my God;
if the Father did not propose all but Some only to be redeemed, then his undertaking must be for these Some and not for all, conform to the Father's proposal, Psalm 40. Then said I, lo, I come to do thy will Oh my God;
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He sancrifies himself for them for whom he prays, for them that are given him and no more. 2ly. This is clear in the Covenant, that Christs death is intended there•n as all other Mercies covenanted, are;
He sancrifies himself for them for whom he prays, for them that Are given him and not more. 2ly. This is clear in the Covenant, that Christ death is intended there•n as all other mercies covenanted, Are;
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but all these are only peculiarly applicable to the Elect, as benefites flowing from, and following upon Christ's death, which therefore must be peculiarly intended for them as being undergone for them;
but all these Are only peculiarly applicable to the Elect, as benefits flowing from, and following upon Christ's death, which Therefore must be peculiarly intended for them as being undergone for them;
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hence when Christ speaks of Faith and Effectual Calling, John 6. he says All that the Father hath given me shall come unto me, and none other will nor can come;
hence when christ speaks of Faith and Effectual Calling, John 6. he Says All that the Father hath given me shall come unto me, and none other will nor can come;
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and when the smallest of blessings are covenanted and articled for none other but for the Elect, shall Jesus Christ himself, that gift of God, or his death, which is the chief thing articled in the Covenant, be covenanted for or applyed to any others but to them?
and when the Smallest of blessings Are covenanted and articled for none other but for the Elect, shall jesus christ himself, that gift of God, or his death, which is the chief thing articled in the Covenant, be covenanted for or applied to any Others but to them?
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for this piece or part of Christs executing of his Office, must correspond and be of equal extent with all the other parts and pieces of his Offices, such as his effectual teaching, interceeding, subduing to himself, &c. which are no broader then the Elect,
for this piece or part of Christ executing of his Office, must correspond and be of equal extent with all the other parts and Pieces of his Offices, such as his effectual teaching, interceding, subduing to himself, etc. which Are no Broader then the Elect,
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and if he will not pray nor interceed for others, what reason can be given of his dying for others? when he will not do the less which is to pray for them, it were absurd to think or say that he will do the greater which is to lay down his life for them. A 4th.
and if he will not pray nor intercede for Others, what reason can be given of his dying for Others? when he will not do the less which is to pray for them, it were absurd to think or say that he will do the greater which is to lay down his life for them. A 4th.
and a main proof and fruit• thereof, and therefore is not common to all, but is intended for them only whom he peculiarly loves and designs to bring through to glory; which is clear Eph. 5.26. Husbands love your wives as Christ loved his Church and gave himself for it, &c. Rom. 5.5. God commends his love to us, in that while we were yet sinners, Christ died for us; John 15.13. Greater love hath no man then this, that a man should lay down his life for his friends;
and a main proof and fruit• thereof, and Therefore is not Common to all, but is intended for them only whom he peculiarly loves and designs to bring through to glory; which is clear Ephesians 5.26. Husbands love your wives as christ loved his Church and gave himself for it, etc. Rom. 5.5. God commends his love to us, in that while we were yet Sinners, christ died for us; John 15.13. Greater love hath no man then this, that a man should lay down his life for his Friends;
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Jacob have I loved but Esau have I hated, saith the Lord, Rom. 9.13. which the Apostle holdeth forth as a sort of copy of God's dealing in reprobation and election in reference to all Mankind;
Jacob have I loved but Esau have I hated, Says the Lord, Rom. 9.13. which the Apostle holds forth as a sort of copy of God's dealing in reprobation and election in Referente to all Mankind;
but it must be for the Elect only that he died. 2. To say that God exacts double payment of one and the self same De••, that he exacts from men over again that which Christ payed already for them reflects on the Justice and Wisdom of God;
but it must be for the Elect only that he died. 2. To say that God exacts double payment of one and the self same De••, that he exacts from men over again that which christ paid already for them reflects on the justice and Wisdom of God;
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for the Apostle says Rom. 5.10. If while 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:
for the Apostle Says Rom. 5.10. If while 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:
for it cannot he said that the intention of his death in the Covenant, could be beyond what it was at his death, the one being the execution of the other;
for it cannot he said that the intention of his death in the Covenant, could be beyond what it was At his death, the one being the execution of the other;
For it would seem a very absurd thing to say, that when Christ was to go and lay down his life, that he was going to suffer for many that were suffering for their own sins in Hell,
For it would seem a very absurd thing to say, that when christ was to go and lay down his life, that he was going to suffer for many that were suffering for their own Sins in Hell,
Or is there free access to Justice to pursue? Christ as Cautioner when the Principal Debtor is actually siezed upon? Indeed when the Principal is set free as the Elect were before his death, there is access to pursue the Cautioner for their debt;
Or is there free access to justice to pursue? christ as Cautioner when the Principal Debtor is actually seized upon? Indeed when the Principal is Set free as the Elect were before his death, there is access to pursue the Cautioner for their debt;
But this last is absurd, for 1. The Scripture makes not two considerations of Christs death. 2. It were absurd to say that now it cannot be told whether Christ died for such an one or not. 3. Either that condition is bought to them, or not;
But this last is absurd, for 1. The Scripture makes not two considerations of Christ death. 2. It were absurd to say that now it cannot be told whither christ died for such an one or not. 3. Either that condition is bought to them, or not;
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then 1. That person cannot be said to be bought, because all needful for his Redemption is not bought and payed for. 2. Either that condition can be fulfilled by themselves or not,
then 1. That person cannot be said to be bought, Because all needful for his Redemption is not bought and paid for. 2. Either that condition can be fulfilled by themselves or not,
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for all are not Gods Elect; And therefore all are not indifferently redeemed: And though it may be that some of you think that this looks liker grace,
for all Are not God's Elect; And Therefore all Are not indifferently redeemed: And though it may be that Some of you think that this looks liker grace,
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I am perswaded that much of the security and presumption that abounds among carnal Professors is from this ground, that grace is fancied to be thus broad and large;
I am persuaded that much of the security and presumption that abounds among carnal Professors is from this ground, that grace is fancied to be thus broad and large;
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though it cometh from large bowels. 3. It exceedingly marrs and diminisheth mens thankfulness, for when a mercy is judged to be common, who will praise for it as he would do if it were special and peculiar? That which is a great ground of thankfulness for Election, Effectual Calling, Justification, &c. is because these mercies are peculiar;
though it comes from large bowels. 3. It exceedingly mars and diminisheth men's thankfulness, for when a mercy is judged to be Common, who will praise for it as he would do if it were special and peculiar? That which is a great ground of thankfulness for Election, Effectual Calling, Justification, etc. is Because these Mercies Are peculiar;
but this doth it that when the Lord had the whole world before him, he was graciously pleased to purchase and redeem them out of it, that as it is, John 11.52. He should gather together in one the children of God that were scattered abroad;
but this does it that when the Lord had the Whole world before him, he was graciously pleased to purchase and Redeem them out of it, that as it is, John 11.52. He should gather together in one the children of God that were scattered abroad;
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and of saying, We thank thee, for thou hast redeemed as by thy blood, as these that are in Heaven have. 4. This making of grace so wide and large in his extent as to take in all;
and of saying, We thank thee, for thou hast redeemed as by thy blood, as these that Are in Heaven have. 4. This making of grace so wide and large in his extent as to take in all;
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then if we should extend it unto, and account it to be for all? Or how is this more comfortless to them, that grace is made universal? Answer 1. Because if it were universal, many whom Christ died for, are now in Hell,
then if we should extend it unto, and account it to be for all? Or how is this more comfortless to them, that grace is made universal? Answer 1. Because if it were universal, many whom christ died for, Are now in Hell,
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and what consolation can there be from that? A man may be redeemed and yet perish and go to Hell for all that? But it's strong consolation when this comes in, If when we were enemies we were reconciled by the death of his Son, much more being reconciled we shall be saved by his life, If he died for us when we were enemies, will he not much more save us being friends? 2. Suppose a person to be in black nature, what comfort could he have by looking on Redemption as universal? He could not expect Heaven by it;
and what consolation can there be from that? A man may be redeemed and yet perish and go to Hell for all that? But it's strong consolation when this comes in, If when we were enemies we were reconciled by the death of his Son, much more being reconciled we shall be saved by his life, If he died for us when we were enemies, will he not much more save us being Friends? 2. Suppose a person to be in black nature, what Comfort could he have by looking on Redemption as universal? He could not expect Heaven by it;
Whereas if they should lay it for a ground that Christs death were universal, they could never have solid ground of consolation by flying to him. 5. This errour doth quite overturn and enervat the whole Covenant of Redemption and peculiar love. 1. It enervats and obscures the wisdome that shines in it,
Whereas if they should lay it for a ground that Christ death were universal, they could never have solid ground of consolation by flying to him. 5. This error does quite overturn and enervat the Whole Covenant of Redemption and peculiar love. 1. It enervats and obscures the Wisdom that shines in it,
if Christ may buy and purchase many by his death, who shall yet notwithstanding perish. 2. It enervats and obscures the love and grace that shine in it;
if christ may buy and purchase many by his death, who shall yet notwithstanding perish. 2. It enervats and obscures the love and grace that shine in it;
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as it is, Rom. 9.11, 12. The children not being yet born, and having done neither good nor 〈 ◊ 〉, that th• p••pose of God according to election might ••••d, 〈 ◊ 〉 of works,
as it is, Rom. 9.11, 12. The children not being yet born, and having done neither good nor 〈 ◊ 〉, that th• p••pose of God according to election might ••••d, 〈 ◊ 〉 of works,
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but of 〈 ◊ 〉 that calleth, it was said, the elder shall serve the 〈 ◊ 〉, (as it is written, Jacob have I loved, and Esa• have I hated. 4. It obscures the Justice of it,
but of 〈 ◊ 〉 that calls, it was said, the elder shall serve the 〈 ◊ 〉, (as it is written, Jacob have I loved, and Esa• have I hated. 4. It obscures the justice of it,
if this should be the result of it that many for whom he died and took on him the curse, should p•rish, he should get but some of these whom he bought,
if this should be the result of it that many for whom he died and took on him the curse, should p•rish, he should get but Some of these whom he bought,
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We do the rather insist in the refutation of this errour, because this is a time wherein it is one of the Devils, great designs which he drives to trouble the clear Springs of the Gospel,
We do the rather insist in the refutation of this error, Because this is a time wherein it is one of the Devils, great designs which he drives to trouble the clear Springs of the Gospel,
And it is this, that though Christ hath not simply purchased Redemption from sin to all men, that yet he hath taken away from all, the sins of that first Covenant of Works,
And it is this, that though christ hath not simply purchased Redemption from since to all men, that yet he hath taken away from all, the Sins of that First Covenant of Works,
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and hardly will we find Christs death divided, which were to say that he hath bought a man in part or ha•f, from wrath and not wholly, such a dividing of Christ,
and hardly will we find Christ death divided, which were to say that he hath bought a man in part or ha•f, from wrath and not wholly, such a dividing of christ,
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so there is one account on which it is offered. 3. It seems to infer a good and safe condition to all them that die without sinning against the Gospel,
so there is one account on which it is offered. 3. It seems to infer a good and safe condition to all them that die without sinning against the Gospel,
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if they be not obliged to believe the Gospel, as it's hard to say they are, who never heard of it. 4. There are many in hell this day who know and feel this to be an untruth, being condemned for sins against the Covenant of Works,
if they be not obliged to believe the Gospel, as it's hard to say they Are, who never herd of it. 4. There Are many in hell this day who know and feel this to be an untruth, being condemned for Sins against the Covenant of Works,
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Are not Whoremongers, Adulterers, Murtherers, Thieves, &c to to reckon for these sins? It's very sad that such things should take place with men otherwayes useful,
are not Whoremongers, Adulterers, Murderers, Thieves, etc. to to reckon for these Sins? It's very sad that such things should take place with men otherways useful,
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but is in other things, so in this hurtful, •hich we should not speak of, were it not that they are spread abroad in Books wherewith many may be leavened.
but is in other things, so in this hurtful, •hich we should not speak of, were it not that they Are spread abroad in Books wherewith many may be leavened.
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A 3d. Branch of this errour which this Doctrine refutes, is, that Christ died conditionally for all hearers of the Gospel, to whom he is conditionally offered;
A 3d. Branch of this error which this Doctrine refutes, is, that christ died conditionally for all hearers of the Gospel, to whom he is conditionally offered;
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then there is no conditional buying. 3. If it be conditional then he suspended the effect of his death, the satisfaction for his Soul-travel on mans will;
then there is no conditional buying. 3. If it be conditional then he suspended the Effect of his death, the satisfaction for his Soul travel on men will;
to say that he hath not bought the condition of Faith, it will infer a strange assertion that he hath bought life and not the condition, the end and not the midses:
to say that he hath not bought the condition of Faith, it will infer a strange assertion that he hath bought life and not the condition, the end and not the midses:
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If folks will thus break in upon Gods secret will and purpose which belongs not to them. 2. Christs death for you is not the formal ground not warrand of your Faith, not yet of the offer of the Gospel,
If folks will thus break in upon God's secret will and purpose which belongs not to them. 2. Christ death for you is not the formal ground not warrant of your Faith, not yet of the offer of the Gospel,
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but the Lords will warranding you to believe, and calling for it from you, and his commanding you to rest upon Christ for the attaining of righteousness as he is offered in the Gospel:
but the lords will warranting you to believe, and calling for it from you, and his commanding you to rest upon christ for the attaining of righteousness as he is offered in the Gospel:
And folks are not condemned because Christ died not for them, but because when he offered the benefit of his death and sufferings to them, they slighted and rejected it;
And folks Are not condemned Because christ died not for them, but Because when he offered the benefit of his death and sufferings to them, they slighted and rejected it;
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We are to look first to what Christ calleth to, and not to meddle with the other, to wit, whom Christ minded in his death, till we have done the first:
We Are to look First to what christ calls to, and not to meddle with the other, to wit, whom christ minded in his death, till we have done the First:
or most, or many of them perish for all that. The 2d. Use serves to stir them up to thankfulness for whom Christ hath satisfied, and who are fled for refuge to him;
or most, or many of them perish for all that. The 2d. Use serves to stir them up to thankfulness for whom christ hath satisfied, and who Are fled for refuge to him;
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Use 3d. If Christ intended his Death and Sufferings only for behove of the Elect; Then, as because few come to Heaven, all should be the more diligent;
Use 3d. If christ intended his Death and Sufferings only for behove of the Elect; Then, as Because few come to Heaven, all should be the more diligent;
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Why doth he find fault? who hath resisted his will? To whom the Apostle answers, Who art thou that repliest against God? it becomes you not to dispute with God,
Why does he find fault? who hath resisted his will? To whom the Apostle answers, Who art thou that repliest against God? it becomes you not to dispute with God,
I shall not trouble you with diversity of interpretations, but shall only hint at two things for your better understanding of the words, in which the difficulty lyeth, The 1. is this,
I shall not trouble you with diversity of interpretations, but shall only hint At two things for your better understanding of the words, in which the difficulty lies, The 1. is this,
Whether doth this relate to his Humiliation only, or to his Exaltation, or to both? for it cannot be reasonably thought but his being buried with the wicked is a piece of his Humiliation;
Whither does this relate to his Humiliation only, or to his Exaltation, or to both? for it cannot be reasonably Thought but his being buried with the wicked is a piece of his Humiliation;
to make it only an evidence of his Humiliation, seems not to stand with the next part of the words, because he had done no violence, &c. which is a causal reason of that which goeth before:
to make it only an evidence of his Humiliation, seems not to stand with the next part of the words, Because he had done no violence, etc. which is a causal reason of that which Goes before:
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the first words respect his Humiliation, comparing them with the truth of the History as it is set down Matth. chap. 27. where it is clear that he was destinate in the account of men,
the First words respect his Humiliation, comparing them with the truth of the History as it is Set down Matthew chap. 27. where it is clear that he was destinate in the account of men,
The next words, And with the rich in his death, look to his Exaltation, and the meaning of them is, that however he was in the account of men buried with Thieves,
The next words, And with the rich in his death, look to his Exaltation, and the meaning of them is, that however he was in the account of men buried with Thieves,
and in mens account and destination was buried as a wicked man, yet by God's Decree and Providence it was so ordered, that though he was poor all his days, he had a honourable Burial such as rich men use to have, because he had done no violence,
and in men's account and destination was buried as a wicked man, yet by God's decree and Providence it was so ordered, that though he was poor all his days, he had a honourable Burial such as rich men use to have, Because he had done no violence,
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God will not have it going as men designed, but will have him honourably buried and laid in the Grave, that thereby there might be the greater evidence of his innocency,
God will not have it going as men designed, but will have him honourably buried and laid in the Grave, that thereby there might be the greater evidence of his innocency,
What is rendered death here in our Translation, is deaths in the plural number in the Hebrew; to shew the greatness and terribleness of the death which he underwent,
What is rendered death Here in our translation, is death's in the plural number in the Hebrew; to show the greatness and terribleness of the death which he underwent,
and at once which he suffered. 2. Where it's said in our Translation, that He made his grave; In the Original it is, He gave his grave with the wicked;
and At once which he suffered. 2. Where it's said in our translation, that He made his grave; In the Original it is, He gave his grave with the wicked;
and his having an over-ruling hand, as God, in his own death and burial; as he saith John 10.18. No man taketh my life from me, but I lay it down of my self;
and his having an overruling hand, as God, in his own death and burial; as he Says John 10.18. No man Takes my life from me, but I lay it down of my self;
His death and burial were determined and well-ordered as to all the circumstances of both, by a divine decree and by an over rul•ng hand of Providence;
His death and burial were determined and well-ordered as to all the Circumstances of both, by a divine Decree and by an over rul•ng hand of Providence;
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God put a difference betwixt him and others, as is clear in that of John 10.17. Therefore does my father love me, because I lay down my life for my sheep.
God put a difference betwixt him and Others, as is clear in that of John 10.17. Therefore does my father love me, Because I lay down my life for my sheep.
The Verse hath two parts, 1. Something foretold concerning the Messiah, and that is, that he shall make or give his grave with the wicked and with the rich in his death.
The Verse hath two parts, 1. Something foretold Concerning the Messiah, and that is, that he shall make or give his grave with the wicked and with the rich in his death.
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and from the difference that was in his life betwixt him and all men in the world, that therefore God put a difference betwix• him and them in his death and burial.
and from the difference that was in his life betwixt him and all men in the world, that Therefore God put a difference betwix• him and them in his death and burial.
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Job in the 3d Chapter of his book speaks of it as common to all, to rich and poor, to high and low, to the King and the Beggar, all are there in one Category;
Job in the 3d Chapter of his book speaks of it as Common to all, to rich and poor, to high and low, to the King and the Beggar, all Are there in one Category;
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They that trust in their wealth and boast themselves in the multitude of their riches, none of them can by any means redeem his brother nor give to God a ransom for him,
They that trust in their wealth and boast themselves in the multitude of their riches, none of them can by any means Redeem his brother nor give to God a ransom for him,
so precious is the soul tha• the redemption of it ceases for ever: Amongst all Mortals there is none that can buy himself from coming to the Churchyard,
so precious is the soul tha• the redemption of it ceases for ever: among all Mortals there is none that can buy himself from coming to the Churchyard,
When death and the grave come, where will all their brave Houses, and Cloaths, and well drest Beds be? And what will become of your Silver and Gold? These things will not go to the grave with you, As ye brought nothing into the world,
When death and the grave come, where will all their brave Houses, and Clothes, and well dressed Beds be? And what will become of your Silver and Gold? These things will not go to the grave with you, As you brought nothing into the world,
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and when all our projects will take an end, as Job saith, Chap. 17. M• purposes are broken, and what did break them off? The grave (saith he) is waiting for me, I have said to corruption, to the rottenness of the earth, thou art my mother, and to the worms, ye are my brother and sisters;
and when all our projects will take an end, as Job Says, Chap. 17. M• Purposes Are broken, and what did break them off? The grave (Says he) is waiting for me, I have said to corruption, to the rottenness of the earth, thou art my mother, and to the worms, you Are my brother and Sisters;
These that now cannot get their bed made fine and soft enough, the worms and they will lye together ere long in the grave, the Chest or Coffin will not be so closs but they will win in,
These that now cannot get their Bed made fine and soft enough, the worms and they will lie together ere long in the grave, the Chest or Coffin will not be so closs but they will win in,
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nay, they will breed in their own bodies, do we not see this daily? Were it not then good that when ye are going to the burials and graves of others, ye were thinking on your own lying down in the grave? And what will be your thoughts in that day of all things in this world? If dead Corpses could speak out of their graves, they would preach sharp warning to them that are alive,
nay, they will breed in their own bodies, do we not see this daily? Were it not then good that when you Are going to the burials and graves of Others, you were thinking on your own lying down in the grave? And what will be your thoughts in that day of all things in this world? If dead Corpses could speak out of their graves, they would preach sharp warning to them that Are alive,
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Though this be a common point of truth, yet few walk suitably to it, but we are generally in our practice as if it were not a truth, no more minding death and the grave than if we were eternally to live here.
Though this be a Common point of truth, yet few walk suitably to it, but we Are generally in our practice as if it were not a truth, no more minding death and the grave than if we were eternally to live Here.
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A iittle time will make us all equal, and what is the matter what our condition be if our peace be made sure with God? Heathens may shame many of us that are professing Chri••ians, who, by the consideration of death, have been brought to be much more sober in their carriage,
A iittle time will make us all equal, and what is the matter what our condition be if our peace be made sure with God? heathens may shame many of us that Are professing Chri••ians, who, by the consideration of death, have been brought to be much more Sobrium in their carriage,
And in the Creed his descending into hell is spoken of, which in our excellent Catechism is expounded to be his continuing under the power of death for a time.
And in the Creed his descending into hell is spoken of, which in our excellent Catechism is expounded to be his Continuing under the power of death for a time.
His enemies, as it were, cry, Take him up now, and they seal the stone and set a watch to keep him in the grave. 3. It's for the consolation of the Believer,
His enemies, as it were, cry, Take him up now, and they seal the stone and Set a watch to keep him in the grave. 3. It's for the consolation of the Believer,
The grave will not swallow him up with a sort of dominion and right, as it doth the reprobate. 4. It serves to confirm the truth of the Resurrection of Christ, more than if he had never been in the grave,
The grave will not swallow him up with a sort of dominion and right, as it does the Reprobate. 4. It serves to confirm the truth of the Resurrection of christ, more than if he had never been in the grave,
as the Apostle proves, 1 Cor. 15. from the beginning to the close, even till he come to that, O death, where is thy sting, O grave, where is thy victory? Our Lord by dying and being buried, hath delivered his people from both;
as the Apostle Proves, 1 Cor. 15. from the beginning to the close, even till he come to that, Oh death, where is thy sting, Oh grave, where is thy victory? Our Lord by dying and being buried, hath Delivered his people from both;
This is one of the Articles of our Faith foretold by Isaiah, now fulfilled and recorded to be so in the Gospel. 2. It shews the severity of Justice, that when any person is made lyable to the lash of it, were it but as Cautioner, it will exact of him satisfaction to the uttermost;
This is one of the Articles of our Faith foretold by Isaiah, now fulfilled and recorded to be so in the Gospel. 2. It shows the severity of justice, that when any person is made liable to the lash of it, were it but as Cautioner, it will exact of him satisfaction to the uttermost;
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O what a revengful thing is Justice when a sinner must answer to it? When the Mediator was so pursued by it, what will it do to others who are out of him? Here we may apply that word, Daughters of Jerusalem, weep not for me,
Oh what a revengeful thing is justice when a sinner must answer to it? When the Mediator was so pursued by it, what will it do to Others who Are out of him? Here we may apply that word, Daughters of Jerusalem, weep not for me,
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If it be done so to the green tree, what will be done to the dry? When the fire of the vengeance of God shall kindle that lake that burns with fire and brimstone,
If it be done so to the green tree, what will be done to the dry? When the fire of the vengeance of God shall kindle that lake that burns with fire and brimstone,
and when sinners shall be cast into it as so many pieces of Wood, or as so many pieces of dry sticks, what will be their condition? It were good in time to fear falling into the hands of the living God, which is indeed a most fearful thing, Heb. 10.31.
and when Sinners shall be cast into it as so many Pieces of Wood, or as so many Pieces of dry sticks, what will be their condition? It were good in time to Fear falling into the hands of the living God, which is indeed a most fearful thing, Hebrew 10.31.
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Beside what is done for the satisfying of Justice (which is the great consolation) there is here ground of consolation against all crosses, pain, sickness, death and the grave;
Beside what is done for the satisfying of justice (which is the great consolation) there is Here ground of consolation against all Crosses, pain, sickness, death and the grave;
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seek to have your interest in Christ made sure, then all things are yours, and particularly death and the grave, which will be as a Box to keep the particles of your dust till it restore them faithfuly to Christ, to whom it must give an account.
seek to have your Interest in christ made sure, then all things Are yours, and particularly death and the grave, which will be as a Box to keep the particles of your dust till it restore them faithfully to christ, to whom it must give an account.
But as for you that sl ght and misken Christ, ye have a dreadful lot of it, no interest in Christ living, no union with him in the grave, nor at the Resurrection;
But as for you that sl ght and misken christ, you have a dreadful lot of it, no Interest in christ living, no Union with him in the grave, nor At the Resurrection;
and of the ancient determinations concerning him, as Peter doth, Acts 2.27. Him being delivered by the determinate counsel of God, ye have with wicked hands crucified;
and of the ancient determinations Concerning him, as Peter does, Acts 2.27. Him being Delivered by the determinate counsel of God, you have with wicked hands Crucified;
God's fore knowledge and determination fixed the bounds, and laid down the rule (to speak so) to these wicked hands in the crucifying of him, without all tincture or touch of culpable accession to their sin;
God's before knowledge and determination fixed the bounds, and laid down the Rule (to speak so) to these wicked hands in the crucifying of him, without all tincture or touch of culpable accession to their since;
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All which demonstrats the verity of our Lords being the true Messiah. 4ly. From comparing the two parts of the first part of the verse together, He made his grave with the wicked, as to the estimation of men, and with the rich in his death, in respect of Gods ordering it.
All which demonstrates the verity of our lords being the true Messiah. 4ly. From comparing the two parts of the First part of the verse together, He made his grave with the wicked, as to the estimation of men, and with the rich in his death, in respect of God's ordering it.
When some would design sh•me to his people, he will have them honoured. The 1. Use serves to comfort Gods people when they are in their lowest condition,
When Some would Design sh•me to his people, he will have them honoured. The 1. Use serves to Comfort God's people when they Are in their lowest condition,
But in all this, they were fu fi ling what God had before determined to be done, which we say is m•tter of great consolation both as to our own particular case,
But in all this, they were fu Fi ling what God had before determined to be done, which we say is m•tter of great consolation both as to our own particular case,
and when it comes to his burial, Pilate wots not what he is doing when yet he is fulfilling the Lords design in giving his body to a rich man Joseph of Arimathea, when he asked it from him to be buried by him, whereby the Prophesie of the Text is fulfilled;
and when it comes to his burial, Pilate wots not what he is doing when yet he is fulfilling the lords Design in giving his body to a rich man Joseph of Arimathea, when he asked it from him to be buried by him, whereby the Prophesy of the Text is fulfilled;
The wickedness of some, the contingent actions of others, and the ignorance of many, concurr all together, to make out the same holy and unalterable design and purpose of God.
The wickedness of Some, the contingent actions of Others, and the ignorance of many, concur all together, to make out the same holy and unalterable Design and purpose of God.
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and when matters return'd up-side down to humane appearance, our blessed Lord is not non-plussed and at a stand when we are, he knows well what he is doing,
and when matters returned upside down to humane appearance, our blessed Lord is not nonplussed and At a stand when we Are, he knows well what he is doing,
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He was a most free and willing undertaker, when as it were, the Question was put, Who will satisfie for Elect sinners? He comes in and sayes (as we h•ve it, Psal. 40.) Lo, I come, in the volume of thy book it is written of me, I delight to do thy will, O my God;
He was a most free and willing undertaker, when as it were, the Question was put, Who will satisfy for Elect Sinners? He comes in and Says (as we h•ve it, Psalm 40.) Lo, I come, in the volume of thy book it is written of me, I delight to do thy will, Oh my God;
I rejoyced, saith he, Prov. 8.28. in the habitable parts of the earth, before the foundation of the world was laid my delight was with the sons of men:
I rejoiced, Says he, Curae 8.28. in the habitable parts of the earth, before the Foundation of the world was laid my delight was with the Sons of men:
and also most willingly perform whatever was carved out to him; He preached and wrought miracles, and did all with delight, as himself sayes, John 4.32. It is my meat and my drink to do my Fathers will, and to finish his work;
and also most willingly perform whatever was carved out to him; He preached and wrought Miracles, and did all with delight, as himself Says, John 4.32. It is my meat and my drink to do my Father's will, and to finish his work;
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If we yet look a little forward we will find that he so longed for the saddest part of this exercise, that he is pained till it be accomplished. Luke 12.50.
If we yet look a little forward we will find that he so longed for the Saddest part of this exercise, that he is pained till it be accomplished. Lycia 12.50.
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I have a b•ptism to be baptized with, and how am I straitned till it be accomplished? His heart longed so much to be at it, that he would approve nor admit of nothing that might stand in the way of it,
I have a b•ptism to be baptised with, and how am I straitened till it be accomplished? His heart longed so much to be At it, that he would approve nor admit of nothing that might stand in the Way of it,
He knew well what was in Judas mind, and yet would not divert him, but bid him do what he was about, quickly; He went to the Garden where he was known to resort,
He knew well what was in Judas mind, and yet would not divert him, but bid him do what he was about, quickly; He went to the Garden where he was known to resort,
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Because he knew what was aimed at in all this, and accordingly saith Matth. 20.20. The Son of Man came not to be served, but to serve, and to give his life a ransome for many;
Because he knew what was aimed At in all this, and accordingly Says Matthew 20.20. The Son of Man Come not to be served, but to serve, and to give his life a ransom for many;
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When His Holy Humane Nature scarred at the Cup, and when he was thereby put to pray, Father, if it be possible let this cup pass from me, he sweetly subioyns, but for this cause came I unto this hour;
When His Holy Humane Nature scarred At the Cup, and when he was thereby put to pray, Father, if it be possible let this cup pass from me, he sweetly subjoins, but for this cause Come I unto this hour;
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and that made his Sacrifice to smell sweetly to his Father, who loveth a cheerful giver, and it had never been satisfactory if it had not been willing but extorted,
and that made his Sacrifice to smell sweetly to his Father, who loves a cheerful giver, and it had never been satisfactory if it had not been willing but extorted,
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Behold what manner of love this is, that when it was not required, he should offer and freely give himself to death and to the grave, this is the love of a friend and beyond it, that he should have so loved his Church as to give himself for her to death, and to the grave;
Behold what manner of love this is, that when it was not required, he should offer and freely give himself to death and to the grave, this is the love of a friend and beyond it, that he should have so loved his Church as to give himself for her to death, and to the grave;
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and is it possible that he will refuse a sinner that comes unto him, and that would fain share in the benefite of his sufferings, which was his great end in suffering? This one thing, to wit the willingness that he had to suff•r,
and is it possible that he will refuse a sinner that comes unto him, and that would fain share in the benefit of his sufferings, which was his great end in suffering? This one thing, to wit the willingness that he had to suff•r,
If he died for us while we wer• yet enemies, how much more shall we be saved by his life? I shall close this discourse with these two words, the 1. whereof is, for encouragement;
If he died for us while we wer• yet enemies, how much more shall we be saved by his life? I shall close this discourse with these two words, the 1. whereof is, for encouragement;
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Take courage, seing our Lord out of the great desire he had to promove the Salvation of sinners, Gave him self to death and to the grave, will he not willingly make application of his purchase to them when they seek it? That he was willing to undergo all this is a far greater matter then to welcome a sinner coming home to him;
Take courage, sing our Lord out of the great desire he had to promove the Salvation of Sinners, Gave him self to death and to the grave, will he not willingly make application of his purchase to them when they seek it? That he was willing to undergo all this is a Far greater matter then to welcome a sinner coming home to him;
it will exceedingly aggravat your condemnation, that when he was so willing to die for the good of sinners, ye were not willing to live for his satisfaction;
it will exceedingly aggravat your condemnation, that when he was so willing to die for the good of Sinners, you were not willing to live for his satisfaction;
THis is a most wonderful Suj•ct that we have to think and s•eak of, which concerns the •uff•rings that our blessed Lord was pleased to undergo for sinn•rs;
THis is a most wondered Suj•ct that we have to think and s•eak of, which concerns the •uff•rings that our blessed Lord was pleased to undergo for sinn•rs;
These words considered in themselv•s, hold out a little sum and short compend of an holy walk, most perfectly and exactly fulfilled in the conversation of Jesus Christ;
These words considered in themselv•s, hold out a little sum and short compend of an holy walk, most perfectly and exactly fulfilled in the Conversation of jesus christ;
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He had done no violence, or, there w•s no violence in his hands, that is, there was no sinful deed contrary to the Law of God in all his practice and walk, And there was no deceit, or no guile in his mouth ▪ that is, no sinful or decei•ful expression:
He had done no violence, or, there w•s no violence in his hands, that is, there was no sinful deed contrary to the Law of God in all his practice and walk, And there was no deceit, or no guile in his Mouth ▪ that is, no sinful or decei•ful expression:
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And as it looks to the second Table of •he Law more immediatly, it imports that he was sincere and upright, that there was no deceit, no violence or dis•embling in his carriage;
And as it looks to the second Table of •he Law more immediately, it imports that he was sincere and upright, that there was no deceit, no violence or dis•embling in his carriage;
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so that whether we look to him •s God's publick Servant in the Ministry, or to him in his privat walk, he was compleatly innocent and without all sin,
so that whither we look to him •s God's public Servant in the Ministry, or to him in his private walk, he was completely innocent and without all since,
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If we look on them as they depend on the former words, they are a reason of that diff•rence which in his death and buria• God did put betwixt him and others;
If we look on them as they depend on the former words, they Are a reason of that diff•rence which in his death and buria• God did put betwixt him and Others;
Though he was by wicked men put to death as a wicked person, yet God in his providence so ordered the matter that he was honourably buried with the rich;
Though he was by wicked men put to death as a wicked person, yet God in his providence so ordered the matter that he was honourably buried with the rich;
And i• w•s necessary and requisite for Believers consolation that it should be so, It became us, saith the Apostle, to have such an High Priest, 1. If we consider the excellency of his person, he could not be otherwise, being God and Man in one Person,
And i• w•s necessary and requisite for Believers consolation that it should be so, It became us, Says the Apostle, to have such an High Priest, 1. If we Consider the excellency of his person, he could not be otherwise, being God and Man in one Person,
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and having the fulness of the Godhead dwelling in him bodily. 2. It was necessary if we consider the end of his Offices, he being to offer up an acceptable Sacrifice to God, behoved to be holy and harmless, otherwise neither the Priest nor the Sacrifice could have been acceptable. 3. It was necessary if we consider the dignity of his Office;
and having the fullness of the Godhead Dwelling in him bodily. 2. It was necessary if we Consider the end of his Offices, he being to offer up an acceptable Sacrifice to God, behooved to be holy and harmless, otherwise neither the Priest nor the Sacrifice could have been acceptable. 3. It was necessary if we Consider the dignity of his Office;
And if he had not been without sin he should not have so differed from them. 4. It was necessary for the persons for whom he undertook these Offices;
And if he had not been without since he should not have so differed from them. 4. It was necessary for the Persons for whom he undertook these Offices;
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All these we will find to be put together, Heb. 7.26, 27. Where the Apostle having said, vers. 25. That he is able to save to the uttermost these that come unto God through him, subjoyns, For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, made higher then the heavens, who needeth not daily as these high Priests to offer up sacrifices first for his own sins,
All these we will find to be put together, Hebrew 7.26, 27. Where the Apostle having said, vers. 25. That he is able to save to the uttermost these that come unto God through him, subjoins, For such an High Priest became us, who is holy, harmless, undefiled, separate from Sinners, made higher then the heavens, who needs not daily as these high Priests to offer up Sacrifices First for his own Sins,
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Not to speak how it vindicats our Lord Jesus Christ from all these aspersions cast upon him by wicked men, who called him a Glutton, a Wine-bibber, a friend of Publicans and Sinners, a Deceiver, &c. He was holy and harmless,
Not to speak how it vindicates our Lord jesus christ from all these Aspersions cast upon him by wicked men, who called him a Glutton, a Winebibber, a friend of Publicans and Sinners, a Deceiver, etc. He was holy and harmless,
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and this is an evidence of it, that he is holy, harmless, undefiled, separate from sinners, &c. 2. It serves to be a great ground of encouragement to sinners, to step to,
and this is an evidence of it, that he is holy, harmless, undefiled, separate from Sinners, etc. 2. It serves to be a great ground of encouragement to Sinners, to step to,
And therefore look upon Christ's suffering, and upon his innocency who suffered, and ye will find that ye have a suitable High Priest and atonement made for you;
And Therefore look upon Christ's suffering, and upon his innocency who suffered, and you will find that you have a suitable High Priest and atonement made for you;
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O but that is a sweet word, 2 Cor. 5. ult. He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. 3ly.
Oh but that is a sweet word, 2 Cor. 5. ult. He hath made him to be since for us who knew no since, that we might be made the righteousness of God in him. 3ly.
that is nothing to purpose, for God hath accepted of Christ and of his Sacrifice, and if thou make use of his Sacrifice, it cannot but be accepted for thee;
that is nothing to purpose, for God hath accepted of christ and of his Sacrifice, and if thou make use of his Sacrifice, it cannot but be accepted for thee;
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and of his fulfilli•g all righteousness, let it provoke you singly and seriously to design and endeavour conformity to him therein in your practice. 2ly.
and of his fulfilli•g all righteousness, let it provoke you singly and seriously to Design and endeavour conformity to him therein in your practice. 2ly.
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and that after his death God did put that note of respect upon him, that he was buried with the rich because he had done no violence &c. but was holy and harmless in his life.
and that After his death God did put that note of respect upon him, that he was buried with the rich Because he had done no violence etc. but was holy and harmless in his life.
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Observe, That however Holiness may suffer as long as holy persons live, yet at death and after death, there is ever a testimony of the Lords respect put on it;
Observe, That however Holiness may suffer as long as holy Persons live, yet At death and After death, there is ever a testimony of the lords respect put on it;
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or thus holy walkers are always seperated and differenced from others as their de•th it's ever otherwise with them than it is with others when death comes, however it hath been with them in their life, He made his grave with the wicked,
or thus holy walker's Are always separated and differenced from Others as their de•th it's ever otherwise with them than it is with Others when death comes, however it hath been with them in their life, He made his grave with the wicked,
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The rich glutton Luke 16. hath the better life as to externals, and Lazarus had a poor •ffl•cted life ▪ but when death comes, the rich glutton goes to Hell,
The rich glutton Lycia 16. hath the better life as to externals, and Lazarus had a poor •ffl•cted life ▪ but when death comes, the rich glutton Goes to Hell,
for they shall eat of the fruit of their doings, (for blessed are the dead which die in the Lord, they rest from their labours and their works do follow them, ) but we unto the wicked, it shall be ill with him,
for they shall eat of the fruit of their doings, (for blessed Are the dead which die in the Lord, they rest from their labours and their works do follow them,) but we unto the wicked, it shall be ill with him,
Such may expect the Lords countenance when death separats their soul and body, therefore take this as a mark for tryal observe and see what is your carriage, and judge accordingly;
Such may expect the lords countenance when death separates their soul and body, Therefore take this as a mark for trial observe and see what is your carriage, and judge accordingly;
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and seing the Lord hath joyned Holiness and Happiness together inseparably, presume not to separate them. 2ly. Is it so that Holiness hath a good and comfortable close of a man's life, (which is the substance of the Doctrine,) it would commend to us the study of Holiness as the most precious, advantagious, honourable, sick•r and safe course that a man can follow;
and sing the Lord hath joined Holiness and Happiness together inseparably, presume not to separate them. 2ly. Is it so that Holiness hath a good and comfortable close of a Man's life, (which is the substance of the Doctrine,) it would commend to us the study of Holiness as the most precious, advantageous, honourable, sick•r and safe course that a man can follow;
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And as for all who have chosen the way of Holiness, we are allowed to say this to you, that it shall be well with you at death and after death, at Judgment and even for evermore;
And as for all who have chosen the Way of Holiness, we Are allowed to say this to you, that it shall be well with you At death and After death, At Judgement and even for evermore;
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As it will be well with the Righteous or Holy, so they shall have a miserable and desperate lot of it who either despise or neglect Holiness, Wo to the wicked (saith Isaiah 3. 1•.) it shall be ill with him;
As it will be well with the Righteous or Holy, so they shall have a miserable and desperate lot of it who either despise or neglect Holiness, Woe to the wicked (Says Isaiah 3. 1•.) it shall be ill with him;
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but wo unto you, for ye must die and go to the bottomle•s Pit, and there ye will not get so much as a drop of water to cool your Tongues in these tormenting Flames;
but woe unto you, for you must die and go to the bottomle•s Pit, and there you will not get so much as a drop of water to cool your Tongues in these tormenting Flames;
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there would be less Sin and more Prayer, Reading, Meditation, more seeking after Knowledge, and more watchfulness and tenderness in Folks Conversation;
there would be less since and more Prayer, Reading, Meditation, more seeking After Knowledge, and more watchfulness and tenderness in Folks Conversation;
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From this I say ▪ Obse•ve, That all men, even the most holy, except Christ (who was both God and Man,) a e sinful and not one of them sinless while living here on earth,
From this I say ▪ Obse•ve, That all men, even the most holy, except christ (who was both God and Man,) a e sinful and not one of them sinless while living Here on earth,
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and the re•son is, bec•u•e 〈 ◊ 〉 any were sinless, then this that is said here would not be peculiar to our Lord Jesus Christ, that He di• no violence ▪ neither was there deceit •n his mouth;
and the re•son is, bec•u•e 〈 ◊ 〉 any were sinless, then this that is said Here would not be peculiar to our Lord jesus christ, that He di• not violence ▪ neither was there deceit •n his Mouth;
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This being a singular character of our High Pri•st that none of his Types could cl••m to, it exclusively agreeth to him so as it agreeth to none other;
This being a singular character of our High Pri•st that none of his Types could cl••m to, it exclusively agreeth to him so as it agreeth to none other;
and his word is not in us; and 1 Kings 8.46. and Eccles. 7.20. There is no man that doth good and sinneth not, plainly insinuating, that all have need of an Intercessou•:
and his word is not in us; and 1 Kings 8.46. and Eccles. 7.20. There is no man that does good and Sinneth not, plainly insinuating, that all have need of an Intercessou•:
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and implying, that none other are so, we would consider the necessity of its being so, 1. For differencing and separating of Jesus Christ from all others, by putting this d•gnity on him, of being holy, harmless, undefiled, separate from sinners, this is his prerogative and badge of honour above others. 2. It's necessary for this end, to demonstrate the need that there is of his offering himself a Sacrifice for sinners,
and implying, that none other Are so, we would Consider the necessity of its being so, 1. For differencing and separating of jesus christ from all Others, by putting this d•gnity on him, of being holy, harmless, undefiled, separate from Sinners, this is his prerogative and badge of honour above Others. 2. It's necessary for this end, to demonstrate the need that there is of his offering himself a Sacrifice for Sinners,
and that there is a continual necessity of making use of that Sacrifice, for if there were not a continuance of sin in part while Believers are out of Heaven, there would be no need of this part of Christs office;
and that there is a continual necessity of making use of that Sacrifice, for if there were not a Continuance of since in part while Believers Are out of Heaven, there would be no need of this part of Christ office;
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the most perfect men that are on this side Eternity, carry about with them a body of death, called five or six times sin, Rom. 7. that hath actual lustings,
the most perfect men that Are on this side Eternity, carry about with them a body of death, called five or six times since, Rom. 7. that hath actual lustings,
Use 2. For reproof to two sorts of enemies to this Truth, 1. These inveterate enemies of the Sacrifice of our Lord Jesus Christ, to wit the Papists, that black train that follows Antichrist, who plead for a perfection according to the law as attainable in this life, saying down two grounds to prove this perfection. 1. That the inward lustings,
Use 2. For reproof to two sorts of enemies to this Truth, 1. These inveterate enemies of the Sacrifice of our Lord jesus christ, to wit the Papists, that black train that follows Antichrist, who plead for a perfection according to the law as attainable in this life, saying down two grounds to prove this perfection. 1. That the inward lustings,
This the Lord hath mercifully banished out of the Reformed Churches, as Inconsistent with the experience of the Saints, who find a law in their members warring against the law of their mind,
This the Lord hath mercifully banished out of the Reformed Churches, as Inconsistent with the experience of the Saints, who find a law in their members warring against the law of their mind,
Another sort of enemies reproved here, are the old Familists, who are owned by these who are called Antinomians, several of which miserable persons are now going up and down amongst us, who say that the People of God have no sin in them, wherein they are worse then Papists, for Papists make it peculiar to some only,
another sort of enemies reproved Here, Are the old Familists, who Are owned by these who Are called Antinomians, several of which miserable Persons Are now going up and down among us, who say that the People of God have no since in them, wherein they Are Worse then Papists, for Papists make it peculiar to Some only,
We grant indeed that the people of God are free of sin in these respects, 1. In this respect, that no sin can condemn them, they are not under the Law but under Grace in that resp•ct, Rom. 8.1. It's said that There is no condemnation to them who are in Christ.
We grant indeed that the people of God Are free of since in these respects, 1. In this respect, that no since can condemn them, they Are not under the Law but under Grace in that resp•ct, Rom. 8.1. It's said that There is no condemnation to them who Are in christ.
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2. In his respect that they cannot fall into that sin which as unto death, as is clear 1 John 5.17, 18 And 3. in this respect, that they canno• •o sin •s to ly or be under th• •••gn and •omi•ion of sin,
2. In his respect that they cannot fallen into that since which as unto death, as is clear 1 John 5.17, 18 And 3. in this respect, that they canno• •o since •s to lie or be under th• •••gn and •omi•ion of since,
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I know it is now an up cast •rom some pretended perfectionists, to the people of God ▪ that they think and say that they have sin, and a•e not perfect;
I know it is now an up cast •rom Some pretended perfectionists, to the people of God ▪ that they think and say that they have since, and a•e not perfect;
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or to say that they have sin? They who say that Believers or the Saints have no sin, do agree in this with the Papists, who maintain a perfection of holiness,
or to say that they have since? They who say that Believers or the Saints have no since, do agree in this with the Papists, who maintain a perfection of holiness,
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without which opin•on, though most gross, they would not, nor could with the least shadow of reason, main•ain their Doctrine of Ju•tification by Works:
without which opin•on, though most gross, they would not, nor could with the least shadow of reason, main•ain their Doctrine of Ju•tification by Works:
But that w•ich hath been the thought of some sharp-sighted and sagacious men since the b•ginning of our confusions, to wit, that Popery is a working as an under-hand design, is by this and other things m•de to be more and more apparent:
But that w•ich hath been the Thought of Some sharp-sighted and sagacious men since the b•ginning of our confusions, to wit, that Popery is a working as an underhand Design, is by this and other things m•de to be more and more apparent:
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Is there any thing more like Popery working in a mystery, yea more Popish then to say that the motions of corruption in Believers are no sins, tha• a man or woman may attain to perfection in holiness here,
Is there any thing more like Popery working in a mystery, yea more Popish then to say that the motions of corruption in Believers Are no Sins, tha• a man or woman may attain to perfection in holiness Here,
if the Sc•iptures they make use of in their Papers or Pamphlets be well considered, we will find that not only a perfection in Holin••s and Good works is pleaded for,
if the Sc•iptures they make use of in their Papers or Pamphlets be well considered, we will find that not only a perfection in Holin••s and Good works is pleaded for,
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and Matth. 5. ult. Will ye (say they) call your selves Saints that are not purified even as he is pure? And will ye c•ll your selves Believers that hav• not overcome the world, & c? As if all that is commanded duty might be or were perfectly reached in this life,
and Matthew 5. ult. Will you (say they) call your selves Saints that Are not purified even as he is pure? And will you c•ll your selves Believers that hav• not overcome the world, & c? As if all that is commanded duty might be or were perfectly reached in this life,
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and that cannot quite overcome the world? God be blessed that hath given poor Believers other and better grounds in the Gospel by which to judge of their Faith,
and that cannot quite overcome the world? God be blessed that hath given poor Believers other and better grounds in the Gospel by which to judge of their Faith,
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And this is needful to be taken notice of, because many have an aptitude to think, that folks may be truly holy, be of what opinion, judgement and perswasion they will;
And this is needful to be taken notice of, Because many have an aptitude to think, that folks may be truly holy, be of what opinion, judgement and persuasion they will;
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if ye take a latitude and liberty as to your judgement to be corrupt, and to vent what ye please, ye will never get Gods approbation as being holy persons,
if you take a latitude and liberty as to your judgement to be corrupt, and to vent what you please, you will never get God's approbation as being holy Persons,
WE were speaking somewhat the last day of our Lord Jesus His Innocency, which is here compended and summed up in these two. 1. That there was no violence in his hands.
WE were speaking somewhat the last day of our Lord jesus His Innocency, which is Here compended and summed up in these two. 1. That there was no violence in his hands.
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The Prophet proceeds, and answers an objection, How came He then to Suffer, if He was so innocent? especially His Sufferings being ordered by God, Who is said to give His Grave with the wicked? He answers the Objection,
The Prophet proceeds, and answers an objection, How Come He then to Suffer, if He was so innocent? especially His Sufferings being ordered by God, Who is said to give His Grave with the wicked? He answers the Objection,
And this is called God's good pleasure which shall thrive and prosper in His hand; He shall pull many Captives from the Devil, and set many Prisoners free;
And this is called God's good pleasure which shall thrive and prosper in His hand; He shall pull many Captives from the devil, and Set many Prisoners free;
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He shal by His Sufferings overcome the Devil, Death and the Grave, and all Enemies; and shall gather the Sons of God together, from the four Corners of the Earth;
He shall by His Sufferings overcome the devil, Death and the Grave, and all Enemies; and shall gather the Sons of God together, from the four Corners of the Earth;
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And in derogating from the Truth, and making them take that for Error which is Truth? As the Apostle speaks of such, that they speak lies in hypocrisie:
And in derogating from the Truth, and making them take that for Error which is Truth? As the Apostle speaks of such, that they speak lies in hypocrisy:
These words, There was no deceit in his mouth, Look to both, especially to the last, that is, the Doctrinal deceit of corrupt Teaching (whereof he was free altogether) I say it looks especially to that,
These words, There was no deceit in his Mouth, Look to both, especially to the last, that is, the Doctrinal deceit of corrupt Teaching (whereof he was free altogether) I say it looks especially to that,
because he was callumniated, traduced, and called a deceiver of people, That is (as if the Prophet had said) most untrue of Him, There is no deceitful word in all His Doctrine;
Because he was callumniated, traduced, and called a deceiver of people, That is (as if the Prophet had said) most untrue of Him, There is no deceitful word in all His Doctrine;
That which we would say further on this, shall be in a word of Use; Where we may clear both the Branches of the Doctrine, to meet with two exceeding prejudicial Tenets among Men.
That which we would say further on this, shall be in a word of Use; Where we may clear both the Branches of the Doctrine, to meet with two exceeding prejudicial Tenets among Men.
They will not be Papists, Puritans, nor Sectaries, but there is much unholinesse in their Practice, much Self-seeking, Pride, Hypocrisie, Formality, Deceiving, Cousening, Falshood:
They will not be Papists, Puritans, nor Sectaries, but there is much unholiness in their Practice, much Self-seeking, Pride, Hypocrisy, Formality, Deceiving, Cosening, Falsehood:
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it is a piece of Christs Innocency and Holiness, That no violence was in his hands, There was no sinfull thing in His practice, no sinful word came from His mouth;
it is a piece of Christ Innocency and Holiness, That no violence was in his hands, There was no sinful thing in His practice, no sinful word Come from His Mouth;
Ye shall never be accounted followers of Christ, though ye give your bodies to be burnt for the Truth, (as it is to be feared few of you would do,) if your Conversation be not suitable, God shall never accept of your Testimony,
You shall never be accounted followers of christ, though you give your bodies to be burned for the Truth, (as it is to be feared few of you would do,) if your Conversation be not suitable, God shall never accept of your Testimony,
nay if Practice be not conform to Truth, it is no true Holinesse, and where Error is drunken in, there is in so far an utter unsuitableness to the Holinesse of Christ,
nay if Practice be not conform to Truth, it is no true Holiness, and where Error is drunken in, there is in so Far an utter unsuitableness to the Holiness of christ,
and the right grounding of Faith is a main, if not the main thing wherein the Image of God consists, to wit in Knowledge, and Error is as inconsistent with Knowledge, as Ignorance is, yea, more;
and the right grounding of Faith is a main, if not the main thing wherein the Image of God consists, to wit in Knowledge, and Error is as inconsistent with Knowledge, as Ignorance is, yea, more;
As for instance, let once the conceit and fancie come in, of Folks being above Ordinances, no Conscience is thenceforth made of sanctifying the Sabbath,
As for instance, let once the conceit and fancy come in, of Folks being above Ordinances, no Conscience is thenceforth made of sanctifying the Sabbath,
And that which flows from our corruption, and is therefore ranked in with Witchcraft, Adultery, Furnication, Idolatry, Hatred, Variance, &c. 6. If we look to the Scriptures account of it,
And that which flows from our corruption, and is Therefore ranked in with Witchcraft, Adultery, Furnication, Idolatry, Hatred, Variance, etc. 6. If we look to the Scriptures account of it,
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for as it is, 2 Pet. 2. 1. They draw upon themselves swift destruction. And chap. 3.16. They wrest, or pervert the Scriptures to their own destruction.
for as it is, 2 Pet. 2. 1. They draw upon themselves swift destruction. And chap. 3.16. They wrest, or pervert the Scriptures to their own destruction.
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But, Oh! can they be good, who abuse that wherein the Name and Image of God are most tenderly concerned? and will God account that to be Holinesse aggreeable to His Law, that slights, depreclars,
But, Oh! can they be good, who abuse that wherein the Name and Image of God Are most tenderly concerned? and will God account that to be Holiness agreeable to His Law, that slights, depreclars,
We the rather take occasion to speak to this, because the Devil is seeking to turn Men meer Athiests, Gallio's as to the Truths of God, to care for none of these things;
We the rather take occasion to speak to this, Because the devil is seeking to turn Men mere Atheists, Gallio's as to the Truths of God, to care for none of these things;
or Years since to have carried in reference to the Truth, as they have done; It hath been Gods mercy to this place, that he hath hedged us about hitherto;
or years since to have carried in Referente to the Truth, as they have done; It hath been God's mercy to this place, that he hath hedged us about hitherto;
He was bruised, to wit, like Corn betwixt the upper and neither Milstones, or l•ke Grapes in the Wine presse, which respects not so much his outward sufferings,
He was Bruised, to wit, like Corn betwixt the upper and neither Millstones, or l•ke Grapes in the Wine press, which respects not so much his outward sufferings,
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and the extremity of them, that scarce almost is there one Verse, but he hath in it some one or other new aggravation of them? we conceive the reason of it is, 1. Because there is nothing wherein the greatness of the Love of God,
and the extremity of them, that scarce almost is there one Verse, but he hath in it Some one or other new aggravation of them? we conceive the reason of it is, 1. Because there is nothing wherein the greatness of the Love of God,
this being the great instance, and demonstrative proof of the Love of God, God so loved the world, that he gave His only begotten Son, As it is John 3.16. O! manifold and vastly comprehensive So, what is unfolded in it, Eternity will but suffice fully to unfold;
this being the great instance, and demonstrative proof of the Love of God, God so loved the world, that he gave His only begotten Son, As it is John 3.16. OH! manifold and vastly comprehensive So, what is unfolded in it, Eternity will but suffice Fully to unfold;
or that is readily of greater concern to Believers, then to be well acquainted with Christ's Sufferings, wherein the Lord would have his People spiritually perqueir:
or that is readily of greater concern to Believers, then to be well acquainted with Christ's Sufferings, wherein the Lord would have his People spiritually perqueir:
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for by being acqu•in•ed with Christ's Sufferings, Believers have a solid ground for their Faith, whereby they discover access to peace with God, to Pardon of sin,
for by being acqu•in•ed with Christ's Sufferings, Believers have a solid ground for their Faith, whereby they discover access to peace with God, to Pardon of since,
These are sweet words, which we have to this purpose. 1 John 2. 1. If any man sin, we have an advocat with the Father, Jesus Christ the righteous, who is the propitiation for our sins, who was content to Suffer and Satisfie for them:
These Are sweet words, which we have to this purpose. 1 John 2. 1. If any man since, we have an advocate with the Father, jesus christ the righteous, who is the propitiation for our Sins, who was content to Suffer and Satisfy for them:
As is clear, Act. 4.27, 28. Herod and Pontius Pilat, the Gentiles and People of Israel were gathered together, to do whatsoever thy hand and thy counsell determined before to be done.
As is clear, Act. 4.27, 28. Herod and Pontius Pilat, the Gentiles and People of Israel were gathered together, to do whatsoever thy hand and thy counsel determined before to be done.
and we may gather the Supream and Soveraign I•fluence of the Lords hand, in these three respects, in Christs Pufferings, 1. In respect of His appointing them;
and we may gather the Supreme and Sovereign I•fluence of the lords hand, in these three respects, in Christ Pufferings, 1. In respect of His appointing them;
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He spared Him not when He cryed, but would have Him drinking out the Cup, and Zach. 13.7. Awake O sword against my shepherd, and against the man that is my fellow, smite the shepherd.
He spared Him not when He cried, but would have Him drinking out the Cup, and Zach 13.7. Awake Oh sword against my shepherd, and against the man that is my fellow, smite the shepherd.
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Use. This leads us in to the vendicating of the Soveraign and Holy Providence of God, in that wherein Men have a most sinful hand, and are most unexcusable;
Use. This leads us in to the vendicating of the Sovereign and Holy Providence of God, in that wherein Men have a most sinful hand, and Are most unexcusable;
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and He is most Pure and Spotless, in venting and manifesting Grace, Holiness and Justice, when men were venting their Corruptions, Impiety and Injustice most:
and He is most Pure and Spotless, in venting and manifesting Grace, Holiness and justice, when men were venting their Corruptions, Impiety and Injustice most:
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Nay this is a principal Diamond in His Crown, that He cannot only govern all the natural second Causes that are in the World, in their several Courses and Actings,
Nay this is a principal Diamond in His Crown, that He cannot only govern all the natural second Causes that Are in the World, in their several Courses and Actings,
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the concurrence of Jehovah with the Mediator, for carrying on the same design, the work of Mans Redemption, (for it pleased them all;) So taking the Lord Jehovah essentially,
the concurrence of Jehovah with the Mediator, for carrying on the same Design, the work of men Redemption, (for it pleased them all;) So taking the Lord Jehovah essentially,
and hath delight in prosecuting the work of Redemption, though even to the bruising of the second Person of the God-head, considered as became Man and Mediator, not that He delighted in the Sufferings as such, of His Innocent Son,
and hath delight in prosecuting the work of Redemption, though even to the bruising of the second Person of the Godhead, considered as became Man and Mediator, not that He delighted in the Sufferings as such, of His Innocent Son,
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Use, If we put these Doctrines together they affoord us wonderful matter of Consolation. 1. That we have an able Saviour, that hath given a sufficient ransome for us, a price that cannot be overvalued. 2. A willing Mediator, that gave himself, no man took His Life from Him,
Use, If we put these Doctrines together they afford us wondered matter of Consolation. 1. That we have an able Saviour, that hath given a sufficient ransom for us, a price that cannot be overvalued. 2. A willing Mediator, that gave himself, no man took His Life from Him,
but He laid it down of Himself, and took it up again. 3. A willing Jehovah, contriving and taking pleasure in contriving the Redemption of Elect Sinners, through the Death of His own Son:
but He laid it down of Himself, and took it up again. 3. A willing Jehovah, contriving and taking pleasure in contriving the Redemption of Elect Sinners, through the Death of His own Son:
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but sayes the Prophet here, that it pleased the father to bruise him? in whose breast (to speak so) bred the plot of sinners Redemption? Jehovah thought it good:
but Says the Prophet Here, that it pleased the father to bruise him? in whose breast (to speak so) bred the plot of Sinners Redemption? Jehovah Thought it good:
then this? or is there any thing wanting here to compleat the Consolation? Is there not an well surnished Saviour commissionate to give Life to whom He will? Who hath purchased it, that He may give it,
then this? or is there any thing wanting Here to complete the Consolation? Is there not an well furnished Saviour commissionate to give Life to whom He will? Who hath purchased it, that He may give it,
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what can Tentation say, or what ground is for Jealousie to vent it self here? He that did not spare his own Son, but willingly and freely gave him to death for us all,
what can Tentation say, or what ground is for Jealousy to vent it self Here? He that did not spare his own Son, but willingly and freely gave him to death for us all,
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when we were enemies, shall we not much more be saved by his life, as it is Rom. 5.10. There is a great disproportion betwixt Christ, and other Gifts, yea and the gift of Heaven it self;
when we were enemies, shall we not much more be saved by his life, as it is Rom. 5.10. There is a great disproportion betwixt christ, and other Gifts, yea and the gift of Heaven it self;
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This Verse, as we hinted the last day, doth set forth Christ's Sufferings, and in these three, that the design of God in bruising the Innocent Lamb of God might be the better taken up. 1. They are holden forth in the rise where they bred,
This Verse, as we hinted the last day, does Set forth Christ's Sufferings, and in these three, that the Design of God in bruising the Innocent Lamb of God might be the better taken up. 1. They Are held forth in the rise where they bred,
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but is was His own good pleasure to do so. 2. To show the concurrence of all the Persons of the Trinity, in promoving the Work of Redemption of sinners;
but is was His own good pleasure to do so. 2. To show the concurrence of all the Persons of the Trinity, in promoving the Work of Redemption of Sinners;
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which was executed by the Son the Mediator, to shew, that the Love of the Son in giving His Life, is no greater then the Love of the Father, in contriving and accepting of it for a Ransom;
which was executed by the Son the Mediator, to show, that the Love of the Son in giving His Life, is no greater then the Love of the Father, in contriving and accepting of it for a Ransom;
for they were not capable of sin, yet they were some way Typical Offerings, and Satisfactions for sin, in the room of others for whom they were offered;
for they were not capable of since, yet they were Some Way Typical Offerings, and Satisfactions for since, in the room of Others for whom they were offered;
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) The reason of the diversity is, because the same Word in the Original, which signifies the Second Person Masculine, Thou, meaning the Father; signifies the Third persons Foeminine:
) The reason of the diversity is, Because the same Word in the Original, which signifies the Second Person Masculine, Thou, meaning the Father; signifies the Third Persons Faemin:
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though (as we said) we incline to look on them, as relating to Christ. 2. Offering for sin; in the Original signifies sin; so that the Words are, when thou shalt make his soul sin;
though (as we said) we incline to look on them, as relating to christ. 2. Offering for since; in the Original signifies since; so that the Words Are, when thou shalt make his soul since;
The Words being ordinarly used in the Old Testament, and thence borrowed in the New Testament, to signifie a sin offering, as Exod. 29.14 and Levit. 4.5. and 16. Chapters, where the sin offering is appointed, it is the same Word that's here, intimating that, that Sin-offering was designed to bear their sin.
The Words being ordinarily used in the Old Testament, and thence borrowed in the New Testament, to signify a since offering, as Exod 29.14 and Levit. 4.5. and 16. Chapters, where the since offering is appointed, it is the same Word that's Here, intimating that, that Sin-offering was designed to bear their since.
This is also clear, if we compare, Psal. 40.6. with Heb. 10.5, 6. That which in the Psalm is rendered Sin-offering, in the Original is Sin, but the Apostle, Heb. 10. hath it sacrifice for sin; and it is the same Word which he hath, 2 Cor. 5. ult. He was made sin for us, that is an offering for sin;
This is also clear, if we compare, Psalm 40.6. with Hebrew 10.5, 6. That which in the Psalm is rendered Sin-offering, in the Original is since, but the Apostle, Hebrew 10. hath it sacrifice for since; and it is the same Word which he hath, 2 Cor. 5. ult. He was made since for us, that is an offering for since;
or it may be taken more properly, to relate to His Sufferings, called the travel of his soul, Vers. 11. however it is the Person, the Man Christ, Soul and Bodie, that is the Sacrifice,
or it may be taken more properly, to relate to His Sufferings, called the travel of his soul, Vers. 11. however it is the Person, the Man christ, Soul and Body, that is the Sacrifice,
4. There are two Words furder, which we would hint at, in the Exposition, for clearing of Christ's being called an offering for sin. 1. We would put a difference between the Offerings and Sacrifices which were for Sin under the Law;
4. There Are two Words further, which we would hint At, in the Exposition, for clearing of Christ's being called an offering for since. 1. We would put a difference between the Offerings and Sacrifices which were for since under the Law;
and that the Pardon of sin was to them an effect of this Offering, as well as unto us. 2. That all these Sacrifices and Offerings under the Law, were Types of this one Offering,
and that the Pardon of since was to them an Effect of this Offering, as well as unto us. 2. That all these Sacrifices and Offerings under the Law, were Types of this one Offering,
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though He be yet a Priest, and lives for ever to make intercession for us; yet this Offering respects that which He offered while He was here in the World,
though He be yet a Priest, and lives for ever to make Intercession for us; yet this Offering respects that which He offered while He was Here in the World,
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and especially that which He offered on the Cross, as it is said, Eph. 5.2. He hath loved us, and given himself for us an offering and sacrifice to God for a sweet smelling savour. and Heb. 10.12. This man after he had offered one sacrifice for sins for ever sat down on the right hand of God;
and especially that which He offered on the Cross, as it is said, Ephesians 5.2. He hath loved us, and given himself for us an offering and sacrifice to God for a sweet smelling savour. and Hebrew 10.12. This man After he had offered one sacrifice for Sins for ever sat down on the right hand of God;
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and 1. It is here supponed, that there is sin on the Person, and that wrath due for sin is to be removed. 2. It is supposed, that there is an inability in the Person to remove the sin,
and 1. It is Here supponed, that there is since on the Person, and that wrath due for since is to be removed. 2. It is supposed, that there is an inability in the Person to remove the since,
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all Men are before God like Isaac, lying before his Father, ready to be killed, his Father having his hand stretched out with the knif, ready to take away his Life:
all Men Are before God like Isaac, lying before his Father, ready to be killed, his Father having his hand stretched out with the knife, ready to take away his Life:
and guilt that Men are lying under, which makes them naked, and to be as that wretched Infant, (spoken of, Ezek. 16.) Lying in their Blood, cast forth into the open field, to the loathing of their persons.
and guilt that Men Are lying under, which makes them naked, and to be as that wretched Infant, (spoken of, Ezekiel 16.) Lying in their Blood, cast forth into the open field, to the loathing of their Persons.
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This makes God and them to be at feed, and layes them open to the stroak of Justice. 2. Consider the interveening of the Law of God, that threatens the Curse on sin wherever it is,
This makes God and them to be At feed, and lays them open to the stroke of justice. 2. Consider the intervening of the Law of God, that threatens the Curse on since wherever it is,
and in this sense, Sinners are not only lyke to Malefactors, taken and apprehended, but like to such when sentenced to death; Therefore John 3.18. It's said, He that believes not, is condemned already.
and in this sense, Sinners Are not only like to Malefactors, taken and apprehended, but like to such when sentenced to death; Therefore John 3.18. It's said, He that believes not, is condemned already.
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3. Consider that Men in their natural state, who have broken the Covenant of Works, have Justice some way pursuing them, to the executing of the Sentence, which God in His Law hath pronunced against them;
3. Consider that Men in their natural state, who have broken the Covenant of Works, have justice Some Way pursuing them, to the executing of the Sentence, which God in His Law hath pronounced against them;
and they are as these shedders of Blood, before they betook themselves in to the City of Refuge, having the avenger of Blood following hard at their heell's; in which sense, John 3.36. It's said, He that believes not, the wrath of God abids on him;
and they Are as these shedders of Blood, before they betook themselves in to the city of Refuge, having the avenger of Blood following hard At their heell's; in which sense, John 3.36. It's said, He that believes not, the wrath of God abides on him;
till application be made of Christs Sacrifice, and till there be a laying of your Sin over on Him by Faith, that ever till then ye are lyable to the Laws Sentence,
till application be made of Christ Sacrifice, and till there be a laying of your since over on Him by Faith, that ever till then you Are liable to the Laws Sentence,
and that the Cur•e and Wrath of God abydeth on you? and yet this is the state and posture of all the Children of Adam, that have not got Jesus Christ put in their room:
and that the Cur•e and Wrath of God Abideth on you? and yet this is the state and posture of all the Children of Adam, that have not god jesus christ put in their room:
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The 2. Use is, for Expostulation with many of you, that are still in Nature, (and I wish there were fewer of you in this case to be spoken to) How comes it to passe,
The 2. Use is, for Expostulation with many of you, that Are still in Nature, (and I wish there were fewer of you in this case to be spoken to) How comes it to pass,
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and sensless security is a part) and what a terror it will waken in your Consciences one day, ye would certainly think it good news to have the Sufferings of Christ spoken of,
and senseless security is a part) and what a terror it will waken in your Consciences one day, you would Certainly think it good news to have the Sufferings of christ spoken of,
The 3. Use is, to stir up Sinners to thankfulnesse, especially, such of you as are blest with effectual counsel, to make the right use of this Sacrifice;
The 3. Use is, to stir up Sinners to thankfulness, especially, such of you as Are blessed with effectual counsel, to make the right use of this Sacrifice;
O! Consider how much ye are oblidged to God, and to Christ the Mediator; the preaching of the Gospel is now thought little of, and is tastlesse to many;
OH! Consider how much you Are obliged to God, and to christ the Mediator; the preaching of the Gospel is now Thought little of, and is tastlesse to many;
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and how near the Curse and Wrath are unto you, even ready to grasp at you, to tear and devour you, the Mediators interposing to Satisfie for you, would make him more lovely to you;
and how near the Curse and Wrath Are unto you, even ready to grasp At you, to tear and devour you, the Mediators interposing to Satisfy for you, would make him more lovely to you;
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The Blood of Bulls and of Goats could not take away Sin, neither is, as it is, ( Act. 4.12.) There any other name under heaven given to sinners whereby they can be saved, but the name of Jesus:
The Blood of Bulls and of Goats could not take away since, neither is, as it is, (Act. 4.12.) There any other name under heaven given to Sinners whereby they can be saved, but the name of jesus:
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and revealled His Will in His Word, that the soul that sins shall die, if a Sacrifice be not put in His Room. 2. Consider the ineffectualness of all other things to satisfie Justice,
and revealed His Will in His Word, that the soul that Sins shall die, if a Sacrifice be not put in His Room. 2. Consider the ineffectualness of all other things to satisfy justice,
though we would multiply Offerings, what cares God for these? All the beasts on the mountains are his, he delights not in the blood of bulls and goats, as it is Psalm 50. Thousands of Rams,
though we would multiply Offerings, what Cares God for these? All the beasts on the Mountains Are his, he delights not in the blood of Bulls and Goats, as it is Psalm 50. Thousands of Rams,
whether we look to Pennances, (whereof some foolishly talk,) what can these do to God? or whether we look to Mens External Performances, of Holy Duties, or to their inward Convictions;
whither we look to Penances, (whereof Some foolishly talk,) what can these do to God? or whither we look to Men's External Performances, of Holy Duties, or to their inward Convictions;
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suppone that Man after the fall could perform Duties without Sin; therefore the Apostle, Heb. 10. sayes, that it was impossible that the blood of bullocks,
suppone that Man After the fallen could perform Duties without since; Therefore the Apostle, Hebrew 10. Says, that it was impossible that the blood of bullocks,
these things are empty, and unsignificant, as to the Justification of a Sinner, or the obtaining of his Pardon - 2. Upon the other side, it points out the absolute necessity of making use of Christ's Sacrifice,
these things Are empty, and unsignificant, as to the Justification of a Sinner, or the obtaining of his Pardon - 2. Upon the other side, it points out the absolute necessity of making use of Christ's Sacrifice,
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much like to that Man spoken of, Deut. 29.18, 19. Who sayes in his heart he shall have peace though he walk in the imagination of his own heart, adding drunknness to thirst.
much like to that Man spoken of, Deuteronomy 29.18, 19. Who Says in his heart he shall have peace though he walk in the imagination of his own heart, adding drunknness to thirst.
We have a Generation of this sort among us, who tush at all threatnings, (alas for them, O! that God would be graciously pleased to make a change on them,
We have a Generation of this sort among us, who tush At all threatenings, (alas for them, OH! that God would be graciously pleased to make a change on them,
they think they may be saved, though they never betake themselves to Christ for Union with Him? but whether shal their Sentence or God's stand? There is a day coming, when ye shall know;
they think they may be saved, though they never betake themselves to christ for union with Him? but whither shall their Sentence or God's stand? There is a day coming, when you shall know;
A 2d Sort are they, who are not altogether so prophane as the others, but will condemn them, (as indeed the practice of many is loathsome) they will, it may be Pray in their Families,
A 2d Sort Are they, who Are not altogether so profane as the Others, but will condemn them, (as indeed the practice of many is loathsome) they will, it may be Pray in their Families,
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Therefore the Lord in His wisdom hath found out the Means, and in His Grace and Love hath Condescended, that His own dear Son, His Fellow, shall as a Lamb without Spot, be a Sin-offering, to take away the Sins of His Elect World;
Therefore the Lord in His Wisdom hath found out the Means, and in His Grace and Love hath Condescended, that His own dear Son, His Fellow, shall as a Lamb without Spot, be a Sin-offering, to take away the Sins of His Elect World;
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there is no other Means but this, that will do it, As we have it Heb. 10. Christ Jesus by his once offering up of himself, perfects for ever these who are sanctified;
there is no other Means but this, that will do it, As we have it Hebrew 10. christ jesus by his once offering up of himself, perfects for ever these who Are sanctified;
If all be under Sin, and if by the Law, Sin and Death, be knit inseperably together (as it is said, the wages of sin is death ) and if Freedom from Sin and Wrath,
If all be under since, and if by the Law, since and Death, be knit inseparably together (as it is said, the wages of since is death) and if Freedom from since and Wrath,
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or Reasons, to shew the Necessity of Sinners use making, of Christ's Sacrifice, or Offering. 2. To this, what it is to make use of this Offering. 3. We shall give a Word of Advertisement,
or Reasons, to show the Necessity of Sinners use making, of Christ's Sacrifice, or Offering. 2. To this, what it is to make use of this Offering. 3. We shall give a Word of Advertisement,
then there is an absolute necessity, seriously to make use of, and to have an Interest in this Sin-offering. 2. Consider, that the great part of Men in the World,
then there is an absolute necessity, seriously to make use of, and to have an Interest in this Sin-offering. 2. Consider, that the great part of Men in the World,
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There were many Jews, who by the dayly Sacrifices, which Typed forth this one Offering of Christ, were taught, that there was no other way to come by Pardon,
There were many jews, who by the daily Sacrifices, which Typed forth this one Offering of christ, were taught, that there was no other Way to come by Pardon,
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That being ignorant of Gods righteousness, they went about to establish their own righteousness and did not submit themselves unto the righteousness of God;
That being ignorant of God's righteousness, they went about to establish their own righteousness and did not submit themselves unto the righteousness of God;
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Therefore, many are brought in, saylng, Luk. 13. did we not hear thee preach in our streets, have we not eaten and drunken in thy presence, to whom He will say, depart from me, I never knew you, ye workers of iniquity;
Therefore, many Are brought in, saylng, Luk. 13. did we not hear thee preach in our streets, have we not eaten and drunken in thy presence, to whom He will say, depart from me, I never knew you, you workers of iniquity;
2. That many do not rest on it, and so perish, but if we come to the 3. Sarcely shall we find one that will grant (except it be a tender Bodie,) that they make not use of Him;
2. That many do not rest on it, and so perish, but if we come to the 3. Sarcely shall we find one that will grant (except it be a tender Body,) that they make not use of Him;
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That these will not take Christ's first answer, I know you not; what (as if they said) knows thou not us? we have eaten and drunken in thy presence, we have professed Faith in thee,
That these will not take Christ's First answer, I know you not; what (as if they said) knows thou not us? we have eaten and drunken in thy presence, we have professed Faith in thee,
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but the Name of Jesus, and yet that they slighted and rejected Him; ye that never seriously minded compting and reckoning with God, do ye think on this;
but the Name of jesus, and yet that they slighted and rejected Him; you that never seriously minded counting and reckoning with God, do you think on this;
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But to the 2. What is it then to make use of this Offering? I know no better way then to explain it from the Typical Sacrifices, that were under the Law;
But to the 2. What is it then to make use of this Offering? I know no better Way then to explain it from the Typical Sacrifices, that were under the Law;
thus they that brought the Sacrifice to the Priest, laid their hands on the head of the Beast, by which they acknowledged, that Death was due unto them.
thus they that brought the Sacrifice to the Priest, laid their hands on the head of the Beast, by which they acknowledged, that Death was due unto them.
that is, to have the Sentence of Death carried about in our Bosom, to have the through Conviction of the emptinesse of all other Means of relief, is requisit to the right use making of Christ's Offering. 2. It implyeth this, that there be a look had to the Institution,
that is, to have the Sentence of Death carried about in our Bosom, to have the through Conviction of the emptiness of all other Means of relief, is requisite to the right use making of Christ's Offering. 2. It Implies this, that there be a look had to the Institution,
and of the Emptinesse, and Ineffectualnesse of all other things, to remove Sin and Wrath, (as David hath it, Psal. 51.16. Thou desirest not sacrifice, thou delightest not in burnt offerings;
and of the Emptiness, and Ineffectualness of all other things, to remove since and Wrath, (as David hath it, Psalm 51.16. Thou Desirest not sacrifice, thou delightest not in burned offerings;
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and that, though they were Desperat by themselves to Satisfie, yet that they had Faith in God's Covenant, that the Sacrifice they Offered, would Typically Satisfie Him;
and that, though they were Desperate by themselves to Satisfy, yet that they had Faith in God's Covenant, that the Sacrifice they Offered, would Typically Satisfy Him;
On which ground, Believers expect the benefit of Washing, on their performing of the Condition of the Covenant: And when David, Psal. 51.7. Prayes, purge me, wash me, It holds out the Act of Faith, drawing the Bill on Christ;
On which ground, Believers expect the benefit of Washing, on their performing of the Condition of the Covenant: And when David, Psalm 51.7. Prayes, purge me, wash me, It holds out the Act of Faith, drawing the Bill on christ;
Even as when God commanded Abraham to offer up his Son Isaac, and and when he was lifting his hand to slay him, there came a Voice from Heaven, Abraham hold thy hand, and a Ram is provided, •nd Isaac is loosed,
Even as when God commanded Abraham to offer up his Son Isaac, and and when he was lifting his hand to slay him, there Come a Voice from Heaven, Abraham hold thy hand, and a Ram is provided, •nd Isaac is loosed,
there is ground here for Warning, and Advertisement, to walk tenderly in this Matter, that this Sacrifice be not flighted, that this One Offering be not Neglected,
there is ground Here for Warning, and Advertisement, to walk tenderly in this Matter, that this Sacrifice be not flighted, that this One Offering be not Neglected,
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There are then these Six or Seven Differencing Evidences, or Characters of a Person, that is rightly making use of Christ's Offering; which Difference Him from others;
There Are then these Six or Seven Differencing Evidences, or Characters of a Person, that is rightly making use of Christ's Offering; which Difference Him from Others;
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But after his Conversion, he casts all these, as to leaning to them, or making them any ground of his Peace with God, or of his Justification before Him;
But After his Conversion, he Cast all these, as to leaning to them, or making them any ground of his Peace with God, or of his Justification before Him;
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and yet have but little, or no Peace, because he would be over, and through all Duties to resting on Christ, which he wins not at to his Satisfaction. 4ly. One that is single in use making of Christ, and of His Offering, hath a fear of mistaking this Offering of Christ;
and yet have but little, or no Peace, Because he would be over, and through all Duties to resting on christ, which he wins not At to his Satisfaction. 4ly. One that is single in use making of christ, and of His Offering, hath a Fear of mistaking this Offering of christ;
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and least he fall under Wrath but also Fear and Jealousie, least in his Unbelief, and Selfyness, he going wrong in the use making of Christ, and of His Sacrifice;
and lest he fallen under Wrath but also fear and Jealousy, lest in his Unbelief, and Selfyness, he going wrong in the use making of christ, and of His Sacrifice;
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as is implyed in the Word, Heb. 4.1. Where the Apostle having spoken of many of the Israelites their Unbelief in the former Chapter, sayes, in the beginning of this;
as is employed in the Word, Hebrew 4.1. Where the Apostle having spoken of many of the Israelites their Unbelief in the former Chapter, Says, in the beginning of this;
Be Holily Jealous (as if he had said) least, as it is Chap. 3.12, 13. There be in any of you an evil heart of unbelief, in departing from the living God;
Be Holily Jealous (as if he had said) least, as it is Chap. 3.12, 13. There be in any of you an evil heart of unbelief, in departing from the living God;
a Naturall Man will sometimes it may be, suspect his Duties, but hardly will he be brought to suspect his Faith, otherwayes he could not have the peace that he hath, such as it is:
a Natural Man will sometime it may be, suspect his Duties, but hardly will he be brought to suspect his Faith, otherways he could not have the peace that he hath, such as it is:
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He never gets any thing to rest on, or that can bear his weight to confide in, till he come to Christ's Sacrifie: 6ly. Such as are aiming rightly to make use of Christ's Offering and Sacrifice, esteem, and think exceeding much of it;
He never gets any thing to rest on, or that can bear his weight to confide in, till he come to Christ's Sacrify: 6ly. Such as Are aiming rightly to make use of Christ's Offering and Sacrifice, esteem, and think exceeding much of it;
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It's that which cheers and delights them most, that Christ hath stepped in and ingadged to do that for them, which neither themselves nor any other Person or thing could do;
It's that which cheers and delights them most, that christ hath stepped in and engaged to do that for them, which neither themselves nor any other Person or thing could do;
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The life (saith the Apostle, Gal. 2.) that I now live in the flesh, is by the faith of the Son of God, who loved me, and gave himself for me. And 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came to the world to save sinners, of whom I am the chief. And John heartsomlie, Rev. 1.7.
The life (Says the Apostle, Gal. 2.) that I now live in the Flesh, is by the faith of the Son of God, who loved me, and gave himself for me. And 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that jesus christ Come to the world to save Sinners, of whom I am the chief. And John heartsomlie, Rev. 1.7.
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and when it comes to Actual Believing, and to the Acting of their Faith, they find it to be like a smooth and slippery Stone, that they cannot easily hold their Feet on.
and when it comes to Actual Believing, and to the Acting of their Faith, they find it to be like a smooth and slippery Stone, that they cannot Easily hold their Feet on.
which shews 1. How much Sinners are oblidged to Christ, who, when no other thing could do it, interposed Himself. 2. The necessity of making use of this one Offering, without which never Soul can be Perfected or Saved:
which shows 1. How much Sinners Are obliged to christ, who, when no other thing could do it, interposed Himself. 2. The necessity of making use of this one Offering, without which never Soul can be Perfected or Saved:
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He did not in that respect, require these, neither would He capitulat on these Terms. 2. That when no other Sacrifice could do the turn, Christ Jesus came in,
He did not in that respect, require these, neither would He capitulate on these Terms. 2. That when no other Sacrifice could do the turn, christ jesus Come in,
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I delight to do thy will, O my God: This is Gods Will, as to the Work of Redemption, as it is, John 6.38. I came down from heaven, not to do mine own will, but the will of him that sent me. And John 17.4. I have finished the work thou gavest me to do;
I delight to do thy will, Oh my God: This is God's Will, as to the Work of Redemption, as it is, John 6.38. I Come down from heaven, not to do mine own will, but the will of him that sent me. And John 17.4. I have finished the work thou Gavest me to do;
And Heb, 10. It's said by which (or by this) will we are sanctified. 4. The Fathers admitting and accepting of Him, to Interpose in the Room of them,
And Hebrew, 10. It's said by which (or by this) will we Are sanctified. 4. The Father's admitting and accepting of Him, to Interpose in the Room of them,
if the Lord Jehovah had not been content so far, to •el•xe His Threatning, and Curse, in reference to the Partie Offending? as to admit o• a cautioner, in the Room of the Dyvour Sinners, to Satisfie for them; of which Satisfaction He accepted:
if the Lord Jehovah had not been content so Far, to •el•xe His Threatening, and Curse, in Referente to the Party Offending? as to admit o• a cautioner, in the Room of the Devour Sinners, to Satisfy for them; of which Satisfaction He accepted:
All these things put together, make Christ's Interposing Himself as a Sacrifice, and Surity compleat; I delight to do thy will, supposes not only God's pleasure, that He should Interpose,
All these things put together, make Christ's Interposing Himself as a Sacrifice, and Surity complete; I delight to do thy will, supposes not only God's pleasure, that He should Interpose,
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The day is coming, when it will be thought a favour, and when the Sweet Effects of it shall be made fully forthcoming to them, that now Cordially close with it;
The day is coming, when it will be Thought a favour, and when the Sweet Effects of it shall be made Fully forthcoming to them, that now Cordially close with it;
or He Himself shall make Himself an offering for sin; Observe, That as Christ undertook, and by undertaking, Interposed to come in Sinners Room, to Satisfie for their Sins;
or He Himself shall make Himself an offering for since; Observe, That as christ undertook, and by undertaking, Interposed to come in Sinners Room, to Satisfy for their Sins;
So His Death and S•fferings are really the performing of that und•r•aking; And His Death an• Sufferings are so to be looked on, and considered by us. as an Offering for Sin;
So His Death and S•fferings Are really the performing of that und•r•aking; And His Death an• Sufferings Are so to be looked on, and considered by us. as an Offering for since;
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and Sufferings, It's His Suffering, and Humiliation that is most properly this Sacrifice, for i•'s that which is related here. 3. That by Christ's Offering up of Himself, He was not only outwardly Pi•ched,
and Sufferings, It's His Suffering, and Humiliation that is most properly this Sacrifice, for i•'s that which is related Here. 3. That by Christ's Offering up of Himself, He was not only outwardly Pi•ched,
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In Satisfyin• the Sin-revenging Justice of God, both His Soul and Body were Straitned, and Stressed. 4 By His Suffering, there is a Sufficient Satisfaction given to Justice,
In Satisfyin• the Sin revenging justice of God, both His Soul and Body were Straitened, and Stressed. 4 By His Suffering, there is a Sufficient Satisfaction given to justice,
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or is Properly a Propitiatory Sacrifice for the taking away of Sin? To clear it alittle, we would consider. 1. That Sacrifices are sundry wayes taken in Scripture. 1. Sometimes they are taken improperly for Duties;
or is Properly a Propitiatory Sacrifice for the taking away of since? To clear it alittle, we would Consider. 1. That Sacrifices Are sundry ways taken in Scripture. 1. Sometime they Are taken improperly for Duties;
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as Alms, Prayers, Praises, &c. Psal. 51. The sacrifice of a broken heart thou wilt not dispise? So also Heb. 13.15, 16. 2. They are taken more properly for such Sacrifices as were Offered under the Law;
as Alms, Prayers, Praises, etc. Psalm 51. The sacrifice of a broken heart thou wilt not despise? So also Hebrew 13.15, 16. 2. They Are taken more properly for such Sacrifices as were Offered under the Law;
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as of Bullocks, Lambs Rams, and Goats; yet none of these was the true Propitiatory Sacrifice, as is clear, Heb. 10.4. It was impossible that the blood of bulls, and goats could take away sin.
as of Bullocks, Lambs Rams, and Goats; yet none of these was the true Propitiatory Sacrifice, as is clear, Hebrew 10.4. It was impossible that the blood of Bulls, and Goats could take away since.
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But Christ's Sacrifice is properly the Propitiatory Sacrifice; It being by this Sacrifice, that Believers under the Old Testament became part•kers of Redemption,
But Christ's Sacrifice is properly the Propitiatory Sacrifice; It being by this Sacrifice, that Believers under the Old Testament became part•kers of Redemption,
If it be then asked? What is necessary to a Sacrifice properly so taken? I answer these four things, (all which we will find to be in Christ's Sacrifice) 1. That there be some thing,
If it be then asked? What is necessary to a Sacrifice properly so taken? I answer these four things, (all which we will find to be in Christ's Sacrifice) 1. That there be Some thing,
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For 1. He Himself is the Sacrifice, Heb. 7.26. Heb. 9.26. Heb. 10.10. And •requently elsewhere, in that Epistle, and 1. Pet. 2.24. Who his own self bare our sins, in his own body on the tree;
For 1. He Himself is the Sacrifice, Hebrew 7.26. Hebrew 9.26. Hebrew 10.10. And •requently elsewhere, in that Epistle, and 1. Pet. 2.24. Who his own self bore our Sins, in his own body on the tree;
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And in this He differed from other Priests, Heb. 7.26. Such an high Priest became us, who is holy, harmless, seperat from sinners, and made higher then the heavens;
And in this He differed from other Priests, Hebrew 7.26. Such an high Priest became us, who is holy, harmless, separate from Sinners, and made higher then the heavens;
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There are three things ordinarly Attributed to Christ, as to His Sacrifice, to wit, That He was the Sacrifice, the Altar, and the Priest; 1. He was the Sacrifice, in respect of His Humane Nature, which we are not so to look upon,
There Are three things ordinarily Attributed to christ, as to His Sacrifice, to wit, That He was the Sacrifice, the Altar, and the Priest; 1. He was the Sacrifice, in respect of His Humane Nature, which we Are not so to look upon,
For though He Suffered in the Flesh, yet it was the same Person, that was God that Suffered. 2, He was the Altar, by which His Sacrifice received a speciall Efficacy, Vertue, Value, and Commendation;
For though He Suffered in the Flesh, yet it was the same Person, that was God that Suffered. 2, He was the Altar, by which His Sacrifice received a special Efficacy, Virtue, Valve, and Commendation;
and made them to be of such Worth and Value; Therefore, Heb. 9.14. It's said, that he through the eternal spirit offered up himself without spot unto God;
and made them to be of such Worth and Valve; Therefore, Hebrew 9.14. It's said, that he through the Eternal Spirit offered up himself without spot unto God;
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It was the Suffering of the Person that was God, that made the Sacrifice to be accepted. 3. He was the Priest, and that according to both His Naturs, each Nature concurring,
It was the Suffering of the Person that was God, that made the Sacrifice to be accepted. 3. He was the Priest, and that according to both His Natures, each Nature concurring,
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It is from the gross Ignorance, or from the wicked denyal of this ground, that the damnable denyers of Christ's Satisfaction, do also deny the Propriety of His Sacrifice on Earth, and bound it to Heaven;
It is from the gross Ignorance, or from the wicked denial of this ground, that the damnable Denyers of Christ's Satisfaction, do also deny the Propriety of His Sacrifice on Earth, and bound it to Heaven;
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whereas, it is bounded to His Death; though by vertue of this One Offering, He continues to interceed for us in Heaven. 3dly. It teaches Sinners what is the native Use which they should make of this Sacrifice;
whereas, it is bounded to His Death; though by virtue of this One Offering, He continues to intercede for us in Heaven. 3dly. It Teaches Sinners what is the native Use which they should make of this Sacrifice;
or we must resolve to meet with Wrath, and the Curse of God our selves in our own Persons. 4ly. It serves to clear us anent the Way and Tract of Grace;
or we must resolve to meet with Wrath, and the Curse of God our selves in our own Persons. 4ly. It serves to clear us anent the Way and Tract of Grace;
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as our Cautioner, as a Sin-offering for us: It would doubtlesse gnash many Questions, and Doubts, that arise in the Hearts of Believers, if it were well understood:
as our Cautioner, as a Sin-offering for us: It would doubtless gnash many Questions, and Doubts, that arise in the Hearts of Believers, if it were well understood:
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never enough can these words be spoken and thought of, that we have, 2 Cor. 5. ult. He was made sin for us, who knew no sin, that we might be made the righteousness of God in him. 5ly. It serves for notable Consolation to Believers, who have betaken themselves to Christ, and have many Challenges for Sin to buckle with;
never enough can these words be spoken and Thought of, that we have, 2 Cor. 5. ult. He was made since for us, who knew no since, that we might be made the righteousness of God in him. 5ly. It serves for notable Consolation to Believers, who have betaken themselves to christ, and have many Challenges for since to buckle with;
and gives us Direction how to escape Wrath, by puting Him in our Room: There is nothing, wherein Folks more readily miscarry, in making of their Peace with God,
and gives us Direction how to escape Wrath, by putting Him in our Room: There is nothing, wherein Folks more readily miscarry, in making of their Peace with God,
This being well considered, gives to Faith much clearness how to take Him up, when the Soul honestly aims to partake of the benefit of His Sufferings. 2ly.
This being well considered, gives to Faith much clearness how to take Him up, when the Soul honestly aims to partake of the benefit of His Sufferings. 2ly.
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then if all the Elect had Suffered Eternally in Hell. 2: His Death is considered, as a Satisfaction; And this looks to the Wrong, that Men by Sin have done to God:
then if all the Elect had Suffered Eternally in Hell. 2: His Death is considered, as a Satisfaction; And this looks to the Wrong, that Men by since have done to God:
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as, if not more, then if He had exacted the satisfaction off the Sinners themselves: As it is, Rom. 3.16. To declare his righteousness, that he might be just, and the justifier of him that believeth in Jesus.
as, if not more, then if He had exacted the satisfaction off the Sinners themselves: As it is, Rom. 3.16. To declare his righteousness, that he might be just, and the justifier of him that Believeth in jesus.
He hath redeemed us from the curse of the law, (saith the Apostle, Gal. 3.13.) being made a curse for us, that the blessing of Abraham might come on us Gentiles:
He hath redeemed us from the curse of the law, (Says the Apostle, Gal. 3.13.) being made a curse for us, that the blessing of Abraham might come on us Gentiles:
and by a powerfull overcoming of all enemies that kept us Captive: He grapled and yocked with the Devil, in that wherein he seemed to be strongest, and overcame him;
and by a powerful overcoming of all enemies that kept us Captive: He grappled and yoked with the devil, in that wherein he seemed to be Strongest, and overcame him;
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he took it out of the way, nailing it to his cross, and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it:
he took it out of the Way, nailing it to his cross, and having spoiled principalities and Powers, he made a show of them openly, triumphing over them in it:
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And what a desperat, condition they are in, who are without Him; having nothing to satisfie Justice, nor to pay their Debt with. 2dly. We said, that this Sacrifice was especially Offered by Him, in His Death;
And what a desperate, condition they Are in, who Are without Him; having nothing to satisfy justice, nor to pay their Debt with. 2dly. We said, that this Sacrifice was especially Offered by Him, in His Death;
Therefore He is said to Offer this Sacrifice on the Cross. He himself, as Peter hath it, 1, 2.24. bare our sins in his body, on the tree: Heb. 9. at the close: And Heb. 10.14.
Therefore He is said to Offer this Sacrifice on the Cross. He himself, as Peter hath it, 1, 2.24. bore our Sins in his body, on the tree: Hebrew 9. At the close: And Hebrew 10.14.
The 1. is that, which bounds and limits Christ's Offering, and Priest-hood to His going to Heaven, thereby to enervat the Efficacy of His Sufferings, and Death;
The 1. is that, which bounds and Limits Christ's Offering, and Priesthood to His going to Heaven, thereby to enervat the Efficacy of His Sufferings, and Death;
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quit contrary to this Scripture, wherein the Prophet explicating His Sufferings on Earth, calleth them an offering for sin. The 2. is that Blasphemous Conceit,
quit contrary to this Scripture, wherein the Prophet explicating His Sufferings on Earth, calls them an offering for since. The 2. is that Blasphemous Conceit,
Then certainly there can be nothing of that now, which can bear that Name; there being no other thing, to which the properties of a real Sacrifice can agree,
Then Certainly there can be nothing of that now, which can bear that Name; there being no other thing, to which the properties of a real Sacrifice can agree,
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Hence He sayes, when no hand of Man touched Him, John 12.27. Now is my Soul troubled, and what shall I say? and Matth. 26.38. and Luk. 22.44. Now is my soul exceeding sorrowful, even unto death;
Hence He Says, when no hand of Man touched Him, John 12.27. Now is my Soul troubled, and what shall I say? and Matthew 26.38. and Luk. 22.44. Now is my soul exceeding sorrowful, even unto death;
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Use, This shews, 1. What a Dear Price Christ payed for Sinners. 2. The severity of the Justice of God, in exacting the Elects Debt of the Cautioner. 3. How much we are oblidged to the Cautioner, who,
Use, This shows, 1. What a Dear Price christ paid for Sinners. 2. The severity of the justice of God, in exacting the Elects Debt of the Cautioner. 3. How much we Are obliged to the Cautioner, who,
And really it is a wonder, that we are not more affected wi•h it, even to consider, that such miserable Creatures, should be pursued by Justice, that can do nothing to avert the Stroak of it;
And really it is a wonder, that we Are not more affected wi•h it, even to Consider, that such miserable Creatures, should be pursued by justice, that can do nothing to avert the Stroke of it;
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and by making it take hold of the Son of His Bosom, Exacting the Debt severely from Him, O! what a wonder is this? That the Lord should passe by the Enemy,
and by making it take hold of the Son of His Bosom, Exacting the Debt severely from Him, OH! what a wonder is this? That the Lord should pass by the Enemy,
Herein Infinit Wisdom, Pure and Spotless Justice, Holiness and Faithfulness, Grace and Mercy, to the Admiration of Men and Angels appear, and shine forth most Radiantly;
Herein Infinite Wisdom, Pure and Spotless justice, Holiness and Faithfulness, Grace and Mercy, to the Admiration of Men and Angels appear, and shine forth most Radiantly;
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then to Offer up Himself, a Propitiatory Sacrifice for your Sins? In the Gospel, He calleth upon you to make use of it, that by Vertue of His Sacrifice, your Peace may be made with God;
then to Offer up Himself, a Propitiatory Sacrifice for your Sins? In the Gospel, He calls upon you to make use of it, that by Virtue of His Sacrifice, your Peace may be made with God;
O! for Christ's sake, and as ye love your Souls, step to, and seek Grace to make the right of use His Sacrifice, in order to the obtaining of the Pardon of your Sin,
OH! for Christ's sake, and as you love your Souls, step to, and seek Grace to make the right of use His Sacrifice, in order to the obtaining of the Pardon of your since,
and it's like that this hath descended to Men from Noah, that the most part of them have thought on the Mean of Sacrifices, by them to make their Peace with God;
and it's like that this hath descended to Men from Noah, that the most part of them have Thought on the Mean of Sacrifices, by them to make their Peace with God;
and Appropriated to Him, and His Offering, as, Heb. 10. v. 10. By the which will we are sanctified, through the offering of the body of Jesus Christ, once for all. v. 12. This man after he had offered one sacrifice for sins,
and Appropriated to Him, and His Offering, as, Hebrew 10. v. 10. By the which will we Are sanctified, through the offering of the body of jesus christ, once for all. v. 12. This man After he had offered one sacrifice for Sins,
As the Sacrifice was excellent, beyond all other Sacrifices, so also, is the Priest above all other Priests, Heb. 7.26. Such an high Priest became us, who is holy, harmless, undefiled, seperat from sinners:
As the Sacrifice was excellent, beyond all other Sacrifices, so also, is the Priest above all other Priests, Hebrew 7.26. Such an high Priest became us, who is holy, harmless, undefiled, separate from Sinners:
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The 3d. is, His Willing condescending, to be the Sin-offering, to Interpose Himself, and to become this Sacrifice, out of respect to the Honour of God, that His Justice might be Vindicated and Satisfied:
The 3d. is, His Willing condescending, to be the Sin-offering, to Interpose Himself, and to become this Sacrifice, out of respect to the Honour of God, that His justice might be Vindicated and Satisfied:
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then he is gracious unto him, and saith, deliver him from going down to the pit, I have found a ransome; here is the Ransome, our Lord Jesus Christ stepping in, in Sinners Room,
then he is gracious unto him, and Says, deliver him from going down to the pit, I have found a ransom; Here is the Ransom, our Lord jesus christ stepping in, in Sinners Room,
It's not by our praying to Him, as God, nor by our Holy Living, nor by His working Holiness in us; (though these ought and will be, in some measure, where He is made use of aright) but by His Offering up Himself in a Sacrifice for us;
It's not by our praying to Him, as God, nor by our Holy Living, nor by His working Holiness in us; (though these ought and will be, in Some measure, where He is made use of aright) but by His Offering up Himself in a Sacrifice for us;
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Now this Name that Christ's Sufferings get, bears out, that it's that which satisfies God, and absolves us, as the alone Meritorious and Procuring Cause;
Now this Name that Christ's Sufferings get, bears out, that it's that which Satisfies God, and absolves us, as the alone Meritorious and Procuring Cause;
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The 4th Use, Is of strong Consolation to all who betake themselves to Christ, He is the Sin-offering, that procures the taking away of Sin and Wrath,
The 4th Use, Is of strong Consolation to all who betake themselves to christ, He is the Sin-offering, that procures the taking away of since and Wrath,
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And hence is that triumph v. 34. who shall lay any thing to the charge of Gods elect? It is God that justifieth who is he that will condemne? It is Christ that died,
And hence is that triumph v. 34. who shall lay any thing to the charge of God's elect? It is God that Justifieth who is he that will condemn? It is christ that died,
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yea rather that is risen again, &c. If Justice were coming to execute the Sentence, what can it say to the Believer? Jesus Christ hath stepped in betwixt Wrath and Him;
yea rather that is risen again, etc. If justice were coming to execute the Sentence, what can it say to the Believer? jesus christ hath stepped in betwixt Wrath and Him;
and as to Gods acceptation, He alone is accounted the Sin-offering; and as these who under the Law Offered the Typical Sacrifices, had access to the Ordinances,
and as to God's acceptation, He alone is accounted the Sin-offering; and as these who under the Law Offered the Typical Sacrifices, had access to the Ordinances,
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But before we answer the Question, there are two things we would presuppose. 1. We presuppose that the Soul is made sensible of it's need of Christ's Sacrifice, from the apprehension it hath of a Quarrel bebetwixt God and it,
But before we answer the Question, there Are two things we would presuppose. 1. We presuppose that the Soul is made sensible of it's need of Christ's Sacrifice, from the apprehension it hath of a Quarrel bebetwixt God and it,
For as we hinted before, the Offering of a Sacrifice implyes the Confession of Guilt: So the making use of Christ's Sacrifice presupposes sense of Sin;
For as we hinted before, the Offering of a Sacrifice Implies the Confessi of Gilded: So the making use of Christ's Sacrifice presupposes sense of since;
and there will be no respect had to the Midse, except there be a respect had to the End, as it is, Heb. 11.6. He that comes to God, must believe that he is, and that he is a rewarder of them that seek him diligently;
and there will be no respect had to the Midse, except there be a respect had to the End, as it is, Hebrew 11.6. He that comes to God, must believe that he is, and that he is a rewarder of them that seek him diligently;
and then Christ's Offering comes in, as the Mids, to bring about, and to come by that End. But these being presupposed, The great thing wherein the Answer of the Question lyes,
and then Christ's Offering comes in, as the Mids, to bring about, and to come by that End. But these being presupposed, The great thing wherein the Answer of the Question lies,
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And therein we may consider Sinners desire to be at God, and the use making of Christ, in reference to that End, in these Three. 1. To have the Breach made up with God, in respect of their State. 2. For quieting the Conscience, in respect of Particular Challenges. 3. For the making up of their defects, in Grace,
And therein we may Consider Sinners desire to be At God, and the use making of christ, in Referente to that End, in these Three. 1. To have the Breach made up with God, in respect of their State. 2. For quieting the Conscience, in respect of Particular Challenges. 3. For the making up of their defects, in Grace,
For the First, to wit, Going to God by Christ. 1. It is opposed to stepping in to God, at the first hand. 2. It is opposed to the use making of any other thing in our coming to God,
For the First, to wit, Going to God by christ. 1. It is opposed to stepping in to God, At the First hand. 2. It is opposed to the use making of any other thing in our coming to God,
Hinted at by the Apostle, Heb. 10.19, 20. Having therefore boldness to enter into the holiest, by the blood of Jesus, by a new and living way, which he hath consecrated to us through the vail, which is his flesh, We take the force of the Similitude to lye in this, That as one that hath a Vail betwixt him and another, whom he desires to approach to;
Hinted At by the Apostle, Hebrew 10.19, 20. Having Therefore boldness to enter into the Holiest, by the blood of jesus, by a new and living Way, which he hath consecrated to us through the Vail, which is his Flesh, We take the force of the Similitude to lie in this, That as one that hath a vail betwixt him and Another, whom he Desires to approach to;
but by the exercise of it, there must be a stepping over on Christ, and on His Righteousnesse unto God. The 2d. thing, wherein the exercise of Faith, in the use making of Christ's Sacrifice consists;
but by the exercise of it, there must be a stepping over on christ, and on His Righteousness unto God. The 2d. thing, wherein the exercise of Faith, in the use making of Christ's Sacrifice consists;
and it makes the Soul to say, though I cannot satisfie for the Debt, yet there is in Christ's Righteousnesse whereto I betake my self, which can do it;
and it makes the Soul to say, though I cannot satisfy for the Debt, yet there is in Christ's Righteousness whereto I betake my self, which can do it;
to wit, When Souls come to Dispute, and Debate with Challenges, and do not Interpose the Targe or Shield of Faith, taking hold of Christ's Righteousness, betwixt them and these Challenges;
to wit, When Souls come to Dispute, and Debate with Challenges, and do not Interpose the Targe or Shield of Faith, taking hold of Christ's Righteousness, betwixt them and these Challenges;
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for sometimes a Soul will betake it self to Christ's Righteousnesse for Peace at first, and will look upon it self, as bound to keep, and maintain it's own Peace;
for sometime a Soul will betake it self to Christ's Righteousness for Peace At First, and will look upon it self, as bound to keep, and maintain it's own Peace;
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and yet will, on the matter, think that it's but a sort of B•ffilling, or Prophaning of Christ's Righteousnesse, (to say so) to be making dayly use of it, for answering of new Challenges;
and yet will, on the matter, think that it's but a sort of B•ffilling, or Profaning of Christ's Righteousness, (to say so) to be making daily use of it, for answering of new Challenges;
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Failling in this, that is, when Christ's Righteousness is not made use of, in reference to particular Challenges, mightily indisposeth many serious poor Souls,
Failing in this, that is, when Christ's Righteousness is not made use of, in Referente to particular Challenges, mightily indisposeth many serious poor Souls,
for the amending of weak Faith, and Love, and other Graces; as well as for obtaining Pardon of Sin, and of Peace with God; and for answering of Challenges;
for the amending of weak Faith, and Love, and other Graces; as well as for obtaining Pardon of since, and of Peace with God; and for answering of Challenges;
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The Apostle goeth on this ground, Heb. 10.19, 20. Seing we have such an high Priest, and such an Offering, Let us draw near with full assurance of faith, &c. And if ye ask what this is? It is of largely extended use;
The Apostle Goes on this ground, Hebrew 10.19, 20. Sing we have such an high Priest, and such an Offering, Let us draw near with full assurance of faith, etc. And if you ask what this is? It is of largely extended use;
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and as it was with that poor man spoken of, Mark 9. Who, upon the one side, betakes himself to Christ, If thou canst do any thing, have compassion on us, and help us:
and as it was with that poor man spoken of, Mark 9. Who, upon the one side, betakes himself to christ, If thou Canst do any thing, have compassion on us, and help us:
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That Word of the Apostle, Phil. 3.12. Is apposit, and excellent to this purpose; That I may apprehend that for which I am apprehended of Christ Jesus.
That Word of the Apostle, Philip 3.12. Is apposit, and excellent to this purpose; That I may apprehend that for which I am apprehended of christ jesus.
Question, we say, that Person may look on himself, as making right use of Christs Righteousnesse, that is, dayly making use of Him, in these fore-named Respects, who,
Question, we say, that Person may look on himself, as making right use of Christ Righteousness, that is, daily making use of Him, in these forenamed Respects, who,
yet he expects, that the Application of the Benefits which Christ hath purchased to him, shal be made forthcoming to him, by vertue of that same Purchase;
yet he expects, that the Application of the Benefits which christ hath purchased to him, shall be made forthcoming to him, by virtue of that same Purchase;
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and not to Minish our own Consolation, when he hath condescended Graciously thus to Extend, and Inlarge it, with so Richly Liberal, and Bountifull a Hand.
and not to Minish our own Consolation, when he hath condescended Graciously thus to Extend, and Enlarge it, with so Richly Liberal, and Bountiful a Hand.
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This part of the Text answers, and tells us, what is the Design, He shall see his seed, he shall prolong his dayes, &c. He shall communicat Life to many that were Dead,
This part of the Text answers, and tells us, what is the Design, He shall see his seed, he shall prolong his days, etc. He shall communicate Life to many that were Dead,
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and who had no guile in his mouth, was put to such Sufferings? We shew that there were three Grounds laid down, in Answer to this. 1. It pleased the Lord to bruise him, It was the Fathers good pleasure. The 2d.
and who had no guile in his Mouth, was put to such Sufferings? We show that there were three Grounds laid down, in Answer to this. 1. It pleased the Lord to bruise him, It was the Father's good pleasure. The 2d.
and Effects following them, set down in Three Expressions; which are partly Prophesies; telling, what should be the Effects of the Sufferings of the Mediator;
and Effects following them, Set down in Three Expressions; which Are partly prophecies; telling, what should be the Effects of the Sufferings of the Mediator;
And it seems to be in allusion to that which is spoken of Abraham, and of others in the Old Testament, of whom it's said, that they should have Seed; That is, that many should descend of them; But there is more here;
And it seems to be in allusion to that which is spoken of Abraham, and of Others in the Old Testament, of whom it's said, that they should have Seed; That is, that many should descend of them; But there is more Here;
The Death of our Lord Jesus begets His Seed, or His Seed are begotten by His Death. 3. Considering the Words as a Promise, they hold out this, That though our Lord Jesus Suffer,
The Death of our Lord jesus begets His Seed, or His Seed Are begotten by His Death. 3. Considering the Words as a Promise, they hold out this, That though our Lord jesus Suffer,
and who, though their Children, and Posterity be in want, yet they know it not. From the First of these, Observe, That Believers are our Lord Jesus His Seed; they are come of Him;
and who, though their Children, and Posterity be in want, yet they know it not. From the First of these, Observe, That Believers Are our Lord jesus His Seed; they Are come of Him;
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whatever their Meannesse and Lownesse be, in the World; and though they could not clame Kindred to any of externally honest Rank and Quality; yet they are His Seed:
whatever their Meanness and Lowness be, in the World; and though they could not claim Kindred to any of externally honest Rank and Quality; yet they Are His Seed:
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or Considerations, in which believers are said to be Christs Seed, or be descended of Him. 1. In this respect, that as Believers they have their being of Him,
or Considerations, in which believers Are said to be Christ Seed, or be descended of Him. 1. In this respect, that as Believers they have their being of Him,
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and by the Gospel begets them; Therefore He is said 1. Tim. 1.10. To have brought life and immortality to light, through the gospel, which was not known in many parts of the World, till Christ brought it forth;
and by the Gospel begets them; Therefore He is said 1. Tim. 1.10. To have brought life and immortality to Light, through the gospel, which was not known in many parts of the World, till christ brought it forth;
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or in respect of the Qualifications that are in them; as they are said, 2 Pet. 1.4. By the exceeding great and precious promises, to be made partakers of the divine nature;
or in respect of the Qualifications that Are in them; as they Are said, 2 Pet. 1.4. By the exceeding great and precious promises, to be made partakers of the divine nature;
And it's in this respect, that Cant. 7.1. The Believer is called the Princess daughter, which especially looks to the Spiritual Generous, and Noble Qualifications, that are deryved from Christ, to the Believer;
And it's in this respect, that Cant 7.1. The Believer is called the Princess daughter, which especially looks to the Spiritual Generous, and Noble Qualifications, that Are deryved from christ, to the Believer;
Ah! there are many that claime Kindred and Relation to Christ, that are very unlike Him. 3ly. They are called Christ's Seed, in respect of the care that He hath of them.
Ah! there Are many that claim Kindred and Relation to christ, that Are very unlike Him. 3ly. They Are called Christ's Seed, in respect of the care that He hath of them.
and in some respect, (as we are Believers) hath as a Mother conceived us in His own Womb. 4ly. They are called His Seed, in respect of the Portion which they get from Him;
and in Some respect, (as we Are Believers) hath as a Mother conceived us in His own Womb. 4ly. They Are called His Seed, in respect of the Portion which they get from Him;
And as a Man provides for His Houshold, His Children, and Servants Meat in due season (And the Apostle sayes, he is worse then an infidel that provides not for them of his own house ) even so our Lord Jesus,
And as a Man provides for His Household, His Children, and Servants Meat in due season (And the Apostle Says, he is Worse then an infidel that provides not for them of his own house) even so our Lord jesus,
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as to have a claim to Christ's Kingdom, to be an Heir, and a joynt Heir with Him, who is the Heir of all things? For so we come to be Retoured, (to speak so) and so be served Heirs to all things; As it is, Rev. 21.7. He that overcometh shall inherit all things;
as to have a claim to Christ's Kingdom, to be an Heir, and a joint Heir with Him, who is the Heir of all things? For so we come to be Retoured, (to speak so) and so be served Heirs to all things; As it is, Rev. 21.7. He that Overcometh shall inherit all things;
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with whom, being joint heirs; we are Heirs too, and are made to Inherit all things. 5ly. They are called His Seed, because of the manner of their coming to the Possession of that, which through Him they have a Claim to;
with whom, being joint Heirs; we Are Heirs too, and Are made to Inherit all things. 5ly. They Are called His Seed, Because of the manner of their coming to the Possession of that, which through Him they have a Claim to;
They are Heirs of the promise, in some respect, as Isaac was: So then briefly to recapitulat all these, would ye know the way that Believers are Christ's Seed. 1. He begets them,
They Are Heirs of the promise, in Some respect, as Isaac was: So then briefly to recapitulat all these, would you know the Way that Believers Are Christ's Seed. 1. He begets them,
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and Dispositions suitable to Him. 4. They have a rich Portion from Him, and are well provided for. 5. What good they get, is for His sake, who is their Father;
and Dispositions suitable to Him. 4. They have a rich Portion from Him, and Are well provided for. 5. What good they get, is for His sake, who is their Father;
as namely, he is the Believers Father, and takes them to be His Sons and Daughters; He is the Believers Brother, and is not ashamed to call them brethren;
as namely, he is the Believers Father, and Takes them to be His Sons and Daughters; He is the Believers Brother, and is not ashamed to call them brothers;
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Our hearts should melt in love to Him, and in sorrow for offending Him, at the Reading and Hearing of such expressions, wherewith the Scriptures of God are stuffed full.
Our hearts should melt in love to Him, and in sorrow for offending Him, At the Reading and Hearing of such expressions, wherewith the Scriptures of God Are stuffed full.
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as the Noblest Birth and Descent, which is through Faith in Christ Jesus; And Covet, and be holily Abitious, to have the Qualifications of His Children:
as the Noblest Birth and Descent, which is through Faith in christ jesus; And Covet, and be holily Abitious, to have the Qualifications of His Children:
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so truely Generous and Noble as Believers are, who are come of Christ, and are made valiant, through the exercise of Faith in Him, against all occurring difficulties; Regardlesse of worldly things;
so truly Generous and Noble as Believers Are, who Are come of christ, and Are made valiant, through the exercise of Faith in Him, against all occurring difficulties; Regardless of worldly things;
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They holily scorn, and account it below them to have their Peace standing, or falling with the ebbing and flowing of Creature Comforts, which the Men of the World place their happinesse n;
They holily scorn, and account it below them to have their Peace standing, or falling with the ebbing and flowing of Creature Comforts, which the Men of the World place their happiness n;
What will the Earth-portion signifie then? Ye that now have your variety of Fine and Delicat Meats with your Ale and Wine at every Meal, who shall be found out of Christ, shall not get a Drop of cold Water to cool your Tongue, under •our exquisit and Hel ish Torments;
What will the Earth-portion signify then? the that now have your variety of Fine and Delicate Meats with your Ale and Wine At every Meal, who shall be found out of christ, shall not get a Drop of cold Water to cool your Tongue, under •our exquisite and Hell is Torments;
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which is founded on Christ's Right and Title, which is, or may be called the Original Right of the Believer, who is keeped by the power of God, through faith unto salvation.
which is founded on Christ's Right and Title, which is, or may be called the Original Right of the Believer, who is keeped by the power of God, through faith unto salvation.
If these be the true and faithfull sayings of God, what is the reason that Men think so little of them? Why is an Interest in Christ to undervalued? Believe ye, that such and so much good is to be gotten, by being Christ's Seed and Children? If ye say that ye believe it,
If these be the true and faithful sayings of God, what is the reason that Men think so little of them? Why is an Interest in christ to undervalved? Believe you, that such and so much good is to be got, by being Christ's Seed and Children? If you say that you believe it,
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who know no other Birth or Being, but that which is Natural? 2. They who are Christ's Seed carry al••g with them the impression of an Obligation, to and an acknowledgement of Him, in whatever good they have gotten;
who know no other Birth or Being, but that which is Natural? 2. They who Are Christ's Seed carry al••g with them the impression of an Obligation, to and an acknowledgement of Him, in whatever good they have got;
they think themselves much oblidged to Christ, and they acknowledge Him for their Life, As it is, Malachi 1. If I be a father, where is my honour? and if a Master, where is my fear? a son honours his fathe, &c. A natively and Genuinly disposed Child, acknowledgeth his Father, As his Father,
they think themselves much obliged to christ, and they acknowledge Him for their Life, As it is, Malachi 1. If I be a father, where is my honour? and if a Master, where is my Fear? a son honours his fathe, etc. A natively and Genuinely disposed Child, acknowledgeth his Father, As his Father,
And when their Corruption Over-masters them, they are the more discomposed, and disquieted; They discern something in them, that is not like to Christ, and they abhor that,
And when their Corruption Overmasters them, they Are the more discomposed, and disquieted; They discern something in them, that is not like to christ, and they abhor that,
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they would fain be at more of it, and to have His Image more deeply impressed on their Spirits, which they reckon their greatest, yea, their only Beauty.
they would fain be At more of it, and to have His Image more deeply impressed on their Spirits, which they reckon their greatest, yea, their only Beauty.
It's no less Incongruous, and Unbecoming, that Believers should be taken with this and that Vanity, that meer Worldlings are taken with, and hunt after.
It's no less Incongruous, and Unbecoming, that Believers should be taken with this and that Vanity, that mere Worldlings Are taken with, and hunt After.
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And holds forth the greatness of the Priviledge of being Christ's Seed; It will be much to perswade a Poor Sinner, duely sensible of Sin, to believe this;
And holds forth the greatness of the Privilege of being Christ's Seed; It will be much to persuade a Poor Sinner, duly sensible of since, to believe this;
and indeed it may sufficiently quiet them, that they have such a kindly Overseer, and Provisor, who is also a Cordial Sympathizer with them, what ever their Condition be, He will not deny His Off-spring,
and indeed it may sufficiently quiet them, that they have such a kindly Overseer, and Provisor, who is also a Cordial Sympathizer with them, what ever their Condition be, He will not deny His Offspring,
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but would think it a good Life, to be here? And who are they, of whom He speaks so? It is not of some sort of strange and uncouth Folk, that were once in the World,
but would think it a good Life, to be Here? And who Are they, of whom He speaks so? It is not of Some sort of strange and uncouth Folk, that were once in the World,
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To such I shal speak a Word or two and close. 1. I would a••, whence comes that Stickling of Life or Feeling of that Bodie of Death? What is the Original of it? will Nature discover the Corruption of Nature,
To such I shall speak a Word or two and close. 1. I would a••, whence comes that Stickling of Life or Feeling of that Body of Death? What is the Original of it? will Nature discover the Corruption of Nature,
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as for Life, so for bringing Life to exercise, and by diligence and waiting on Him, in the use of His own appointed Means, to seek to come to some Distinctnesse in Neating,
as for Life, so for bringing Life to exercise, and by diligence and waiting on Him, in the use of His own appointed Means, to seek to come to Some Distinctness in Neating,
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which should make Poor Souls, that have no Life in themselves, with the more confidence to commit themselves to Him, upon this very ground, that the Father hath ingadged to Christ, that He shall have many such for His Seed; The which Promise is performed to Him, in the gathering in of Poor confused,
which should make Poor Souls, that have no Life in themselves, with the more confidence to commit themselves to Him, upon this very ground, that the Father hath engaged to christ, that He shall have many such for His Seed; The which Promise is performed to Him, in the gathering in of Poor confused,
And that by this Gospel, He is making Application of it, and declaring that He is content to bestow it freely, on all them that will be in His Common for it.
And that by this Gospel, He is making Application of it, and declaring that He is content to bestow it freely, on all them that will be in His Common for it.
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when he should make his soul an offering for sin, &c. Which Justifies God, in that proceeding and serves to weep away that Reproach, that might seem to stick to Him; In sum, it is this;
when he should make his soul an offering for since, etc. Which Justifies God, in that proceeding and serves to weep away that Reproach, that might seem to stick to Him; In sum, it is this;
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Whereby is meaned, that by His Death the Elect, who are given to Him do by Faith in Him rec•ive a new Life from Him, a•d are taken in under a most sweet and kindly Relation to Him by their being begotten again, to a lively hope, through His Resurrection from the Dead. We spoke to ••is Point.
Whereby is meaned, that by His Death the Elect, who Are given to Him do by Faith in Him rec•ive a new Life from Him, a•d Are taken in under a most sweet and kindly Relation to Him by their being begotten again, to a lively hope, through His Resurrection from the Dead. We spoke to ••is Point.
and what is it? That Jesus Christ came into the world to save sinners: and that John 10.10. I came that they might have life, and that they might have it more abundantly.
and what is it? That jesus christ Come into the world to save Sinners: and that John 10.10. I Come that they might have life, and that they might have it more abundantly.
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The 1. is, How this can be God's Design in Christ's Humiliation, to beget many Sons to Life? 2. How Christ's Death Contributs to this Design? For the First, When we speak of God's Design h•re, we mean not His last and ultimat Design,
The 1. is, How this can be God's Design in Christ's Humiliation, to beget many Sons to Life? 2. How Christ's Death Contributes to this Design? For the First, When we speak of God's Design h•re, we mean not His last and ultimate Design,
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to wit, The Glorif•ing of His Grace and Justice, in giving the Mediator, to Satisfie Justice for Dyvour Sinners, who are not able to Satisfie for themselves;
to wit, The Glorif•ing of His Grace and justice, in giving the Mediator, to Satisfy justice for Devour Sinners, who Are not able to Satisfy for themselves;
that thereby the Glory of His Grace and Justice might be manifested. For the 2d. Which is, How Christ's Sufferings contribute to this end? It may be soon cleared,
that thereby the Glory of His Grace and justice might be manifested. For the 2d. Which is, How Christ's Sufferings contribute to this end? It may be soon cleared,
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He payes the Debt, and tears the Obligation, called, the hand writing that was against them, nailling it to his Cross, Col. 2. And in this respect, His Death is called a ransome for many; And in the Words before, He is said to have made his Soul an offering for sin, On the same account;
He pays the Debt, and tears the Obligation, called, the hand writing that was against them, nailling it to his Cross, Col. 2. And in this respect, His Death is called a ransom for many; And in the Words before, He is said to have made his Soul an offering for since, On the same account;
the Life of Grace, Faith, Love, Perseverance, &c. We have also Protection, Preservation, and Guiding in the way, till we be brought through to Eternal Life:
the Life of Grace, Faith, Love, Perseverance, etc. We have also Protection, Preservation, and Guiding in the Way, till we be brought through to Eternal Life:
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The Justice of God being provocked, and the Elect being under the Curse, as it is, Gal. 3.10. Cursed is every one, that continueth not in all things written in the Law to do them: Ezek. 18.4. The soul that sins shall die.
The justice of God being provoked, and the Elect being under the Curse, as it is, Gal. 3.10. Cursed is every one, that Continueth not in all things written in the Law to do them: Ezekiel 18.4. The soul that Sins shall die.
and at such a Rate, that thereby Life might be communicate-to you, who were Naturally Dead, in Trespasses and Sins? whatever the rest of the World think of it,
and At such a Rate, that thereby Life might be communicate-to you, who were Naturally Dead, in Trespasses and Sins? whatever the rest of the World think of it,
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and Praise His Grace, and Love, and Humbly to Glory in Him, so, as seriously to set our selves to fall about it? And yet this were a most Native, Proper, and Kindly Exercise for Believers;
and Praise His Grace, and Love, and Humbly to Glory in Him, so, as seriously to Set our selves to fallen about it? And yet this were a most Native, Proper, and Kindly Exercise for Believers;
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To be taken up, with such sweet Soliloquies in our selves about this Subject, and with such Songs of Praise to Him, who hath given us so noble a Beeing,
To be taken up, with such sweet Soliloquies in our selves about this Subject, and with such Songs of Praise to Him, who hath given us so noble a Being,
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and Glory, ye would think also, whence it came to be thus with you; O! think on that Rock, out of which ye are hewen, as ye are Believers, and are intitled to Life;
and Glory, you would think also, whence it Come to be thus with you; OH! think on that Rock, out of which you Are hewn, as you Are Believers, and Are entitled to Life;
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but if ye add this, that His Design in Suffering, was to beget Sinners to a New and Spiritual Life, t• raise and quicken them that were Dead in in Sins,
but if you add this, that His Design in Suffering, was to beget Sinners to a New and Spiritual Life, t• raise and quicken them that were Dead in in Sins,
do ye Believers, indeed believe this, that the Lord's Design, in all the Work of Redemption, was to bring Dead Sinners to Life? This is it that makes Christ get the Name of a Saviour, That the Shepherd being smitten, God might turn his hand on the little Ones. And therefore, as a 4th.
do you Believers, indeed believe this, that the Lord's Design, in all the Work of Redemption, was to bring Dead Sinners to Life? This is it that makes christ get the Name of a Saviour, That the Shepherd being smitten, God might turn his hand on the little Ones. And Therefore, as a 4th.
and the Remission of Sin, as the Apostle hath it, Act. 13.39, 40. Be it known therefore to you men and brethren, that through this man is preached unto you, the forgivenness of sins,
and the Remission of since, as the Apostle hath it, Act. 13.39, 40. Be it known Therefore to you men and brothers, that through this man is preached unto you, the Forgiveness of Sins,
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There had been no Treaty with Sinners, no Door opened, for access to Heaven, no ground for any to call God Father: But on the Contraire, Christ having Suffered,
There had been no Treaty with Sinners, no Door opened, for access to Heaven, no ground for any to call God Father: But on the contraire, christ having Suffered,
God so loved the world, that he gave his only begotten son, that whosoever believes on him, should not perish, but have everlasting life. And that of John 12.32. And if I be lifted up, I will draw all men after me:
God so loved the world, that he gave his only begotten son, that whosoever believes on him, should not perish, but have everlasting life. And that of John 12.32. And if I be lifted up, I will draw all men After me:
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and for obtaining of Life, through Him; For readily the Exception is One of Two; Either 1. That the Price will not •o the Turn; and that cannot be said;
and for obtaining of Life, through Him; For readily the Exception is One of Two; Either 1. That the Price will not •o the Turn; and that cannot be said;
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But that what He hath bought, may be app•yed to Sinners? And therefore, as a 5th. Use, We beseech you to concur with Christ, in the Design of His laying down of His Life;
But that what He hath bought, may be app•yed to Sinners? And Therefore, as a 5th. Use, We beseech you to concur with christ, in the Design of His laying down of His Life;
Is it not, think ye, great Ingratitude to Him, and great Cruelty to your selves, that when the Lord hath Designed such a thing, by the laying down of His Life;
Is it not, think you, great Ingratitude to Him, and great Cruelty to your selves, that when the Lord hath Designed such a thing, by the laying down of His Life;
for Sinne•s, to obstruct what they can this His Design? The Apostle makes use of this Argument. 2 Cor. 5. •8, 19. He hath given us the word of reconciliation, that God was in Christ, reconciling the world to himself, not imputing their trespasses unto them;
for Sinne•s, to obstruct what they can this His Design? The Apostle makes use of this Argument. 2 Cor. 5. •8, 19. He hath given us the word of reconciliation, that God was in christ, reconciling the world to himself, not imputing their Trespasses unto them;
and if you would do Him a Pleasure, not to marr His Designe, as f•r as ye can (for He will infrustrably accomplish His Designe.) And that is, to have Souls brought in, to make Sinners Peace with God,
and if you would do Him a Pleasure, not to mar His Design, as f•r as you can (for He will infrustrably accomplish His Design.) And that is, to have Souls brought in, to make Sinners Peace with God,
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And we propose this Suit, and Request in His Name, who tells us, that He laid down His Life, to get a Seed; This Gospel comes to every one of your Doors,
And we propose this Suit, and Request in His Name, who tells us, that He laid down His Life, to get a Seed; This Gospel comes to every one of your Doors,
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And are not these two, think ye, well met and trysted? on what ground then is it bottomed? upon one of these two or rather on both of them, implyed in this phrase, of being Christ 's Seed. 1. It implyes, That there be a coming to Christ, as void of Life;
And Are not these two, think you, well met and trysted? on what ground then is it bottomed? upon one of these two or rather on both of them, employed in this phrase, of being christ is Seed. 1. It Implies, That there be a coming to christ, as void of Life;
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but that we commit our selves to be alone, i• His Debt and Common for it, which is implyed in that Word, John 5. Ye will not come unto me, that ye might have Life;
but that we commit our selves to be alone, i• His Debt and Common for it, which is employed in that Word, John 5. You will not come unto me, that you might have Life;
So will the Sentence of your Absolution, or Condemnation passe in the Great Day: And therefore, let me beseech you yet again, above any th•ng, to make this sure;
So will the Sentence of your Absolution, or Condemnation pass in the Great Day: And Therefore, let me beseech you yet again, above any th•ng, to make this sure;
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ye were dead in Sin, and the Lord contrived a Designe to save lost Sinners, in sending His Son to be an offering for sin, and the Son came and laid down His Life;
you were dead in since, and the Lord contrived a Design to save lost Sinners, in sending His Son to be an offering for since, and the Son Come and laid down His Life;
and then to go to Hell for that? What a tormenting thing will it be in the Conscience, that Life was Offered to me, on Condition of believing in Christ,
and then to go to Hell for that? What a tormenting thing will it be in the Conscience, that Life was Offered to me, on Condition of believing in christ,
because ye would not be saved freely by Christ, And to perish, because ye would not be Christ's Seed; Because ye would not take with your guilt, that ye might have Life from Him;
Because you would not be saved freely by christ, And to perish, Because you would not be Christ's Seed; Because you would not take with your guilt, that you might have Life from Him;
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and what hath been the great End of this Covenant of Redemption, that hath such Sharp, Sore and Sade Sufferings following thereon, to the Mediator, who ingadged in it? This World was made with little noise, (to say so,) There was no ingadgment on God,
and what hath been the great End of this Covenant of Redemption, that hath such Sharp, Soar and Sade Sufferings following thereon, to the Mediator, who engaged in it? This World was made with little noise, (to say so,) There was no ingadgment on God,
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Which suppons, both a determinat number given, and the certainty of their coming: Become of the rest of the World what may, they shall undoubtedly come:
Which suppons, both a determinate number given, and the certainty of their coming: Become of the rest of the World what may, they shall undoubtedly come:
3. It's clear also, if we consider the End of this Transaction, which is, to glorifie the Grace of God, by Christ's Purchase, in the Salvation of Elect Sinners;
3. It's clear also, if we Consider the End of this Transaction, which is, to Glorify the Grace of God, by Christ's Purchase, in the Salvation of Elect Sinners;
And that there is an •quity here, (to speak with Reverence of the M•jesty of God,) that seeing our Lord Jesus hath done His Part, the Promise •hould be made effectual •o Him,
And that there is an •quity Here, (to speak with reverence of the M•jesty of God,) that seeing our Lord jesus hath done His Part, the Promise •hould be made effectual •o Him,
but though Anti-christ, and the Devil, with all their Emissaries, and Agents, had said the Contraire, Our Lord Jesus shall have a Seed; It may be they are not the Plurality of a Kingdom,
but though Antichrist, and the devil, with all their Emissaries, and Agents, had said the contraire, Our Lord jesus shall have a Seed; It may be they Are not the Plurality of a Kingdom,
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And let this quiet our •earts, amidst all the Reellings and Confusions of these times, that our Lord sh•ll h•ve a Seed, and that He shall not want one of all these that are given Him of His Father,
And let this quiet our •earts, amid all the Reellings and Confusions of these times, that our Lord sh•ll h•ve a Seed, and that He shall not want one of all these that Are given Him of His Father,
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It would commend to the Hearers of the Gospel, a study to Concure in this D•sign, (if we may speak so) in their Publick and Privat Stations, in reference to themselves, and in reference to others;
It would commend to the Hearers of the Gospel, a study to Concur in this D•sign, (if we may speak so) in their Public and Private Stations, in Referente to themselves, and in Referente to Others;
But here is matter of great incouragement, to any that would have the Gospel prospering, Religion Coun•enanced, Error Suppressed, the power of Godlinesse promoted, and Prophanity born down;
But Here is matter of great encouragement, to any that would have the Gospel prospering, Religion Coun•enanced, Error Suppressed, the power of Godliness promoted, and Profanity born down;
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according to that memorable Word of Promise, concerning this matter, Psal. •2. 15. Prayer also shall be made for him continually, and dayly shall he be praised.
according to that memorable Word of Promise, Concerning this matter, Psalm •2. 15. Prayer also shall be made for him continually, and daily shall he be praised.
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and since it is so, we may, and ought to essay, and endeavour, that He may have a Seed, and may be sure, it will not displease Him, that we •ndeavour to offer our selves to be of His Seed;
and since it is so, we may, and ought to essay, and endeavour, that He may have a Seed, and may be sure, it will not displease Him, that we •ndeavour to offer our selves to be of His Seed;
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and such a Soul may as well question, Whether will God and the Mediator be pleased, that the Promise made to Him of a Seed be performed? Certainly it will be displeasing to neither of them, but well pleasing to both;
and such a Soul may as well question, Whither will God and the Mediator be pleased, that the Promise made to Him of a Seed be performed? Certainly it will be displeasing to neither of them, but well pleasing to both;
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Use 5. It shews, what must be the condition, that others stand in, who do not come and make Offer of themselves to be Christ's Seed; They do, in so far as they can, thuart with God's Design;
Use 5. It shows, what must be the condition, that Others stand in, who do not come and make Offer of themselves to be Christ's Seed; They do, in so Far as they can, thuart with God's Design;
as to yeeld to Christ, to be of His Seed, that, that Promise might have it's accomplishment in you. 1. From the Words complexly considered, Observe, that Christ's having and obtaining of a Seed;
as to yield to christ, to be of His Seed, that, that Promise might have it's accomplishment in you. 1. From the Words complexly considered, Observe, that Christ's having and obtaining of a Seed;
And this is so acceptable to the Mediator, That He sayes, Lo, I come, in the volume of thy book it is written of me, I delight to do thy will, O my God;
And this is so acceptable to the Mediator, That He Says, Lo, I come, in the volume of thy book it is written of me, I delight to do thy will, Oh my God;
And this is very delightsome, and well pleasing to Jehovah. It is true, this delightsomenesse, is not to be so understood as if there were such Affections,
And this is very delightsome, and well pleasing to Jehovah. It is true, this delightsomenesse, is not to be so understood as if there were such Affections,
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The carriage of the Father of the Prodigal, Luke 15. Is but a little shadow of that welcome, that a Sinner, in returning to God, by Faith in Jesus Christ may expect;
The carriage of the Father of the Prodigal, Lycia 15. Is but a little shadow of that welcome, that a Sinner, in returning to God, by Faith in jesus christ may expect;
though indeed that Parable shewes plainly, how h•arty a welcome returning Sinners may expect, It was meet (saith he) that we should mak• merry and be glad,
though indeed that Parable shows plainly, how h•arty a welcome returning Sinners may expect, It was meet (Says he) that we should mak• merry and be glad,
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Use 2. It serves to ban•sh away that unworthy apprehension, that is in the minds of too many, that there is greater Rigidi•y and Austerity in God the Father,
Use 2. It serves to ban•sh away that unworthy apprehension, that is in the minds of too many, that there is greater Rigidi•y and Austerity in God the Father,
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a most Derogatory Conceit to the Divine Majesty, and un•orthy of Christians; Indeed, if we abstract God from the Mediator, there is no dealling with Him;
a most Derogatory Conceit to the Divine Majesty, and un•orthy of Christians; Indeed, if we abstract God from the Mediator, there is no dealing with Him;
Because He delights in the performing of His Promise to the Mediator, in reference to His having of a Seed: It is from this also, that some Folks will pray to Christ,
Because He delights in the performing of His Promise to the Mediator, in Referente to His having of a Seed: It is from this also, that Some Folks will pray to christ,
Use 3. There is here Ground of Glad Tydings to Sinners, And that which makes the Covenant of Redemption, to be diservedly called the Gospel, and that made the Angels to Sing Glory be to God in the highest, peace on earth, and good will to men;
Use 3. There is Here Ground of Glad Tidings to Sinners, And that which makes the Covenant of Redemption, to be diservedly called the Gospel, and that made the Angels to Sing Glory be to God in the highest, peace on earth, and good will to men;
why then did He make such a Covenant? Why did He (as it were) part and su•der with the Son of H•s Love? Why did He accept of a Cautioner? And why Tansferred He on His own Son,
why then did He make such a Covenant? Why did He (as it were) part and su•der with the Son of H•s Love? Why did He accept of a Cautioner? And why Tansferred He on His own Son,
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and made the Sword of His Justice to awake against Him? If He had not had a great delight in the Salvation of Sinners, would He have taken that way, to Smite the only Son of His Love, to spare them? And if it had not been the Sons Pleasure, would He, with such delight have undertaken,
and made the Sword of His justice to awake against Him? If He had not had a great delight in the Salvation of Sinners, would He have taken that Way, to Smite the only Son of His Love, to spare them? And if it had not been the Sons Pleasure, would He, with such delight have undertaken,
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and Encouragements that are given to Sinners to believe? as that of Matth. 11.28. Come unto me all ye that labour, and are heavy loaden &c. And that, 2 Cor. 5.20. W•ere both are put together, We are ambassadours for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God;
and Encouragements that Are given to Sinners to believe? as that of Matthew 11.28. Come unto me all you that labour, and Are heavy loaded etc. And that, 2 Cor. 5.20. W•ere both Are put together, We Are Ambassadors for christ, as though God did beseech you by us, we pray you in Christ's stead, be you reconciled to God;
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and the Mediator have Pleasure in, even in this, that ye should be reconciled. 3. Wherefore are the many expostulations with Sinners, that they will not come unto Christ,
and the Mediator have Pleasure in, even in this, that you should be reconciled. 3. Wherefore Are the many expostulations with Sinners, that they will not come unto christ,
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for Life, That they will not be gathered, that, when he streatches out his hands all the day long, they will not behold him? &c. Do not all these Confirm this Truth, that there is nothing He is better pleased with,
for Life, That they will not be gathered, that, when he streatches out his hands all the day long, they will not behold him? etc. Do not all these Confirm this Truth, that there is nothing He is better pleased with,
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that we might, (to speak so with Reverence) put an Obligation on the Majesty of God, in making sure in this His own way, the Salvation of our own Souls;
that we might, (to speak so with reverence) put an Obligation on the Majesty of God, in making sure in this His own Way, the Salvation of our own Souls;
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for we cannot set forth His Love, but in our own Language, which comes infinitely far short of the thing) we could not find in our hearts, to refuse to grant such a loving, and highly rational a requist;
for we cannot Set forth His Love, but in our own Language, which comes infinitely Far short of the thing) we could not find in our hearts, to refuse to grant such a loving, and highly rational a requist;
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We may, in Consideration of this great and grave Subject, go from the Congregation partly Refreshed, that there is such a Doctrine to be spoken of; though we cannot, Alas!
We may, in Consideration of this great and grave Subject, go from the Congregation partly Refreshed, that there is such a Doctrine to be spoken of; though we cannot, Alas!
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as for the Effects and Fruits of His Death, spoken of in the close of the former Verse, He shal prolong his days, That being spoken to, on the matter:
as for the Effects and Fruits of His Death, spoken of in the close of the former Verse, He shall prolong his days, That being spoken to, on the matter:
That is, by Faith in Him, His Purchase shall be applyed to all these for whom He should suffer, who thereby should be justified. 3. The ground of this, which also shews the way, how He shall justifie many;
That is, by Faith in Him, His Purchase shall be applied to all these for whom He should suffer, who thereby should be justified. 3. The ground of this, which also shows the Way, how He shall justify many;
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From the first of these, Observe That the Mediator, in performing the Work of Redemption, and in satisfying the Justice of God, for the Debt of Elect Sinners;
From the First of these, Observe That the Mediator, in performing the Work of Redemption, and in satisfying the justice of God, for the Debt of Elect Sinners;
And shall 1. confirm it by some places in the Gospel, where we have the fulfilling of this Prophesie clearly holden out to us; And 2dly. By a fourfold Reason:
And shall 1. confirm it by Some places in the Gospel, where we have the fulfilling of this Prophesy clearly held out to us; And 2dly. By a fourfold Reason:
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Only take this for an advertisement, that when we speak of the Soul-sufferings of Our Lord, we do no mean of any Sufferings after Death (as Papists falsly calumniat us) but of these Sufferings, especially that were about the time of His Passion,
Only take this for an advertisement, that when we speak of the Soul sufferings of Our Lord, we do no mean of any Sufferings After Death (as Papists falsely calumniat us) but of these Sufferings, especially that were about the time of His Passion,
yet He is put to such a pinch, considered as Man, that He is, in a manner, non-plussed, and put to say, what shall I say; the horror of that which was begun,
yet He is put to such a pinch, considered as Man, that He is, in a manner, nonplussed, and put to say, what shall I say; the horror of that which was begun,
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and put Matthew Mark, and Luke together, and we shall see what an inexpressible and unconceivable, hight and heap of sorrows, His Soul-trouble and travell will amount to;
and put Matthew Mark, and Lycia together, and we shall see what an inexpressible and unconceivable, hight and heap of sorrows, His Soul trouble and travel will amount to;
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Matthew sayes, Chap. 26.37, 38. That He began to be sorrowful, and very heavy; And in the next words, my soul is exceeding sorrowfull, even unto death;
Matthew Says, Chap. 26.37, 38. That He began to be sorrowful, and very heavy; And in the next words, my soul is exceeding sorrowful, even unto death;
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and what made Him so sorrowfull? The next words, Father, if it be possible let this cup passe from me, shew that it was the Cup of His Fathers Wrathfull Justice put in His hand; Mark sayes, Chap. 14.33. Thar when He came to the Garden, He began to be sore amazed, and very heavy:
and what made Him so sorrowful? The next words, Father, if it be possible let this cup pass from me, show that it was the Cup of His Father's Wrathful justice put in His hand; Mark Says, Chap. 14.33. Thar when He Come to the Garden, He began to be soar amazed, and very heavy:
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that the Person that was God should be amazed, yet being considered as Man he was so; Luke sayes, Chap. 22.44. That being in an agony, he prayed more earnestly;
that the Person that was God should be amazed, yet being considered as Man he was so; Lycia Says, Chap. 22.44. That being in an agony, he prayed more earnestly;
There is a sore Exercise and sad Soul-travell indeed, when the Sword of Gods Justice awaked against the Man that was Gods fellow; and when He hath the Curse that was due to all the Elect, to encounter and meet with;
There is a soar Exercise and sad Soul travel indeed, when the Sword of God's justice awaked against the Man that was God's fellow; and when He hath the Curse that was due to all the Elect, to encounter and meet with;
yet it sets out that great horrour which He had inwardly to wrestle with; when there was some restraint on the sensibly comforting influence of the God-head:
yet it sets out that great horror which He had inwardly to wrestle with; when there was Some restraint on the sensibly comforting influence of the Godhead:
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To confirm it yet further, put these four together. 1. The estate that the Elect are naturally lying in for whom Christ undertakes, they are naturally under Sin;
To confirm it yet further, put these four together. 1. The estate that the Elect Are naturally lying in for whom christ undertakes, they Are naturally under since;
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and these two being put together, that Elect Sinners were obnoxious to Wrath, and that our Lord came in their Room, He behoved to be put to sad and sore Soul-suffering. 3. Consider God's end in the Work of Redemption, which is to point out the inconceivableness of His wonderfully condescending Grace and Mercy, in exacting of satisfaction from the Cautioner,
and these two being put together, that Elect Sinners were obnoxious to Wrath, and that our Lord Come in their Room, He behooved to be put to sad and soar Soul-suffering. 3. Consider God's end in the Work of Redemption, which is to point out the inconceivableness of His wonderfully condescending Grace and Mercy, in exacting of satisfaction from the Cautioner,
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who, having given a Law to Man, will not acquite the transgression thereof, without a condigne Satisfaction. 4 Consider that it is indeed a great thing to satisfie Justice for Sin;
who, having given a Law to Man, will not acquit the Transgression thereof, without a condign Satisfaction. 4 Consider that it is indeed a great thing to satisfy justice for since;
These being put together, do clearly, and convincingly shew, that it could not but be an inexpressible and inconceivable Soul-travell and Suffering, that our Lord Jesus was put to.
These being put together, do clearly, and convincingly show, that it could not but be an inexpressible and inconceivable Soul travel and Suffering, that our Lord jesus was put to.
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The Use of this Doctrine is large, and the 1. Use is this, T•at ye would take it for a most certain Truth, which the Scriptures doth so Frequently and Significantly hold forth;
The Use of this Doctrine is large, and the 1. Use is this, T•at you would take it for a most certain Truth, which the Scriptures does so Frequently and Significantly hold forth;
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For doubtless the more Suffering be undergone by the Mediator, the more love Kythes therein to the El•ct. 2. It serves to hold out the Soveraignity and Justice of God,
For doubtless the more Suffering be undergone by the Mediator, the more love Kythes therein to the El•ct. 2. It serves to hold out the Sovereignty and justice of God,
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What could there be to affect the Holy Humane Soul of our Lord? Or what was that wherein His Soul-sufferings did consist? But before we speak to this, we would premit this Word of Advertisement in the entry, That there are two sorts of Punishments, or Penal Effects of Sin;
What could there be to affect the Holy Humane Soul of our Lord? Or what was that wherein His Soul sufferings did consist? But before we speak to this, we would premit this Word of Advertisement in the entry, That there Are two sorts of Punishments, or Penal Effects of since;
And this proceeds not simply from the nature of Justice, but from the nature of a meer sinfull Creature ▪ and so from an intrinsick cause of a Sinful Principle in the Creature:
And this proceeds not simply from the nature of justice, but from the nature of a mere sinful Creature ▪ and so from an intrinsic cause of a Sinful Principle in the Creature:
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We mean of the former, that is, Sufferings that are simply Penall; For there was no intrinsick Principle of Corrupt Nature, nor ground of Chal•enge in Him;
We mean of the former, that is, Sufferings that Are simply Penal; For there was no intrinsic Principle of Corrupt Nature, nor ground of Chal•enge in Him;
Having premitted this, we shall speak a little to these two. 1. To that wherein this Soul-suffering did not consist. 2. To that wherein it did consist.
Having premitted this, we shall speak a little to these two. 1. To that wherein this Soul-suffering did not consist. 2. To that wherein it did consist.
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though, (as was hinted before) there was a Suspension of such a Measure, at least of the sensibly Comforting Influence of the Divine Nature, from the Humane,
though, (as was hinted before) there was a Suspension of such a Measure, At least of the sensibly Comforting Influence of the Divine Nature, from the Humane,
that the Relation stood firm, and that there would be a Comfortable Out-gate, as His Prayer before shews, wherein He styles God, Father, And these hardest like Words uttered by Him on the Cross, My God, my God why hast thou forsaken me ▪ do also shew, wherein twice over He confidently as••rts His Interest, My God, my God, Though He was most terribly Assaulted,
that the Relation stood firm, and that there would be a Comfortable Outgate, as His Prayer before shows, wherein He styles God, Father, And these Hardest like Words uttered by Him on the Cross, My God, my God why hast thou forsaken me ▪ do also show, wherein twice over He confidently as••rts His Interest, My God, my God, Though He was most terribly Assaulted,
But 2. To speak a Word to that wherein it doth consist? 1. It did consist (as we hinted before) in the God-head's Suspending it's Comfortable Influence for a time from the Humane Nature;
But 2. To speak a Word to that wherein it does consist? 1. It did consist (as we hinted before) in the Godhead's Suspending it's Comfortable Influence for a time from the Humane Nature;
and that the infinit God was Angry, and Executing Angryly the Sentence of the Law against Him, (Though He was not angry at Him considered as in Himself,
and that the infinite God was Angry, and Executing Angrily the Sentence of the Law against Him, (Though He was not angry At Him considered as in Himself,
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but as He stood in the room of the Elect, as their Cautioner, of whom He was to exact the Payment of their Debt) and could not but be in a wonderfull amazment,
but as He stood in the room of the Elect, as their Cautioner, of whom He was to exact the Payment of their Debt) and could not but be in a wonderful amazement,
as the Word is, Mark 14.33. He was sore amazed, And Heb. 5.7. It's said, when he had offe•ed up prayers, and supplications with strong cryes and tears,
as the Word is, Mark 14.33. He was soar amazed, And Hebrew 5.7. It's said, when he had offe•ed up Prayers, and supplications with strong cries and tears,
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O! •s He was Pained and Pinched in His Soul? The Soul being especially sensible of the Wrath of Go•. 3 It consisted in a sort of wonderfull Horrour, which no question, the marching up (to say so) of so many mighty Squadrons of the highly provoked Wrath of God;
OH! •s He was Pained and Pinched in His Soul? The Soul being especially sensible of the Wrath of Go•. 3 It consisted in a sort of wonderful Horror, which no question, the marching up (to say so) of so many mighty Squadrons of the highly provoked Wrath of God;
and making so Furious and Formidable an Assault on the Innocent Humane Nature of Christ (that considered simply in it's self, was a finit Creature) behoved necessarily to be attended with;
and making so Furious and Formidable an Assault on the Innocent Humane Nature of christ (that considered simply in it's self, was a finit Creature) behooved necessarily to be attended with;
Hence He prayes, Father, if it be possible let this cup depart from me; Intimating, that there was a Sinless Loathness, and a holy Abhorrence to middle with it, and to adventure upon it.
Hence He prays, Father, if it be possible let this cup depart from me; Intimating, that there was a Sinless Loathness, and a holy Abhorrence to middle with it, and to adventure upon it.
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consider these Four, 1. Who it was that suffered t•us? Even He that was without guile, He that was Gods delight, His Fathe•s Fellow ▪ the express image of his person, He th•t made all things, and who will one Day be Judge of all; I•'s even He that thus Suffered. 2. Wh•t He Suffered,
Consider these Four, 1. Who it was that suffered t•us? Even He that was without guile, He that was God's delight, His Fathe•s Fellow ▪ the express image of his person, He th•t made all things, and who will one Day be Judge of all; I•'s even He that thus Suffered. 2. Wh•t He Suffered,
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even the Wrath of God, and the Wrath of God in such a Degree and Measure as was equivalent to all that the Elect should have Suffered Eternally in H•ll;
even the Wrath of God, and the Wrath of God in such a Degree and Measure as was equivalent to all that the Elect should have Suffered Eternally in H•ll;
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It was for a number of lost straying sheep, That were turned every one to his own way, as it is verse 6. For Dyvours and debauched Bankerupts, that were Enemies to, and in Tops with Him;
It was for a number of lost straying sheep, That were turned every one to his own Way, as it is verse 6. For Devours and debauched bankrupts, that were Enemies to, and in Tops with Him;
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5. The manner how He Suffered, to wit, most Willingly and Patiently; though He easily could h•ve commanded more then twelve legions of Angels to rescue Him, yet He would not;
5. The manner how He Suffered, to wit, most Willingly and Patiently; though He Easily could h•ve commanded more then twelve legions of Angels to rescue Him, yet He would not;
or that have win comfortably to apply them? do not ye behold a depth of Love here, that cannot be sounded? Is it suitable, think ye, that Sinners, who have the hope of Heaven through Christ's Sufferings, should be so little moved at the Hearing and Reading of them? He suffers much by Sinners,
or that have win comfortably to apply them? do not you behold a depth of Love Here, that cannot be sounded? Is it suitable, think you, that Sinners, who have the hope of Heaven through Christ's Sufferings, should be so little moved At the Hearing and Reading of them? He suffers much by Sinners,
they know not how strict the Law is, and therefore they promise themselves Peace, Though they walk in the imagination of their own hearts; and add drunkenness to thirst;
they know not how strict the Law is, and Therefore they promise themselves Peace, Though they walk in the imagination of their own hearts; and add Drunkenness to thirst;
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and drink in Sin, as the ox drinks water, and havean inward Sinfull Principle, and an evil Conscience, filled with just grounds of many Challenges, consider with your selves, what a desperat condition, under inevitable and intollerable Wrath ye have to look for;
and drink in since, as the ox drinks water, and havean inward Sinful Principle, and an evil Conscience, filled with just grounds of many Challenges, Consider with your selves, what a desperate condition, under inevitable and intolerable Wrath you have to look for;
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when Wrath was so ho•rible to Innocent Jesus Christ, who had no Sin ▪ no Challenge, no Doubt of an Interest in God, what will it be to you? Certainly the Day is coming,
when Wrath was so ho•rible to Innocent jesus christ, who had no since ▪ no Challenge, no Doubt of an Interest in God, what will it be to you? Certainly the Day is coming,
Be txhorted, if ye mind not to take your hazard of Wrath, to endeavour, in God's way to get your Interest in this Satisfaction which the Cautioner hath made well secured:
Be txhorted, if you mind not to take your hazard of Wrath, to endeavour, in God's Way to get your Interest in this Satisfaction which the Cautioner hath made well secured:
Is there not a Testimony in your Consciences of the Former, and why do ye not make use of the Latter? Will ye but once be prevailed with, to put your selves to it thus, What if I be made to Reckon for my own Sins? What horrid Wrath will I meet with,
Is there not a Testimony in your Consciences of the Former, and why do you not make use of the Latter? Will you but once be prevailed with, to put your selves to it thus, What if I be made to Reckon for my own Sins? What horrid Wrath will I meet with,
who, when His Wrath is kindled but a little, can cause the stoutest and proudest of His Enemies to perish, in the midst of all their Designs and Projects;
who, when His Wrath is kindled but a little, can cause the Stoutest and proudest of His Enemies to perish, in the midst of all their Designs and Projects;
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by his knowledge shal• my righteous servant justifie many; for he shall bear their iniquities. ALL Scripture is given by inspiration of God, and is profitable for doctrine, for reproof,
by his knowledge shal• my righteous servant justify many; for he shall bear their iniquities. ALL Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof,
And we may further say, that these Scriptures, wherein His Sufferings, and Death are holden forth, in the Richness and Fruitfulness of them are singularly so;
And we may further say, that these Scriptures, wherein His Sufferings, and Death Are held forth, in the Richness and Fruitfulness of them Are singularly so;
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And therefore the Sum of the Gospel, and of Saving Knowledge is by the Apostle, 2 Cor. 2.2. Compended in the knowledge of Christ, and of him crucified, which unfolds His very Heart and Bowells to us.
And Therefore the Sum of the Gospel, and of Saving Knowledge is by the Apostle, 2 Cor. 2.2. Compended in the knowledge of christ, and of him Crucified, which unfolds His very Heart and Bowels to us.
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The Prophet hath been pointing out this, in severall Verses, and hath hinted at the effects of His Sufferings, in the former verse: And now in these Words, he puts a new Title on them, calling them the travel of Christ's soul; Not only to set out the exceeding greatness of them,
The Prophet hath been pointing out this, in several Verses, and hath hinted At the effects of His Sufferings, in the former verse: And now in these Words, he puts a new Title on them, calling them the travel of Christ's soul; Not only to Set out the exceeding greatness of them,
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And seing He is put to Travell, He must needs bring forth, and see his seed: Here we may allude that of Isaiah 66.9. Shall I bring to the birth, and not cause to bring forth? saith the Lord;
And sing He is put to Travel, He must needs bring forth, and see his seed: Here we may allude that of Isaiah 66.9. Shall I bring to the birth, and not cause to bring forth? Says the Lord;
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And therefore, beside what I spake to in the Use, the last day, I would add this, That we would endeavour to have the solid Faith, not only of His Sufferings,
And Therefore, beside what I spoke to in the Use, the last day, I would add this, That we would endeavour to have the solid Faith, not only of His Sufferings,
but of the Greatness of His Sufferings imprinted deeply on our hearts; That (I say) the Sufferings of a Dying, Blood-sweating Christ, Wrestling and Strugling,
but of the Greatness of His Sufferings imprinted deeply on our hearts; That (I say) the Sufferings of a Dying, Blood-sweating christ, Wrestling and Struggling,
We shall draw what we would say on it, to these four heads. 1. To something for Instruction. 2. To something for Consolation. 3. To something for Exhortation. 4. To something for Reproof, and Expostulation.
We shall draw what we would say on it, to these four Heads. 1. To something for Instruction. 2. To something for Consolation. 3. To something for Exhortation. 4. To something for Reproof, and Expostulation.
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I say, 1. It serves for Instruction, and ye would from it be Instructed in several things. 1. How to think aright of the great Severity of the Justice of God,
I say, 1. It serves for Instruction, and you would from it be Instructed in several things. 1. How to think aright of the great Severity of the justice of God,
as to be in such an Agony, to be so exceeding sorrowfull, and even amazed; To be so troubled in Soul, that he was thereby made to sweat great drops of blood, and to be wrestling with somewhat, that His holy Humane Nature had a scarring at:
as to be in such an Agony, to be so exceeding sorrowful, and even amazed; To be so troubled in Soul, that he was thereby made to sweat great drops of blood, and to be wrestling with somewhat, that His holy Humane Nature had a scarring At:
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and may alwayes be minding that Word which our Saviour hath, If these things be done in the green tree, what shall be done in the dry? If it was so done with Him? who in the Action (if I may so call it) was performing His Fathers will,
and may always be minding that Word which our Saviour hath, If these things be done in the green tree, what shall be done in the dry? If it was so done with Him? who in the Actium (if I may so call it) was performing His Father's will,
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and giving an admirable proof of His respect to the Honour of God, What wi•l He do to the dry Sticks, the Damned Reprobat, who have slighted the offer of His Grace, despised the Sufferings of a Mediator,
and giving an admirable proof of His respect to the Honour of God, What wi•l He do to the dry Sticks, the Damned Reprobate, who have slighted the offer of His Grace, despised the Sufferings of a Mediator,
A thing that is little believed by most, who are disposed to think that they will get God sooner pleased and pacifi•d, th•n they will get their Neig•bour, or Master pacified and pleased;
A thing that is little believed by most, who Are disposed to think that they will get God sooner pleased and pacifi•d, th•n they will get their Neig•bour, or Master pacified and pleased;
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Why did Our Lord undertake the Debt? Why did He become so low and pay so dear a Price, to procure a Discharge of it? Why was His Soul put to such travel,
Why did Our Lord undertake the Debt? Why did He become so low and pay so dear a Price, to procure a Discharge of it? Why was His Soul put to such travel,
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when no Shame, nor R•proach, nor Pain on His blessed Body could do it, but H•s Soul in the sore travel thereof, behov•d to be made a Sacrifice for Sin? Sinners grosly ignorant mistakes of the Justice of God, appear palpably in this;
when no Shame, nor R•proach, nor Pain on His blessed Body could do it, but H•s Soul in the soar travel thereof, behov•d to be made a Sacrifice for since? Sinners grossly ignorant mistakes of the justice of God, appear palpably in this;
and Satisfactoriness of the Price that Jesus Christ gave to Justice, for the Souls of His People? It cannot sure but be a fully satisfying Price, that such a Person should Suffer, and Suffer so much;
and Satisfactoriness of the Price that jesus christ gave to justice, for the Souls of His People? It cannot sure but be a Fully satisfying Price, that such a Person should Suffer, and Suffer so much;
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yea, this is the End why He came so low. 5. See here how greatly we are in Christ's Debt, That when Justice was provoked, and Sinners had losed themselves;
yea, this is the End why He Come so low. 5. See Here how greatly we Are in Christ's Debt, That when justice was provoked, and Sinners had losed themselves;
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and when nothing else could be admitted, but all other Sacrifices were rejected, He was graciously pleased to yeeld Himself to be the Sacrifice, by His extream, and most exquisit Sufferings;
and when nothing Else could be admitted, but all other Sacrifices were rejected, He was graciously pleased to yield Himself to be the Sacrifice, by His extreme, and most exquisite Sufferings;
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And men are not hardly delt with, nor ill come to, when this blessed necessity is imposed upon them, not to satisfie for themselves (For what can they bring that will be an equivalent Price;) but to acquiesce in His Satisfaction made to Justice for them,
And men Are not hardly dealt with, nor ill come to, when this blessed necessity is imposed upon them, not to satisfy for themselves (For what can they bring that will be an equivalent Price;) but to acquiesce in His Satisfaction made to justice for them,
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Or if they esteem of Christs Satisfaction, they think to oblidge Him, and to procure from Him the Application of His Purchase, by their Prayers and good Living:
Or if they esteem of Christ Satisfaction, they think to oblige Him, and to procure from Him the Application of His Purchase, by their Prayers and good Living:
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But what is there in this, more then is in the former? What Price is there that can be given to Him, that is equivalent to His Sufferings? It must therefore of necessity come to this, That as it was freely purchased, so it is freely applyed;
But what is there in this, more then is in the former? What Price is there that can be given to Him, that is equivalent to His Sufferings? It must Therefore of necessity come to this, That as it was freely purchased, so it is freely applied;
We shall look upon it as the rise thereof more generally, in these respects. 1. That to a poor Sinner lying under the Curse, there is a possibility of getting it put by,
We shall look upon it as the rise thereof more generally, in these respects. 1. That to a poor Sinner lying under the Curse, there is a possibility of getting it put by,
as the Apostle hath it, 2 Cor. 5. ult. He was made sin for us, that knew no sin, that we Sinners might be made the righteousness of God in, or through him? and what strong Consolation is this;
as the Apostle hath it, 2 Cor. 5. ult. He was made since for us, that knew no since, that we Sinners might be made the righteousness of God in, or through him? and what strong Consolation is this;
but held the Bargain, and hath accordingly actually performed it. 2. It is a Consolation in this respect, That not only is there a Compleat Satisfaction given to Justice,
but held the Bargain, and hath accordingly actually performed it. 2. It is a Consolation in this respect, That not only is there a Complete Satisfaction given to justice,
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can there be a greater proof of our Lord Jesus His Love to Sinners then this? That when they were considered with all their Debt lying on their heads, He undertook this Soul-travel for them, to procure them Salvation from Wrath and Justice;
can there be a greater proof of our Lord jesus His Love to Sinners then this? That when they were considered with all their Debt lying on their Heads, He undertook this Soul travel for them, to procure them Salvation from Wrath and justice;
it's more then the giving them His Oath, thus to commend His Love, As it is, John 15.13. Greater love hath no man then this, that a man should lay down his life for his f•iend;
it's more then the giving them His Oath, thus to commend His Love, As it is, John 15.13. Greater love hath no man then this, that a man should lay down his life for his f•iend;
This good Shepherd laid down His Life for His Sheep. 3. It's a Consolation in this respect, That there is also a willingness to the Lord Jehovah, the provoked Party, to accept of this Satisfaction,
This good Shepherd laid down His Life for His Sheep. 3. It's a Consolation in this respect, That there is also a willingness to the Lord Jehovah, the provoked Party, to accept of this Satisfaction,
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For what I pray was all this Soul-travel that the Lord underwent? But Jehovah His transferring of the Debt of the Elect on Him, according to the transaction that had past in the Covenant of Redemption;
For what I pray was all this Soul travel that the Lord underwent? But Jehovah His transferring of the Debt of the Elect on Him, according to the transaction that had passed in the Covenant of Redemption;
and a gracious and willing God, content to accept of this Satisfaction, and both of them content to make the Application of it to us freely, As it is, Revel. 3.18.
and a gracious and willing God, content to accept of this Satisfaction, and both of them content to make the Application of it to us freely, As it is, Revel. 3.18.
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and the more compassionat towards the Person that should be so Tempted, according to that, Heb 2. ult. For that he himself hath suffered, being tempted, he is able also to succour these that are tempted;
and the more compassionate towards the Person that should be so Tempted, according to that, Hebrew 2. ult. For that he himself hath suffered, being tempted, he is able also to succour these that Are tempted;
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as it were on His Knee, and when they are in hazard to turn their backs in the Conflict, He comes up with fresh strength, and recruits them; So, Heb. 4.15.
as it were on His Knee, and when they Are in hazard to turn their backs in the Conflict, He comes up with fresh strength, and recruits them; So, Hebrew 4.15.
And He was not only tempted to Sin, but as if He had actually Sinned, He met with Wrath from all, there is a sweet and strong Sympathy flowing from such bowels,
And He was not only tempted to since, but as if He had actually Sinned, He met with Wrath from all, there is a sweet and strong sympathy flowing from such bowels,
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as one Brother hath towards another, yea, inconceivablie beyond the tenderest bowels, that the most warmly loving Brethren in all the World have one towards another;
as one Brother hath towards Another, yea, inconceivablie beyond the Tenderest bowels, that the most warmly loving Brothers in all the World have one towards Another;
And seing the Scripture holds out such a thing as this, That our High Priest is a Man that hath bowels of Sympathy, it may sufficiently warrand a Believer to expect much good, this,
And sing the Scripture holds out such a thing as this, That our High Priest is a Man that hath bowels of sympathy, it may sufficiently warrant a Believer to expect much good, this,
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And this is great ground of Consolation to Believers, under any Cross and piece of hard exercise, to know that we have a Mediator, who knows in experience,
And this is great ground of Consolation to Believers, under any Cross and piece of hard exercise, to know that we have a Mediator, who knows in experience,
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and is like to these, who having come thorow a sad Tryall, and Piece of Exercise themselves, are thereby the more ready to Sympathize with others under it. 5. and lastly.
and is like to these, who having come thorough a sad Trial, and Piece of Exercise themselves, Are thereby the more ready to Sympathise with Others under it. 5. and lastly.
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seing therefore we are so much in His Common, and Debt, we should give Him a friendly meeting in these Four, which this calls for, 1. It calleth for Love to Him, that vented such Love to us. 2. It calleth for Faith, That seing He gave such a Price for us we should trust our Souls to Him. 3. It calleth for Holiness and Obedience,
sing Therefore we Are so much in His Common, and Debt, we should give Him a friendly meeting in these Four, which this calls for, 1. It calls for Love to Him, that vented such Love to us. 2. It calls for Faith, That sing He gave such a Price for us we should trust our Souls to Him. 3. It calls for Holiness and obedience,
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And are not all these very suitable and becoming, that Sinners should Love Him, and that these who Love Him not, should be Anathema Marenatha, accursed to the coming of the Lord;
And Are not all these very suitable and becoming, that Sinners should Love Him, and that these who Love Him not, should be Anathema Marenatha, accursed to the coming of the Lord;
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that Sinners should believe on Him, and be obedient to Him, and thankfull? 1. If ye believe this Truth, this Comfortable, and Soul-ravishing Truth, let me exhort you,
that Sinners should believe on Him, and be obedient to Him, and thankful? 1. If you believe this Truth, this Comfortable, and Soul ravishing Truth, let me exhort you,
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if it should not melt the hearts of such to whom the benefit of this is offered, with Love to Him? And if ye have the Faith of the Doctrine, can ye deny,
if it should not melt the hearts of such to whom the benefit of this is offered, with Love to Him? And if you have the Faith of the Doctrine, can you deny,
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if this be all that is called for, He shall not want it, We assure you it is called for, My Son (sayeth He) give me thine heart; But we are afraid, that though ye will confess, that this is your duty,
if this be all that is called for, He shall not want it, We assure you it is called for, My Son (Saith He) give me thine heart; But we Are afraid, that though you will confess, that this is your duty,
As He is spoken of, and esteemed of by the Spouse, Can. 5. His countenance is like Lebanon, excellent as the Cedars, his mouth is most sweet, he is altogether lovely;
As He is spoken of, and esteemed of by the Spouse, Can. 5. His countenance is like Lebanon, excellent as the Cedars, his Mouth is most sweet, he is altogether lovely;
It were indeed somewhat, if ye were brought under Conviction, and through Perswasion of this, that Jesus Christ is the incomparable best thing that a Sinner can have a Title to; But, alace!
It were indeed somewhat, if you were brought under Conviction, and through Persuasion of this, that jesus christ is the incomparable best thing that a Sinner can have a Title to; But, alace!
as it cannot be satisfied without Him, which is to be Sick of love for Him, as it is Can. 2: 5. and 5. v. 8. To be in a manner swooning and f•inting because of His absence,
as it cannot be satisfied without Him, which is to be Sick of love for Him, as it is Can. 2: 5. and 5. v. 8. To be in a manner swooning and f•inting Because of His absence,
and Desires towards making •f that Glorious Conquest, whereof the Apostle speaks, Philip. 3. Even to count all things to be but loss and dung, and to cast all things as it were over Board, to win to him, and to be found in him;
and Desires towards making •f that Glorious Conquest, whereof the Apostle speaks, Philip. 3. Even to count all things to be but loss and dung, and to cast all things as it were over Board, to win to him, and to be found in him;
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For the sake of which, ye would strip your selves to the Skin, and sell all that ye have to buy it. 3. This Love to Christ Jesus hath in it a Satisfying Delight in Him,
For the sake of which, you would strip your selves to the Skin, and fell all that you have to buy it. 3. This Love to christ jesus hath in it a Satisfying Delight in Him,
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more of this Love would make Christ and the Gospel much more Sweet, and would make every one of these words, that expresseth His Love in His Sufferings to be like Marrow and Fatness,
more of this Love would make christ and the Gospel much more Sweet, and would make every one of these words, that Expresses His Love in His Sufferings to be like Marrow and Fatness,
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if there be not here an excellent and non-such Object of Love, and if there be not here much reason to be in Love with that Object? A very Heathen will return Love for Love,
if there be not Here an excellent and nonesuch Object of Love, and if there be not Here much reason to be in Love with that Object? A very Heathen will return Love for Love,
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and that the Gospel might be Preached to Sinners, that they might have thereby a ground to their Faith, to expect Life and Remission of Sins through Him;
and that the Gospel might be Preached to Sinners, that they might have thereby a ground to their Faith, to expect Life and Remission of Sins through Him;
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like the stone in the wall, no more, or little more affected with it, than if it were a matter that did not at all concern us? The Reading and Hearing of these Words will doubtless be a great Conviction to secure Sinners, that our Lord Jesus was at such pains,
like the stone in the wall, no more, or little more affected with it, than if it were a matter that did not At all concern us? The Reading and Hearing of these Words will doubtless be a great Conviction to secure Sinners, that our Lord jesus was At such pains,
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The Scope of these Words is to shew the great inward Soul-travels, Conflicts, and Straits that our blessed Lord Jesus had and was put to, in throughing of the Work of Redemption,
The Scope of these Words is to show the great inward Soul-travels, Conflicts, and Straits that our blessed Lord jesus had and was put to, in throughing of the Work of Redemption,
It's a wonder that ever we should have it to speak of, and that ye should hear of this Subject, which is the very Text, (to say so) and Sum of the Gospel;
It's a wonder that ever we should have it to speak of, and that you should hear of this Subject, which is the very Text, (to say so) and Sum of the Gospel;
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As 1. something for Exhortation. 2. Something for Reproof, and Expostulation, which rising clearly from the Doctrine drawn from the Words, we may now insist a little in them.
As 1. something for Exhortation. 2. Something for Reproof, and Expostulation, which rising clearly from the Doctrine drawn from the Words, we may now insist a little in them.
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1. For Exhortation, Considering Christs Sufferings and the extremity of them, and that they were undergone for Sinners, we would exhort you to love Him as ye ought;
1. For Exhortation, Considering Christ Sufferings and the extremity of them, and that they were undergone for Sinners, we would exhort you to love Him as you ought;
but His Love drank and dryed it up, Greater love then this hath no man; It is a most wonderfull Love considered with all the circumstances, whereby it is hightened;
but His Love drank and dried it up, Greater love then this hath no man; It is a most wonderful Love considered with all the Circumstances, whereby it is heightened;
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and another Man h•s Wealth or Honour, and preferring them to Christ, and when it shall be found, that they would not quit nor part with their right Eye,
and Another Man h•s Wealth or Honour, and preferring them to christ, and when it shall be found, that they would not quit nor part with their right Eye,
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And therefore, for undeceiving of you, beside what we said the last day, take two or three Characters of kindly love to Christ, 1. This Love is never satisfied with any degree,
And Therefore, for undeceiving of you, beside what we said the last day, take two or three Characters of kindly love to christ, 1. This Love is never satisfied with any degree,
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Kindly Love to Him puts the Soul to long for an opportunity to vent it's Love towards Him. 2. Where this Love is, the Soul will be as serious in praying for it, that it may attain it,
Kindly Love to Him puts the Soul to long for an opportunity to vent it's Love towards Him. 2. Where this Love is, the Soul will be as serious in praying for it, that it may attain it,
It's much affected with the want of it, confesses it to Him, and aggredges the Sin thereof against it self, from this ground, that it loves nor Christ as it should:
It's much affected with the want of it, Confesses it to Him, and aggredges the since thereof against it self, from this ground, that it loves nor christ as it should:
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and that He gets not His own room in the heart. 3. Where this Love is, it is ever Su•picious and Jealous lest the heart cliver an• cleave to some other thing,
and that He gets not His own room in the heart. 3. Where this Love is, it is ever Su•picious and Jealous lest the heart cliver an• cleave to Some other thing,
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lest they out-shoot themselves in loving the World, their Pleasures, their Credit, &c. But rather they are like the whore in the Proverbs, who sayes come and let us take our fill of loves, Love to Christ, hath a Weanedness from these things,
lest they outshoot themselves in loving the World, their Pleasures, their Credit, etc. But rather they Are like the whore in the Proverbs, who Says come and let us take our fill of loves, Love to christ, hath a Weanedness from these things,
and of these things that the heart is given to go a whoreing after; H•nce David prayes, Psal. 1•9. Incline my heart to thy law, and not to covetousness, and Turn away mine eyes from beholding vanity;
and of these things that the heart is given to go a whoring After; H•nce David prays, Psalm 1•9. Incline my heart to thy law, and not to covetousness, and Turn away mine eyes from beholding vanity;
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And this is the very native Use that flows from this Doctrine, even to lay a solid ground of Faith to a Soul lying under the sense of Sin, to step forward to God• Bar, with confidence, Considering Jesus Christ Crucified,
And this is the very native Use that flows from this Doctrine, even to lay a solid ground of Faith to a Soul lying under the sense of since, to step forward to God• Bar, with confidence, Considering jesus christ crucified,
For the First, 1. In general, There is ground here to bring the heart to be through in the Historicall Faith, of what is spoken concerning the Truths of the Covenant;
For the First, 1. In general, There is ground Here to bring the heart to be through in the Historical Faith, of what is spoken Concerning the Truths of the Covenant;
And why •id the Father send His Son, except He had been really minded, that He should offer Himself up a propitiatory Sacrifice to God for Mans Sin? And His accepting of the Satisfaction, tells plainly, that He was content, that the Cautioners Payment should stand for the Principal Debtors:
And why •id the Father send His Son, except He had been really minded, that He should offer Himself up a propitiatory Sacrifice to God for men since? And His accepting of the Satisfaction, tells plainly, that He was content, that the Cautioners Payment should stand for the Principal Debtors:
All this supposeth a Covenant, which is as real, as if we had seen, and had been Ear-witnesses of the reading over of the Covenant in all the Articles of it;
All this Supposeth a Covenant, which is as real, as if we had seen, and had been Ear-witnesses of the reading over of the Covenant in all the Articles of it;
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we wish that many were come this length, as to be confirmed in the Historicall Faith of the General Truths of the Gospel, summed up in Christs Suffering•;
we wish that many were come this length, as to be confirmed in the Historical Faith of the General Truths of the Gospel, summed up in Christ Suffering•;
It requires this, and gives ground for it, That they that betake themselves to Christ for Justification before God, may confidently commit themselves to His guiding in all other things;
It requires this, and gives ground for it, That they that betake themselves to christ for Justification before God, may confidently commit themselves to His guiding in all other things;
but gave him to the death for us, how shall he not with him also freely give us all things? Can there be a greater ground for Sinners that fear to give Him credit, to trust Him with all things that concern them,
but gave him to the death for us, how shall he not with him also freely give us all things? Can there be a greater ground for Sinners that Fear to give Him credit, to trust Him with all things that concern them,
And a little more particularly, let me here speak a word to two so•ts of Persons. 1. To them that are yet strangers to God. 2. To them that are looking towards Christ;
And a little more particularly, let me Here speak a word to two so•ts of Persons. 1. To them that Are yet Strangers to God. 2. To them that Are looking towards christ;
And 1. For you that are strangers to God, whose hearts were never yet •ffected with the Conviction of the necessity of believing, who can lye down and rise up without serious thoughts of your Souls estate,
And 1. For you that Are Strangers to God, whose hearts were never yet •ffected with the Conviction of the necessity of believing, who can lie down and rise up without serious thoughts of your Souls estate,
I beseech you, lay to heart your Condition, and bewar of trampling the Blood of the Covenant under your Feet, let not the Grace that is offered to you in this Gospel be heard and received in vain,
I beseech you, lay to heart your Condition, and Beware of trampling the Blood of the Covenant under your Feet, let not the Grace that is offered to you in this Gospel be herd and received in vain,
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but by the acknowledgement of Sin, and of Gods Justice to which ye are lyable for the same, timously betake your selves to Christ's Suffering for a shelter from the Wrath of God, that will be as a Storm against the Wall:
but by the acknowledgement of since, and of God's justice to which you Are liable for the same, Timely betake your selves to Christ's Suffering for a shelter from the Wrath of God, that will be as a Storm against the Wall:
for your exempting from the Curse that is due to you, and that Cup that ye deserved to have D•unken Eternally. 2. For you, who under the Conviction of Sin, are looking towards Christ, let me intreat you not to stay on this side of the City of refuge, but step forward and improve this Soul-travel of the Lord for your Spiritual Ease, Setlement, Quiet and Comfort,
for your exempting from the Curse that is due to you, and that Cup that you deserved to have D•unken Eternally. 2. For you, who under the Conviction of since, Are looking towards christ, let me entreat you not to stay on this side of the city of refuge, but step forward and improve this Soul travel of the Lord for your Spiritual Ease, Setlement, Quiet and Comfort,
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and hazard of Wrath, because of Guilt? and if •o, Why stand ye at a distance •rom the Saviour? If it were Sinless, Saints and Angels that were exhorted to make Use of H m, it would be the le•s wonder, that there were so little thinking of a Mediator,
and hazard of Wrath, Because of Gilded? and if •o, Why stand you At a distance •rom the Saviour? If it were Sinless, Saints and Angels that were exhorted to make Use of H m, it would be the le•s wonder, that there were so little thinking of a Mediator,
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but when it is Sinners that are called upon, and Sinners in such eminent haz•rd, it's indeed a wonder that there i• not greater flocking unto Him, and pressing on Him;
but when it is Sinners that Are called upon, and Sinners in such eminent haz•rd, it's indeed a wonder that there i• not greater flocking unto Him, and pressing on Him;
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If there had no• been need, would the Father have so pursued the Son? or do ye think that it was for a Complement that He laid down His Life? Which sure He would not have done,
If there had no• been need, would the Father have so pursued the Son? or do you think that it was for a Compliment that He laid down His Life? Which sure He would not have done,
so ye would consider the many Motives that ye have to press you to rest on these Grounds, which we shall draw to these Four. 1. The Fulness and Sufficiency of the Ground that is given to Faith in Christs Sufferings, which the deeper they draw on His Soul, Fa•th hath the Fuller and Better Ground to make Use of them. 2. The Power and Ability that are Conspicuously in Him, to make Application of His Purchase;
so you would Consider the many Motives that you have to press you to rest on these Grounds, which we shall draw to these Four. 1. The Fullness and Sufficiency of the Ground that is given to Faith in Christ Sufferings, which the Deeper they draw on His Soul, Fa•th hath the Fuller and Better Ground to make Use of them. 2. The Power and Ability that Are Conspicuously in Him, to make Application of His Purchase;
and in so doing, keeps the Promise made to Abraham; And the great Faithfulnesse of the Meadiator, in coming and perform•ng all that He undertook for the Elect;
and in so doing, keeps the Promise made to Abraham; And the great Faithfulness of the Meadiator, in coming and perform•ng all that He undertook for the Elect;
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And seing the Mediator hath said, that of all that come unto him, he will cast out none, nor put th•m away, is there not here a strong Motive to believing? Will not the Lord Jesus be as Faithfull, in keeping the Promise made to Comers unto Him,
And sing the Mediator hath said, that of all that come unto him, he will cast out none, nor put th•m away, is there not Here a strong Motive to believing? Will not the Lord jesus be as Faithful, in keeping the Promise made to Comers unto Him,
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as the Fa•her and He have been in performing of what was Covenanted concerning their Redemption? The 4th. Is the great Love of God, and of the Mediator, that eminently shined here, in their willingness to make the Application;
as the Fa•her and He have been in performing of what was Covenanted Concerning their Redemption? The 4th. Is the great Love of God, and of the Mediator, that eminently shined Here, in their willingness to make the Application;
and endured much more Soul travel for this very End? We beheld (sayes John, Chap. 1.14) his glory, the glory as of the only begotten Son, of the Fatherfull of grace and truth;
and endured much more Soul travel for this very End? We beheld (Says John, Chap. 1.14) his glory, the glory as of the only begotten Son, of the Fatherfull of grace and truth;
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In His Humiliation, He was G orious in both these, Glorious in His Truth, making His Faithfulnesse to shine, in exact keeping of what was Aggreed upon, and Promised:
In His Humiliation, He was G orious in both these, Glorious in His Truth, making His Faithfulness to shine, in exact keeping of what was Agreed upon, and Promised:
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If these two perswade you not to believe on Him, To wit the Grounds that He hath given for bel•eving and the powerfully pressing Mo•ives to make Use of these Grounds;
If these two persuade you not to believe on Him, To wit the Grounds that He hath given for bel•eving and the powerfully pressing Mo•ives to make Use of these Grounds;
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Or, if any could have been able, Why did the M•di•tor come thus low? And where should have been the Glory of Grace and Truth, that hath shined so Radiantly in His Sufferings? And therefore from all these be ex•orted, to give Him the Credit of your S•lvation, by making Use of His Righteousnes•,
Or, if any could have been able, Why did the M•di•tor come thus low? And where should have been the Glory of Grace and Truth, that hath shined so Radiantly in His Sufferings? And Therefore from all these be ex•orted, to give Him the Credit of your S•lvation, by making Use of His Righteousnes•,
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and when will that be? Dar• the most innocent amongst you step in to satisfy Justice for themselves? if not, is there not a necessity to make Use of His Sufferings for that End? Which He ha•h made attainable, by His Tearing of the Vail of His own Flesh, that Sinners may step in with humble boldnesse to the Holy of Holies;
and when will that be? Dar• the most innocent among you step in to satisfy justice for themselves? if not, is there not a necessity to make Use of His Sufferings for that End? Which He ha•h made attainable, by His Tearing of the vail of His own Flesh, that Sinners may step in with humble boldness to the Holy of Holies;
if it be not, what can be improven to any purpose?) We shall speak a Word to two Sorts. 1. To the Generality of Hearers, who are S•rangers to the right Use-making of Christ's Righteousnesse;
if it be not, what can be improven to any purpose?) We shall speak a Word to two Sorts. 1. To the Generality of Hearers, who Are S•rangers to the right Use-making of Christ's Righteousness;
whereas True Faith will in some measure stand it out against a Challenge, and will abide the T•yal of a Challenge, on the account of Christ's Righteousness fled to. 3. We ask you this Question, Are ye sure of your Faith? Ye will say, we hope so and believe so,
whereas True Faith will in Some measure stand it out against a Challenge, and will abide the T•yal of a Challenge, on the account of Christ's Righteousness fled to. 3. We ask you this Question, are you sure of your Faith? You will say, we hope so and believe so,
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and libelled as unable to pay its own Debt, Judges it self, and hath not only some piece of exercise to be fred from a Challenge (which is all the Faith that many have) but hath serious exercise,
and libeled as unable to pay its own Debt, Judges it self, and hath not only Some piece of exercise to be fred from a Challenge (which is all the Faith that many have) but hath serious exercise,
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as an Use-making of Christ Crucified allenarly, as the meritorious Cause of Justification and Life, So he is exercised in this to be allenarly settled on Him as such;
as an Use-making of christ crucified allenarly, as the meritorious Cause of Justification and Life, So he is exercised in this to be allenarly settled on Him as such;
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Because he knows nothing else to be a sure Foundation, and because he knows that it's natural to him to rest on other things beside Christ. 3. The true Believer is taken up, not only to have a sure Ground to build on,
Because he knows nothing Else to be a sure Foundation, and Because he knows that it's natural to him to rest on other things beside christ. 3. The true Believer is taken up, not only to have a sure Ground to built on,
but also to have his own Gripping at, and Building on that Ground made sure; It's his exercise to have it out of question, that his Faith is true Faith, and not Presumption or Guessing;
but also to have his own Gripping At, and Building on that Ground made sure; It's his exercise to have it out of question, that his Faith is true Faith, and not Presumption or Guessing;
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To have the Grace of Faith Actually and Really taking hold of, or apprehending Christ; Whereas another that presumeth, and hath only an Opinion, or Conjecture in place of Faith;
To have the Grace of Faith Actually and Really taking hold of, or apprehending christ; Whereas Another that Presumeth, and hath only an Opinion, or Conjecture in place of Faith;
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So, many will grant, that they cannot Pray, and therefore do decline Worshipping of God, in their Families, who yet will confidently say that they can believe,
So, many will grant, that they cannot Pray, and Therefore do decline Worshipping of God, in their Families, who yet will confidently say that they can believe,
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and be found in him, not having mine own righteousness, &c. The o•j•ct he would be at, is Christ, The manner how, is, Not having mine own righteousness, The me•n through wh•ch, is, Fa•th in Him;
and be found in him, not having mine own righteousness, etc. The o•j•ct he would be At, is christ, The manner how, is, Not having mine own righteousness, The me•n through wh•ch, is, Fa•th in Him;
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And then he would know experimental•y, that he doth know Him savingly, as a Believer in Him, By finding the power of his resurrection by having fellowship in his sufferings, And by being made comformable unto his death Whereby he would prove,
And then he would know experimental•y, that he does know Him savingly, as a Believer in Him, By finding the power of his resurrection by having fellowship in his sufferings, And by being made conformable unto his death Whereby he would prove,
THE Bargain of Redemption is a great Bargain, and we may say, that it is a good Bargain, wherein the greatest things that ever were imagined are transacted;
THE Bargain of Redemption is a great Bargain, and we may say, that it is a good Bargain, wherein the greatest things that ever were imagined Are transacted;
or these a•e the Terms, on which only the Lord Jehovah will Tryst, (to speak so) and He will Tryst on no other Terms. 2. What shall be the Satisfaction that the Mediator shall have for all His Sufferings,
or these a•e the Terms, on which only the Lord Jehovah will Tryst, (to speak so) and He will Tryst on no other Terms. 2. What shall be the Satisfaction that the Mediator shall have for all His Sufferings,
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We shall from the first Promise take two Observations, The 1. is this, That our Lord J•sus, by His Suffering and Soul travel, shall c•rtainly attain the Fruit He aims at in it;
We shall from the First Promise take two Observations, The 1. is this, That our Lord J•sus, by His Suffering and Soul travel, shall c•rtainly attain the Fruit He aims At in it;
Except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth mu•h fru•t, Where He compares His own Death, to the sowing of Seed, which,
Except a corn of wheat fallen into the ground and die, it Abideth alone, but if it die, it brings forth mu•h fru•t, Where He compares His own Death, to the sowing of Seed, which,
And here, they are called a Seed, and Fruit, and such as are Justified in due time. 2. That this purpose should by His Sufferings be certainly made effectual;
And Here, they Are called a Seed, and Fruit, and such as Are Justified in due time. 2. That this purpose should by His Sufferings be Certainly made effectual;
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And we may furder confirm it from these Grounds. 1 Because it is a Covenanted, and Transacted business betwixt the Father and the Son, and is here Promised;
And we may further confirm it from these Grounds. 1 Because it is a Covenanted, and Transacted business betwixt the Father and the Son, and is Here Promised;
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If therefore there cannot be a failling of the Transaction and Bargain it must certainly have the full eff•ct. 2 Because the Mediator hath faithfully •ulfilled His part of the Covenant;
If Therefore there cannot be a failing of the Transaction and Bargain it must Certainly have the full eff•ct. 2 Because the Mediator hath faithfully •ulfilled His part of the Covenant;
The Mediator performed His Part, even till it c•me to these sweet Words uttered by Him on the Cross, It is finished; And therefore as I said, the other part, That he shall see the fruit of his Soul-travel, must also be performed. 3. It's also clear from the End and Designe of the Covenant of Redemption, betwixt the Father and the Son,
The Mediator performed His Part, even till it c•me to these sweet Words uttered by Him on the Cross, It is finished; And Therefore as I said, the other part, That he shall see the fruit of his Soul travel, must also be performed. 3. It's also clear from the End and Design of the Covenant of Redemption, betwixt the Father and the Son,
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Now, this being the End of the Covenant, and of Christs Death, and the mean whereby the Glory of Grace is manifested, that Life might not only be Purchased to the Elect,
Now, this being the End of the Covenant, and of Christ Death, and the mean whereby the Glory of Grace is manifested, that Life might not only be Purchased to the Elect,
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and the Fruit that He aimed at therein, then, 1. There is a definit particular, and certain number Elected, to partake of the Benefit of Christ's Sufferings;
and the Fruit that He aimed At therein, then, 1. There is a definite particular, and certain number Elected, to partake of the Benefit of Christ's Sufferings;
and that do actually partake of the Benefit of His Sufferings, which cannot fail. 2. That Christ's Sufferings are not intended as a Price and Satisfaction for the Sins of all and every one;
and that do actually partake of the Benefit of His Sufferings, which cannot fail. 2. That Christ's Sufferings Are not intended as a Price and Satisfaction for the Sins of all and every one;
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for the Certainty, and Efficacy of the Grace of God in converting Elect Sinners, for Christ Jesus cannot loss these who are committed to Him to be Redeemed, more then He can loss the Fruit of His Suffering,
for the Certainty, and Efficacy of the Grace of God in converting Elect Sinners, for christ jesus cannot loss these who Are committed to Him to be Redeemed, more then He can loss the Fruit of His Suffering,
and not be necessarily performed, and fulfilled. 5. See here how the Salvation of Elect Sinners depends on the ingadgement betwixt God and the M•diator;
and not be necessarily performed, and fulfilled. 5. See Here how the Salvation of Elect Sinners depends on the engagement betwixt God and the M•diator;
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And 2. Somewhat for Comfort to, and for Confirmation of them, who have betaken themselves by Faith to Christ. 3. It serves withall, to incourage them, who would be at believing,
And 2. Somewhat for Comfort to, and for Confirmation of them, who have betaken themselves by Faith to christ. 3. It serves withal, to encourage them, who would be At believing,
It's certainly promised, that He shall have a seed, and shall see of the fruit of the travel of his soul, such therefore may expect, that they shall come speed, who would fain be at that which is the fulfilling of Gods ingadgement to the Mediator;
It's Certainly promised, that He shall have a seed, and shall see of the fruit of the travel of his soul, such Therefore may expect, that they shall come speed, who would fain be At that which is the fulfilling of God's engagement to the Mediator;
but it may incourage, and comfort the poor Believer, though it should also humble him, that the business is put in another and better hand then his own;
but it may encourage, and Comfort the poor Believer, though it should also humble him, that the business is put in Another and better hand then his own;
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And therefore, when in the one wo•d it is said, He shall see his seed, It's •aid in the next word, He shall see of the fruit of the travel of his soul;
And Therefore, when in the one wo•d it is said, He shall see his seed, It's •aid in the next word, He shall see of the fruit of the travel of his soul;
and is a F•u•t of the Travel of His Soul, As it is, 2 Cor. 5. ult. He was made sin for us, who knew no sin, that we might be made the righteousness of God th•ough him, or in Him;
and is a F•u•t of the Travel of His Soul, As it is, 2 Cor. 5. ult. He was made since for us, who knew no since, that we might be made the righteousness of God th•ough him, or in Him;
Where our righ•eousness, and what conduces to our Ju••ification, is derived from His being made Sin or a Sin-off•ring for us; And Gal. 3.13. It ' said, that Christ hath redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on us gentiles;
Where our righ•eousness, and what conduces to our Ju••ification, is derived from His being made since or a Sin-off•ring for us; And Gal. 3.13. It ' said, that christ hath redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on us Gentiles;
Whatever is comprehended under that B•essing as taking in both the l nd a•d Me•ns by which we come by it, flows from His being a curse for us, and from His being brought under sad Suffering, and sore Soul-travel for us:
Whatever is comprehended under that B•essing as taking in both the l and a•d Me•ns by which we come by it, flows from His being a curse for us, and from His being brought under sad Suffering, and soar Soul travel for us:
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and it will help to clear it elf. 1. Then, when we speak of the Fruit of Ch ists Sufferings, we mean, not only t•at our Justification, the Pardon of ou• Sins,
and it will help to clear it elf. 1. Then, when we speak of the Fruit of Changed ists Sufferings, we mean, not only t•at our Justification, the Pardon of ou• Sins,
and the one fo•lows upon Christs Ingaging, and performing of the Ingagement as well as the other. 2. If we take the Doctrine thus, That there is nothing tha• a Sinner gets that leads to Life and Salv•tion,
and the one fo•lows upon Christ Engaging, and performing of the Engagement as well as the other. 2. If we take the Doctrine thus, That there is nothing tha• a Sinner gets that leads to Life and Salv•tion,
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which will be clear, if we consider these two Reasons. 1. The nature of the Covenant, wherein all the Promises concerning Sinners Salvation are comprehended;
which will be clear, if we Consider these two Reasons. 1. The nature of the Covenant, wherein all the Promises Concerning Sinners Salvation Are comprehended;
there being but one Covenant of Redemption, and that being a Promise of this Covenant, to circumcise the heart to love God, and to writ his law in it, as well as to pardon Sin;
there being but one Covenant of Redemption, and that being a Promise of this Covenant, to circumcise the heart to love God, and to writ his law in it, as well as to pardon since;
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and all the Promises of the Covenant depending on Christs S•ipulation, and these things in the Promises flowing from the Covenant betwixt God and the Mediator, Sinners can have no Right to any thing that is Promised,
and all the Promises of the Covenant depending on Christ S•ipulation, and these things in the Promises flowing from the Covenant betwixt God and the Mediator, Sinners can have no Right to any thing that is Promised,
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but by a. Covenant, neither can they have any access to them, but through Christs Suffering 2. It's clear from the End of the Covenant that whatever Sinners have need of, they must be in Christs common for it;
but by a. Covenant, neither can they have any access to them, but through Christ Suffering 2. It's clear from the End of the Covenant that whatever Sinners have need of, they must be in Christ Common for it;
but cannot hear of it too often,) Even the great and glad Tydings, and very good News, which we have to speak of through Jesus Christ, That Redemption is Purchased by Him to poor Sinners,
but cannot hear of it too often,) Even the great and glad Tidings, and very good News, which we have to speak of through jesus christ, That Redemption is Purchased by Him to poor Sinners,
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and that in making the Covenant of Redemption, this same was a part of the Indenture (to speak so) That these good News might be Published in this same place,
and that in making the Covenant of Redemption, this same was a part of the Indenture (to speak so) That these good News might be Published in this same place,
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And therefore, 3. We would expostulat with many of you, How it comes to passe, that ye think so little of these things that Christ hath Purchased, that ye think so little of Faith in Him;
And Therefore, 3. We would expostulate with many of you, How it comes to pass, that you think so little of these things that christ hath Purchased, that you think so little of Faith in Him;
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when ye shall be brought to reckon with God for the slighting thereof. And therefore 4ly. Seing this is a Truth, that every thing that leads to Life Eternal, is a Fruit of Christs Purchase, take the right way to attain it;
when you shall be brought to reckon with God for the slighting thereof. And Therefore 4ly. Sing this is a Truth, that every thing that leads to Life Eternal, is a Fruit of Christ Purchase, take the right Way to attain it;
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The exhortation implyes these two, 1. That ye make a right choise of, and put a just value on these things, that ye should choose and value. 2. That ye take the right way for attaining of these things. 1. Then, Would ye know what is to be valued and chosen? It's certainly these things, that God and the Mediator esteem of,
The exhortation Implies these two, 1. That you make a right choice of, and put a just valve on these things, that you should choose and valve. 2. That you take the right Way for attaining of these things. 1. Then, Would you know what is to be valued and chosen? It's Certainly these things, that God and the Mediator esteem of,
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seek after Faith, and Repentance, to have your peace made with God, to have the heart purified, to be of a meek and quiet Spirit, Which in the sight of God are of great price, as the Apostle Peter speaks;
seek After Faith, and Repentance, to have your peace made with God, to have the heart purified, to be of a meek and quiet Spirit, Which in the sighed of God Are of great price, as the Apostle Peter speaks;
If all things that lead to Life and Salvation be Fruits of Christs Purchase, then sure it is by vertue of Christs Purchase alone, that ye must come by them, Pardon of Sin comes by the Blood of Sprinkling, Peace with God, Grace and more Grace, the exercise of Grace,
If all things that led to Life and Salvation be Fruits of Christ Purchase, then sure it is by virtue of Christ Purchase alone, that you must come by them, Pardon of since comes by the Blood of Sprinkling, Peace with God, Grace and more Grace, the exercise of Grace,
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but till they find these in themselves, they scar to come unto Him whereas the Sinner that is convinced of Sin and of His hazard, would lay down this as the first step of his way in coming to Christ, any Repentance and Believing,
but till they find these in themselves, they scar to come unto Him whereas the Sinner that is convinced of since and of His hazard, would lay down this as the First step of his Way in coming to christ, any Repentance and Believing,
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To clear it a little, we would consider, that there is a pride in Folks, ere they come to Christ, they cannot well endure to be in Christs Debt for every thing;
To clear it a little, we would Consider, that there is a pride in Folks, ere they come to christ, they cannot well endure to be in Christ Debt for every thing;
D•t ye say, but these things are the Fruits of Christs Sufferings, and His Gifts? and if so, must ye not be in His Common for them? And as it silenceth the Reasonings of Unbelief,
D•t you say, but these things Are the Fruits of Christ Sufferings, and His Gifts? and if so, must you not be in His Common for them? And as it silenceth the Reasonings of Unbelief,
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The 3. Use Serves to shew, what great Obligation lyes on S nners, that get any speciall good from God, I 's Christ that hath purchased a•l and therefore they ought to improve all that they have gotten for Him who hath bought all;
The 3. Use Serves to show, what great Obligation lies on S nners, that get any special good from God, I is christ that hath purchased a•l and Therefore they ought to improve all that they have got for Him who hath bought all;
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We would think it no little Progress and Advancement in R ligion, if ye were brought to walk under the suitable impression o• your ingagement to Christ,
We would think it no little Progress and Advancement in R ligion, if you were brought to walk under the suitable impression o• your engagement to christ,
we can do nothing of our selves but abuse His Purchase, And were it not, that the sickerness and sta•i•ity of our Covenanting depends on the first Covenant,
we can do nothing of our selves but abuse His Purchase, And were it not, that the sickerness and sta•i•ity of our Covenanting depends on the First Covenant,
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The other Promise is, that He shall see his seed, and as we hinted before, It's one thing to have a seed another thing to see a seed; The former Promise looks to His having of a Seed,
The other Promise is, that He shall see his seed, and as we hinted before, It's one thing to have a seed Another thing to see a seed; The former Promise looks to His having of a Seed,
There is much of the Dignity of Chri••'s Office, and of the comfort of Believers here, That J•sus Christ is not only the procurer of our Life, but the overseer of i•;
There is much of the Dignity of Chri••'s Office, and of the Comfort of Believers Here, That J•sus christ is not only the procurer of our Life, but the overseer of i•;
or can be wanting? We shall say no more, but that here it is clear, that we have a living Mediator as Himself sayes, Revel. 1.18. I was dead, and am alive, and live for evermore;
or can be wanting? We shall say no more, but that Here it is clear, that we have a living Mediator as Himself Says, Revel. 1.18. I was dead, and am alive, and live for evermore;
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And therefore Sinners stepforward to His Sufferings, and seek the Application of His Purcha•e, since He lives to make it, it will, no doubt, be great ground of Challenge against you, who slight His Sufferin s,
And Therefore Sinners stepforward to His Sufferings, and seek the Application of His Purcha•e, since He lives to make it, it will, no doubt, be great ground of Challenge against you, who slight His Sufferin s,
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but also in His Soul. 2. The Promise made to Him upon His undertaking, and paying of the Price, He shall see of the travel of his soul, That is, the Fruits and Effects of His Soul travel;
but also in His Soul. 2. The Promise made to Him upon His undertaking, and paying of the Price, He shall see of the travel of his soul, That is, the Fruits and Effects of His Soul travel;
It shall not be for nought, but shall certainly have Fruit, He shall have a numerous Seed and Issue. 3. There is here holden forth the Mediators acquiescence in the Bargain so proposed, That He undertaking the Condition of laying down His Life, on these same Terms, that He shall see a Seed, He requires no other Satisfaction,
It shall not be for nought, but shall Certainly have Fruit, He shall have a numerous Seed and Issue. 3. There is Here held forth the Mediators acquiescence in the Bargain so proposed, That He undertaking the Condition of laying down His Life, on these same Terms, that He shall see a Seed, He requires no other Satisfaction,
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Having spoken of the former Two, We come now to speak of the Third, And we may consider it, in these three Respects. 1. As it looks to Christ's Designe, Who is like to one that is running a Race,
Having spoken of the former Two, We come now to speak of the Third, And we may Consider it, in these three Respects. 1. As it looks to Christ's Design, Who is like to one that is running a Raze,
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and thus the Words are to be Actively understood, to wit, of Gods Actual performing of that which shall be Satisfying to the Mediator. 3. It may be looked on as the Effect and Consequent following upon the former Promise;
and thus the Words Are to be Actively understood, to wit, of God's Actual performing of that which shall be Satisfying to the Mediator. 3. It may be looked on as the Effect and Consequent following upon the former Promise;
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To clear it furder, We may take the Words as alluding to severall Similitudes, As, 1. To that of hungry and thirsty Persons, who are said to be satisfied,
To clear it further, We may take the Words as alluding to several Similitudes, As, 1. To that of hungry and thirsty Persons, who Are said to be satisfied,
2. It may allude to a Man's taking pains in planting of an Vine-yard, or Orchard, to whom it is a Satisfaction when all the Trees grow, thrive well, and bear Fruit;
2. It may allude to a Man's taking pains in planting of an Vineyard, or Orchard, to whom it is a Satisfaction when all the Trees grow, thrive well, and bear Fruit;
and so the meaning is, That Our Lord Jesus shall be at vast Expence, and great Labour and Pains, in making Sinners to become Trees of righteousness, but that all these for whom He Suffered,
and so the meaning is, That Our Lord jesus shall be At vast Expense, and great Labour and Pains, in making Sinners to become Trees of righteousness, but that all these for whom He Suffered,
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and was at all this Expence and Pain shall hold so well, and be so Fruitfull at length, that He shall be fully Satisfied in them, and think all well bestowed;
and was At all this Expense and Pain shall hold so well, and be so Fruitful At length, that He shall be Fully Satisfied in them, and think all well bestowed;
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And this Similitude is here especially alluded unto, therefore Our Lords Sufferings are called Travel, because of the Pains that He was put unto in them,
And this Similitude is Here especially alluded unto, Therefore Our lords Sufferings Are called Travel, Because of the Pains that He was put unto in them,
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and because the End of them was to bring forth Children, before called His seed; As if the Prophet had said, Our Lord Jesus shall be put to great Sorrow in Suffering, but He shall bring forth;
and Because the End of them was to bring forth Children, before called His seed; As if the Prophet had said, Our Lord jesus shall be put to great Sorrow in Suffering, but He shall bring forth;
It's a thing most Satisfying, and Well-pleasing to Him. 2. That seing Our Lord Jesus is so well-pleased with Sinners making use of Him, there is all equity and reason for it, that He should have this Satisfaction;
It's a thing most Satisfying, and Well-pleasing to Him. 2. That sing Our Lord jesus is so well-pleased with Sinners making use of Him, there is all equity and reason for it, that He should have this Satisfaction;
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even this, That when His Gospel is Preached, such and such poor Sinners under hazard of Wrath and Challenges for Sin, should, through closing with Him, be brought to answer all their Challenges by this;
even this, That when His Gospel is Preached, such and such poor Sinners under hazard of Wrath and Challenges for since, should, through closing with Him, be brought to answer all their Challenges by this;
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and Satisfaction is, 2. To some grounds to confirm the truth of it, that Our Lord Jesus is indeed delighted to see poor Sinners coming to Him, and getting good of Him
and Satisfaction is, 2. To Some grounds to confirm the truth of it, that Our Lord jesus is indeed delighted to see poor Sinners coming to Him, and getting good of Him
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And now speaking of it from this 11. v. in reference to the Mediator, we shall take it up in these particulars. 1. There is in Our Lord Jesus, not only a delight in Sinners getting good of Him,
And now speaking of it from this 11. v. in Referente to the Mediator, we shall take it up in these particulars. 1. There is in Our Lord jesus, not only a delight in Sinners getting good of Him,
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because it was His End in the giving of His Son to Die; and so it's delightsome to the Mediator; but also 3dly. It is so in these two respects further;
Because it was His End in the giving of His Son to Die; and so it's delightsome to the Mediator; but also 3dly. It is so in these two respects further;
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and by making use of His Offices for that End, and for His performing in them that wherefore they were appointed, it cannot but be acceptable and well-pleasing to Him. 2. In respect of that Sympathy that Our Lord Jesus hath with His own Members;
and by making use of His Offices for that End, and for His performing in them that Wherefore they were appointed, it cannot but be acceptable and Well-pleasing to Him. 2. In respect of that sympathy that Our Lord jesus hath with His own Members;
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It might be cleared and confirmed from many Grounds, but we shall only touch on some, that may make it out most convincingly, that it's most delightsome to Jesus Christ, to see Sinners making use of Him,
It might be cleared and confirmed from many Grounds, but we shall only touch on Some, that may make it out most convincingly, that it's most delightsome to jesus christ, to see Sinners making use of Him,
And this His Delight may be drawn from Eternity, and carried on to Eternity, 1. In the making of the Covenant of Redemption, it was delightsome to Him to enter in it,
And this His Delight may be drawn from Eternity, and carried on to Eternity, 1. In the making of the Covenant of Redemption, it was delightsome to Him to enter in it,
Our Lord Jesus, before the World began, was delighted in the forethought that such a thing was a coming, that in such and such parts of the World, such and such poor Sinners should be called by His Grace,
Our Lord jesus, before the World began, was delighted in the forethought that such a thing was a coming, that in such and such parts of the World, such and such poor Sinners should be called by His Grace,
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and when the Disciples would fain have refreshed Him with that which they had bought, He sayes to them, I have meat to eat that ye know not of, And when they begin to wonder what that could be, He sayes further to them, It is my meat to do my Fathers will,
and when the Disciples would fain have refreshed Him with that which they had bought, He Says to them, I have meat to eat that you know not of, And when they begin to wonder what that could be, He Says further to them, It is my meat to do my Father's will,
and though mockings and reproaches were not pleasant in themselves, yet the love that He had to Sinners good, mastered all the bitterness that was in these,
and though mockings and Reproaches were not pleasant in themselves, yet the love that He had to Sinners good, mastered all the bitterness that was in these,
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then when He is not made use of, Ye will not (saith He, John 5.) come to me, that ye may have life, To shew, that the best inter•ainment that they could give Him, was, to come and get Life from Him;
then when He is not made use of, You will not (Says He, John 5.) come to me, that you may have life, To show, that the best inter•ainment that they could give Him, was, to come and get Life from Him;
The following Words clear it more, what it is that delights Him, In them that hope in his mercy, that is, in them that draw into Him by believing, He delights in these, Beyond all the World.
The following Words clear it more, what it is that delights Him, In them that hope in his mercy, that is, in them that draw into Him by believing, He delights in these, Beyond all the World.
Ye will ask then, What is the Fruit of Christ's Soul-travel that satisfies Him? I answer, That we take in under it not only, 1. That ye should aim to be at Heaven, nei•her 2. •his, That ye be serious in the Duties of Holiness,
You will ask then, What is the Fruit of Christ's Soul travel that Satisfies Him? I answer, That we take in under it not only, 1. That you should aim to be At Heaven, nei•her 2. •his, That you be serious in the Duties of Holiness,
as if these were Well-pleasing to God, without respect to Christ's Sufferings; but it is the Use-making and improving of Christ's Sufferings for attaining of these;
as if these were Well-pleasing to God, without respect to Christ's Sufferings; but it is the Use-making and improving of Christ's Sufferings for attaining of these;
when they that could not walk in the way of Holinesse, do now walk in it, leaning on their beloved, and study to live by Faith in Him, T•is is it mainly wherein His Delight and Satisfaction doth lye,
when they that could not walk in the Way of Holiness, do now walk in it, leaning on their Beloved, and study to live by Faith in Him, T•is is it mainly wherein His Delight and Satisfaction does lie,
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Neither only these, who cast the Law and its Reproofs behind their backs, (th•se are loathsome to God and to Jesus Christ,) but by this, These are also reproved, that do not improve the Sufferings of Christ for Peace and Reconciliation with God,
Neither only these, who cast the Law and its Reproofs behind their backs, (th•se Are loathsome to God and to jesus christ,) but by this, These Are also reproved, that do not improve the Sufferings of christ for Peace and Reconciliation with God,
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and that such a Person hath any Strength, Comfort or Peace, and is admitted to Heaven, It is allenarly through the Travel of His Soul, which is His great Satisfaction.
and that such a Person hath any Strength, Comfort or Peace, and is admitted to Heaven, It is allenarly through the Travel of His Soul, which is His great Satisfaction.
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And, O! what a motive is this for vile Sinners, the dust of His Feet, to be put in a capacity to do Him a pleasure) Endeavour this especially, that as to you, Christ may see the Fruit of the Travel of His Soul,
And, OH! what a motive is this for vile Sinners, the dust of His Feet, to be put in a capacity to do Him a pleasure) Endeavour this especially, that as to you, christ may see the Fruit of the Travel of His Soul,
and when it was told that, that would satisfie Him, and yet that was refused? What a horrible challenge will this be in the Great Day? And therefore to presse this Use a little, we shall shew you here, 1. What it is that we exhort you to,
and when it was told that, that would satisfy Him, and yet that was refused? What a horrible challenge will this be in the Great Day? And Therefore to press this Use a little, we shall show you Here, 1. What it is that we exhort you to,
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And 2. What is the force of this Motive, 1. We would commend to you in general, that ye would endeavour the Salvation of your own Souls, This is it, He cryes to you, Prov. 1.22.
And 2. What is the force of this Motive, 1. We would commend to you in general, that you would endeavour the Salvation of your own Souls, This is it, He cries to you, Curae 1.22.
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How long ye simple ones will ye love simplicity, and ye scorners delight in scorning, turn ye at my reproof, &c. He aims at this, that ye should get your Souls saved from Wrath,
How long you simple ones will you love simplicity, and the Scorner's delight in scorning, turn you At my reproof, etc. He aims At this, that you should get your Souls saved from Wrath,
and that ye would aim at Holinesse, as a Fruit of His Death, He having purchased a peculiar people to himself to be zealous of good works, As it is, Tit. 2.14.
and that you would aim At Holiness, as a Fruit of His Death, He having purchased a peculiar people to himself to be zealous of good works, As it is, Tit. 2.14.
And as it is Psal. 147. Even to be hoping in his mercy; In a word, It is to be studying peace with God through Him, to be studying Holiness in His strength,
And as it is Psalm 147. Even to be hoping in his mercy; In a word, It is to be studying peace with God through Him, to be studying Holiness in His strength,
and Confidences, with your own Gifts, Parts, Duties, &c. And having betaken your selves to the Peace, Strength and Consolation that are in a Mediator,
and Confidences, with your own Gifts, Parts, Duties, etc. And having betaken your selves to the Peace, Strength and Consolation that Are in a Mediator,
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we pose you, if it be any great difficult, or unreasonable thing, that is called for from you? and if the Motive whereon it is prest be not most just and reasonable? that these who have,
we pose you, if it be any great difficult, or unreasonable thing, that is called for from you? and if the Motive whereon it is pressed be not most just and reasonable? that these who have,
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or profess to have the Faith of this, that it will be Satisfaction to Him for all His Soul-travel, that Sinners make use of Him, should yeeld it to Him;
or profess to have the Faith of this, that it will be Satisfaction to Him for all His Soul travel, that Sinners make use of Him, should yield it to Him;
and abominable Guilt, that when the business of your own Salvation stood on this, even on your Satisfying of Christ by yeelding, ye refused, disdained and scorned it,
and abominable Gilded, that when the business of your own Salvation stood on this, even on your Satisfying of christ by yielding, you refused, disdained and scorned it,
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though your own Souls should never be saved, nor He satisfied or His Soul-travel; This, of all other Challenges will be the sharpest, and most bitting;
though your own Souls should never be saved, nor He satisfied or His Soul travel; This, of all other Challenges will be the Sharpest, and most bitting;
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Yet seing it's a thing so pleasing to Christ, that it satisfies Him for all His Sufferings, essay it upon this very account, remembring alwayes, that He delights in them that hope in his mercy;
Yet sing it's a thing so pleasing to christ, that it Satisfies Him for all His Sufferings, essay it upon this very account, remembering always, that He delights in them that hope in his mercy;
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and He hath at a dear Ra•e; and with great Expence, and Travel performed it; Now, it is but reason that He should again be satisfied, that so Jehovah's Satisfaction,
and He hath At a dear Ra•e; and with great Expense, and Travel performed it; Now, it is but reason that He should again be satisfied, that so Jehovah's Satisfaction,
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and by which He is satisfied, in the undertaking, and performing of the Work of Redemption, it's also set down here, He shall see of the fruit of the travel of his soul,
and by which He is satisfied, in the undertaking, and performing of the Work of Redemption, it's also Set down Here, He shall see of the fruit of the travel of his soul,
how shall we satisfie Him? •f there w re any affected suitably with thankfulness from the hearing of Christ's being brought so low, by His sad Sufferings;
how shall we satisfy Him? •f there w re any affected suitably with thankfulness from the hearing of Christ's being brought so low, by His sad Sufferings;
and for nought, but that, ye improve them, and so improve them, as ye may not Live and Die in the Case that ye would have been in for ever, had He not Suffered, That is, under the dominion of Sin and Sathan, under the W•ath and Curie of God in an anxious heartless Life, without God,
and for nought, but that, you improve them, and so improve them, as you may not Live and Die in the Case that you would have been in for ever, had He not Suffered, That is, under the dominion of since and Sathan, under the W•ath and Curie of God in an anxious heartless Life, without God,
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for Sanctification in both the Parts of it, and for Consolation and that in the end, ye may get your Souls •aved, on the account of His Sufferings and by vertue thereof: 1. then, ye would seek to be reconciled to God,
for Sanctification in both the Parts of it, and for Consolation and that in the end, you may get your Souls •aved, on the account of His Sufferings and by virtue thereof: 1. then, you would seek to be reconciled to God,
And the Argument whereby it is pressed, is the same that the Doctrine holds forth, For he was made sin for us who knew no sin, that we might be made the righteousness of God in him;
And the Argument whereby it is pressed, is the same that the Doctrine holds forth, For he was made since for us who knew no since, that we might be made the righteousness of God in him;
Are there •ny of you, who are convinced, that Christ should be Satisfied, and that He should not be at all this Travel and Pains for nought? And that think ye would fain Satisfie Him,
are there •ny of you, who Are convinced, that christ should be Satisfied, and that He should not be At all this Travel and Pains for nought? And that think you would fain Satisfy Him,
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This is much pressed, Rom. 6. from v. 2, to 14. And by this same Argument, to wit, That seing Christ died for Believers, we should die with Him, That being it wherein the Power of His Death kythes,
This is much pressed, Rom. 6. from v. 2, to 14. And by this same Argument, to wit, That sing christ died for Believers, we should die with Him, That being it wherein the Power of His Death kythes,
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But when Folks live as they had wont to do in their Prophanity, and Loosness, th•re is nothing of the Fruit of the Travel of His Soul to be seen in them. 3 Christ Travelled for the Consolation o• His People;
But when Folks live as they had wont to do in their Profanity, and Looseness, th•re is nothing of the Fruit of the Travel of His Soul to be seen in them. 3 christ Traveled for the Consolation o• His People;
And this is another Fruit of His Death and Suff•rings, that these who have betaken themselves to Christ may comfort themselves on •his Ground, Th•t once and that ere long, they will get the M•stery over a body of Death,
And this is Another Fruit of His Death and Suff•rings, that these who have betaken themselves to christ may Comfort themselves on •his Ground, Th•t once and that ere long, they will get the M•stery over a body of Death,
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Who was delivered for our offences, and rose again for our justification and, who hath blotted out the hand writing of ordinances that was against us, nailing it to his cross;
Who was Delivered for our offences, and rose again for our justification and, who hath blotted out the hand writing of ordinances that was against us, nailing it to his cross;
He gave himself for his church, that he might sanctifie and cle•nse it, and present her to himself a glorious church without spot and wrinkle, or any such thing;
He gave himself for his Church, that he might sanctify and cle•nse it, and present her to himself a glorious Church without spot and wrinkle, or any such thing;
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And when Souls are not taking the right way to heaven, he hath nothing of the Travel of his Soul from such, more then if he had not undergone it, or not Suffered at all.
And when Souls Are not taking the right Way to heaven, he hath nothing of the Travel of his Soul from such, more then if he had not undergone it, or not Suffered At all.
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If He had sought that which would have been painfull to you, ye would, I suppose, have judged your selves obliged readily to have gone about it, had it been (as we use to speak) to have gone through the fire for Him;
If He had sought that which would have been painful to you, you would, I suppose, have judged your selves obliged readily to have gone about it, had it been (as we use to speak) to have gone through the fire for Him;
and making use of His Sufferings, we not only satisfie and save our selves, but make Glad the heart of Our Lord Jesus Christ, who being considered as God, needs no Satisfaction,
and making use of His Sufferings, we not only satisfy and save our selves, but make Glad the heart of Our Lord jesus christ, who being considered as God, needs no Satisfaction,
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yet He having condescended to become Man, and Mediator betwixt God and Man, to reconcile lost Sinners to God, He is graciously pleased to account it Satisfaction to Him for all His Soul-travel, to have Sinners making use of Him for their good;
yet He having condescended to become Man, and Mediator betwixt God and Man, to reconcile lost Sinners to God, He is graciously pleased to account it Satisfaction to Him for all His Soul travel, to have Sinners making use of Him for their good;
but He should be Satisfied on this account? Is there not reason for it? Who (as the Apostle sayes, 1 Cor. 9.7.) goeth a warefare on his own charges? who plants a vineyard and eats not of the fruit thereof? or, who feedeth a flock,
but He should be Satisfied on this account? Is there not reason for it? Who (as the Apostle Says, 1 Cor. 9.7.) Goes a warfare on his own charges? who plants a vineyard and eats not of the fruit thereof? or, who feeds a flock,
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Whose Satisfaction is it that is sought? (This consideration is somewhat diversified from the 2. And would not therefore be looked on as any Tautology,) is it not His who is Lord of all,
Whose Satisfaction is it that is sought? (This consideration is somewhat diversified from the 2. And would not Therefore be looked on as any Tautology,) is it not His who is Lord of all,
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or else they will never be healed, but will die of their Wounds? may not this make the Argument yet the more strong, that He is not seeking this Satisfaction of strangers,
or Else they will never be healed, but will die of their Wounds? may not this make the Argument yet the more strong, that He is not seeking this Satisfaction of Strangers,
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And if it were possible, that we could think little of our own Salvation, and much of Christ's Satisfaction for His Soul-travel, ought we not to think much of our own Salvation, in reference to His Satisfaction;
And if it were possible, that we could think little of our own Salvation, and much of Christ's Satisfaction for His Soul travel, ought we not to think much of our own Salvation, in Referente to His Satisfaction;
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The Reason is, because the making use of His Righteousness, and the improving of His Sufferings for our Justification and Salvation, shews, that He in His Sufferings is esteemed of,
The Reason is, Because the making use of His Righteousness, and the improving of His Sufferings for our Justification and Salvation, shows, that He in His Sufferings is esteemed of,
or to your own Souls, will it not plead for this? If ever ye think to be Pardoned, is there any other name given whereby ye can expect it? Is there any Holiness,
or to your own Souls, will it not plead for this? If ever you think to be Pardoned, is there any other name given whereby you can expect it? Is there any Holiness,
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or Comfort but from Him, any hope of Heaven, but through Him? and will not this bind the Conscience of any that is not desperat, to judge, That He from whom all this comes should be Satisfied? 3. Consider at what a rate He hath Purchased these benefits of the Pardon of Sin, of Peace with God, of Sanctification, of the hope of Heaven, &c. And how He hath brought them about;
or Comfort but from Him, any hope of Heaven, but through Him? and will not this bind the Conscience of any that is not desperate, to judge, That He from whom all this comes should be Satisfied? 3. Consider At what a rate He hath Purchased these benefits of the Pardon of since, of Peace with God, of Sanctification, of the hope of Heaven, etc. And how He hath brought them about;
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Did He not ingage in the Covenant of Redemption, and hath He not performed all that He ingaged for? in taking on our Nature, in being in an Agony, in Sweating drops of Blood, in being Buffeted, Mocked, Reproached,
Did He not engage in the Covenant of Redemption, and hath He not performed all that He engaged for? in taking on our Nature, in being in an Agony, in Sweating drops of Blood, in being Buffeted, Mocked, Reproached,
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And, Luke 12. I have a baptizme to be baptized with, and how am I straitned till it be accomplished? And, Luke 22. With desi•e have I desired to eat this passover before I suffer:
And, Lycia 12. I have a Baptism to be baptised with, and how am I straitened till it be accomplished? And, Lycia 22. With desi•e have I desired to eat this passover before I suffer:
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Very Heathens will love these that love them, much more ought ye to satisfie Him in what He requires, who h•th done so much for Sinners. 5. Consider what He seeks as a Satisfaction, (hinted at before) If it were a great matter,
Very heathens will love these that love them, much more ought you to satisfy Him in what He requires, who h•th done so much for Sinners. 5. Consider what He seeks as a Satisfaction, (hinted At before) If it were a great matter,
if Jesus Christ get not this Satisfaction, what will come of it, if ye please Him not in this, He will be highly displeased, no other thing will Satifie Him,
if jesus christ get not this Satisfaction, what will come of it, if you please Him not in this, He will be highly displeased, no other thing will Satify Him,
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though ye should Pray and Weep an hundred years, and do many good Works, if He get not this Fruit of His Soul-sufferings, To wit, that ye improve them for your Souls good and Salvation, He will be continually displeased;
though you should Pray and Weep an hundred Years, and do many good Works, if He get not this Fruit of His Soul sufferings, To wit, that you improve them for your Souls good and Salvation, He will be continually displeased;
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as it were, let Me see of the Travel of My Soul, 〈 ◊ 〉 Me have this much Satisfaction for all M Sufferings, that ye will make Use of My Righteousnesse;
as it were, let Me see of the Travel of My Soul, 〈 ◊ 〉 Me have this much Satisfaction for all M Sufferings, that you will make Use of My Righteousness;
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and when He is so very serious, in Beseeching and Intr•a•i g, it should, no doubt, make us the more willing, to grant Him what He seeks. 8. Ye would look upon this, not only as a discourse in the general to Si•n•rs,
and when He is so very serious, in Beseeching and Intr•a•i g, it should, no doubt, make us the more willing, to grant Him what He seeks. 8. You would look upon this, not only as a discourse in the general to Si•n•rs,
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According to that Word, Act. 17.31. e hath appointed a day wherein he will judge the world in righteousness, by that man whom he hath ordained, Whereof he hath given assurance to all men, in that he hath raised him from the dead;
According to that Word, Act. 17.31. e hath appointed a day wherein he will judge the world in righteousness, by that man whom he hath ordained, Whereof he hath given assurance to all men, in that he hath raised him from the dead;
But He will have a day wherein He will call all the hearers of the Gospel to an account, especially as to this, To wit, What welcome they have given to Christ:
But He will have a day wherein He will call all the hearers of the Gospel to an account, especially as to this, To wit, What welcome they have given to christ:
but that they would have improved His Sufferings for their own good, and that yet they would not give Him that much? Doeth not this say, that their is need, that we should look well what Fruit there is of His Sufferings, that there may be more then if He had not Suffered at all. 9. Consider the great weight that will be laid on this Sin, of refusing to believe,
but that they would have improved His Sufferings for their own good, and that yet they would not give Him that much? Doth not this say, that their is need, that we should look well what Fruit there is of His Sufferings, that there may be more then if He had not Suffered At all. 9. Consider the great weight that will be laid on this since, of refusing to believe,
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This is a Sin that will be found to be against Equity, Thankfullnesse, and Ingenuity, that when He had done and Suffered so much, He was so ill requited;
This is a since that will be found to be against Equity, Thankfulness, and Ingenuity, that when He had done and Suffered so much, He was so ill requited;
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Yea, it will be found to be a wilfull and malicious Sin, That, when your Good and His Satisfaction were joyned together, ye would rather choise to destroy your selves,
Yea, it will be found to be a wilful and malicious since, That, when your Good and His Satisfaction were joined together, you would rather choice to destroy your selves,
then, when His Satisfaction depends on the improving of His Sufferings, yet people will not do it? As nothing pleases Him better then to improve His Sufferings,
then, when His Satisfaction depends on the improving of His Sufferings, yet people will not do it? As nothing Pleases Him better then to improve His Sufferings,
And if ye will not now believe this to be a Truth, yet, when the Lord shall call you to count for it, ye will find it to be a most certain and sad Truth;
And if you will not now believe this to be a Truth, yet, when the Lord shall call you to count for it, you will find it to be a most certain and sad Truth;
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That ye destroyed your own Souls, and made His Sufferings as uselesse, as to you, as if there had never a door been opened to Sinners, to Heaven, by them.
That you destroyed your own Souls, and made His Sufferings as useless, as to you, as if there had never a door been opened to Sinners, to Heaven, by them.
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Study to have Him great in your esteem, and to have your Souls saved by the vertue and efficacy of His Sufferings, otherwayes the challenge will be unanswerable;
Study to have Him great in your esteem, and to have your Souls saved by the virtue and efficacy of His Sufferings, otherways the challenge will be unanswerable;
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Or, resolve to meet with a most terrible Pursuer of the Quarrel against you; The Wrath of God is dreadfull, but much more the Vengeance of the Mediator, who,
Or, resolve to meet with a most terrible Pursuer of the Quarrel against you; The Wrath of God is dreadful, but much more the Vengeance of the Mediator, who,
In this last part of the verse, We have these Five things to be considered, which express this, 1. The great benefit that flows from Christ's Sufferings,
In this last part of the verse, We have these Five things to be considered, which express this, 1. The great benefit that flows from Christ's Sufferings,
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and set Free from the Guilt of Sin, and from the Curse of God, Justifying here being opposed to Condemning; So that when its said, They shall be justified, The meaning is, that these that were before obnoxious to the Curse,
and Set Free from the Gilded of since, and from the Curse of God, Justifying Here being opposed to Condemning; So that when its said, They shall be justified, The meaning is, that these that were before obnoxious to the Curse,
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Cursed is every one that abids not in all things written in the law to do them ) Shall now, through the benefit of Christ's Sufferings, be declared Free,
Cursed is every one that abides not in all things written in the law to do them) Shall now, through the benefit of Christ's Sufferings, be declared Free,
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or Mean, by which this Benefit is derived to these many, it is by his knowledge, Which is not to be taken Subjectively, for the Knowledge that He hath.
or Mean, by which this Benefit is derived to these many, it is by his knowledge, Which is not to be taken Subjectively, for the Knowledge that He hath.
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It's in a word, by Faith, According to that, Philip. 3.8, 9, 10. I account all things (saith the Apostle there) loss, for the excellency of the knowledge of Christ Jesus my Lord, &c. And he expones what that is in the next Words, That I may be found in him, not having my own righteousness, which is according to the law,
It's in a word, by Faith, According to that, Philip. 3.8, 9, 10. I account all things (Says the Apostle there) loss, for the excellency of the knowledge of christ jesus my Lord, etc. And he expones what that is in the next Words, That I may be found in him, not having my own righteousness, which is according to the law,
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Because it is Articled in the Covenant of Redemption, That His Righteousnesse shall be made forthcoming to all them that by Faith betake themselves to Him for shelter;
Because it is Articled in the Covenant of Redemption, That His Righteousness shall be made forthcoming to all them that by Faith betake themselves to Him for shelter;
This then is a most material place of Scripture, and we had need in entring upon it, to have an Eye to this Righteous servant, That He would be pleased to make the Meaning of it known to us,
This then is a most material place of Scripture, and we had need in entering upon it, to have an Eye to this Righteous servant, That He would be pleased to make the Meaning of it known to us,
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They are unjustified, and lying under God's Curse, obnoxious to His Wrath, This is supposed, Consider Men then in their Natural Estate, this is it, They are even obnoxious to the Wrath and Curse of God, which is ready to ceize upon them,
They Are unjustified, and lying under God's Curse, obnoxious to His Wrath, This is supposed, Consider Men then in their Natural Estate, this is it, They Are even obnoxious to the Wrath and Curse of God, which is ready to ceize upon them,
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Lay your Natural Estate to heart, and ye will have quite other thoughts of your selves. 2dly. Observe, The way how freedome from this Debt of Sin, and lyableness to the Curses derived;
Lay your Natural Estate to heart, and you will have quite other thoughts of your selves. 2dly. Observe, The Way how freedom from this Debt of since, and lyableness to the Curses derived;
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And to this, many things concur, each of which hath it's own place. 1. The Mediator and His Satisfaction, This is the Ground of the Freedom. 2. The Covenant of Redemption,
And to this, many things concur, each of which hath it's own place. 1. The Mediator and His Satisfaction, This is the Ground of the Freedom. 2. The Covenant of Redemption,
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and shall be satisfied, By his knowledge shall many be justified, &c. Wherein it is Articled, That these for whom He Suffered shall be Pardoned and set free;
and shall be satisfied, By his knowledge shall many be justified, etc. Wherein it is Articled, That these for whom He Suffered shall be Pardoned and Set free;
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otherwayes, though Christ had Suffered, they had not been the better of His Sufferings, if this Covenant had not been, which gives them warrand to lay hold on the same;
otherways, though christ had Suffered, they had not been the better of His Sufferings, if this Covenant had not been, which gives them warrant to lay hold on the same;
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Ere Faith can Act on Christs Sufferings, it must have this Ground laid down, That it hath a warrand by Vertue of this Covenant to lay hold on them. 3. The knowledge and offer of this Mysterious Contrivance of Grace, is also necessary,
Ere Faith can Act on Christ Sufferings, it must have this Ground laid down, That it hath a warrant by Virtue of this Covenant to lay hold on them. 3. The knowledge and offer of this Mysterious Contrivance of Grace, is also necessary,
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This is implyed in that Word, His knowledge; So, Rom. 10. It's said, How shall they believe in him of whom they have not heard, which sayes plainly, That there can not be Faith, except knowledge preceed;
This is employed in that Word, His knowledge; So, Rom. 10. It's said, How shall they believe in him of whom they have not herd, which Says plainly, That there can not be Faith, except knowledge precede;
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how Faith concurres with Christs Satisfaction, in order to the making of our Peace with God, We shall not now stand to speak particularly, only in general, it is by His Knowledge that it Justifies;
how Faith concurs with Christ Satisfaction, in order to the making of our Peace with God, We shall not now stand to speak particularly, only in general, it is by His Knowledge that it Justifies;
yet, if there be not an actual taking hold of it, It will not profit us; Therefore, Rom. 3.22. and 9.30. It is called, The righteousness which is by faith in him; And Rom. 4.5. The Apostle saith, To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness.
yet, if there be not an actual taking hold of it, It will not profit us; Therefore, Rom. 3.22. and 9.30. It is called, The righteousness which is by faith in him; And Rom. 4.5. The Apostle Says, To him that works not, but Believeth on him that Justifieth the ungodly, his faith is counted to him for righteousness.
When He says, I have laid help upon one that is mighty, I have found David my servant, &c. For He is there speaking of Jesus Christ, with whom the Covenant of Grace,
When He Says, I have laid help upon one that is mighty, I have found David my servant, etc. For He is there speaking of jesus christ, with whom the Covenant of Grace,
This holds forth a great Wonder, in the dispensation of Grace, That the Fathers Fellow and Equal, He that was Lord and Master of all, should become a Servant in the Work of Redemption, for the saving of Souls;
This holds forth a great Wonder, in the Dispensation of Grace, That the Father's Fellow and Equal, He that was Lord and Master of all, should become a Servant in the Work of Redemption, for the Saving of Souls;
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then we use to do, to get a Soul saved. 2. It imports His Prerogative, as being Singularly and Eminently Gods Servant; He is called, Heb. 13.20. The great shepherd, So may He be called the great Steward, and Deputy over all the Lord's House;
then we use to do, to get a Soul saved. 2. It imports His Prerogative, as being Singularly and Eminently God's Servant; He is called, Hebrew 13.20. The great shepherd, So may He be called the great Steward, and Deputy over all the Lord's House;
So then, He is a Singular Choise, and Non-such Servant; Behold, sayes Jehovah, Isa. 42.1. My servant whom I uphold, mine elect in whom my soul delighteth;
So then, He is a Singular Choice, and Nonesuch Servant; Behold, Says Jehovah, Isaiah 42.1. My servant whom I uphold, mine elect in whom my soul delights;
yet He is a Choice and Singular Servant, Administrator, and Steward for their Good, it being for them that He becomes a Servant. 3. It imports the particular Task,
yet He is a Choice and Singular Servant, Administrator, and Steward for their Good, it being for them that He becomes a Servant. 3. It imports the particular Task,
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and prosecute that Work, which is the main Reason of this Designation of a Servant, Because He is intrusted with carrying on the Great Work of the Redemption of Elect Sinners;
and prosecute that Work, which is the main Reason of this Designation of a Servant, Because He is Entrusted with carrying on the Great Work of the Redemption of Elect Sinners;
and Save, to whom He is appointed a Shepherd, a Head, and Overseer, or Bishop, Therefore He calls Himself the good shepherd; And is called by the Apostle;
and Save, to whom He is appointed a Shepherd, a Head, and Overseer, or Bishop, Therefore He calls Himself the good shepherd; And is called by the Apostle;
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Well then may He get this Name, of the Lord's righteous servant. The next place is, Isai. 42.1, 2, 3, 4. Behold my servant whom I uphold, my elect, in whom my soul delighteth, I have put my spirit upon him he shall bring forth judgement to the gentles.
Well then may He get this Name, of the Lord's righteous servant. The next place is, Isaiah 42.1, 2, 3, 4. Behold my servant whom I uphold, my elect, in whom my soul delights, I have put my Spirit upon him he shall bring forth judgement to the Gentiles.
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A bruised reed shall he not break, and the smoaking flax shall he not quench, he shall bring forth judgement unto truth, &c. Is there not here a wonderfull commendation that the Father gives to the Son,
A Bruised reed shall he not break, and the smoking flax shall he not quench, he shall bring forth judgement unto truth, etc. Is there not Here a wonderful commendation that the Father gives to the Son,
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and that the Gracious Master gives to the Righteous Servant in His Office. He is His Elect choise Servant, in whom His Soul delights, He does not cry, nor lift up His voice;
and that the Gracious Master gives to the Righteous Servant in His Office. He is His Elect choice Servant, in whom His Soul delights, He does not cry, nor lift up His voice;
and how Wisely, and Prudently He pursues that Work: There is a 4th. Place, Psal. 89.19, 20. I have laid help upon one that is mighty, I have exalted one chosen out of the people, I have found David my servant.
and how Wisely, and Prudently He pursues that Work: There is a 4th. Place, Psalm 89.19, 20. I have laid help upon one that is mighty, I have exalted one chosen out of the people, I have found David my servant.
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And near the close of that Chap. It is said, Such an high priest became us, who is holy, harmless, seperat from sinners, made higher then the heavens.
And near the close of that Chap. It is said, Such an high priest became us, who is holy, harmless, separate from Sinners, made higher then the heavens.
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when we see Him, there is scarce any Form or Beauty seen in Him, wherefore we should desire Him, we do in a great measure undervalue this way of Graces Administration, that should be in a special manner Ravishing to us, that we are thereby brought under such a Tutory: The 2d. Use, Is for Believers Comfort, and Incouragement;
when we see Him, there is scarce any From or Beauty seen in Him, Wherefore we should desire Him, we do in a great measure undervalue this Way of Graces Administration, that should be in a special manner Ravishing to us, that we Are thereby brought under such a Tutory: The 2d. Use, Is for Believers Comfort, and Encouragement;
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O! but they are happy, that have committed themselves to Him, as to a Faithful Shepherd and Overseer ▪ They may be sure that He is a notable and non-such Overseer:
OH! but they Are happy, that have committed themselves to Him, as to a Faithful Shepherd and Overseer ▪ They may be sure that He is a notable and nonesuch Overseer:
or rather like so many Straes? They may with Comfort give Him the Over-sight of them, He will not break the bruised Reed, He will bear the heaviest end of His own Yoke.
or rather like so many Straes? They may with Comfort give Him the Oversight of them, He will not break the Bruised Reed, He will bear the Heaviest end of His own Yoke.
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The Lord hath given Believers such a Servant as they stood in need of, even a Righteous Servant, suited every way to their Condition, who will not be behind,
The Lord hath given Believers such a Servant as they stood in need of, even a Righteous Servant, suited every Way to their Condition, who will not be behind,
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It serves therefore, In the 3d. Place to reprove the Suspitions, and Jealousies that Believers have often of Christ, who are disposed to say with the Psalmist, Psal. 77. I said, my hope and my strength is perished from the Lord, will the Lord cast off for ever? will he be favourable no more? is his mercy clean gone for ever? doth his promise fail for evermore? hath he forgotten to be gracious? &c. Nay, the Jealousie,
It serves Therefore, In the 3d. Place to reprove the Suspicions, and Jealousies that Believers have often of christ, who Are disposed to say with the Psalmist, Psalm 77. I said, my hope and my strength is perished from the Lord, will the Lord cast off for ever? will he be favourable no more? is his mercy clean gone for ever? does his promise fail for evermore? hath he forgotten to be gracious? etc. Nay, the Jealousy,
or to have the least hink, or hesitation, to commit your selves to Him? And should it not be a Motive to press you to give Him credit? For He sayes, John 6.39, 40. That it's His Commission and Service to keep them, which are committed to Him,
or to have the least hink, or hesitation, to commit your selves to Him? And should it not be a Motive to press you to give Him credit? For He Says, John 6.39, 40. That it's His Commission and Service to keep them, which Are committed to Him,
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Is it possible that ye can be right if ye be from under His Care and Custody? Nay, it's utterly impossible, that ye can be secure, but under His Care;
Is it possible that you can be right if you be from under His Care and Custody? Nay, it's utterly impossible, that you can be secure, but under His Care;
and yet they would not take His Service to bring them through to heaven? Thus it stands with you, to whom He is spoken of in the Gospel, ye shall be found either to have accepted or rejected Him, according as by Faith, ye yeeld your selves to Him,
and yet they would not take His Service to bring them through to heaven? Thus it Stands with you, to whom He is spoken of in the Gospel, you shall be found either to have accepted or rejected Him, according as by Faith, you yield your selves to Him,
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We shew you the meaning of these Words the last Day, and Observed two things from this Designation, that Our Lord gets here. 1. That Our Lord Jesus, in the Work of Mediation,
We show you the meaning of these Words the last Day, and Observed two things from this Designation, that Our Lord gets Here. 1. That Our Lord jesus, in the Work of Mediation,
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as to hold forth His being Commissionated for this Service, and the Lord accepting of Him in it. 2. That Our Lord Jesus did excellently discharge this Trust committed to Him.
as to hold forth His being Commissionated for this Service, and the Lord accepting of Him in it. 2. That Our Lord jesus did excellently discharge this Trust committed to Him.
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yet to be a Servant to God, to take direction from Him, to do His Will, to seek His Honour, to give obedience to Him, in what He calleth for, is certainly a Priviledge, and a great one;
yet to be a Servant to God, to take direction from Him, to do His Will, to seek His Honour, to give Obedience to Him, in what He calls for, is Certainly a Privilege, and a great one;
yea, it is spoken of as a Priviledge of Glorified Saints in Heaven, Revel. 22.3. His servants shall serve him, And if it be a Priviledge in Heaven, we would think it so here on Earth;
yea, it is spoken of as a Privilege of Glorified Saints in Heaven, Revel. 22.3. His Servants shall serve him, And if it be a Privilege in Heaven, we would think it so Here on Earth;
2. Observe, That the Lord can tell exactly and infallibly, how every Servant carries himself; Who are ill and sloathfull, and who are good and faithfull Servants;
2. Observe, That the Lord can tell exactly and infallibly, how every Servant carries himself; Who Are ill and slothful, and who Are good and faithful Servants;
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and the Sloathful servant will be found to be the Ill Servant, and amongst other Aggravations of his guilt, this will be one, that he was unlike to Christ the Righteous Servant.
and the Slothful servant will be found to be the Ill Servant, and among other Aggravations of his guilt, this will be one, that he was unlike to christ the Righteous Servant.
and Proportionably is the Commendation of the ordinary under-servants, when they, in their Places and Stations perform their Service honestly and faithfully,
and Proportionably is the Commendation of the ordinary under-servants, when they, in their Places and Stations perform their Service honestly and faithfully,
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and will not break your Promise, nor Parrol (and it's good in so far, that it be so) but many such will be found to have broken many a Word to God, and falsified many a Promise;
and will not break your Promise, nor Parrol (and it's good in so Far, that it be so) but many such will be found to have broken many a Word to God, and falsified many a Promise;
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But in that Day wherein ye shall stand trembling before His Tribunal, and shall there receive the Sentence of an evil and sloathfull Servant, ye will find to your cost, That there was weight in these Truths, that now ye take but little notice of. 4ly. In General, Observe, That it's Singular, Proper, and Peculiar, to Our Lord Jesus to be Gods Approven Servant;
But in that Day wherein you shall stand trembling before His Tribunal, and shall there receive the Sentence of an evil and slothful Servant, you will find to your cost, That there was weight in these Truths, that now you take but little notice of. 4ly. In General, Observe, That it's Singular, Proper, and Peculiar, to Our Lord jesus to be God's Approven Servant;
Lord save us, what a high injury is this to the Son of God? And what gross ignorance is here of the corruption of Mans Nature, which in the best and holiest of meer Men, is never in this Life finally expelled,
Lord save us, what a high injury is this to the Son of God? And what gross ignorance is Here of the corruption of men Nature, which in the best and Holiest of mere Men, is never in this Life finally expelled,
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as the Scriptures of the Old and New Testament most convincingly clear, and what a wronging is this of the Truth of God, which holds forth Our Lord Jesus,
as the Scriptures of the Old and New Testament most convincingly clear, and what a wronging is this of the Truth of God, which holds forth Our Lord jesus,
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as singled out to be, and who is designed by this Name, The Lords righteous servant; Now if there were any moe properly so called, we could not say that it were meant of Him.
as singled out to be, and who is designed by this Name, The lords righteous servant; Now if there were any more properly so called, we could not say that it were meant of Him.
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Looking on these Words in the Connexion with the former, we shall O•serve Three or Four things, ere we come to the more closs and particular Consideration of the Words in themselves.
Looking on these Words in the Connexion with the former, we shall O•serve Three or Four things, ere we come to the more closs and particular Consideration of the Words in themselves.
Would ye then know, what is the imployment of this, Righteous Servant? It is even this, He shall justifie many. He shall procure their Absolution from the Guilt of Sin,
Would you then know, what is the employment of this, Righteous Servant? It is even this, He shall justify many. He shall procure their Absolution from the Gilded of since,
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and from the Curse of God, and shall set them free from the Judgement which the Law hath against them, whereby they are oblidged to the Curse, for disobedience thereunto:
and from the Curse of God, and shall Set them free from the Judgement which the Law hath against them, whereby they Are obliged to the Curse, for disobedience thereunto:
it's that wherein He is imployed, and with which He is taken up, even to get Elect Sinners brought from under the Curse of God, and freely Justified through Himself;
it's that wherein He is employed, and with which He is taken up, even to get Elect Sinners brought from under the Curse of God, and freely Justified through Himself;
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As it is Luke 15. This is His Meat and His Drink, His Work and Businesse; as Himself sayes, John 4.34. My meat is to do the will of him that sent me, and to finish his work.
As it is Luke 15. This is His Meat and His Drink, His Work and Business; as Himself Says, John 4.34. My meat is to do the will of him that sent me, and to finish his work.
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and to ingage them to God, that their Sins may be Pardoned. 3. It imports the Mediators Meetnesse for this Service, that He is Furnished, Fitted and Qualified for,
and to engage them to God, that their Sins may be Pardoned. 3. It imports the Mediators Meetness for this Service, that He is Furnished, Fitted and Qualified for,
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and performing His Service, keeping up the Treaty, and inviting, and perswading Sinners to come to Him, that the pleasure of the Lord may prosper in His hand.
and performing His Service, keeping up the Treaty, and inviting, and persuading Sinners to come to Him, that the pleasure of the Lord may prosper in His hand.
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or to get them made Formal, and to abstain from Cursing, Swearing, and Profanity, (though these will follow of will) but it is to get them brought in to Himself, and Justified.
or to get them made Formal, and to abstain from Cursing, Swearing, and Profanity, (though these will follow of will) but it is to get them brought in to Himself, and Justified.
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And we have these two Words to say to you further in this matter. 1. There is here good ground of encouragement to a poor Soul, that would fain make Use of Christ for Pardon of Sin;
And we have these two Words to say to you further in this matter. 1. There is Here good ground of encouragement to a poor Soul, that would fain make Use of christ for Pardon of since;
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Observe, That this particular Trust anent the Justifying of Sinners, Our Lord Jesus doth most Righteously, Diligently, Dextrously, Tenderly, and Faithfully Discharge.
Observe, That this particular Trust anent the Justifying of Sinners, Our Lord jesus does most Righteously, Diligently, Dextrously, Tenderly, and Faithfully Discharge.
He is in a word, such a high Priest as became us, and as we stood in need of, who needed not to Offer Sacrifice for His own Sins He had no more to do, but to Satisfie for us. The Prophet Isaias, Chap. 40.11. Tells how tender he is in bringing Souls to Heaven;
He is in a word, such a high Priest as became us, and as we stood in need of, who needed not to Offer Sacrifice for His own Sins He had no more to do, but to Satisfy for us. The Prophet Isaiah, Chap. 40.11. Tells how tender he is in bringing Souls to Heaven;
He gathers the lambs with his arme, he carries them in his bosome, and gently leads those that are with young. And Chap. 42.3. That a bruised reed he will not break, and the smoaking flax he will not quench.
He gathers the Lambs with his arm, he carries them in his bosom, and gently leads those that Are with young. And Chap. 42.3. That a Bruised reed he will not break, and the smoking flax he will not quench.
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And it is said, 1 John 2. If any man sin, we have an advocat with the Father, and who is he, Jesus Christ the righteous. Righteous in the Faithfull managing of His Trust, by making Sinners Peace with God.
And it is said, 1 John 2. If any man since, we have an advocate with the Father, and who is he, jesus christ the righteous. Righteous in the Faithful managing of His Trust, by making Sinners Peace with God.
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Would ye know then, in what respects, or, on what account it is, that Christ is called Servant? We answer, in these Respects. 1. Though we have failled,
Would you know then, in what respects, or, on what account it is, that christ is called Servant? We answer, in these Respects. 1. Though we have failed,
the Lord Jehovah is not a l•ser, but hath His Honour restored by Him. 3. In respect of His keeping Faith to the Persons that have need of Him, for whom He hath undertaken;
the Lord Jehovah is not a l•ser, but hath His Honour restored by Him. 3. In respect of His keeping Faith to the Persons that have need of Him, for whom He hath undertaken;
The Reasons are. 1. Because He gets not His Work intrusted to Him, carried on otherwayes (if I may speak so) for as the Father delights to see the Work, which He hath trusted Him with, prospering,
The Reasons Are. 1. Because He gets not His Work Entrusted to Him, carried on otherways (if I may speak so) for as the Father delights to see the Work, which He hath trusted Him with, prospering,
Because (say and sing the Redeemed,) Revel. 5.9.) Thou hast redeemed us to God by thy blood, thou art worthy to receive all praise, dominion, power, and glory:
Because (say and sing the Redeemed,) Revel. 5.9.) Thou hast redeemed us to God by thy blood, thou art worthy to receive all praise, dominion, power, and glory:
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and by Faith, Extracting your Discharge, and Absolution, that so the Application of His Purchase being obtained, the Conscience may be quieted on that ground.
and by Faith, Extracting your Discharge, and Absolution, that so the Application of His Purchase being obtained, the Conscience may be quieted on that ground.
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Think ye this reasonable? And yet thus it stands with you, and we declare it to you, in His Name, That Christ and ye shall never be Friends, except on these Terms;
Think you this reasonable? And yet thus it Stands with you, and we declare it to you, in His Name, That christ and you shall never be Friends, except on these Terms;
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and what solid confidence they may have, in putting their Souls in Christs hand, they would be thronging in upon Him, to get hold laid on His offer, which is like to a Banner displayed,
and what solid confidence they may have, in putting their Souls in Christ hand, they would be thronging in upon Him, to get hold laid on His offer, which is like to a Banner displayed,
and to give Him a Commission (to speak so with reverence,) or rather to intreat Him, to make your Peace, that is, to give Him the credit of saving you;
and to give Him a Commission (to speak so with Reverence,) or rather to entreat Him, to make your Peace, that is, to give Him the credit of Saving you;
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SERMON LI. ISAIAH LIII. XI. Verse 11. — By his knowledge shall my righteous servant justifie many, &c. THere hath been much spoken from this sweet Scripture of Our Lord Jesus His Sufferings;
SERMON LI ISAIAH LIII. XI. Verse 11. — By his knowledge shall my righteous servant justify many, etc. THere hath been much spoken from this sweet Scripture of Our Lord jesus His Sufferings;
and that is Justification. 2. These to whom it shall come, it is many, so that His having a Seed, spoken of, v. 10. Is exponed here by this, that many shall be justified. 3. The way how this is derived to them, by his knowledge, which we shew is to be understood, of Faith in Him. 4. The ground from which this flows,
and that is Justification. 2. These to whom it shall come, it is many, so that His having a Seed, spoken of, v. 10. Is Expound Here by this, that many shall be justified. 3. The Way how this is derived to them, by his knowledge, which we show is to be understood, of Faith in Him. 4. The ground from which this flows,
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though there be not many Words more frequently mentioned in the Scripture, and though it be that whereby a Person is translated from the State of Enmitie, into the State of Friendship with God.
though there be not many Words more frequently mentioned in the Scripture, and though it be that whereby a Person is translated from the State of Enmity, into the State of Friendship with God.
Two whereof are Erronious, and the last only is according to the mind of the Spirit of God, speaking in the Scripture, which we shall Clear, and Confirm.
Two whereof Are Erroneous, and the last only is according to the mind of the Spirit of God, speaking in the Scripture, which we shall Clear, and Confirm.
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Although this acceptation of the Word, is the great rise of the Popish Error, in that Controversie concerning Justification. 2dly. Others take it for Gods Revealing Manifesting, or Declaring the way, how a Guilty Person comes to be Just;
Although this acceptation of the Word, is the great rise of the Popish Error, in that Controversy Concerning Justification. 2dly. Others take it for God's Revealing Manifesting, or Declaring the Way, how a Guilty Person comes to be Just;
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As it is said, Dan. 12.3. They that turn many to Righteousness, &c. By wh•ch sense, some Wickedly, and Blasphemously detract from Christs Satisfaction;
As it is said, Dan. 12.3. They that turn many to Righteousness, etc. By wh•ch sense, Some Wickedly, and Blasphemously detract from Christ Satisfaction;
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Considering the Word according to the meaning of it in Scripture, we take it for a Legal forensick, or Court Word, borrowed from mens Courts, wherein a Person arraigned for such a Cryme is either Condemned, or Absolved;
Considering the Word according to the meaning of it in Scripture, we take it for a Legal forensic, or Court Word, borrowed from men's Courts, wherein a Person arraigned for such a Crime is either Condemned, or Absolved;
All these Opinions agree in these two 1. That Men naturally have Sin, and that they must compt for it. 2. That this Jus•ification whatever it be, where it is, doth fully Absolve and Acquit the Sinner,
All these Opinions agree in these two 1. That Men naturally have since, and that they must count for it. 2. That this Jus•ification whatever it be, where it is, does Fully Absolve and Acquit the Sinner,
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This we will find to be very clear, if we consider how the Word is taken, both in the Old and new Testament, as namely, Isaiah 5.23. Woe unto them that justifie the wicked for a reward, and take away the righteousnesse of the righteous from him. And Prov. 17.15. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.
This we will find to be very clear, if we Consider how the Word is taken, both in the Old and new Testament, as namely, Isaiah 5.23. Woe unto them that justify the wicked for a reward, and take away the righteousness of the righteous from him. And Curae 17.15. He that Justifieth the wicked, and he that Condemneth the just, even they both Are abomination to the Lord.
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Who shall lay any thing to the charge of Gods elect? It is God that justifies, who shall condemn? &c. Gods Justifying is put in as opposit to the Charging,
Who shall lay any thing to the charge of God's elect? It is God that Justifies, who shall condemn? etc. God's Justifying is put in as opposite to the Charging,
which well agrees to Our Lord Jesus, who Justifies His People both wayes. 4. It may also be cleared from parallel Scriptures, where Justifying is called Reconciling;
which well agrees to Our Lord jesus, who Justifies His People both ways. 4. It may also be cleared from parallel Scriptures, where Justifying is called Reconciling;
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and hath committed to us, &c. And how that comes to pass, is told in the last v. For he made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.
and hath committed to us, etc. And how that comes to pass, is told in the last v. For he made him to be since for us, who knew no since, that we might be made the righteousness of God in him.
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or to be reconciled to God; and that not by working a moral Change; but upon the account of Christ's Satisfact on, bringing us into friendship with God. So, Eph. 1.6.
or to be reconciled to God; and that not by working a moral Change; but upon the account of Christ's Satisfact on, bringing us into friendship with God. So, Ephesians 1.6.
as having nothing to say against us, but accepting us through Christ as Righteous? So, Acts 13.38, 39. Be it known unto you, that through this man is preached unto you forgiveness of sins,
as having nothing to say against us, but accepting us through christ as Righteous? So, Acts 13.38, 39. Be it known unto you, that through this man is preached unto you forgiveness of Sins,
because, through Christ is preached unto you Remission of Sins, and there is away laid down for your Absolution, who believe, from the Guilt of Sin,
Because, through christ is preached unto you Remission of Sins, and there is away laid down for your Absolution, who believe, from the Gilded of since,
Therefore its said, He hath carried our sorrows, and born our griefs; He was wounded for our transgressions, He was bruised for our iniquities, by his strips we are healed, He laid on him the inquitie of us all, And in these words, By his knowledge shall my righteous servant justifie many,
Therefore its said, He hath carried our sorrows, and born our griefs; He was wounded for our transgressions, He was Bruised for our iniquities, by his strips we Are healed, He laid on him the inquitie of us all, And in these words, By his knowledge shall my righteous servant justify many,
So that the meaning of the Words in short is, As if the Prophet had said, would ye know what we have by Christ's Sufferings? Even this, to wit, That many, as many as whose iniquities He bore,
So that the meaning of the Words in short is, As if the Prophet had said, would you know what we have by Christ's Sufferings? Even this, to wit, That many, as many as whose iniquities He boar,
and have the Sentence of Absolution past in their favours; The Apostle takes this for granted, Rom. 14.10. We shall all stand before the judgement seat of Christ; And, Heb. 9.29. It's appointed for all men once to die, and after that comes the judgement;
and have the Sentence of Absolution passed in their favours; The Apostle Takes this for granted, Rom. 14.10. We shall all stand before the judgement seat of christ; And, Hebrew 9.29. It's appointed for all men once to die, and After that comes the judgement;
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There is a Solemn Decree past, That, as all Men shall die, so every Man shall be brought to a Reckoning, and Judgement; And Act. 17.31. He hath appointed a day in which he shall judge the world in righteousness, &c. and that cannot be ranversed; See, 2 Cor. 5.10. For we must all appear before the judgement seat of Christ, We must, There is an inavoidable necessity of it.
There is a Solemn decree passed, That, as all Men shall die, so every Man shall be brought to a Reckoning, and Judgement; And Act. 17.31. He hath appointed a day in which he shall judge the world in righteousness, etc. and that cannot be ranversed; See, 2 Cor. 5.10. For we must all appear before the judgement seat of christ, We must, There is an inavoidable necessity of it.
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For further clearing, and confirming of this, ye would know that there are Three Courts, that especially the hearers of the Gospel are lyable unto, which we would make our selves for;
For further clearing, and confirming of this, you would know that there Are Three Courts, that especially the hearers of the Gospel Are liable unto, which we would make our selves for;
As v. 14, 15. When the gentles who have not the law, do by nature the things contained in the law, these having not a law, are a law unto themselves, which shew the work of the law written in their hearts, their Conscience also bearing witness,
As v. 14, 15. When the Gentiles who have not the law, do by nature the things contained in the law, these having not a law, Are a law unto themselves, which show the work of the law written in their hearts, their Conscience also bearing witness,
Whether this be done to a particular Person, or to the whole World, as v, 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel.
Whither this be done to a particular Person, or to the Whole World, as v, 16. In the day when God shall judge the secrets of men by jesus christ according to my Gospel.
The Sentence is standing against Him unrepealled; even that Sentence which we have, Gal. 3.10. Cursed is every one that continueth not in all things written in the book of the law to do them;
The Sentence is standing against Him unrepealed; even that Sentence which we have, Gal. 3.10. Cursed is every one that Continueth not in all things written in the book of the law to do them;
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but that Sentence is laid before him, And when he comes before God, he can expect no other thing, The Lord proceeding according to the Rule of the Word; So Rom. 3.19.
but that Sentence is laid before him, And when he comes before God, he can expect no other thing, The Lord proceeding according to the Rule of the Word; So Rom. 3.19.
To clear it a little, ye would consider two things in the Law, as it is a Covenant of Works, under which all Men are by Nature, 1. The Directive or Commanding part of it, that carves out Mans Duty,
To clear it a little, you would Consider two things in the Law, as it is a Covenant of Works, under which all Men Are by Nature, 1. The Directive or Commanding part of it, that carves out men Duty,
This is most certain, that the Law, even as to Believers, is a Rule of Righteousnesse, according to which they are to walk. 2. There is in it the Sentence of a Curse, whereby the Person that Sins, is not only declared to be Guilty,
This is most certain, that the Law, even as to Believers, is a Rule of Righteousness, according to which they Are to walk. 2. There is in it the Sentence of a Curse, whereby the Person that Sins, is not only declared to be Guilty,
It is so. 1. That the Lord may humble all Flesh, as the Apostle sayes, Rom. 3.19. That every mouth may be stopped, and that all the world may become guilty before God.
It is so. 1. That the Lord may humble all Flesh, as the Apostle Says, Rom. 3.19. That every Mouth may be stopped, and that all the world may become guilty before God.
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When the Person is found Guilty, and abnoxious to the Curse by the Law, Grace shews it self to be wonderfull, in pulling the Sinner from under the lash of the Law;
When the Person is found Guilty, and obnoxious to the Curse by the Law, Grace shows it self to be wonderful, in pulling the Sinner from under the lash of the Law;
and alone mercy to the Elect, both of Jews, and Gentiles, It's on this ground, That Ephes. 2.3. The Apostle not only saith, Ye were dead in sins and trespasses;
and alone mercy to the Elect, both of jews, and Gentiles, It's on this ground, That Ephesians 2.3. The Apostle not only Says, You were dead in Sins and Trespasses;
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and indeed it were the better for us that we were more frequently viewing it, What is it, will ye say? It is even this, Ye are all lyable to appearing before God's Justice-seat;
and indeed it were the better for us that we were more frequently viewing it, What is it, will you say? It is even this, You Are all liable to appearing before God's Justice-seat;
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nor is it needfull, nor edifying, whether God might have forgiven Sin freely, without any intervenient Satisfaction to His Justice, seing He hath declared His mind, concerning that in His Word, Exod. 23.7. I will not justifie the wicked; And Chap. 34.7. That will by no means clear the guilty;
nor is it needful, nor edifying, whither God might have forgiven since freely, without any intervenient Satisfaction to His justice, sing He hath declared His mind, Concerning that in His Word, Exod 23.7. I will not justify the wicked; And Chap. 34.7. That will by no means clear the guilty;
And Gen. 3. The day thou eats, or Sins, thou shalt surely die: This is it that puts Man as considered, in his Natural Condition, to be as it were in Hell,
And Gen. 3. The day thou eats, or Sins, thou shalt surely die: This is it that puts Man as considered, in his Natural Condition, to be as it were in Hell,
They will certainly never think much of the Grace of God, and of the Love of Christ, they will never think much of their own hazard nor wil they ever in earnest make use of Christs Righteousness, who have not some quick and lively impression,
They will Certainly never think much of the Grace of God, and of the Love of christ, they will never think much of their own hazard nor will they ever in earnest make use of Christ Righteousness, who have not Some quick and lively impression,
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as naturally arrested before the Court of God, and obnoxious to His Wrath; This would lay your Pride, and make Christs offers in the Gospel lovely to you.
as naturally arrested before the Court of God, and obnoxious to His Wrath; This would lay your Pride, and make Christ offers in the Gospel lovely to you.
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If this be true, even of the Elect, that they are all once under the Sentence of Condemnation, else they could not be Justified, and Absolved by Christ;
If this be true, even of the Elect, that they Are all once under the Sentence of Condemnation, Else they could not be Justified, and Absolved by christ;
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And this is the ground of His Triumph, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who is he that condemneth? It is Christ that died,
And this is the ground of His Triumph, Rom. 8.33, 34. Who shall lay any thing to the charge of God's Elect? It is God that Justifieth, who is he that Condemneth? It is christ that died,
And when they can so confidently make application of His Purchase to themselves, and yet cannot tell when their heart was ever in the least measure ravished with the consideration of Christs love,
And when they can so confidently make application of His Purchase to themselves, and yet cannot tell when their heart was ever in the least measure ravished with the consideration of Christ love,
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or Appoplexie overtake you suddenly? What if a Stone fall upon you, ere ye go home out of this place? There is even but that much betwixt you and Hell;
or Apoplexy overtake you suddenly? What if a Stone fallen upon you, ere you go home out of this place? There is even but that much betwixt you and Hell;
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Will you yet lye still contentedly in this dreadful state? Is it possible that ye can be well in this condition? though ye would heap up Riches as the Sand? ye cannot look into the Bible,
Will you yet lie still contentedly in this dreadful state? Is it possible that you can be well in this condition? though you would heap up Riches as the Sand? you cannot look into the bible,
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And if ye think there be any here lying still in black nature (and we are not sure all renewed) think then upon your case, O! that ye saw your posture;
And if you think there be any Here lying still in black nature (and we Are not sure all renewed) think then upon your case, OH! that you saw your posture;
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Is it not a wonder that Folk can sleep secure, under the Curse of God, And bless themselves, till their iniquities be found to be hatefull? To be in this condition,
Is it not a wonder that Folk can sleep secure, under the Curse of God, And bless themselves, till their iniquities be found to be hateful? To be in this condition,
How is it that so few take pains to try how it is with them? If many of you were lying under a Decreet of an hundreth pound Scots, ye would not be so secure, till ye knew that ye were fred of it;
How is it that so few take pains to try how it is with them? If many of you were lying under a Decreet of an Hundredth pound Scots, you would not be so secure, till you knew that you were fred of it;
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and the Curse of God, How is it, ye never try if ye be come out of that Condition? I ask the most Prophane Men among you, were ye never under this Sentence? If ye say not, the word of God will stand up against you,
and the Curse of God, How is it, you never try if you be come out of that Condition? I ask the most Profane Men among you, were you never under this Sentence? If you say not, the word of God will stand up against you,
Know ye how long He may treat with you, or how long ye may be in Capacity to get your state changed? Are there not many taken suddenly away, of whose estate we shall not Judge,
Know you how long He may Treat with you, or how long you may be in Capacity to get your state changed? are there not many taken suddenly away, of whose estate we shall not Judge,
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and yet that at the best is but a guessing, and ye would be loath to speak so of a Decreet that were past against you, about a Sum of Money, in any poor Court of Judicature on Earth;
and yet that At the best is but a guessing, and you would be loath to speak so of a Decreet that were passed against you, about a Sum of Money, in any poor Court of Judicature on Earth;
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and not study to be distinct, and at a point upon solid, and good grounds, that it is repealled? If ye did really believe that it was once so with you,
and not study to be distinct, and At a point upon solid, and good grounds, that it is repealed? If you did really believe that it was once so with you,
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and that yet ye are in hazard of this Sentence, ye would not, ye could not, I am sure, ye should not be at rest, till ye knew that it were removed;
and that yet you Are in hazard of this Sentence, you would not, you could not, I am sure, you should not be At rest, till you knew that it were removed;
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And this is the thing that we aim at in all this, even that as ye would not have a terrible meeting with God before the Bar of His Justice, that ye would seek to have the Curse that ye are naturally lying under, removed,
And this is the thing that we aim At in all this, even that as you would not have a terrible meeting with God before the Bar of His justice, that you would seek to have the Curse that you Are naturally lying under, removed,
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The Sum of the Covenant of Redemption runs on this, and it is the great thing aimed at, in all this Chapter, wherein the Prophet lets us see. 1. What is the great thing that Satisfies Justice;
The Sum of the Covenant of Redemption runs on this, and it is the great thing aimed At, in all this Chapter, wherein the Prophet lets us see. 1. What is the great thing that Satisfies justice;
And for this end much hath been spoken of Christs Sufferings, and Soul-travel. 2. He lets us see, what is the benefit that comes to us, by Christs Sufferings,
And for this end much hath been spoken of Christ Sufferings, and Soul travel. 2. He lets us see, what is the benefit that comes to us, by Christ Sufferings,
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and that is Justification, or Absolution from the guilt of Sin, and from the Curse which it deserves. 3. He lets us see the way how this benefit is derived,
and that is Justification, or Absolution from the guilt of since, and from the Curse which it deserves. 3. He lets us see the Way how this benefit is derived,
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And it is, by his knowledge; This, faith He, shall be the great result of Christ's Sufferings, Many shall be justified, And this shall be the way how it shall be derived to these many,
And it is, by his knowledge; This, faith He, shall be the great result of Christ's Sufferings, Many shall be justified, And this shall be the Way how it shall be derived to these many,
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The 3. Doctrine (Which is almost the very Words of the Text) that now we intend to speak to, is this ▪ That although all Men naturally be obnoxious to the Sentence of the Law,
The 3. Doctrine (Which is almost the very Words of the Text) that now we intend to speak to, is this ▪ That although all Men naturally be obnoxious to the Sentence of the Law,
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and freedome from the Curse, is by Faith in Christs Righteousness, It's by his knowledge, saith the Text. 3. That there is no other way by which a Sinner obnoxious to the Curse, can be Justified,
and freedom from the Curse, is by Faith in Christ Righteousness, It's by his knowledge, Says the Text. 3. That there is no other Way by which a Sinner obnoxious to the Curse, can be Justified,
whereby many Questions may be Answered, and many Errors in Doctrine, and Practice confuted; But our present purpose is to shew, how a guilty Sinner may be Justified.
whereby many Questions may be Answered, and many Errors in Doctrine, and Practice confuted; But our present purpose is to show, how a guilty Sinner may be Justified.
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by confirming it from Scripture, in all the parts of it. 2. We shall •peak more paticularly to the severall branches of it. And 3ly. To the way of attaining Justification, in the severall Causes of it, as it is here holden forth.
by confirming it from Scripture, in all the parts of it. 2. We shall •peak more particularly to the several branches of it. And 3ly. To the Way of attaining Justification, in the several Causes of it, as it is Here held forth.
and the way which He laid down therein, for Justifying and saving a Sinner, So, John 3. Where it is three or four times repeated, As v. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have eternal life;
and the Way which He laid down therein, for Justifying and Saving a Sinner, So, John 3. Where it is three or four times repeated, As v. 16. God so loved the world, that he gave his only begotten Son, that whosoever Believeth on him, should not perish, but have Eternal life;
And v. 14, 15. As Moses lifted up the serpent in the wilderness, so must the son of man be lifted up, that whosoever believeth on him should not perish, but have eternal life;
And v. 14, 15. As Moses lifted up the serpent in the Wilderness, so must the son of man be lifted up, that whosoever Believeth on him should not perish, but have Eternal life;
And that is all one as to say, he that believes shall be Justified; Mark 16.16. He that believeth, and is baptized, shall be saved, but he that believeth not shall be damned:
And that is all one as to say, he that believes shall be Justified; Mark 16.16. He that Believeth, and is baptised, shall be saved, but he that Believeth not shall be damned:
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And therefore if we look forward to their Preaching, we will find it to run in the same s•rain, A Acts 13.38, 39. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgivenness of sins,
And Therefore if we look forward to their Preaching, we will find it to run in the same s•rain, A Acts 13.38, 39. Be it known unto you Therefore, men and brothers, that through this man is preached unto you the Forgiveness of Sins,
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as in their Natural Estate, to God's Curse, and by the Law cannot be Justified. 2. That there is a way laid down, through Jesus Christ, to come by Justification,
as in their Natural Estate, to God's Curse, and by the Law cannot be Justified. 2. That there is a Way laid down, through jesus christ, to come by Justification,
As, Rom. 3. Where having said, v. 23 That all have sinned, and come short of the glory of God, And so, that all are lyable to Gods Judgement, he subjoyns, v. 24. Being justified freely, by his grace, through the redemption, that is in Jesus Christ, Where is the great mean of our Justification;
As, Rom. 3. Where having said, v. 23 That all have sinned, and come short of the glory of God, And so, that all Are liable to God's Judgement, he subjoins, v. 24. Being justified freely, by his grace, through the redemption, that is in jesus christ, Where is the great mean of our Justification;
Where we have the mean of Application, to wit, Faith; and Chap. 4.5. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness;
Where we have the mean of Application, to wit, Faith; and Chap. 4.5. To him that works not, but Believeth on him that Justifieth the ungodly, his faith is counted for righteousness;
Therefore the Apostle speaking, Heb. 10.8, 9. and forward, from Psal. 40. of this Covenant, shews, That when Sacrifices and Offerings will not do the turn, Christ comes in, Saying, Lo I come in the volume of thy book, it is written of me, I delight to do thy will, O! my God;
Therefore the Apostle speaking, Hebrew 10.8, 9. and forward, from Psalm 40. of this Covenant, shows, That when Sacrifices and Offerings will not do the turn, christ comes in, Saying, Lo I come in the volume of thy book, it is written of me, I delight to do thy will, OH! my God;
By which will, (saith the Apostle) we are sanctified; And had there not been such a Will, His Sufferings had not been usefull to us. 3. Consider the Offer that is made in the Gospel to Sinners, which is the object of our Faith;
By which will, (Says the Apostle) we Are sanctified; And had there not been such a Will, His Sufferings had not been useful to us. 3. Consider the Offer that is made in the Gospel to Sinners, which is the Object of our Faith;
This End is not only set out in these two peaces put together, one is, Rom. 3.26. To declare, I say, his righteousness, that he might be just, and the justifier of him which believeth in Jesus;
This End is not only Set out in these two peaces put together, one is, Rom. 3.26. To declare, I say, his righteousness, that he might be just, and the justifier of him which Believeth in jesus;
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The other place is Ephes. 1.6. Where, when the Apostle hath spoken of Election, Predestination, and Adoption, he sets down the end of all, to wit, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved;
The other place is Ephesians 1.6. Where, when the Apostle hath spoken of Election, Predestination, and Adoption, he sets down the end of all, to wit, To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved;
but most certainly and infrustrably come by. The Uses are 4. in general, The 1: whereof is, for Information, and it's such a Lesson of Information, as without it, all the Preaching of the Gospel is to no purpose;
but most Certainly and infrustrably come by. The Uses Are 4. in general, The 1: whereof is, for Information, and it's such a lesson of Information, as without it, all the Preaching of the Gospel is to no purpose;
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and the hope of Eternal Life were utterly desperat, if such a Doctrine were not in the Gospel, that through Faith in Christ a Sinner may be Justified;
and the hope of Eternal Life were utterly desperate, if such a Doctrine were not in the Gospel, that through Faith in christ a Sinner may be Justified;
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would any know then how they may be Absolved; this Answers the Question, and tells us that it is through Faith in Christs Righteousness, and no other way;
would any know then how they may be Absolved; this Answers the Question, and tells us that it is through Faith in Christ Righteousness, and no other Way;
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And, 3. What are the Causes of this Justification spoken of in the Text. 1. By Justification in this place, is not to be understood, the making of a Person perfectly holy,
And, 3. What Are the Causes of this Justification spoken of in the Text. 1. By Justification in this place, is not to be understood, the making of a Person perfectly holy,
It's an Act of Gods free Grace, whereby our Sins are pardoned, and we accepted as Righteous in His sight, &c. (as our Catechisme hath it) as if our Sin had never been. 2. When we speak of Faith, we mean not a General Historical Faith, that Devils,
It's an Act of God's free Grace, whereby our Sins Are pardoned, and we accepted as Righteous in His sighed, etc. (as our Catechism hath it) as if our since had never been. 2. When we speak of Faith, we mean not a General Historical Faith, that Devils,
As suppose there were a Multitude of Rebels to whom Pardon were by Proclamation offered, on condition, that at such a time they should lay down their Arms, and come in;
As suppose there were a Multitude of Rebels to whom Pardon were by Proclamation offered, on condition, that At such a time they should lay down their Arms, and come in;
and Life made to him, on condition that he close by Faith with Christs Righteousness, and the Sinner doth by Faith, give God credit, and hazards his Soul on that;
and Life made to him, on condition that he close by Faith with Christ Righteousness, and the Sinner does by Faith, give God credit, and hazards his Soul on that;
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This then is the Faith that I mean of, which actually closes with, and makes use of Gods Offer of Christs Righteousness, for Absolution. 3dly. Consider the Causes of Justification;
This then is the Faith that I mean of, which actually closes with, and makes use of God's Offer of Christ Righteousness, for Absolution. 3dly. Consider the Causes of Justification;
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and consequently, the benefit of Justification is derived to it, by it's taking hold of the Offer, which otherwayes it could not partake of. 3. The formal Cause, wherein Justification properly consists, is this,
and consequently, the benefit of Justification is derived to it, by it's taking hold of the Offer, which otherways it could not partake of. 3. The formal Cause, wherein Justification properly consists, is this,
even God's Absolving or Judicial pronouncing of the Sinner to be Free, and His accounting of Him as righteous, on account of Christs Righteousness imputed to Him,
even God's Absolving or Judicial pronouncing of the Sinner to be Free, and His accounting of Him as righteous, on account of Christ Righteousness imputed to Him,
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Since, I say, that Mystery, which before was hid, is disclosed, and Life and Immortality brought to Light by the Gospel, let me earnestly intreat you, that ye would make use of this Mean,
Since, I say, that Mystery, which before was hid, is disclosed, and Life and Immortality brought to Light by the Gospel, let me earnestly entreat you, that you would make use of this Mean,
but this. 2. Consider, That it's the very design of the Gospel, and of this benefit that is made Offer of to you therein, which all the Nations that have not the Gospel want;
but this. 2. Consider, That it's the very Design of the Gospel, and of this benefit that is made Offer of to you therein, which all the nations that have not the Gospel want;
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It's no doubt, greatly of your concernment, to make use of it, when it comes to you. 3. Consider, That if the Lords Proclamation of it, have not that effect, to ingage you to Christ Jesus,
It's no doubt, greatly of your concernment, to make use of it, when it comes to you. 3. Consider, That if the lords Proclamation of it, have not that Effect, to engage you to christ jesus,
It's not now, whether ye will perish or not? though that be a great matter (the most Barbarous Heathens will readily think, that Gods Justice is terrible to meet with) but it layeth these two in the Ballance;
It's not now, whither you will perish or not? though that be a great matter (the most Barbarous heathens will readily think, that God's justice is terrible to meet with) but it Layeth these two in the Balance;
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Woe to thee Chorazin, woe to thee Bethsaida (saith the Lord, Matth. 11.21, 22.) For if the mighty works which are done in thee, had been done in Tyre and Sidon, they would have repented long agoe;
Woe to thee Chorazin, woe to thee Bethsaida (Says the Lord, Matthew 11.21, 22.) For if the mighty works which Are done in thee, had been done in Tyre and Sidon, they would have repented long ago;
and whereon is this dreadfull denunciation founded? Even on this ground, just now hinted at, the Gospel was more plainly and powerfully Preached to them,
and whereon is this dreadful denunciation founded? Even on this ground, just now hinted At, the Gospel was more plainly and powerfully Preached to them,
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and study to be Holy, or else ye will bring upon your selves a more terrible Condemnation then came upon the inhabitants of Sodom and Gomorrah, who were consumed,
and study to be Holy, or Else you will bring upon your selves a more terrible Condemnation then Come upon the inhabitants of Sodom and Gomorrah, who were consumed,
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as to ask that Question, what they should do to be saved? to whom much preaching, is but a beating in the Air, to whom such Preaching is Fruitlesse, and Christ uselesse;
as to ask that Question, what they should do to be saved? to whom much preaching, is but a beating in the Air, to whom such Preaching is Fruitless, and christ useless;
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and the sight of your eyes? Prophane as ye are, think upon it, for we declare even unto you, that there is a way how the ungodly may be Justified, held forth, and offered in this Gospel;
and the sighed of your eyes? Profane as you Are, think upon it, for we declare even unto you, that there is a Way how the ungodly may be Justified, held forth, and offered in this Gospel;
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then we would readily have in this, to prevail with Pagans, or with Adulterers and Murderers, whose Natural Conscience would sooner be awakened then yours.
then we would readily have in this, to prevail with Pagans, or with Adulterers and Murderers, whose Natural Conscience would sooner be awakened then yours.
how came ye to be Absolved? was ye ever Chased, and did ye ever flee for refuge to the Hope set before you? was ye ever pursued by the Law to Christ,
how Come you to be Absolved? was the ever Chased, and did you ever flee for refuge to the Hope Set before you? was the ever pursued by the Law to christ,
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and Learning, and therefore they are perswaded, that they cannot miss Justification; and where is there one Person amongst many, if it be not some poor Body,
and Learning, and Therefore they Are persuaded, that they cannot miss Justification; and where is there one Person among many, if it be not Some poor Body,
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even to take with your Sin, and to flee to Christ for Life? And yet are there not some among you, that cannot endure to think of Hell, to dread it, (or as we use to speak) to even your selves to it? because ye are thought something of, able to do your turn,
even to take with your since, and to flee to christ for Life? And yet Are there not Some among you, that cannot endure to think of Hell, to dread it, (or as we use to speak) to even your selves to it? Because you Are Thought something of, able to do your turn,
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If any be called to take notice of this Doctrine, they are called to take notice of it ▪ There is a generation, sayeth Solomon, Prov. 30.12. which are pure in their own eyes, and yet are not washed from their filthiness;
If any be called to take notice of this Doctrine, they Are called to take notice of it ▪ There is a generation, Saith Solomon, Curae 30.12. which Are pure in their own eyes, and yet Are not washed from their filthiness;
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And lastly, There are a sort that are Formal, and Hypocritical; They were never grosly Prophane, but they were as little truly and seriously Religious;
And lastly, There Are a sort that Are Formal, and Hypocritical; They were never grossly Profane, but they were as little truly and seriously Religious;
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ye had need therefore, to take heed whereon ye found your Peace, and beware that ye take not the Form of Godlinesse for the Power of it, especially when the Form is come to so great a hight;
you had need Therefore, to take heed whereon you found your Peace, and beware that you take not the From of Godliness for the Power of it, especially when the From is come to so great a hight;
In a Word, these two sorts would take special heed to this Doctrine, 1. Some that mind not Religion at all. 2. Others, who if they mind it, mind it not in the way of Grace,
In a Word, these two sorts would take special heed to this Doctrine, 1. some that mind not Religion At all. 2. Others, who if they mind it, mind it not in the Way of Grace,
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SERMON LIII. ISAIAH LIII. XI. Verse 11. — By his knowledge shall my righteous servant justifie many, &c. THere is (as I said lately) nothing of greater Concernment to a Sinner to know;
SERMON LIII. ISAIAH LIII. XI. Verse 11. — By his knowledge shall my righteous servant justify many, etc. THere is (as I said lately) nothing of greater Concernment to a Sinner to know;
or what way it is applyed? And this verse, shortly, but very clearly answers both. 1. That which Satisfies Justice, is the travel of Christs soul, or His Sufferings. 2. The way how this is Applyed, Derived,
or what Way it is applied? And this verse, shortly, but very clearly answers both. 1. That which Satisfies justice, is the travel of Christ soul, or His Sufferings. 2. The Way how this is Applied, Derived,
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It's by Christs knowledge, which in short is by Faith in Him. We discoursed somewhat of the positive part of this Truth the other day; Which is of great Concernment;
It's by Christ knowledge, which in short is by Faith in Him. We discoursed somewhat of the positive part of this Truth the other day; Which is of great Concernment;
Then all these wayes that lead not Sinners to resting on Christ's Righteousness alone, for Justification and Peace, must be inconsistent with the Gospel,
Then all these ways that led not Sinners to resting on Christ's Righteousness alone, for Justification and Peace, must be inconsistent with the Gospel,
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when we come to see, and consider these Corruptions, and Errors that are foisted in by Heterodox Men, in this great Truth of God, to the Perverting, and Corrupting thereof;
when we come to see, and Consider these Corruptions, and Errors that Are foisted in by Heterodox Men, in this great Truth of God, to the Perverting, and Corrupting thereof;
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There are, we suppose, Four Sorts of Errors especially, that contradict this grand Truth, an•nt Justification, by Faith in Christs Righteousnesse, to which we shal speak a little.
There Are, we suppose, Four Sorts of Errors especially, that contradict this grand Truth, an•nt Justification, by Faith in Christ Righteousness, to which we shall speak a little.
and ye would not so much look on it, as a controversal, or meerly speculative, as a grosly practicall Error, and such as is naturally rooted in all Men;
and you would not so much look on it, as a controversal, or merely speculative, as a grossly practical Error, and such as is naturally rooted in all Men;
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and to be as I said, the more thankful to God, who hath fred you from that dark, heavy and comfortlesse way of Justification by Works, which is now impossible.
and to be as I said, the more thankful to God, who hath fred you from that dark, heavy and comfortless Way of Justification by Works, which is now impossible.
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so Justification to them, is to make a sinful Person Just, because of inherent Righteousnesse in himself. 2. When they speak of Justification, they make of a two-fold Justification.
so Justification to them, is to make a sinful Person Just, Because of inherent Righteousness in himself. 2. When they speak of Justification, they make of a twofold Justification.
Grace and Glory being of the same Nature, (wherein they and we do not differ,) And to this Second, Justification, they make necessary a Mans proper merit of Works;
Grace and Glory being of the same Nature, (wherein they and we do not differ,) And to this Second, Justification, they make necessary a men proper merit of Works;
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but when they come to speak of H•aven, and Glory, which is obtained (as they say) by the Second Justification, that is come at by the Mans own trading with that Stock of habitual Grace;
but when they come to speak of H•aven, and Glory, which is obtained (as they say) by the Second Justification, that is come At by the men own trading with that Stock of habitual Grace;
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and merits the Prize. 3. Though they use the same names that we use, as of Faith, and Pardone, or Remission of sin, yet there is very great dif•erence betwixt them and us, as to the thing;
and merits the Prize. 3. Though they use the same names that we use, as of Faith, and Pardon, or Remission of since, yet there is very great dif•erence betwixt them and us, as to the thing;
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but yet they say, though a Man do not merit this fi•st Grace, yet he must dispose himself for it, by the exercise of his Free Will. Faith, Almsdeeds, and the like;
but yet they say, though a Man do not merit this fi•st Grace, yet he must dispose himself for it, by the exercise of his Free Will. Faith, Almsdeeds, and the like;
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And if a Man have not Merit enough of his own, they have a Treasure of Merits of many Saints, who have Satisfied for more than their own Guilt amounted to,
And if a Man have not Merit enough of his own, they have a Treasure of Merits of many Saints, who have Satisfied for more than their own Gilded amounted to,
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he gives to them that want, a right to such and such a Saints Merits: And when all is done, they confesse that this way of Justification is not certain; that it cannot give Peace;
he gives to them that want, a right to such and such a Saints Merits: And when all is done, they confess that this Way of Justification is not certain; that it cannot give Peace;
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and what ground of thankfulness ye have to God, who hath not only contrived, but revealed unto you, a more solid and comfortable way of Justification: 1. Though their way hath much Pains, Labour and Toil in it;
and what ground of thankfulness you have to God, who hath not only contrived, but revealed unto you, a more solid and comfortable Way of Justification: 1. Though their Way hath much Pains, Labour and Toil in it;
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neither do they ever attain to Justification before God by it. And this is the 2d. thing we would speak a Word to, even to shew that this way of Justification is inconsistent with the Gospel;
neither do they ever attain to Justification before God by it. And this is the 2d. thing we would speak a Word to, even to show that this Way of Justification is inconsistent with the Gospel;
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and that wherein a Soul can neither have solid Peace nor Comfort, and we shall speak a little to this. 1. In general, and then 2. More particularly: 1. In general, their way of Justification, is the very re-establishing of the Covenant of Works;
and that wherein a Soul can neither have solid Peace nor Comfort, and we shall speak a little to this. 1. In general, and then 2. More particularly: 1. In general, their Way of Justification, is the very Reestablishing of the Covenant of Works;
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though (as we said before,) they must dispose themselves for that Grace, but that doth not alter the nature of a Covenant of Works, seing the terms are still the same:
though (as we said before,) they must dispose themselves for that Grace, but that does not altar the nature of a Covenant of Works, sing the terms Are still the same:
That if it be of grace, it is no more works, and contrarly, then sure this way of Justification, that puts a Man to the same terms of the Covenant that Adam had to expect Life by, must necessarily be inconsistent with the Gospel;
That if it be of grace, it is no more works, and contrarly, then sure this Way of Justification, that puts a Man to the same terms of the Covenant that Adam had to expect Life by, must necessarily be inconsistent with the Gospel;
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This will be the more clear, if we consider, how they themselves illustrat their Meriting by 〈 ◊ 〉 Works of the Saints, by Adam his Mer•••ng of Life while he stood;
This will be the more clear, if we Consider, how they themselves illustrate their Meriting by 〈 ◊ 〉 Works of the Saints, by Adam his Mer•••ng of Life while he stood;
And if the Covenant of Works hath these same terms, then their Justification, no doubt, must be a Re-establishing of that Covenant. 2. The Scripture speaks of our obtaining of our Justification,
And if the Covenant of Works hath these same terms, then their Justification, no doubt, must be a Reestablishing of that Covenant. 2. The Scripture speaks of our obtaining of our Justification,
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and their way being quite contrare to it; (for if they were asked, how think ye to answer before God? they behoved to say, by the merits of our good Works) It must needs be inconsistent with the Grace of the Gospel;
and their Way being quite Contraire to it; (for if they were asked, how think you to answer before God? they behooved to say, by the merits of our good Works) It must needs be inconsistent with the Grace of the Gospel;
then Covenanting with God, the imputation of Christ's Righteousness, and Justification by Faith; But all •hese Three are here in their way of Justification, shut out, and excluded;
then Covenanting with God, the imputation of Christ's Righteousness, and Justification by Faith; But all •hese Three Are Here in their Way of Justification, shut out, and excluded;
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For they have no such thing as Covenanting, they scorn the imputation of Christs Righteousnesse, as but a putative and imaginary thing, and they cannot endure Justification by Faith.
For they have no such thing as Covenanting, they scorn the imputation of Christ Righteousness, as but a putative and imaginary thing, and they cannot endure Justification by Faith.
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But 2dly, and more particularly, Behold and consider, how universally it corrupts, and even destroyes the Doctrine of the Gospel: 1. It corrupts and destroys the nature of Grace;
But 2dly, and more particularly, Behold and Consider, how universally it corrupts, and even Destroys the Doctrine of the Gospel: 1. It corrupts and Destroys the nature of Grace;
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It utterly excludes Grace, and takes in Merit, and makes Heaven the proper rewa•d of Mans own Merit. 2dly. It enervats the Merit of Christ, and His Purchase, though it seem in words to acknowledge it;
It utterly excludes Grace, and Takes in Merit, and makes Heaven the proper rewa•d of men own Merit. 2dly. It enervats the Merit of christ, and His Purchase, though it seem in words to acknowledge it;
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but it takes in Works, Satisfaction by Pennance, Whippings, Pilgrimages, &c. And all that it leaveth to Christs Death, is the procuring of a new Covenant of Works,
but it Takes in Works, Satisfaction by Penance, Whippings, Pilgrimages, etc. And all that it Leaveth to Christ Death, is the procuring of a new Covenant of Works,
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and did not exact a reckoni•g for such branches of it, as they call Venial Sins. 6ly. It overturns the Scripture Doctrine concerning Sin, for it makes many Sins to be in effect no Sins. 7. It corrupts and destroyes the nature of the Sacraments;
and did not exact a reckoni•g for such branches of it, as they call Venial Sins. 6ly. It overturns the Scripture Doctrine Concerning since, for it makes many Sins to be in Effect no Sins. 7. It corrupts and Destroys the nature of the Sacraments;
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And truely, if there be not an abhorrency at Popery, because of this gross Error in Justification, there is but little ground to expect, that Men will keep at suitable distance from it in other things.
And truly, if there be not an abhorrency At Popery, Because of this gross Error in Justification, there is but little ground to expect, that Men will keep At suitable distance from it in other things.
and when we consider, how Popish Priests, and Jesuits are moving, and how this same Error which hath so many Errors with it, is stealling in, ye had much need to be well acquainted with the Truth,
and when we Consider, how Popish Priests, and Jesuits Are moving, and how this same Error which hath so many Errors with it, is stealing in, you had much need to be well acquainted with the Truth,
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and to be guarding your selves against Errors, especially, when some lay so little weight on it, that they call it a striving about words, which sayeth, that there is but little abhorrence of the thing;
and to be guarding your selves against Errors, especially, when Some lay so little weight on it, that they call it a striving about words, which Saith, that there is but little abhorrence of the thing;
I am apt to think, that the most part of them that are called Christians, could not well tell how to expose Popery, Armenianisme, or Antinomianisme, if they were tempted to imbrace them, or any other Erronious Heresy;
I am apt to think, that the most part of them that Are called Christians, could not well tell how to expose Popery, Armenianisme, or Antinomianism, if they were tempted to embrace them, or any other Erroneous Heresy;
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even that ye may know, and be clear in your knowledge of the way how God accepts of and justifies a Sinner. 2dly. Know that this Error of Popery in particular, is not of so little concernment as many think it to be;
even that you may know, and be clear in your knowledge of the Way how God accepts of and Justifies a Sinner. 2dly. Know that this Error of Popery in particular, is not of so little concernment as many think it to be;
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We shal only commend to you Three things for guarding you in reference to this Error. 1. Sist your selves often before the Tribunal of Gods Justice, till your hearts be brought under suitable impressions of Gods Holinesse, and Justice;
We shall only commend to you Three things for guarding you in Referente to this Error. 1. Sist your selves often before the Tribunal of God's justice, till your hearts be brought under suitable impressions of God's Holiness, and justice;
And then consider what will be your defence in such a posture. 2dly. Carry alwayes alongst with you the impression of your Original Sin, and Natural Corruption;
And then Consider what will be your defence in such a posture. 2dly. Carry always alongst with you the impression of your Original since, and Natural Corruption;
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This will make you loathsome, and abominable in your own eyes, and Christ precious, and such a Soul will not be in such hazard of putting his own merits in the room of Christ's. 3. Think upon that which in Gods offer is presented to you,
This will make you loathsome, and abominable in your own eyes, and christ precious, and such a Soul will not be in such hazard of putting his own merits in the room of Christ's. 3. Think upon that which in God's offer is presented to you,
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But when ye consider Gods offer in this Gospel, as it is held forth, Act. 13.38, 39. Be it known unto you men and brethren, that through this man is preached unto you forgiveness of sins,
But when you Consider God's offer in this Gospel, as it is held forth, Act. 13.38, 39. Be it known unto you men and brothers, that through this man is preached unto you forgiveness of Sins,
and that is, by His knowledge, by Faith in the Righteous Servant. 3dly. See here, how much we are obliged to God, for holding out to us the right way to Life;
and that is, by His knowledge, by Faith in the Righteous Servant. 3dly. See Here, how much we Are obliged to God, for holding out to us the right Way to Life;
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the way to Life is holden out to them on this ground, even their own inherent Holiness, their own Good Works, their giving of considerable parts of their Estates, their Pennances, &c. Which yet can never quiet the Conscience nor Satisfie Gods Justice;
the Way to Life is held out to them on this ground, even their own inherent Holiness, their own Good Works, their giving of considerable parts of their Estates, their Penances, etc. Which yet can never quiet the Conscience nor Satisfy God's justice;
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Yea our own Predecessours in this Nation were drowned in the same Errors; And we were as foolishly, and senslesly superstitious, as the Inhabitants of any other Nations,
Yea our own Predecessors in this nation were drowned in the same Errors; And we were as foolishly, and senslesly superstitious, as the Inhabitants of any other nations,
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And now that God hath mercifully fred us of these foolries, how much are we obliged to him? Hath ever Scotland been thankfull as it becometh for this mercy? We do, by our unthankfulnesse, darken and obscure the freedom of Grace, that by this Gospel is preached unto us;
And now that God hath mercifully fred us of these fooleries, how much Are we obliged to him? Hath ever Scotland been thankful as it Becometh for this mercy? We do, by our unthankfulness, darken and Obscure the freedom of Grace, that by this Gospel is preached unto us;
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and discover their Errors, and that we are not Judicially blinded as many other People and Nations are. 4ly. Pitie them that are lying under darkness of their Delusions and Errors, and pray for them;
and discover their Errors, and that we Are not Judicially blinded as many other People and nations Are. 4ly. Pity them that Are lying under darkness of their Delusions and Errors, and pray for them;
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and to discover Error should be taken from you, and ordered to be burned, and that Books stuffed with their Errors should come in their room? Many of you think little,
and to discover Error should be taken from you, and ordered to be burned, and that Books stuffed with their Errors should come in their room? Many of you think little,
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and to say, Let us sin, that grace may abound, and let us do evil, that good may come of it, whose damnation, s•yes he, is just; And he follows out these Objections,
and to say, Let us since, that grace may abound, and let us do evil, that good may come of it, whose damnation, s•yes he, is just; And he follows out these Objections,
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your Sins are multiplied, and your Plagues shall be multiplied above any that have lived under black Popery: I dar say, many of you would probably have had a greater restraint on you from Sin,
your Sins Are multiplied, and your Plagues shall be multiplied above any that have lived under black Popery: I dar say, many of you would probably have had a greater restraint on you from since,
and would have been more Charitable, and Foreward in many external good Works, if ye had been profest Papists, than now ye are, being profest Protestants; a judicial stroak on you, for the abusing of Grace;
and would have been more Charitable, and Forward in many external good Works, if you had been professed Papists, than now you Are, being professed Protestants; a judicial stroke on you, for the abusing of Grace;
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but that through the laying hold on Christs Righteousnesse, they might have peace with God, and that th•ough the study of Holinesse, God might be glorified;
but that through the laying hold on Christ Righteousness, they might have peace with God, and that th•ough the study of Holiness, God might be glorified;
The Sum and Scop of Christs Sufferings and Death, are briefly holden forth in these Words, By his knowledge shall my righteous servant justifie many, Where we have, 1. The great benefit that comes by His Death;
The Sum and Scop of Christ Sufferings and Death, Are briefly held forth in these Words, By his knowledge shall my righteous servant justify many, Where we have, 1. The great benefit that comes by His Death;
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by Christ's interposing Himself to become a Sin-suffering, there is a way laid down, how Sinners may be relieved. 2. The parties made partakers of this benefit,
by Christ's interposing Himself to become a Sin-suffering, there is a Way laid down, how Sinners may be relieved. 2. The parties made partakers of this benefit,
for the most part in preaching, and in all other Ordinances, That God may by the Righteousnesse of His Son in the Gospel, carry on the Justification of S nners, through their knowledge of Him,
for the most part in preaching, and in all other Ordinances, That God may by the Righteousness of His Son in the Gospel, carry on the Justification of S nners, through their knowledge of Him,
who, if he come short of this, or fall in grosse Errors about it, he hath little or no advantage beyond Heathens; who may have more of the Fat of the E•rth,
who, if he come short of this, or fallen in gross Errors about it, he hath little or no advantage beyond heathens; who may have more of the Fat of the E•rth,
We shew you one particular great and grosse Error, wherewith these who are under the darkness of Popery, are wofully carried away, which we did the rather touch upon,
We show you one particular great and gross Error, wherewith these who Are under the darkness of Popery, Are woefully carried away, which we did the rather touch upon,
yet when it comes to a Reckoning, he stands and sticks to a rigor of the Law, Master, saith he, Lo here thou hast that which is thine, just so, such will be ready to say, we have no more Grace then God hath given us, we have a good heart to God;
yet when it comes to a Reckoning, he Stands and sticks to a rigor of the Law, Master, Says he, Lo Here thou hast that which is thine, just so, such will be ready to say, we have no more Grace then God hath given us, we have a good heart to God;
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and so it is alwayes our selves, and our own Righteousnesse, not Christ, and His Righteousnesse that we rest upon. A 2d. Instance of some Folk, that speak of Christ, and of attaining Life through Him;
and so it is always our selves, and our own Righteousness, not christ, and His Righteousness that we rest upon. A 2d. Instance of Some Folk, that speak of christ, and of attaining Life through Him;
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His Sufferings, and Soul-travel were undergone, to procure Justification to many; So that if we would know what is the Fruit of Christs Soul-travel? here it is;
His Sufferings, and Soul travel were undergone, to procure Justification to many; So that if we would know what is the Fruit of Christ Soul travel? Here it is;
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By his knowledge shall many be justified; Therefore, Rom. 5.9. It's attributed to his Blood, Being justified by his blood, we shall be saved from wrath, and 2 Cor. 5. ult. He was made sin for us, who knew no sin, that we might be made the righteousness of God through him;
By his knowledge shall many be justified; Therefore, Rom. 5.9. It's attributed to his Blood, Being justified by his blood, we shall be saved from wrath, and 2 Cor. 5. ult. He was made since for us, who knew no since, that we might be made the righteousness of God through him;
Or we may take the Doctrine these two wayes, which yet come both to the same account, 1. Thus, that the things which Christ intended in H•s Death, was not a meer possibility, that Sinners might be Justified;
Or we may take the Doctrine these two ways, which yet come both to the same account, 1. Thus, that the things which christ intended in H•s Death, was not a mere possibility, that Sinners might be Justified;
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We Observe it for these Ends, or Uses, 1. To give an answer to that question, What is the native result of Christs Death to His People? we say, it is their absolute, and actual Justification:
We Observe it for these Ends, or Uses, 1. To give an answer to that question, What is the native result of Christ Death to His People? we say, it is their absolute, and actual Justification:
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or what can they have to skar or fright them from expecting the fulfilling of this Promise? Because the contryvance of the Covenant of Redemption, is to buy Justification absolutely,
or what can they have to skar or fright them from expecting the fulfilling of this Promise? Because the contryvance of the Covenant of Redemption, is to buy Justification absolutely,
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but as it was intended to Justifie many, so it shall be actually applyed to many, for their Justification. 3. Comparing, the former Words, He shall see of the travel of his soul, and shall be satisfied;
but as it was intended to Justify many, so it shall be actually applied to many, for their Justification. 3. Comparing, the former Words, He shall see of the travel of his soul, and shall be satisfied;
with these Words, By his knowledge shall my righteous servant justifie many, Observe, That Christ is not satisfied for the Travel of His Soul, except many be Justified;
with these Words, By his knowledge shall my righteous servant justify many, Observe, That christ is not satisfied for the Travel of His Soul, except many be Justified;
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Or thus, It is Christ's Satisfaction, how many there be that make use of Him, and that by making use of Him, come to be justified by Him; as afterward we will see;
Or thus, It is Christ's Satisfaction, how many there be that make use of Him, and that by making use of Him, come to be justified by Him; as afterwards we will see;
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The making out of one of these Doctrines will make them all out; That Christ's Righteousnesse is able to Justifie many, that many shall be Justified by it;
The making out of one of these Doctrines will make them all out; That Christ's Righteousness is able to Justify many, that many shall be Justified by it;
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and that it is His S•tisfaction, and Delight that many be Justified, and get this good of it; It's said, Matth. 20.28. That he came to lay down his life a ransome for many, And Rom. 5.15. That the gift of grace which is by one man Jesus Christ hath abounded unto many.
and that it is His S•tisfaction, and Delight that many be Justified, and get this good of it; It's said, Matthew 20.28. That he Come to lay down his life a ransom for many, And Rom. 5.15. That the gift of grace which is by one man jesus christ hath abounded unto many.
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Let but these Four things be put together, and considered, and it will be found, that there is no just ground to quarrel these Doctrines. 1. The native worth,
Let but these Four things be put together, and considered, and it will be found, that there is no just ground to quarrel these Doctrines. 1. The native worth,
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if it be considered in it self. 2. Consider the freeness of the Offer, which takes in many, Our Lord communicats very freely, what He hath bought very dear:
if it be considered in it self. 2. Consider the freeness of the Offer, which Takes in many, Our Lord communicants very freely, what He hath bought very dear:
which takes in all that will yeeld themselves to Him on the terms of the Covenant, to close the bargain with Him. 4. Consider God's end in the Justification of Sinners;
which Takes in all that will yield themselves to Him on the terms of the Covenant, to close the bargain with Him. 4. Consider God's end in the Justification of Sinners;
and Churle, and to contract, and narrow too much the application of it. The 2d. Use of it (Which is a Second Reason why this Word many, is put in here) may serve for encouragement to Sinners:
and Churl, and to contract, and narrow too much the application of it. The 2d. Use of it (Which is a Second Reason why this Word many, is put in Here) may serve for encouragement to Sinners:
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The Righteousnesse of Christ, is a Righteousness that will save many; It's an Article of the Covenant of Redemption, that Christ shall get many; the Promise will give Title and Right to many, He will not be content,
The Righteousness of christ, is a Righteousness that will save many; It's an Article of the Covenant of Redemption, that christ shall get many; the Promise will give Title and Right to many, He will not be content,
and a strong ground to expect Justification on this account, because, 1. That which a believing Sinner gets, is Justification, Pardon of Sin both Original and Actual;
and a strong ground to expect Justification on this account, Because, 1. That which a believing Sinner gets, is Justification, Pardon of since both Original and Actual;
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and it's compleat actual Justification, not only the procuring the Offer of it, but the Application of it, Justification from all things, from which we could not be justified by the law of Moses;
and it's complete actual Justification, not only the procuring the Offer of it, but the Application of it, Justification from all things, from which we could not be justified by the law of Moses;
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and Justification never to be reversed. 2. This Justification is designed for, and allowed to many, the stepping in of some before others doth not wrong them;
and Justification never to be reversed. 2. This Justification is designed for, and allowed to many, the stepping in of Some before Others does not wrong them;
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and there is room sufficient for as many as will yeeld themselves up to Christ, and rest upon His Righteousnesse, It's a large mantle that covers thousands;
and there is room sufficient for as many as will yield themselves up to christ, and rest upon His Righteousness, It's a large mantle that covers thousands;
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none needs to say, I knew not if I will be welcome, He said, it was for many, and though He said not it was for all, yet it's for all that will believe in Him;
none needs to say, I knew not if I will be welcome, He said, it was for many, and though He said not it was for all, yet it's for all that will believe in Him;
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even in respect of the called within the visible Church. 2. Consider that Graces inlarging of this benefit, to take in many, will be your greatest challenge and aggravation that shall miss,
even in respect of the called within the visible Church. 2. Consider that Graces enlarging of this benefit, to take in many, will be your greatest challenge and aggravation that shall miss,
and come short of it, Therefore, let us (as it is, H•b. 4.) fear, least having a promise left unto us of entring into his rest, any of as should seem to come short of it;
and come short of it, Therefore, let us (as it is, H•b. 4.) Fear, lest having a promise left unto us of entering into his rest, any of as should seem to come short of it;
and when many shall come from the East, West, South and North, and shall sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, what weeping and gnashing of teeth will it cause to them, who shall be secluded? And therefore, 3ly. Beware of thinking that there is the less diligence, or fear required, because we say, that many will be Justified;
and when many shall come from the East, West, South and North, and shall fit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, what weeping and gnashing of teeth will it cause to them, who shall be secluded? And Therefore, 3ly. Beware of thinking that there is the less diligence, or Fear required, Because we say, that many will be Justified;
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for though there be many that are Redeemed, and many that shall be Justified, yet all these come to be Justified through Christ's knowledge: And therefore such as are ignorant and prophane can but take little,
for though there be many that Are Redeemed, and many that shall be Justified, yet all these come to be Justified through Christ's knowledge: And Therefore such as Are ignorant and profane can but take little,
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IT's a great matter to have the solid impression of Christ's fulness on our Spirits, and to be throughly perswaded, that there is a Rigteousness to be had in Him;
IT's a great matter to have the solid impression of Christ's fullness on our Spirits, and to be thoroughly persuaded, that there is a Righteousness to be had in Him;
We spake, 1. of this general, that there is such a thing as Justification, or God's Abs•lving of a Sinner, who by His own iniquity, is lyable to the Curse. 2. That this Justification is the proper effect of Christ's Death. 3. From the Object of it;
We spoke, 1. of this general, that there is such a thing as Justification, or God's Abs•lving of a Sinner, who by His own iniquity, is liable to the Curse. 2. That this Justification is the proper Effect of Christ's Death. 3. From the Object of it;
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having put by these more general Doctrines, we would now speak a little to this great benefit of Justification, in reference to the particular Causes that concur to the attaining of it, which will lead us to a more distinct uptaking of it;
having put by these more general Doctrines, we would now speak a little to this great benefit of Justification, in Referente to the particular Causes that concur to the attaining of it, which will led us to a more distinct uptaking of it;
that ye may have a short view of this great benefit complexly. There are commonly, six causes assigned to, or made necessary to concur in Justification;
that you may have a short view of this great benefit complexly. There Are commonly, six Causes assigned to, or made necessary to concur in Justification;
or that which procures it, or the ground on which God Justifies, And that is Christ's Merit. 4. The inward instrumental Cause, by which we get a tittle to,
or that which procures it, or the ground on which God Justifies, And that is Christ's Merit. 4. The inward instrumental Cause, by which we get a tittle to,
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Actively, and efficiently to look to Christ, as having this Power, as He is God; which is proper to God alone, as is clear, Rom. 8.34. It is God that justifies: 1 Cor. 4.4. Though I know nothing by my self, yet I am not hereby justified, but he that judgeth me is the Lord;
Actively, and efficiently to look to christ, as having this Power, as He is God; which is proper to God alone, as is clear, Rom. 8.34. It is God that Justifies: 1 Cor. 4.4. Though I know nothing by my self, yet I am not hereby justified, but he that Judgeth me is the Lord;
and on our own absolving of our selves; the Lord chargeth some thus, Luke 16.15. Ye are they which justifie your selves before men, but God knows your hearts:
and on our own absolving of our selves; the Lord charges Some thus, Lycia 16.15. You Are they which justify your selves before men, but God knows your hearts:
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To wit, The final Cause, it is clear here also, by comparing the former verse with the Words going before, in this same verse; and ye may take it in this Observation; That the Glory of God,
To wit, The final Cause, it is clear Here also, by comparing the former verse with the Words going before, in this same verse; and you may take it in this Observation; That the Glory of God,
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Therefore it is called the Lords pleasure, or delight, and the Mediators satisfaction; because He hath proposed to Himself therein the Glory of His Grace, especially,
Therefore it is called the lords pleasure, or delight, and the Mediators satisfaction; Because He hath proposed to Himself therein the Glory of His Grace, especially,
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for the Lord being Absolutely Glorious, cannot, but love His own Glory, and being the infinitly Pure, Alsufficient Good, He cannot but love Himself, and His own Glory;
for the Lord being Absolutely Glorious, cannot, but love His own Glory, and being the infinitely Pure, All-sufficient Good, He cannot but love Himself, and His own Glory;
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Now God is glorified here two wayes. 1. He gets the Glory of His Grace, that is exceedingly magnified thereby, as is clear, Ephes. 1.5. Having predestinated us to the adoption of children, by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace;
Now God is glorified Here two ways. 1. He gets the Glory of His Grace, that is exceedingly magnified thereby, as is clear, Ephesians 1.5. Having predestinated us to the adoption of children, by jesus christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace;
as should carrie along in it good to us, yea, such a way as should resolve in our good, which comes in as a subordinat end, to the glorifying of His Grace, as the ultimat end;
as should carry along in it good to us, yea, such a Way as should resolve in our good, which comes in as a subordinate end, to the glorifying of His Grace, as the ultimate end;
and are subjoyned to His Justifying of many, that it may be put out of question, that the Mediators Suffering, is the alone Meritorious Cause of His pronouncing the Sentence of Justification,
and Are subjoined to His Justifying of many, that it may be put out of question, that the Mediators Suffering, is the alone Meritorious Cause of His pronouncing the Sentence of Justification,
For they grant, that Christ, by His Sufferings, procures Grace, and Gods acceptation of our good Works, in so far as they are rewarded beyond their condignitie:
For they grant, that christ, by His Sufferings, procures Grace, and God's acceptation of our good Works, in so Far as they Are rewarded beyond their condignity:
1. Then we say, it's not only the Meritoritorious Cause but the next Immediat Cause, causa repinqua, (as we use to speak in the School) of our Justification;
1. Then we say, it's not only the meritorious Cause but the next Immediate Cause, causa repinqua, (as we use to speak in the School) of our Justification;
and make the next Immediat Cause to be the Grace infused in us, that which is called, gratia gratum faciens: But if ye ask the Prophet, what is the Ground, I mean the next Immediat Cause, on which Justification is deryved to many? He tells us that it's not the inherent Righteousnesse of these who are Justified:
and make the next Immediate Cause to be the Grace infused in us, that which is called, Gratia gratum Faciens: But if you ask the Prophet, what is the Ground, I mean the next Immediate Cause, on which Justification is deryved to many? He tells us that it's not the inherent Righteousness of these who Are Justified:
Christ is called our Righteousnesse, He is, (sai•h the Apostle) made of God unto us, wisdom, righteousness, &c. Not only by Christ have we a Righteousnesse, that makes us acceptable to God,
christ is called our Righteousness, He is, (sai•h the Apostle) made of God unto us, Wisdom, righteousness, etc. Not only by christ have we a Righteousness, that makes us acceptable to God,
but His Righteousnesse is ours, and God respecting of us, in, or through it makes us acceptable. 2dly. Not only is His Righteousnesse the Meritorious Cause, but it's the only Meritorious, or the alone Meritorious Cause;
but His Righteousness is ours, and God respecting of us, in, or through it makes us acceptable. 2dly. Not only is His Righteousness the Meritorious Cause, but it's the only Meritorious, or the alone Meritorious Cause;
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but will needs have our own Works to merit also, and that properly; whereas the Prophet speaks of Justification as the effect of Christ's Soul-travel only;
but will needs have our own Works to merit also, and that properly; whereas the Prophet speaks of Justification as the Effect of Christ's Soul travel only;
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Now these are directly opposed in Scripture, I shall only name that one clear place, Phil. 3 9. That I may be found in him, not having my own righteousnesse, which is of the law, out that which is through the faith of Christ;
Now these Are directly opposed in Scripture, I shall only name that one clear place, Philip 3 9. That I may be found in him, not having my own righteousness, which is of the law, out that which is through the faith of christ;
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We see, 1. That it is His Scope, and Design, that in the day of Judgement, he may be found in such a case and posture, that he may be able to abide the tryal,
We see, 1. That it is His Scope, and Design, that in the day of Judgement, he may be found in such a case and posture, that he may be able to abide the trial,
Now when he layes his reckoning, he is so far from joyning these two together, as Con-causes, or Social Causes of his Justification, that he opposes them;
Now when he lays his reckoning, he is so Far from joining these two together, as Consequences, or Social Causes of his Justification, that he opposes them;
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so clearly doth he, as to his Justification before God, seclude his own Righteousnesse, and betake himself to Christ's Righteousnesse alone, as Contra-distinguished to his own. 4ly. We say, That Christ's Righteousness is in Him, and imputed to us, or made ours by imputation;
so clearly does he, as to his Justification before God, seclude his own Righteousness, and betake himself to Christ's Righteousness alone, as Contradistinguished to his own. 4ly. We say, That Christ's Righteousness is in Him, and imputed to us, or made ours by imputation;
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because he was never o•ing the Debt. 2. The Covenant of Grace, that provides a Cautioner to pay the Sinners Debt, upon whose payment thereof had recourse to by Faith, there is access in Law, to the Sinner to call for absolution:
Because he was never o•ing the Debt. 2. The Covenant of Grace, that provides a Cautioner to pay the Sinners Debt, upon whose payment thereof had recourse to by Faith, there is access in Law, to the Sinner to call for absolution:
So is it here, the Lord hath borrowed, and made use of this way, that is used among men, to make the Mystery of Justification, which passeth in the Court of God, the more clear to us;
So is it Here, the Lord hath borrowed, and made use of this Way, that is used among men, to make the Mystery of Justification, which passes in the Court of God, the more clear to us;
So sayeth the Apostle, Rom. 8.34 Who shall lay any thing to the charge of Gods elect, it is God that justifies, who shall condemne? it is Christ that died, &c. The defence proposed before the Tribunal of God, is Chritis dying,
So Saith the Apostle, Rom. 8.34 Who shall lay any thing to the charge of God's elect, it is God that Justifies, who shall condemn? it is christ that died, etc. The defence proposed before the Tribunal of God, is Chritis dying,
For works, to them is the condition of both Covenants, making use of that place, Matth 19.17 2• Keep the commands, if thou will be perfect, sell all thou hast,
For works, to them is the condition of both Covenants, making use of that place, Matthew 19.17 2• Keep the commands, if thou will be perfect, fell all thou hast,
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And therefore the account of ones being Ju••ified in t•e Covenant of Grace must be different, from the account whereon one is Justified in the Covenant of W•rks, otherwayes they would not be opposit;
And Therefore the account of ones being Ju••ified in t•e Covenant of Grace must be different, from the account whereon one is Justified in the Covenant of W•rks, otherways they would not be opposite;
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The Covenant of Works respects inh•rent Righteousnesse, as the condition; The Covenant of Grace respects Faith taking hold of the Righteousnesse of Christ;
The Covenant of Works respects inh•rent Righteousness, as the condition; The Covenant of Grace respects Faith taking hold of the Righteousness of christ;
and therefore H s Righteousnesse must Justifie, as being in Him without us, and as imputed to us, it cannot be our Righteousnesse within that Justifies;
and Therefore H s Righteousness must Justify, as being in Him without us, and as imputed to us, it cannot be our Righteousness within that Justifies;
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The Prophet makes his Sufferings to be the antecedent whereof our Justification is the consequent, for His bearing of our iniquities is given as the reason of our Justification;
The Prophet makes his Sufferings to be the antecedent whereof our Justification is the consequent, for His bearing of our iniquities is given as the reason of our Justification;
In which words the Spirit of the Lord doth so explain, bound, and inculcat this, that there can be no rational exception against i•, nor evasion from it;
In which words the Spirit of the Lord does so explain, bound, and inculcat this, that there can be no rational exception against i•, nor evasion from it;
so a believing Sinner is accounted righteous, though without any merit in Himself, because God hath ingaged in His Covenant, to make Christ's Righteousnesse forth-coming to the Believer; Though that were enough;
so a believing Sinner is accounted righteous, though without any merit in Himself, Because God hath engaged in His Covenant, to make Christ's Righteousness forthcoming to the Believer; Though that were enough;
now it cannot be conceived, how we can get a Righteousnesse by Faith, but by pleading, that His Righteousnesse may be imputed unto us; Rom. 3.22. It is called the righteousness which is by faith, and, v. 25. Whom God hath set forth for a propitiation through faith in his blood;
now it cannot be conceived, how we can get a Righteousness by Faith, but by pleading, that His Righteousness may be imputed unto us; Rom. 3.22. It is called the righteousness which is by faith, and, v. 25. Whom God hath Set forth for a propitiation through faith in his blood;
Faith taking hold of His Righteousnesse offered to Sinners in the Gospel; His Righteousnesse so taken hold of, becomes a propitiation to pacifie God towards the Sinner,
Faith taking hold of His Righteousness offered to Sinners in the Gospel; His Righteousness so taken hold of, becomes a propitiation to pacify God towards the Sinner,
this in Justice would be admitted, and sustained as Relevant, because that procurement, or procured Pardon, becomes the Persons, according to the Terms of the Proclamation:
this in justice would be admitted, and sustained as Relevant, Because that procurement, or procured Pardon, becomes the Persons, according to the Terms of the Proclamation:
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and thereupon the Proclamation comes out, as it is, Act. 13.38, 39. Be it known unto you, men and brethren, that through this man is preached unto you the forgiveness of sins;
and thereupon the Proclamation comes out, as it is, Act. 13.38, 39. Be it known unto you, men and brothers, that through this man is preached unto you the forgiveness of Sins;
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and the Righteousnesse of Faith are one and the same, because Faith takes hold of the Righteousnesse without us, which can be no other but the Righteousnesse of Christ. 5ly. It's clear from the plain, and direct expressions of Scripture to this purpose;
and the Righteousness of Faith Are one and the same, Because Faith Takes hold of the Righteousness without us, which can be no other but the Righteousness of christ. 5ly. It's clear from the plain, and Direct expressions of Scripture to this purpose;
and to whom he imputs not Sin, though he have it in himself; So, 2 Cor. 5.19. God was in Christ reconciling the world unto himself, not imputing their trespass•s unto them, Jesus Christ is the reconcile• of the World to God by His own Merit;
and to whom he imputs not since, though he have it in himself; So, 2 Cor. 5.19. God was in christ reconciling the world unto himself, not imputing their trespass•s unto them, jesus christ is the reconcile• of the World to God by His own Merit;
or through off ring up of Himself in a Sacrifice to God, to satisfie His Justice 6ly. We might say, That this way of Justification through the imputation of Christ's Righteousnesse;
or through off ring up of Himself in a Sacrifice to God, to satisfy His justice 6ly. We might say, That this Way of Justification through the imputation of Christ's Righteousness;
as the immediat, and proxime cause of their Justification, and why not also of these that are at age? Is He not the common Cause? what absurdity is in the one more then in the other? Is not the Justification of both alike free? though there be a difference in the manner of Application,
as the immediate, and proxime cause of their Justification, and why not also of these that Are At age? Is He not the Common Cause? what absurdity is in the one more then in the other? Is not the Justification of both alike free? though there be a difference in the manner of Application,
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why deny they the imputation of the Merits of Christ, as to the removal of eternal Wrath? is there any probability, that there can be any imputation of the one,
why deny they the imputation of the Merits of christ, as to the removal of Eternal Wrath? is there any probability, that there can be any imputation of the one,
So is it here, for to have a hiding place in Christ, and under the covert of His Righteousnesse, is our only defence before the dreadful Tribunal of God. 3. Because it serves much to clear this Truth,
So is it Here, for to have a hiding place in christ, and under the covert of His Righteousness, is our only defence before the dreadful Tribunal of God. 3. Because it serves much to clear this Truth,
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or what is the ground which they have to rest on, if they were going to die? Is it not absurd, that men should be called Protestants, and live so long under the clear light of the Gospel,
or what is the ground which they have to rest on, if they were going to die? Is it not absurd, that men should be called Protestants, and live so long under the clear Light of the Gospel,
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what is the inward instrumental Cause? It's Faith, &c. According to the solid answer given in our Chatechisme, to that Question, what is Justification? It is an Act of Gods free grace, wherein he pardoneth all our sins,
what is the inward instrumental Cause? It's Faith, etc. According to the solid answer given in our Catechism, to that Question, what is Justification? It is an Act of God's free grace, wherein he Pardoneth all our Sins,
but as it is imputed unto us, and accounted ours, that Justifies us; Thus ye will remember the difference betwixt Christ's Right•ousnesse and our own;
but as it is imputed unto us, and accounted ours, that Justifies us; Thus you will Remember the difference betwixt Christ's Right•ousnesse and our own;
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All these Causes must in ordinary dispensation concur to our Justification, and the pardoning of our Sins. The 2d. Use Serves to teach us to be on our guard against the Popish Error of Justification by Works;
All these Causes must in ordinary Dispensation concur to our Justification, and the pardoning of our Sins. The 2d. Use Serves to teach us to be on our guard against the Popish Error of Justification by Works;
and since this Error ▪ draws Souls away from that which is their right, and only defence before God, that is Christ's Righteousnesse; it cannot but ruine them;
and since this Error ▪ draws Souls away from that which is their right, and only defence before God, that is Christ's Righteousness; it cannot but ruin them;
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It as one of the great Delusions of the man of Sin, which being once admitted, will, with your own consent, bring you again in bondage to a Covenant of Works.
It as one of the great Delusions of the man of since, which being once admitted, will, with your own consent, bring you again in bondage to a Covenant of Works.
What better are many of us in our Practice, then Papists? If ye ask many, what is it that satisfies the Justice of God? Some will answer. 1. Their good Prayers,
What better Are many of us in our Practice, then Papists? If you ask many, what is it that Satisfies the justice of God? some will answer. 1. Their good Prayers,
yet God hath helped them to do many good things, and thus, all that they lean to, is still within the•. 4. Others will say, we warrand you, we can merit nothing;
yet God hath helped them to do many good things, and thus, all that they lean to, is still within the•. 4. Others will say, we warrant you, we can merit nothing;
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but we hope through Christ's R ghteousnesse, our Holi•esse and Prayers will be accepted; not as Duties, or Fruits of Faith, but they think to make these two concur,
but we hope through Christ's R ghteousnesse, our Holi•esse and Prayers will be accepted; not as Duties, or Fruits of Faith, but they think to make these two concur,
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and nothing but this, to wit, the Satisfaction of Christ taken hold of and rested on by Faith. The 4th. Use, Serves for notable Consolation to a poor Sinner, that hath no Righteousnesse of His own;
and nothing but this, to wit, the Satisfaction of christ taken hold of and rested on by Faith. The 4th. Use, Serves for notable Consolation to a poor Sinner, that hath no Righteousness of His own;
if ye had your Prayers, and good Works to hold up to God, for the ground of your Justification? But here is a way for the most prophane and gracelesse, to be Justified;
if you had your Prayers, and good Works to hold up to God, for the ground of your Justification? But Here is a Way for the most profane and graceless, to be Justified;
This is life eternal, to know thee the only true God, and Jesus Christ, &c. Now it cannot be eternal life, to know by a meer notional, or speculative Knowledge;
This is life Eternal, to know thee the only true God, and jesus christ, etc. Now it cannot be Eternal life, to know by a mere notional, or speculative Knowledge;
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as it is, 2 Pet. 1.3. He hath given unto us all things that pertain to life and godlin•ss, through the knowledge of him, &c. Meer speculative knowledge cannot be the condition of the Promises;
as it is, 2 Pet. 1.3. He hath given unto us all things that pertain to life and godlin•ss, through the knowledge of him, etc. Mere speculative knowledge cannot be the condition of the Promises;
but it's Faith embracing Him, who is made known. 2. If we compare that which is attributed to knowledge here, with that which is attributed to Faith else, where, Rom. 5.1. Being justified by faith, we have peace with God; and, Rom. 3.25. He is the justifier of him which believeth in Jesus;
but it's Faith embracing Him, who is made known. 2. If we compare that which is attributed to knowledge Here, with that which is attributed to Faith Else, where, Rom. 5.1. Being justified by faith, we have peace with God; and, Rom. 3.25. He is the justifier of him which Believeth in jesus;
So that we may, without hesitation take the meaning of th• Words thus, My righteous servant shall by faith in him, justifie many, who, by His bearing of their iniquities shall be absolved, and set free;
So that we may, without hesitation take the meaning of th• Words thus, My righteous servant shall by faith in him, justify many, who, by His bearing of their iniquities shall be absolved, and Set free;
that Justification through Faith, or the obtaining of the Pardon of Sin, through Christs Righteousnesse, taken hold of by Faith, doth necessarily presuppose knowledge, in the person that may expect it;
that Justification through Faith, or the obtaining of the Pardon of since, through Christ Righteousness, taken hold of by Faith, does necessarily presuppose knowledge, in the person that may expect it;
but as it layes hold on some Object, How can Faith lay hold on an Object except it know it? as the Word is, Rom. 10. How can they believe except they hear, Can any person rest on an unknown Mediator? that sure were not Faith but a blind guissing;
but as it lays hold on Some Object, How can Faith lay hold on an Object except it know it? as the Word is, Rom. 10. How can they believe except they hear, Can any person rest on an unknown Mediator? that sure were not Faith but a blind guissing;
I am not ashamed of the gospel of Christ, for therein is the righteousness of God revealed from faith to faith, Where it is necessarly presupposed, that the revealing of the Righteousnesse of the Gospel, (which here comprehends the knowing of it) must go before Faith,
I am not ashamed of the gospel of christ, for therein is the righteousness of God revealed from faith to faith, Where it is necessarily presupposed, that the revealing of the Righteousness of the Gospel, (which Here comprehends the knowing of it) must go before Faith,
and so durst not hazard on some things, which their Christian Liberty gave them accesse to. 3. Consider, that in Justification, God would have a Sinner to proceed as a man doth, who tables his defense before an earthly Tribunal of Justice;
and so durst not hazard on Some things, which their Christian Liberty gave them access to. 3. Consider, that in Justification, God would have a Sinner to proceed as a man does, who tables his defence before an earthly Tribunal of justice;
hence, Rom ▪ 10. It's given as the reason of the Jews miscarriage in the point of Justification, but being ignorant of the righteousnesse of God, they went about to establish their own righteousness;
hence, Rom ▪ 10. It's given as the reason of the jews miscarriage in the point of Justification, but being ignorant of the righteousness of God, they went about to establish their own righteousness;
all which may let us see the necessity of Knowledge to Justification. 4. Consider, that there must be Repentence, ere a Sinner can be Justified; which supposeth Knowledge;
all which may let us see the necessity of Knowledge to Justification. 4. Consider, that there must be Repentance, ere a Sinner can be Justified; which Supposeth Knowledge;
We preach to you sometimes the necessity of Repentance, and of your being humbled, and that ye should deny your own Righteousnesse, and betake you to Christs;
We preach to you sometime the necessity of Repentance, and of your being humbled, and that you should deny your own Righteousness, and betake you to Christ;
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It's as if we should bid you wash where there is no spot seen. 5. Look so reward to the Duties of Holinesse, which are necessary, though not to Justifie you;
It's as if we should bid you wash where there is no spot seen. 5. Look so reward to the Duties of Holiness, which Are necessary, though not to Justify you;
For he hath a Sentence in his own Conscience against himself though he may be doing that which on the matter is Right. 7ly. In a Word, Ignorance puts us out of case, to make use of many notable opportunities and priviledges;
For he hath a Sentence in his own Conscience against himself though he may be doing that which on the matter is Right. 7ly. In a Word, Ignorance puts us out of case, to make use of many notable opportunities and privileges;
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How many have lived a considerable number of years strangers to the advantages that are to be gotten by him, through their want of Knowledge? Therefore John 4. Christ sayes to the Samaritan Woman, If thou hadest known who it is that asked it of thee, thou wouldest have given him drink,
How many have lived a considerable number of Years Strangers to the advantages that Are to be got by him, through their want of Knowledge? Therefore John 4. christ Says to the Samaritan Woman, If thou Hadst known who it is that asked it of thee, thou Wouldst have given him drink,
and therefore, 1. Ye must know God, that Justifies you, ere ye can be Justified; as it is, John 17.3. This is life eternal, to know thee the only true God, and him whom thou hast sent, Jesus Christ;
and Therefore, 1. You must know God, that Justifies you, ere you can be Justified; as it is, John 17.3. This is life Eternal, to know thee the only true God, and him whom thou hast sent, jesus christ;
And this leads you in to know, that there is a New Covenant made through a Mediator, in which there is a Promise of Life and Salvation, through believing in Him, which, Rom. 10. is called the law of faith, which gives a Sinner ground of hope to be Justified by the Righteousnesse of a Cautioner;
And this leads you in to know, that there is a New Covenant made through a Mediator, in which there is a Promise of Life and Salvation, through believing in Him, which, Rom. 10. is called the law of faith, which gives a Sinner ground of hope to be Justified by the Righteousness of a Cautioner;
and Covenant of Works, (for if we plead innocent in any one Sin, whereof we are guilty, it may hazard our eternal ruine) And a necessity of knowing Jesus Christ, who is the Meritorious Cause of our Justification;
and Covenant of Works, (for if we plead innocent in any one since, whereof we Are guilty, it may hazard our Eternal ruin) And a necessity of knowing jesus christ, who is the Meritorious Cause of our Justification;
and by His Apostles, and Ministers in the New Testament, and doth by His Spirit ellighten the Soul, to take up the difference betwixt Justification by Faith, and Justification by Works;
and by His Apostles, and Ministers in the New Testament, and does by His Spirit ellighten the Soul, to take up the difference betwixt Justification by Faith, and Justification by Works;
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for we can never believe, except we know what Faith is. 5. It is needful, that we know what Dutie is called for, from a Justified Person; to wit, Repentance and Holiness;
for we can never believe, except we know what Faith is. 5. It is needful, that we know what Duty is called for, from a Justified Person; to wit, Repentance and Holiness;
because, though He Justifies none for Repentance, yet He Justifies none but Penitents, and He requires Repentance from all whom He Jus•ifies, Except ye repent, saith Christ, ye shall all likewise perish;
Because, though He Justifies none for Repentance, yet He Justifies none but Penitents, and He requires Repentance from all whom He Jus•ifies, Except you Repent, Says christ, you shall all likewise perish;
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with full purpose of heart, and endeavour after new Obedience. 6. There is also a necessity of the Knowledge of Christs Ordinance (though non absolu•ely, in order to Justification,) to know the Sacraments,
with full purpose of heart, and endeavour After new obedience. 6. There is also a necessity of the Knowledge of Christ Ordinance (though non absolu•ely, in order to Justification,) to know the Sacraments,
to know Jesus Christ, and His Offices, (For ye can never upon ground, expect Justification except ye know who hath procured it) to know what God requires of these, who are Justified;
to know jesus christ, and His Offices, (For you can never upon ground, expect Justification except you know who hath procured it) to know what God requires of these, who Are Justified;
and your Duty to Him, and so make a Catechisme to your selves, out of these few heads, it were a short and sure way to come to knowledge. The 2d. Use, Serves for Reproof, and Conviction to them that lye still in ignorance, which is a most Sinful and Dangerous Condition;
and your Duty to Him, and so make a Catechism to your selves, out of these few Heads, it were a short and sure Way to come to knowledge. The 2d. Use, Serves for Reproof, and Conviction to them that lie still in ignorance, which is a most Sinful and Dangerous Condition;
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then what a woful case are many of you in, who now hear me? Lay aside all other Sins, I would be ashamed to speak of the great Ignorance that is among you;
then what a woeful case Are many of you in, who now hear me? Lay aside all other Sins, I would be ashamed to speak of the great Ignorance that is among you;
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But is it possible, but there must be a quarrel, if it were but on this alone account, that ye think there is none? O! that ye would consider, what a Sin Ignorance is;
But is it possible, but there must be a quarrel, if it were but on this alone account, that you think there is none? OH! that you would Consider, what a since Ignorance is;
and at last to Hell, and Destruction? hence it is, at least in part, that the Kingdom of Satan is called the kingdom of darkness; and sure they are very proper Subjects of his Kingdom, who are Ignorant;
and At last to Hell, and Destruction? hence it is, At least in part, that the Kingdom of Satan is called the Kingdom of darkness; and sure they Are very proper Subject's of his Kingdom, who Are Ignorant;
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The First is that, 2. Thess. 1. Christ will come in flaming fire, to render vengeance to all them that know not God, and obey not the Gospel; The 2d. is, Hos. 4. My people perish for want of knowledge.
The First is that, 2. Thess 1. christ will come in flaming fire, to render vengeance to all them that know not God, and obey not the Gospel; The 2d. is, Hos. 4. My people perish for want of knowledge.
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Think not then little of Ignorance, neither think your selves to be well, so long as ye live in it. A 2d. Son will readily grant, that Ignorance is an evil thing, and that Knowledge is good and desirable;
Think not then little of Ignorance, neither think your selves to be well, so long as you live in it. A 2d. Son will readily grant, that Ignorance is an evil thing, and that Knowledge is good and desirable;
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O! what delusion, and disperat danger is here? If it be asked, (and it would become us well to inquire in it:) What can be the reason of this horribly gross Ignorance, that is among us? which is such that we are almost hoplesse of many of you:
OH! what delusion, and disperat danger is Here? If it be asked, (and it would become us well to inquire in it:) What can be the reason of this horribly gross Ignorance, that is among us? which is such that we Are almost hopeless of many of you:
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The causes of this may be several, as, 1. Folks undervaluing the practice of Religion, let the most Ignorant Persons, being earnest in the practice of Religion,
The Causes of this may be several, as, 1. Folks undervaluing the practice of Religion, let the most Ignorant Persons, being earnest in the practice of Religion,
If ye were in good earnest, and serious in seeking after the Knowledge of the things of Religion, ye would soon in some measure understand, and take them up:
If you were in good earnest, and serious in seeking After the Knowledge of the things of Religion, you would soon in Some measure understand, and take them up:
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There are many here, who, I suppose are very Ignorant, but let me ask you, what time & pains have ye ever bestowed on the study of Knowledge? ye hear the preaching,
There Are many Here, who, I suppose Are very Ignorant, but let me ask you, what time & pains have you ever bestowed on the study of Knowledge? you hear the preaching,
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for most part, ye either hear negligently; or ye quickly forget all that ye hear; ye never speak of it in your Families, neither take ye any time for re•ding, and pondering the Catechism;
for most part, you either hear negligently; or you quickly forget all that you hear; you never speak of it in your Families, neither take you any time for re•ding, and pondering the Catechism;
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But how shall ye get Knowledge, if ye will be at no pains for it? your practice sayes, ye expect it should come by immediat inspiration, without all use of ordinary and appointed means. 4. Others wil say, that they would fain know,
But how shall you get Knowledge, if you will be At no pains for it? your practice Says, you expect it should come by immediate inspiration, without all use of ordinary and appointed means. 4. Others will say, that they would fain know,
but are such in earnest, out of love to Knowledge, studying to come by it? It's said of some. 2 Thess. 2. Because they received not the truth in love, God gave them up to strong delusions, to believe a lie.
but Are such in earnest, out of love to Knowledge, studying to come by it? It's said of Some. 2 Thess 2. Because they received not the truth in love, God gave them up to strong delusions, to believe a lie.
how many of you, when ye take up the Catechism to read, fall down on your knees to seek God's blessing on your reading thereof? When John is speaking of the benefits that come by Christ;
how many of you, when you take up the Catechism to read, fallen down on your knees to seek God's blessing on your reading thereof? When John is speaking of the benefits that come by christ;
if we prevail not with you in this, even to lay the necessity of Knowledge to heart? will not the excellency of the Object, the Authority of God commanding it, the advantages that come by it, with the prejudices that attends and follows the want of it, commend it to you? will ye ever be perswaded to seek after Faith and Holinesse, that will not be perswaded to study Knowledge? It's a wonder how many of you can have the confidence to say, that ye keep your hearts to God,
if we prevail not with you in this, even to lay the necessity of Knowledge to heart? will not the excellency of the Object, the authority of God commanding it, the advantages that come by it, with the prejudices that attends and follows the want of it, commend it to you? will you ever be persuaded to seek After Faith and Holiness, that will not be persuaded to study Knowledge? It's a wonder how many of you can have the confidence to say, that you keep your hearts to God,
For it's that wherein it's keeped, and whereby, through Grace it's suitably exercised; Sure ye can never have the power of Religion, who want the form of it;
For it's that wherein it's keeped, and whereby, through Grace it's suitably exercised; Sure you can never have the power of Religion, who want the from of it;
many of you will be very sad, and dreadful spectacles in the great day, when ye shall be charged with this, that ye never Judged Precious Jesus Christ to be of that much worth,
many of you will be very sad, and dreadful spectacles in the great day, when you shall be charged with this, that you never Judged Precious jesus christ to be of that much worth,
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Therefore, for helping you to the study of Knowledge, take these few Directions, and a Caveat or two in the close. 1. Let none put themselves without the reach of this exhortation;
Therefore, for helping you to the study of Knowledge, take these few Directions, and a Caveat or two in the close. 1. Let none put themselves without the reach of this exhortation;
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and could we once but get you under the impression, and conviction of this, as a Duty, we would think that much were gained. 2. Spend some time about this in private weekly;
and could we once but get you under the impression, and conviction of this, as a Duty, we would think that much were gained. 2. Spend Some time about this in private weekly;
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as ye stint sometime for Prayer, may ye not stint sometime to read the Catechism or to go to some Family, where ye that cannot read your selves, may have one to read it to you;
as you stint sometime for Prayer, may you not stint sometime to read the Catechism or to go to Some Family, where you that cannot read your selves, may have one to read it to you;
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and even this Duty in particular, in the place of it? Others of you, that Drink and Tiple not a way so much of your time, ye know what time ye spend walking on the plain stones,
and even this Duty in particular, in the place of it? Others of you, that Drink and Tiple not a Way so much of your time, you know what time you spend walking on the plain stones,
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when will ye take some of that time, in seeking after Knowledge? Others of you, that follow your Callings, will ye leave your Work a little sooner then ye use to do, on the Saturnday evening;
when will you take Some of that time, in seeking After Knowledge? Others of you, that follow your Callings, will you leave your Work a little sooner then you use to do, on the Saturnday evening;
and that would both help your Knowledge, and evidence your Love (when sincerely gone about) to the Communion of Saints. 4. Be about the use of the Means, with an eye to God for His blessing on them;
and that would both help your Knowledge, and evidence your Love (when sincerely gone about) to the Communion of Saints. 4. Be about the use of the Means, with an eye to God for His blessing on them;
So that if it were known, some would wonder how there could be such Ignorance amongst them, that frequently hear the Gospel. 5. Any light of Knowledge that ye have, be tender of it in your practice;
So that if it were known, Some would wonder how there could be such Ignorance among them, that frequently hear the Gospel. 5. Any Light of Knowledge that you have, be tender of it in your practice;
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where Men do not like toretain God in their knowledge, or where the truth is detained in unrighteousness, it provoketh God to give up to a reprobate mind,
where Men do not like toretain God in their knowledge, or where the truth is detained in unrighteousness, it provokes God to give up to a Reprobate mind,
He that goes conscientiously, and constantly about the Duties of Holinesse that he knows (For he must make conscience of all, else he will thrive in none) he shall increase in Knowledge.
He that Goes conscientiously, and constantly about the Duties of Holiness that he knows (For he must make conscience of all, Else he will thrive in none) he shall increase in Knowledge.
And if Parents will not be seriously concerned in this themselves, God requires us to take some course to bring up their young Ones, in the Knowledge of God;
And if Parents will not be seriously concerned in this themselves, God requires us to take Some course to bring up their young Ones, in the Knowledge of God;
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And while ye neither do your selves, nor seek help from others, ye are utterly in-excusable. 2. I would commend to you the necessity of using privat means;
And while you neither doe your selves, nor seek help from Others, you Are utterly inexcusable. 2. I would commend to you the necessity of using private means;
the Land is to say so afar off, and within the Vail, cast therefore the Anchor of Hope there. 3. Beware of thinking, that ye meerly of your selves, can acquire any sound and saving Knowledge,
the Land is to say so afar off, and within the vail, cast Therefore the Anchor of Hope there. 3. Beware of thinking, that you merely of your selves, can acquire any found and Saving Knowledge,
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And as we have great need to be clear in that Righteousness, which will be a relevant defence before the Tribunal of God's Justice, that we propose not one that wi•l be casten, and rejected;
And as we have great need to be clear in that Righteousness, which will be a relevant defence before the Tribunal of God's justice, that we propose not one that wi•l be casten, and rejected;
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It being evident, that no meerly speculative Knowledge can intitle to this Justification; yet it's called Knowledge. 1. Because Faith necessarily presupposes Knowledge;
It being evident, that not merely speculative Knowledge can entitle to this Justification; yet it's called Knowledge. 1. Because Faith necessarily presupposes Knowledge;
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as it is, 1 Cor. 2.2. I determined to know nothing among you, but Jesus Christ, and him crucified: And saith, Paul, Philip. 3.8. I count all things to be but losse, for the excellency of the knowledge of Jesus Christ my Lord.
as it is, 1 Cor. 2.2. I determined to know nothing among you, but jesus christ, and him Crucified: And Says, Paul, Philip. 3.8. I count all things to be but loss, for the excellency of the knowledge of jesus christ my Lord.
or, as a Sea-mans discovering good ground, to cast Anchor on, but not casting forth his Anchor thereon, is exposed to the violence of the Storm, and so shipwracked;
or, as a Seamans discovering good ground, to cast Anchor on, but not casting forth his Anchor thereon, is exposed to the violence of the Storm, and so shipwrecked;
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Therefore, though Paul was a very learned man, and a great Schollar, yet sayes he, 1 Cor. 2.2. I determined to know nothing among you, but Christ Jesus and him crucified. A 2d. Sort, are such as want not affection to Truth;
Therefore, though Paul was a very learned man, and a great Scholar, yet Says he, 1 Cor. 2.2. I determined to know nothing among you, but christ jesus and him Crucified. A 2d. Sort, Are such as want not affection to Truth;
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There is another thing supposed here, that serves to clear the Doctrine of Justification, which we shall Observe, ere we speak of Faith it self particularly,
There is Another thing supposed Here, that serves to clear the Doctrine of Justification, which we shall Observe, ere we speak of Faith it self particularly,
and If Knowledge be necessary to Faith; then the Gospel must be necessary; For it's said, Rom. 11.17. That by it the righteousness of God is revealed from faith to faith;
and If Knowledge be necessary to Faith; then the Gospel must be necessary; For it's said, Rom. 11.17. That by it the righteousness of God is revealed from faith to faith;
Nay, it's foollshnesse to the wise Men of the World, as we may see, 1 Cor. 1. we, (sayes the Apostle) Preach Christ crucified to the Jews a stumbling block, and to the Greeks foolishnesse;
Nay, it's foollshnesse to the wise Men of the World, as we may see, 1 Cor. 1. we, (Says the Apostle) Preach christ Crucified to the jews a stumbling block, and to the Greeks foolishness;
and in the same Chap. v. 14, 15. How shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? Where the Apostle clearly,
and in the same Chap. v. 14, 15. How shall they believe in him of whom they have not herd? and how shall they hear without a preacher? and how shall they preach except they be sent? Where the Apostle clearly,
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and convincingly in••rt the necessity of a lawfully called Ministry for preaching of the Gospel, and for carrying on the Work of Justifying and S•ving Faith:
and convincingly in••rt the necessity of a lawfully called Ministry for preaching of the Gospel, and for carrying on the Work of Justifying and S•ving Faith:
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for in it, (as it is, Rom. 1.17.) is the righteousness of God revealled, &c. and, Rom. 11.21, 22. it's said, Now the righteousnesse of God without the law is manifested, &c. We would never know the way how a Sinner comes to be at peace with God,
for in it, (as it is, Rom. 1.17.) is the righteousness of God revealed, etc. and, Rom. 11.21, 22. it's said, Now the righteousness of God without the law is manifested, etc. We would never know the Way how a Sinner comes to be At peace with God,
and by the Spirit accompanying it, Sinners are ingaged to take hold of Christ, and to rest on Him for Salvation. 4ly Because this Word being taken hold of,
and by the Spirit accompanying it, Sinners Are engaged to take hold of christ, and to rest on Him for Salvation. 4ly Because this Word being taken hold of,
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and closed with, contains the pronuncing of the Sinners Absolvitor, of His absolving Sentence, when it sayes, If thou believest, thou shalt be justified and saved;
and closed with, contains the pronouncing of the Sinners Absolvitor, of His absolving Sentence, when it Says, If thou Believest, thou shalt be justified and saved;
as the external instrumental Cause, that concurres in the Justification of Sinners; but if ever ye be absolved, ye will be beholden to this preached Gospel;
as the external instrumental Cause, that concurs in the Justification of Sinners; but if ever you be absolved, you will be beholden to this preached Gospel;
and such also who seldom come to hear, and who never care for preaching; And upon the other hand, it reproves these, who, when they fall a Tottering, Reeling,
and such also who seldom come to hear, and who never care for preaching; And upon the other hand, it reproves these, who, when they fallen a Tottering, Reeling,
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many come to the Preaching of the Gospel, to hear and learn some Lesson, for informing their Judgement, some come to get Directions, in ref•rence to some particular Dutie, some to get a doubt loosed, none of which are to be dissallowed in themselves ▪ but rather in so far to be commended,
many come to the Preaching of the Gospel, to hear and Learn Some lesson, for informing their Judgement, Some come to get Directions, in ref•rence to Some particular Duty, Some to get a doubt loosed, none of which Are to be disallowed in themselves ▪ but rather in so Far to be commended,
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when ye come to the Preaching, and hears us declare in the name of the Lord, that a believing Sinner hath accesse to have his Sin taken away, and to be Justified through the imputation of Christs Righteousnesse;
when you come to the Preaching, and hears us declare in the name of the Lord, that a believing Sinner hath access to have his since taken away, and to be Justified through the imputation of Christ Righteousness;
and accept of, embrace, and cordially close with it, if it were just now, at this very occasion. 4. This would be the great design, both of Preachers and Hearers;
and accept of, embrace, and cordially close with it, if it were just now, At this very occasion. 4. This would be the great Design, both of Preachers and Hearers;
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I put it to your Conscience, if ye can conceive any difference betwixt you, and these that never heard the Gospel? ye are baptized, and hear preachings.
I put it to your Conscience, if you can conceive any difference betwixt you, and these that never herd the Gospel? you Are baptised, and hear preachings.
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how then can it convince y•u of Righteousnesse? Therefore, if ye would make sure Justification indeed, try it by the Word. 1. What was it that put you to seek after, Righteousnesse,
how then can it convince y•u of Righteousness? Therefore, if you would make sure Justification indeed, try it by the Word. 1. What was it that put you to seek After, Righteousness,
where sought ye for a remedy? was ye led in through the Word, to seek a Plaister to heal that wound of Conviction? 3. What was it that warranted you to take hold of that Word,
where sought you for a remedy? was the led in through the Word, to seek a Plaster to heal that wound of Conviction? 3. What was it that warranted you to take hold of that Word,
and Pardon of Sin through Christ? I know there are many, who, though there had not been a call from God, would have confidently stepped forward to the Promise;
and Pardon of since through christ? I know there Are many, who, though there had not been a call from God, would have confidently stepped forward to the Promise;
but were ye ever like to Peters hearers, pricked in your hearts, and made to say, men and brethren what shall we do? Or, being some way pricked, was it Gods call holding out, the Promise to be to you, and your children,
but were you ever like to Peter's hearers, pricked in your hearts, and made to say, men and brothers what shall we do? Or, being Some Way pricked, was it God's call holding out, the Promise to be to you, and your children,
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More particularly, we come to speake of this Word, as it respects the inward mean, or the inward instrumental cause, of Justification, which is Faith; for there is this order and method. 1. The Sinner is convinced,
More particularly, we come to speak of this Word, as it respects the inward mean, or the inward instrumental cause, of Justification, which is Faith; for there is this order and method. 1. The Sinner is convinced,
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and satisfy•ng the Ju •ice of God for it, which is the meritorious Cause. 3dly. There is Gods Offer in the Gospel, holding our Christs Righteousnesse to lost Sinners, and calling them to make use of it. 4ly. Upon this, there is Faith's receiving of the Offer, and resting upon Christ, and His Righteousnesse for Life;
and satisfy•ng the Ju •ice of God for it, which is the meritorious Cause. 3dly. There is God's Offer in the Gospel, holding our Christ Righteousness to lost Sinners, and calling them to make use of it. 4ly. Upon this, there is Faith's receiving of the Offer, and resting upon christ, and His Righteousness for Life;
In speaking of this inward instrumental Cause, Five things would be cleared, which we suppose are implyed in the Words. 1. The necessity of Faith, holden out,
In speaking of this inward instrumental Cause, Five things would be cleared, which we suppose Are employed in the Words. 1. The necessity of Faith, held out,
which is not a bare speculative Knowledge, or a meer Historical Faith, but something that really Acts on Christ with respect to His Sufferings. 4. The effect of this Faith taking hold on Christ,
which is not a bore speculative Knowledge, or a mere Historical Faith, but something that really Acts on christ with respect to His Sufferings. 4. The Effect of this Faith taking hold on christ,
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and the bringing him from under the Curse, into good terms with God. 5. The manner how Faith concurres in proceeding, or bringing about this effect; wherein we have this general;
and the bringing him from under the Curse, into good terms with God. 5. The manner how Faith concurs in proceeding, or bringing about this Effect; wherein we have this general;
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If it be by his knowledge, or the knowledge of him, that many are justified, then it cannot be that they are Justified before they come to the Knowledge of Him, or from Eternity;
If it be by his knowledge, or the knowledge of him, that many Are justified, then it cannot be that they Are Justified before they come to the Knowledge of Him, or from Eternity;
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only in passing, take two or three words of Advertisement, and then we shall confirm the Doctrine. 1. When we speak of Justification, it's in respect of our being absolved,
only in passing, take two or three words of Advertisement, and then we shall confirm the Doctrine. 1. When we speak of Justification, it's in respect of our being absolved,
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and fred not from the pollution of Sin, but from the guilt of it, as it makes us obnoxious to the Curse, the clearing of the effect will clear this more. 2. When we speak of Faith, it's not to be understood as it were a Declaration, or Manifestation of our Justification;
and fred not from the pollution of since, but from the guilt of it, as it makes us obnoxious to the Curse, the clearing of the Effect will clear this more. 2. When we speak of Faith, it's not to be understood as it were a Declaration, or Manifestation of our Justification;
Rom. 3.24, 25. Being justified freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, &c. Col. 3.22. God hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. Act. 13.38.39. Through this man is preached unto you the forgiveness of sins, and by him, all that believe are justified from all things, from which they could not be justified by the law of Moses:
Rom. 3.24, 25. Being justified freely by his grace, through the redemption that is in christ jesus, whom God hath Set forth to be a propitiation through faith in his blood, etc. Col. 3.22. God hath concluded all under since, that the promise by faith of jesus christ might be given to them that believe. Act. 13.38.39. Through this man is preached unto you the forgiveness of Sins, and by him, all that believe Are justified from all things, from which they could not be justified by the law of Moses:
Consult the Scriptures, and we will find, that Paul clears both these Questions. 1. who are Justified? All that believe. 2. When are they Justified? When they believe. 2ly Consider these Scriptures, that place all men before believing, into a state of Wrath,
Consult the Scriptures, and we will find, that Paul clears both these Questions. 1. who Are Justified? All that believe. 2. When Are they Justified? When they believe. 2ly Consider these Scriptures, that place all men before believing, into a state of Wrath,
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least any man should boast, it's Faith that gives the Title, which we had not before. 3. Consider, That the Scriptures do expresly make believing to preceed Justification;
lest any man should boast, it's Faith that gives the Title, which we had not before. 3. Consider, That the Scriptures do expressly make believing to precede Justification;
as all these places, which say, that we are Justified by Faith in Christ, do clear, as Rom. 5.1. Being justified by Faith, we have peace with God, through our Lord Jesus Christ;
as all these places, which say, that we Are Justified by Faith in christ, do clear, as Rom. 5.1. Being justified by Faith, we have peace with God, through our Lord jesus christ;
which place looks on Faiths concurring in Justification, with a kind of causality, Rom. 3.22.25. The righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe, &c. Ephes. 2.8. By grace are ye saved, through faith;
which place looks on Faiths concurring in Justification, with a kind of causality, Rom. 3.22.25. The righteousness of God, which is by faith of jesus christ unto all, and upon all them that believe, etc. Ephesians 2.8. By grace Are you saved, through faith;
In which place we have three things considerable, to make out the point. 1. He compares the concurring of Faith, to Justification, in the Covenant of Grac•, to the concurring of Works to Justification,
In which place we have three things considerable, to make out the point. 1. He compares the concurring of Faith, to Justification, in the Covenant of Grac•, to the concurring of Works to Justification,
else Works might declare a man to be Justified to himself, as well as Faith; But he contradistinguishes Faith and Works here, and opposes the one to the other.
Else Works might declare a man to be Justified to himself, as well as Faith; But he contradistinguishes Faith and Works Here, and opposes the one to the other.
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And so both these Errors of Antinomians fall to the ground, 1. That, by which they assert, that these who are Justified, were Justified from Eternity;
And so both these Errors of Antinomians fallen to the ground, 1. That, by which they assert, that these who Are Justified, were Justified from Eternity;
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which is false, it being the terms, or condition, on which God proposeth, and promiseth pardon in his Covenant, as is clear, John 3.18. Whosoever believes shall not be condemned, but shall have everlasting life, and, Mark 16.16. He that believes, and is baptized, shall be saved, with this opposition, He that believeth not shall be damned;
which is false, it being the terms, or condition, on which God Proposeth, and promises pardon in his Covenant, as is clear, John 3.18. Whosoever believes shall not be condemned, but shall have everlasting life, and, Mark 16.16. He that believes, and is baptised, shall be saved, with this opposition, He that Believeth not shall be damned;
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There is here also a clear discovery, and confutation of a 3d. Error of Antinomians, concerning the nature of Faith, That it is Persons believing, that they are Justified;
There is Here also a clear discovery, and confutation of a 3d. Error of Antinomians, Concerning the nature of Faith, That it is Persons believing, that they Are Justified;
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and that we have His Truth pointing out to us, that Justification must have Faith going before it, and alongst with it. The 2d. Use Serves to demonstrat the absolute necessity of believing, and taking hold of Christ;
and that we have His Truth pointing out to us, that Justification must have Faith going before it, and alongst with it. The 2d. Use Serves to demonstrate the absolute necessity of believing, and taking hold of christ;
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The stayed thoughts of an Arrestment laid upon us, to appear before God's Tribunal, and to reckon for our Debt, would make us think much of a Cautioner;
The stayed thoughts of an Arrestment laid upon us, to appear before God's Tribunal, and to reckon for our Debt, would make us think much of a Cautioner;
The want whereof make the glad tydings of the Gospel to be tastlesse, and without relish, This is the great scope of these Words, to shew how a Summonded Sinner arraigned at Gods Bar, may be Justified,
The want whereof make the glad tidings of the Gospel to be tastlesse, and without relish, This is the great scope of these Words, to show how a Summoned Sinner arraigned At God's Bar, may be Justified,
for the Lord would have us know, that we hold our Life of Him; and not to receive Him by Faith, is an evidence of highest presumption; Therefore it's said, Rom. 4.16. It is by faIth that it might be of grace;
for the Lord would have us know, that we hold our Life of Him; and not to receive Him by Faith, is an evidence of highest presumption; Therefore it's said, Rom. 4.16. It is by faIth that it might be of grace;
God hath chosen this way, that the freenesse of His Grace, in pardoning of Sin may be seen. 2. The Lord by this, lets the unbeliever know, that the reason of his own ruine is of himself;
God hath chosen this Way, that the freeness of His Grace, in pardoning of since may be seen. 2. The Lord by this, lets the unbeliever know, that the reason of his own ruin is of himself;
because the offer was made to them on condition of receiving it by Faith, and they not performing the condition, their Guilt is aggreged by their slighting of the offer:
Because the offer was made to them on condition of receiving it by Faith, and they not performing the condition, their Gilded is aggreged by their slighting of the offer:
but, alace, what better are they, who do in their practice deny it, and live senslesly and securely under the Gospel? We conceive that there are Three sorts of Persons, that have need of a Word to be spoken to them here. 1. Such as live carelesly,
but, alace, what better Are they, who do in their practice deny it, and live senslesly and securely under the Gospel? We conceive that there Are Three sorts of Persons, that have need of a Word to be spoken to them Here. 1. Such as live carelessly,
and when they are pressed to a change of their state, and way, they make excuses, partly from the sinfulnesse of their Nature, that they can do nothing, partly from the abundant Grace of God, that He must do all;
and when they Are pressed to a change of their state, and Way, they make excuses, partly from the sinfulness of their Nature, that they can do nothing, partly from the abundant Grace of God, that He must do all;
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For He hath said, that He will Justifie, and save none but the Believer, There is none other that hath the promise of Pardon, it is not made to any thing that is to be brought forth,
For He hath said, that He will Justify, and save none but the Believer, There is none other that hath the promise of Pardon, it is not made to any thing that is to be brought forth,
renunce your own Righteousnesse, and betake you to Christ's Righteousnesse, otherwayes ye cannot, on good ground, expect to be Justified. 2. Others will set about many things that are good;
renounce your own Righteousness, and betake you to Christ's Righteousness, otherways you cannot, on good ground, expect to be Justified. 2. Others will Set about many things that Are good;
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but the Work of believing they can never be brought to mind, or own, they will make a sort of Conscience of Prayer, of keeping the Church, of reading the Scriptures, &c. But to give obedience to the Command of Believing they mind it not, they can live, and die without it;
but the Work of believing they can never be brought to mind, or own, they will make a sort of Conscience of Prayer, of keeping the Church, of reading the Scriptures, etc. But to give Obedience to the Command of Believing they mind it not, they can live, and die without it;
Hence there are many who promise Heaven to themselves, and think that they have done something for it, who yet never laid hold on Christ for their Justification;
Hence there Are many who promise Heaven to themselves, and think that they have done something for it, who yet never laid hold on christ for their Justification;
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A 3d. Sort are these who because of some common favours that they have received, as evidences of Gods care and kindnesse, conclude their Justification;
A 3d. Sort Are these who Because of Some Common favours that they have received, as evidences of God's care and kindness, conclude their Justification;
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and over their heads, by the Covenant of Works, now what can ye say to these Two? where I desire you not so much to speak your light, as your practice, and experience;
and over their Heads, by the Covenant of Works, now what can you say to these Two? where I desire you not so much to speak your Light, as your practice, and experience;
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and your lyableness to the Curse of God for the same? If so, then what means the good opinion that many of you have of your selves? This is even the thing that the Apostle sayeth of himself before his conversion, Rom. 7.9: Before the law came, I was alive, but when the commandement came, sin revived, and I died;
and your lyableness to the Curse of God for the same? If so, then what means the good opinion that many of you have of your selves? This is even the thing that the Apostle Saith of himself before his conversion, Rom. 7.9: Before the law Come, I was alive, but when the Commandment Come, since revived, and I died;
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These Three then usually preceed Faith. 1. That a person hath had a good opinion of himself. 2. That this person is Summoned or Charged to answer at Gods Bar. 3. That the person is made to passe Sentence on himself,
These Three then usually precede Faith. 1. That a person hath had a good opinion of himself. 2. That this person is Summoned or Charged to answer At God's Bar. 3. That the person is made to pass Sentence on himself,
go in and see if ever ye discovered in your selves. 1. An inclination to establish your own Righteousnesse. 2. Was ye ever under a work of the Law humbling you? and 3. Was ye ever, in your own apprehension lost? If so,
go in and see if ever you discovered in your selves. 1. an inclination to establish your own Righteousness. 2. Was you ever under a work of the Law humbling you? and 3. Was you ever, in your own apprehension lost? If so,
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How many such are there, who have made their Prayer their only intercessour, and have presumed to step in on God's mercy, without a Mediator. 3. Suppone that ye have betaken your selves to Christ, as to the remedy;
How many such Are there, who have made their Prayer their only intercessor, and have presumed to step in on God's mercy, without a Mediator. 3. Suppone that you have betaken your selves to christ, as to the remedy;
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4. Wherewith did ye take hold on him? or how did ye act on him? was it by Faith or not? There are many, who act on him as they think by Prayer, not as the meritorious Cause,
4. Wherewith did you take hold on him? or how did you act on him? was it by Faith or not? There Are many, who act on him as they think by Prayer, not as the meritorious Cause,
ye would look in upon your own hearts, and see whether it be not secretly making something of this kind the ground of your title to Christ, and of your Justification;
you would look in upon your own hearts, and see whither it be not secretly making something of this kind the ground of your title to christ, and of your Justification;
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even condemned already, and having the Wrath and Curse of God abiding on you; because the Word curseth and condemneth all that are not in Christ by Faith:
even condemned already, and having the Wrath and Curse of God abiding on you; Because the Word Curseth and Condemneth all that Are not in christ by Faith:
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so it's ground of notable consolation to the believer, who, if he were even put to the reckoning with Paul, I was a blasphemer, a persecuter, injurious, yet here is hope for him, that he shall be found in Christ, not having his own Righteousnesse, but Christs;
so it's ground of notable consolation to the believer, who, if he were even put to the reckoning with Paul, I was a blasphemer, a Persecutor, injurious, yet Here is hope for him, that he shall be found in christ, not having his own Righteousness, but Christ;
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This was it that made David to sing sweetly, Psal. 32. Blessed is he whose transgression is forgiven, whose sin is covered, blessed is the man to whom the Lord imputeth no iniquity;
This was it that made David to sing sweetly, Psalm 32. Blessed is he whose Transgression is forgiven, whose since is covered, blessed is the man to whom the Lord imputeth no iniquity;
and if there were moe sensible Sinners amongst us, whose own Righteousness misgives them, and who are brought to that pass, that the Jaylor and Peters hearers were in, crying out, what shall we do to be saved? This word believe in the Lord Jesus,
and if there were more sensible Sinners among us, whose own Righteousness misgives them, and who Are brought to that pass, that the Jailor and Peter's hearers were in, crying out, what shall we do to be saved? This word believe in the Lord jesus,
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And here there are mistakes, and errors, both in the doctrinal and practical part of all these. 1. The Object of it then is Him, Jesus Christ, the knowledge of him, or the Faith of Him,
And Here there Are mistakes, and errors, both in the doctrinal and practical part of all these. 1. The Object of it then is Him, jesus christ, the knowledge of him, or the Faith of Him,
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Hence Observe, That Christ Jesus His Rightnousnesse holden forth in Gods promise of free Grace, is the native and proper Object, that saving and justifying Faith takes hold of, and rests upon;
Hence Observe, That christ jesus His Rightnousnesse held forth in God's promise of free Grace, is the native and proper Object, that Saving and justifying Faith Takes hold of, and rests upon;
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or to the same purpose, the saving Grace of Faith, that Justifies, is that Faith that does peculiarly apply and rest upon Christ Jesus holden forth in Gods promise in the Gospel,
or to the same purpose, the Saving Grace of Faith, that Justifies, is that Faith that does peculiarly apply and rest upon christ jesus held forth in God's promise in the Gospel,
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whom God hath set forth to be a propitiation through faith in his blood. Rom. 5.1. Being justified by faith, we have peace with God, through our Lord Jesus Christ. John 1.12.
whom God hath Set forth to be a propitiation through faith in his blood. Rom. 5.1. Being justified by faith, we have peace with God, through our Lord jesus christ. John 1.12.
Where the Faith that hath the Promise of Justification, and the priviledge of Adoption annexed to it, is called the receiving of Christ, and believing on his name.
Where the Faith that hath the Promise of Justification, and the privilege of Adoption annexed to it, is called the receiving of christ, and believing on his name.
but as it relates to, and units with Christ, as the meritorious cause of Justification. 2. Neither does Faith Justifie as it looks to every Object which the Word holds forth;
but as it relates to, and units with christ, as the meritorious cause of Justification. 2. Neither does Faith Justify as it looks to every Object which the Word holds forth;
as the Papists corrupt many Truths, so they corrupt this Truth concerning the nature of Justifying and Saving Faith, in these Three, 1. In the Object. 2. In the Subject. 3. In the Act of it:
as the Papists corrupt many Truths, so they corrupt this Truth Concerning the nature of Justifying and Saving Faith, in these Three, 1. In the Object. 2. In the Subject. 3. In the Act of it:
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and gives Life to other Graces; but never as taking hold of Christs Righteousnesse; which quite overturns the way of Justification through Faith in Him;
and gives Life to other Graces; but never as taking hold of Christ Righteousness; which quite overturns the Way of Justification through Faith in Him;
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but it's a closing with, a receiving of, and a resting on that Saviour, a singling out of the Promise that makes offer of him; (as for instance, where it's said, If thou believe on the Lord Jesus thou shall be saved ) and pitching on that,
but it's a closing with, a receiving of, and a resting on that Saviour, a singling out of the Promise that makes offer of him; (as for instance, where it's said, If thou believe on the Lord jesus thou shall be saved) and pitching on that,
and which are needful to be taken in, though it be not alwayes necessary, that we be explicit ln the uptaking of them. 1. There is need of taking in Christs righteousnesse, because it's our defence at the Bar of Gods Justi•e;
and which Are needful to be taken in, though it be not always necessary, that we be explicit Lincoln the uptaking of them. 1. There is need of taking in Christ righteousness, Because it's our defence At the Bar of God's Justi•e;
even as a Debitor whose Debt the Cautioner hath payed, hath that to answer when he is charged for it, that his Cautioner hath payed it. 2. There is need to take in this, Holden forth in Gods promise in the gospel;
even as a Debtor whose Debt the Cautioner hath paid, hath that to answer when he is charged for it, that his Cautioner hath paid it. 2. There is need to take in this, Held forth in God's promise in the gospel;
and thus Faith hath Christs fulnesse, or His full and compleat Satisfaction for Righteousnesse, and Gods Faithfulnesse impledged, that the Believer shall be accepted through it;
and thus Faith hath Christ fullness, or His full and complete Satisfaction for Righteousness, and God's Faithfulness impledged, that the Believer shall be accepted through it;
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And its on this ground, that Faith sometimes looks on God as Able, sometimes as Faithful; Therefore it's said, Heb. 7.25. He is able to save to the uttermost;
And its on this ground, that Faith sometime looks on God as Able, sometime as Faithful; Therefore it's said, Hebrew 7.25. He is able to save to the uttermost;
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and the Sinner having Gods offer and Promise, that upon his accepting of Christs Righteousnesse, he shall be Justified, instructs that his Debt is payed by his Cautioner,
and the Sinner having God's offer and Promise, that upon his accepting of Christ Righteousness, he shall be Justified, instructs that his Debt is paid by his Cautioner,
the Promise is of free Grace, therefore it's alwayes called the Covenant of Grace; So Rom. 4.16. It's of faith, that it might be by grace to the end the promise might be sure to all the seed:
the Promise is of free Grace, Therefore it's always called the Covenant of Grace; So Rom. 4.16. It's of faith, that it might be by grace to the end the promise might be sure to all the seed:
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but considering that the Promise is of Grace and His acceptation is of Grace, as is often repeated, Eph. 1, 2, and 3. Chapters: These Three are the great warrand that a Sinner hath to roll himself over on, a compleat Mediator;
but considering that the Promise is of Grace and His acceptation is of Grace, as is often repeated, Ephesians 1, 2, and 3. Chapters: These Three Are the great warrant that a Sinner hath to roll himself over on, a complete Mediator;
for if it should be said, How darest thou lay hold upon the Promise? The answer is, it's free, it's not the mount that may not be touched, but it's Jesus the mediator of the new covenant, &c. It's Grace that is the Rise, the End, and the Condition of it:
for if it should be said, How Darest thou lay hold upon the Promise? The answer is, it's free, it's not the mount that may not be touched, but it's jesus the Mediator of the new Covenant, etc. It's Grace that is the Rise, the End, and the Condition of it:
May we not then say, O! Sinners, if ye will believe that ye have a good resting place, a sure foundation, a tryed corner-stone? as it is Isaiah 28. cited Rom. 9. Where the Apostle hath it, He that believes on him shall never be ashamed;
May we not then say, OH! Sinners, if you will believe that you have a good resting place, a sure Foundation, a tried cornerstone? as it is Isaiah 28. cited Rom. 9. Where the Apostle hath it, He that believes on him shall never be ashamed;
and we may say, we wote well it was deservedly so, considering that it is by His Knowledge, that Justification was derived to them, and is deryved to us;
and we may say, we wot well it was deservedly so, considering that it is by His Knowledge, that Justification was derived to them, and is deryved to us;
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and though that Seed should not be all Men, yet they should be manie; and the way how these many should come by the benefit of His Sufferings is also held forth;
and though that Seed should not be all Men, yet they should be many; and the Way how these many should come by the benefit of His Sufferings is also held forth;
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we came also to speak of this Faith which Justifies, and did propose Five things to be spoken of concerning it, (and indeed if any thing be of concerment, this is;
we Come also to speak of this Faith which Justifies, and did propose Five things to be spoken of Concerning it, (and indeed if any thing be of concernment, this is;
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if a right to Christ and His purchase be of concernment, then sure it must be of concernment to know how we come by that Right) 1. The necessity of it. 2. The object of it. 3. The act of it. 4. The effects that flow from it. 5. The manner of it's concurring in the attaining of Justification;
if a right to christ and His purchase be of concernment, then sure it must be of concernment to know how we come by that Right) 1. The necessity of it. 2. The Object of it. 3. The act of it. 4. The effects that flow from it. 5. The manner of it's concurring in the attaining of Justification;
as it's Object, but mainly, and principally to Christ, and to the Word only, in so far as it holds out Christ in the Promises and Offers of Gods Grace,
as it's Object, but mainly, and principally to christ, and to the Word only, in so Far as it holds out christ in the Promises and Offers of God's Grace,
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which will infer this, that Faith considers Him as satisfying for the iniquities of His People, in it's acting on Him for Justification, and Pardon of Sin;
which will infer this, that Faith considers Him as satisfying for the iniquities of His People, in it's acting on Him for Justification, and Pardon of since;
and subdue us to Himself, as a Prophet to illuminat us, and cure our blindnesse, and as a Priest to satisfie Divine Justice, and to procure the pardon of Sin,
and subdue us to Himself, as a Prophet to illuminate us, and cure our blindness, and as a Priest to satisfy Divine justice, and to procure the pardon of since,
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The same blessed God is Wise, Righteous, Holy, Faithful, Just, Merciful, &c. Yet He is diversly considered in respect of our conceiving and use-making according to our need; so is it here.
The same blessed God is Wise, Righteous, Holy, Faithful, Just, Merciful, etc. Yet He is diversely considered in respect of our conceiving and Use-making according to our need; so is it Here.
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and Faith being the mean of our Justification, and absolution from the Debt, it must needs look to the Cautioners paying of our Debt, and so answering the Charge;
and Faith being the mean of our Justification, and absolution from the Debt, it must needs look to the Cautioners paying of our Debt, and so answering the Charge;
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For if we once admit that Christ, as King, is the Object of Justifying Faith as such, it would overturn the distinct way of Faith's acting upon Christs Righteousnesse,
For if we once admit that christ, as King, is the Object of Justifying Faith as such, it would overturn the distinct Way of Faith's acting upon Christ Righteousness,
as is clear Gal. 3. the 10. v. being compared with v. 13. So, Rom. 8.34. Who shall lay any thing to the Charge of Gods elect it is God, that justifies, who shall condemn? it is Christ that died;
as is clear Gal. 3. the 10. v. being compared with v. 13. So, Rom. 8.34. Who shall lay any thing to the Charge of God's elect it is God, that Justifies, who shall condemn? it is christ that died;
It proposes Him dying as a Satisfaction for answering the charge, and for obtaining of absolution. 3. Christ as Suffering and Satisfying Justice, is our Righteousnesse,
It proposes Him dying as a Satisfaction for answering the charge, and for obtaining of absolution. 3. christ as Suffering and Satisfying justice, is our Righteousness,
and that ye may consider Christ as the high priest of your profession, and plead Justification from His Sacrifice, acting Faith, upon Him accordingly. 2. That we may put a Bar against the introducing of Justification by Works under one pretext or another, how specious soever;
and that you may Consider christ as the high priest of your profession, and plead Justification from His Sacrifice, acting Faith, upon Him accordingly. 2. That we may put a Bar against the introducing of Justification by Works under one pretext or Another, how specious soever;
how can ye believe my speaking? both these are in the understanding, and if there be no more, this makes but Historical Faith. 3. When the Soul knows it's a Sinner,
how can you believe my speaking? both these Are in the understanding, and if there be no more, this makes but Historical Faith. 3. When the Soul knows it's a Sinner,
and they are well holden out in the Catechism, where Faith is described to be a saving grace whereby we receive and rest upon Christ as he is offered in the Gospel;
and they Are well held out in the Catechism, where Faith is described to be a Saving grace whereby we receive and rest upon christ as he is offered in the Gospel;
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Suppose there were a number of Rebells, that had incurred the Princes displeasure, and were guilty of Treason by the Law, suppose also the Princes Son,
Suppose there were a number of Rebels, that had incurred the Princes displeasure, and were guilty of Treason by the Law, suppose also the Princes Son,
and a resting on it, which is a lippening of their Defence to it, that if ever they should be called to an accompt, they will make use of such an Act of Grace,
and a resting on it, which is a lippening of their Defence to it, that if ever they should be called to an account, they will make use of such an Act of Grace,
Therefore, if ever ye would be accounted Believers, study Knowledge, and the Knowledge of Christ Crucified, at least so far as to ground your Faith upon;
Therefore, if ever you would be accounted Believers, study Knowledge, and the Knowledge of christ crucified, At least so Far as to ground your Faith upon;
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and of the Proclamation for their Defence, and safety, and lippen to it, and to His Faithfulnesse who made the Proclamation, believing that He will fulfil His Word, and Promise:
and of the Proclamation for their Defence, and safety, and lippen to it, and to His Faithfulness who made the Proclamation, believing that He will fulfil His Word, and Promise:
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upon his knowledge follows his resolution, and his will consents; I will rise and go; which supposes his Faith of an offer of meat, on condition of his going;
upon his knowledge follows his resolution, and his will consents; I will rise and go; which supposes his Faith of an offer of meat, on condition of his going;
I will disclaim all, and betake me to thy Grace, implyed in the word Father; he resolves to table his Defence on this ground, and upon this comes home. More particularly;
I will disclaim all, and betake me to thy Grace, employed in the word Father; he resolves to table his Defence on this ground, and upon this comes home. More particularly;
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1. Knowledge of the Object rested upon is necessary, Rom. 10. How can they believe on him of whom they have not heard? It is not possible we can believe what we know not:
1. Knowledge of the Object rested upon is necessary, Rom. 10. How can they believe on him of whom they have not herd? It is not possible we can believe what we know not:
And as every other step hath some doctrinal mistake, and some practical, so hath this; The Doctrinal mistake is that Error of Papists, unworthy to be refuted;
And as every other step hath Some doctrinal mistake, and Some practical, so hath this; The Doctrinal mistake is that Error of Papists, unworthy to be refuted;
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Knowledge is the very use of, and first step to believing, and yet it's hardly possible to brangle the vain confidence of many, whom it's as impossible to bring to Knowledge.
Knowledge is the very use of, and First step to believing, and yet it's hardly possible to brangle the vain confidence of many, whom it's as impossible to bring to Knowledge.
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2. There is an Assent requisit to the Object Known, which is that we call historical faith, and this is to be confirmed in the general Truths contained in the Gospel;
2. There is an Assent requisite to the Object Known, which is that we call historical faith, and this is to be confirmed in the general Truths contained in the Gospel;
That we are by that Covenant under Gods Curse, That Christ Jesus the Son of God according to the Covenant of Redemption entered Himself Cautioner for the Elect, that He really died,
That we Are by that Covenant under God's Curse, That christ jesus the Son of God according to the Covenant of Redemption entered Himself Cautioner for the Elect, that He really died,
and payed their Debt, That His purchase is made offer of in the Gospel, and that according to the Covenant of Grace, there is an real absolution from Sin,
and paid their Debt, That His purchase is made offer of in the Gospel, and that according to the Covenant of Grace, there is an real absolution from since,
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yet if this were Justifying Faith the Devil should have it, For they believe and tremble, They believe there is a God, that Christ is the Son of God, that they that believe shall not perish that God is Faithful, &c. But this Historical Faith is not enough. 1. Because (as I just now said) it may be in Reprobats,
yet if this were Justifying Faith the devil should have it, For they believe and tremble, They believe there is a God, that christ is the Son of God, that they that believe shall not perish that God is Faithful, etc. But this Historical Faith is not enough. 1. Because (as I just now said) it may be in Reprobates,
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and Devils. 2. Because the Scripture expresly differenceth this sort of Faith, from saving Faith, many were called Believers, to whom Christ would not commit himself, as it is, John 2.24.
and Devils. 2. Because the Scripture expressly differenceth this sort of Faith, from Saving Faith, many were called Believers, to whom christ would not commit himself, as it is, John 2.24.
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But according to the ground formerly given, Faith as it Justifies Acts on Christ only; and therefore this bare assent to the Truth of the Word, cannot be Justifying Faith;
But according to the ground formerly given, Faith as it Justifies Acts on christ only; and Therefore this bore assent to the Truth of the Word, cannot be Justifying Faith;
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That the Scripture often calls Justifying Faith a believing, that Christ is the Son of God, which is no more then this assent of the Judgement, or Historical Faith;
That the Scripture often calls Justifying Faith a believing, that christ is the Son of God, which is no more then this assent of the Judgement, or Historical Faith;
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For Answer, it would be considered of whom the Scripture there speaks. 1. It is of Jews for the most part, who had the Faith of the Messiah generally among them;
For Answer, it would be considered of whom the Scripture there speaks. 1. It is of jews for the most part, who had the Faith of the Messiah generally among them;
and it being revealed, and believed that he was, the other followed, they rested on Him of will, (to say so) as the Messiah. 2. Believing of Christ to be the Son of God, doth not exclude,
and it being revealed, and believed that he was, the other followed, they rested on Him of will, (to say so) as the Messiah. 2. Believing of christ to be the Son of God, does not exclude,
but there was more in their believing Him to be the Son of God, then in the Devils believing it, who never believe unto Salvation as they did. 3. Consider that as sometimes Knowledge is put for Faith,
but there was more in their believing Him to be the Son of God, then in the Devils believing it, who never believe unto Salvation as they did. 3. Consider that as sometime Knowledge is put for Faith,
so this assent may be put for Faith, where yet more is implyed in it, especially considering that, Rom. 10. Faith is called, Faith of the heart, with the heart man believeth;
so this assent may be put for Faith, where yet more is employed in it, especially considering that, Rom. 10. Faith is called, Faith of the heart, with the heart man Believeth;
and as God, proposes the Righteousnesse of Christ, it submits to the same; which Paul, 1 Tim. 1. calls a saying worthy of all acceptation, to be welcomed, and believed as such;
and as God, proposes the Righteousness of christ, it submits to the same; which Paul, 1 Tim. 1. calls a saying worthy of all acceptation, to be welcomed, and believed as such;
and it's said to rest or rely, as it respects Christ and his Satisfaction, the thing offered and received, with regard to the charge to which it is lyable;
and it's said to rest or rely, as it respects christ and his Satisfaction, the thing offered and received, with regard to the charge to which it is liable;
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For clearing of this a little more, consider that this resting may be looked on, either Passively, or Actively; Passively, in respect of the Believers acquiescing in Christ,
For clearing of this a little more, Consider that this resting may be looked on, either Passively, or Actively; Passively, in respect of the Believers acquiescing in christ,
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Actively, in respect of our resting on him that we may be Justified, as the Apostle hath it, Gal. 2.16. And this Isaiah 5.6. Is called a taking hold of Gods covenant;
Actively, in respect of our resting on him that we may be Justified, as the Apostle hath it, Gal. 2.16. And this Isaiah 5.6. Is called a taking hold of God's Covenant;
but also, and firstly, his leaning to or resting on it, in order to ease; Therefore it's said, Math. 11.28. Come unto me all ye that are weary and heavy loaden, and ye shall find rest:
but also, and firstly, his leaning to or resting on it, in order to ease; Therefore it's said, Math. 11.28. Come unto me all you that Are weary and heavy loaded, and you shall find rest:
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as namely, it may be asked here, is there no confidence not assurance in this Active Act of Faith which is the Essence of it? we answer shortly, There are Three sorts of confidence pleaded for, that are far from the nature of Faith;
as namely, it may be asked Here, is there no confidence not assurance in this Active Act of Faith which is the Essence of it? we answer shortly, There Are Three sorts of confidence pleaded for, that Are Far from the nature of Faith;
and yet Faith wants not it's own Confidence, and Assurance, if it be taken in a right sense, The 1. is for a man to believe, that Christ died for him in particular, at the first hand,
and yet Faith Wants not it's own Confidence, and Assurance, if it be taken in a right sense, The 1. is for a man to believe, that christ died for him in particular, At the First hand,
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For this layeth a ground for universal Redemption against the current of the Scriptures, and can never be a ground of interest in Christ's Righteousnesse;
For this Layeth a ground for universal Redemption against the current of the Scriptures, and can never be a ground of Interest in Christ's Righteousness;
but this is no Act of Faith, nor of the nature of true Justifying Faith, which is to take hold of Christ offered, that we may come to be absolved through Him;
but this is no Act of Faith, nor of the nature of true Justifying Faith, which is to take hold of christ offered, that we may come to be absolved through Him;
I suppose many are carried away with this presumption, that will to their cost, at last find it to be otherwayes. 2. Others think that all Faith consists in this;
I suppose many Are carried away with this presumption, that will to their cost, At last find it to be otherways. 2. Others think that all Faith consists in this;
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and yet this is the Faith that many of you presumptuously practises; we are all naturally some way Antinomians, Papists, and Arminians in our practice;
and yet this is the Faith that many of you presumptuously practises; we Are all naturally Some Way Antinomians, Papists, and Arminians in our practice;
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for some mistake Faith, and others are mistaken; or misunderstood in their speaking, of Faith; Some Divines that writ of Faith, speak of it's being an assurance; defining it at it's hight;
for Some mistake Faith, and Others Are mistaken; or misunderstood in their speaking, of Faith; some Divines that writ of Faith, speak of it's being an assurance; defining it At it's hight;
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yet generally they take in, and presuppose the active Act of Faith resting on Christ, others define it by these two Acts, a receiving of, and resting upon Christ;
yet generally they take in, and presuppose the active Act of Faith resting on christ, Others define it by these two Acts, a receiving of, and resting upon christ;
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only some of them (which we humbly think is their mistake) having to do with Papists, who place Faith in the understanding, adde an assurance of Faith to the Former Acts;
only Some of them (which we humbly think is their mistake) having to doe with Papists, who place Faith in the understanding, add an assurance of Faith to the Former Acts;
and indeed that is no small ground of confidence, That when a Soul comes to Christ by believing, it may be sure He will not fail it. 2. Being sure that we have committed our selves to Christ (which supposes Faith's being put to exercise and practice) there may be a confidence in this respect, we may be sure He will not fail us in particular, 2 Tim. 1.12.
and indeed that is no small ground of confidence, That when a Soul comes to christ by believing, it may be sure He will not fail it. 2. Being sure that we have committed our selves to christ (which supposes Faith's being put to exercise and practice) there may be a confidence in this respect, we may be sure He will not fail us in particular, 2 Tim. 1.12.
as if the question were proposed, Paul, what wilt thou do in the day of Judgement, what wilt thou lean to for a Defence in that day? To which he answers, not to my own Righteousnesse,
as if the question were proposed, Paul, what wilt thou do in the day of Judgement, what wilt thou lean to for a Defence in that day? To which he answers, not to my own Righteousness,
which he expones to be, the having on His Righteousness by Faith, that's the Righteousnesse of Christ by Faith taken hold of by me, which F•ith shuts up as it were Paul in that R•ghteousnesse,
which he expones to be, the having on His Righteousness by Faith, that's the Righteousness of christ by Faith taken hold of by me, which F•ith shuts up as it were Paul in that R•ghteousnesse,
Now Sanctification is not that, but the infusing of Hol•nesse in us, and is the work of Gods Spirit, inwardly working a change in the man, we did some way clear and confirm this in the exposition of the Words,
Now Sanctification is not that, but the infusing of Hol•nesse in us, and is the work of God's Spirit, inwardly working a change in the man, we did Some Way clear and confirm this in the exposition of the Words,
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hence Sin is in the Scripture compared to Boills and Sores, and menstruous Cloaths, and is called filthiness. 2. There is a guiltinesse that follows on this, whereby we are not only presupposed unclean,
hence since is in the Scripture compared to boills and Sores, and menstruous Clothes, and is called filthiness. 2. There is a guiltiness that follows on this, whereby we Are not only presupposed unclean,
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but are made lyable to the Laws Certification, wherein it's said, Cursed is every one that continueth not in every thing written in the book of the law to do it;
but Are made liable to the Laws Certification, wherein it's said, Cursed is every one that Continueth not in every thing written in the book of the law to do it;
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or healled, or is a healling, and under cure, (for there is no compleat healling while on this side of Heaven) As suppone a man by transgressing the Law, had wounded himself, in wounding or hurting another, there is here both a guilt,
or healed, or is a healling, and under cure, (for there is no complete healling while on this side of Heaven) As suppone a man by transgressing the Law, had wounded himself, in wounding or hurting Another, there is Here both a guilt,
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and therefore when we speak of Justification by Christs Righteous•esse. 1. It's not as if we had a Righteousnesse communicat to us, and were made actu•lly holy;
and Therefore when we speak of Justification by Christ Righteous•esse. 1. It's not as if we had a Righteousness communicate to us, and were made actu•lly holy;
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when they think they have some good frame, which being wanting, they suspect their Justificat on. 2. The meaning is not as if Christs Righteousnesse were our Sanctification, which is the Error of the Antinomians, who make all Sanctification to be Justification,
when they think they have Some good frame, which being wanting, they suspect their Justificat on. 2. The meaning is not as if Christ Righteousness were our Sanctification, which is the Error of the Antinomians, who make all Sanctification to be Justification,
And here there is another mistake to be adverted to, to think Justification to be the evidence of that which is past before we were born, yea from Eternity;
And Here there is Another mistake to be adverted to, to think Justification to be the evidence of that which is passed before we were born, yea from Eternity;
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which is not only holden out here, but is frequently spoken of through the Epistles and is the Justification that stands in opposition to the way of Works;
which is not only held out Here, but is frequently spoken of through the Epistles and is the Justification that Stands in opposition to the Way of Works;
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Cursed is every one that continues not in all things written in the law, This is mans condition by nature. 2. It is supposed that Christ becomes Cautioner for elect Sinners,
Cursed is every one that continues not in all things written in the law, This is men condition by nature. 2. It is supposed that christ becomes Cautioner for elect Sinners,
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3. The Lord, in the Word of the Gospel hath revealed this; and hath comprehended the way of a Sinners Justification in the Gospel Covenant, and promises,
3. The Lord, in the Word of the Gospel hath revealed this; and hath comprehended the Way of a Sinners Justification in the Gospel Covenant, and promises,
which supposes the former. 4. When this is made offer of in the Gospel, there is the o•eration of Gods Spirit on the Soul illightning the Mind of the Sinner, convincing him of his hazard, chasing him to Christ,
which supposes the former. 4. When this is made offer of in the Gospel, there is the o•eration of God's Spirit on the Soul illigthening the Mind of the Sinner, convincing him of his hazard, chasing him to christ,
and he hath such a sentence past on him, as is held forth in these words of Psal. 32.1. Blessed is the man whose transgression is forgiven, whose sin is covered, to whom the Lord imputs to iniquity; and in these, Rom. 8.1. There is therefore now no condemnation to them who are in Christ Jesus, &c. Even as before he fled to Christ, there was a Curse standing against him:
and he hath such a sentence passed on him, as is held forth in these words of Psalm 32.1. Blessed is the man whose Transgression is forgiven, whose since is covered, to whom the Lord imputs to iniquity; and in these, Rom. 8.1. There is Therefore now no condemnation to them who Are in christ jesus, etc. Even as before he fled to christ, there was a Curse standing against him:
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See also to this purpose the Epistle to the Romans 1, 2, 3, 4. and 5. Chapters, especially the 3, and 4. In the 3d. chap. v. 25. When he is summing the Doctrine of Justification into a compend, he sayes, Whom God hath set forth to be a propitiation through faith, to declare his righteousnesse for the remission of sins, &c. Where Christs Righteousnesse is called a Propitiation through faith, and Faith is holden out as the Channel in which Justification runs;
See also to this purpose the Epistle to the Romans 1, 2, 3, 4. and 5. Chapters, especially the 3, and 4. In the 3d. chap. v. 25. When he is summing the Doctrine of Justification into a compend, he Says, Whom God hath Set forth to be a propitiation through faith, to declare his righteousness for the remission of Sins, etc. Where Christ Righteousness is called a Propitiation through faith, and Faith is held out as the Channel in which Justification runs;
but believeth on him that justifieth the ungodly his faith is counted for righteousnesse; Where the Apostle propones Two wayes of a persons aiming to be Justified;
but Believeth on him that Justifieth the ungodly his faith is counted for righteousness; Where the Apostle propones Two ways of a Persons aiming to be Justified;
There is also good reason, why it cannot be otherwayes, 1. If we consider what man is in himself, ungodly, rebellious, having nothing to present unto God;
There is also good reason, why it cannot be otherways, 1. If we Consider what man is in himself, ungodly, rebellious, having nothing to present unto God;
but when a Righteousnesse is presented to him by way of offer, and he is through Grace brought to accept of the offer of Righteousnesse of another, nothing can be conceived to be brought to receive it but his Faith;
but when a Righteousness is presented to him by Way of offer, and he is through Grace brought to accept of the offer of Righteousness of Another, nothing can be conceived to be brought to receive it but his Faith;
and i• Christs Satisfaction be his Justification, and if it be Faith that takes hold of it, we have a clear reason why Justification is attributed as to Faith. 2. Consider, That this contributs most to Gods end, which is to glorifie himself, especially in his Grace, in the Justification of Sinners,
and i• Christ Satisfaction be his Justification, and if it be Faith that Takes hold of it, we have a clear reason why Justification is attributed as to Faith. 2. Consider, That this contributes most to God's end, which is to Glorify himself, especially in his Grace, in the Justification of Sinners,
all who look unto Christ, though with a weak sighted eye, yet Salvation through him as well as Abraham; because His Righteousnesse is perfite, which weak Faith takes hold of as well as strong Faith:
all who look unto christ, though with a weak sighted eye, yet Salvation through him as well as Abraham; Because His Righteousness is perfect, which weak Faith Takes hold of as well as strong Faith:
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Now if Justification were founded on ought within us, it could never be perfit, but by him all that believe are justified from all things from which they could not be justified by the law of Moses:
Now if Justification were founded on ought within us, it could never be perfect, but by him all that believe Are justified from all things from which they could not be justified by the law of Moses:
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either something in your selves, as your love and charity, or good carriage and duties; or to take with your Sin, to condemn your selves, and to flee to Christ,
either something in your selves, as your love and charity, or good carriage and duties; or to take with your since, to condemn your selves, and to flee to christ,
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For many are so ignorant, that they know neither the one nor the other, or at least not the one by the other. 2. When ye are come to know the difference betwixt these two,
For many Are so ignorant, that they know neither the one nor the other, or At least not the one by the other. 2. When you Are come to know the difference betwixt these two,
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here Faith will have a double Work, upon the one hand to reject Self-righteousnesse, and upon the other hand to rest upon the Righteousnesse of Christ alone;
Here Faith will have a double Work, upon the one hand to reject Self-righteousness, and upon the other hand to rest upon the Righteousness of christ alone;
according to that, Philip. 3.9. 3. When ye have gotten your own Righteousnesse casten, and Christs Righteousnesse closed with, there is a necessity to cover and hide your selves in it, that ye may never so much as in the vaging conceit of your mind, be found out of it;
according to that, Philip. 3.9. 3. When you have got your own Righteousness casten, and Christ Righteousness closed with, there is a necessity to cover and hide your selves in it, that you may never so much as in the vaging conceit of your mind, be found out of it;
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It alluds to the City of refuge, wherein, when once entered into, and abiden in, the person was safe, bu• if he was at any time found without, he was in hazard to be killed by the aveng•• of blood;
It alluds to the city of refuge, wherein, when once entered into, and abiden in, the person was safe, bu• if he was At any time found without, he was in hazard to be killed by the aveng•• of blood;
and frequently to the tryal, and seek to know whether we be in the Faith or not; The Apostle, 2. Cor. 13.5. Doubles his exhortation to this purpose, Examine your selves if ye be in the faith, prove your own selves, know ye not your own selves that •hrist is in you except ye be reprobats.
and frequently to the trial, and seek to know whither we be in the Faith or not; The Apostle, 2. Cor. 13.5. Doubles his exhortation to this purpose, Examine your selves if you be in the faith, prove your own selves, know you not your own selves that •hrist is in you except you be Reprobates.
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We do the rather presse this, because if we were serious in the tryal, there would, through Gods blessing, be more Faith in some, and lesse presumption in others; and these that have Faith;
We do the rather press this, Because if we were serious in the trial, there would, through God's blessing, be more Faith in Some, and less presumption in Others; and these that have Faith;
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We have for some dayes been speaking of this Doctrine of Justification, and it will be much to speak and hear of it profitably, we desire not to insist of what may be unuseful;
We have for Some days been speaking of this Doctrine of Justification, and it will be much to speak and hear of it profitably, we desire not to insist of what may be unuseful;
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The last thing we proposed, was to hold forth the mean by which Justification is attained, to wit, Faith; which we observed, to shew how Faith concurres in the attaining of Justification:
The last thing we proposed, was to hold forth the mean by which Justification is attained, to wit, Faith; which we observed, to show how Faith concurs in the attaining of Justification:
Few or none ever denyed Faith to be necessary for the attaining of Justification, neither can any that read the Word of God with the least consideration,
Few or none ever denied Faith to be necessary for the attaining of Justification, neither can any that read the Word of God with the least consideration,
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We shall Observe two generals further, and proceed, The 1. whereof is, That Faith hath a peculiar way of concurrence for the attaining of Justification, which can agree to no other Grace,
We shall Observe two generals further, and proceed, The 1. whereof is, That Faith hath a peculiar Way of concurrence for the attaining of Justification, which can agree to no other Grace,
It's by Faith that Justification is deryved and applyed to us, and by Faith we come to have right to it, and an Interest in it. The 2d. is, That however Faith concure for attaining of Justification;
It's by Faith that Justification is deryved and applied to us, and by Faith we come to have right to it, and an Interest in it. The 2d. is, That however Faith concur for attaining of Justification;
but as taking hold of Christ as the Object of it, that it justifies, Therefore it's said to be by the knowledge of him, or by Faith in Him, it's by receiving Him, uniting us to Him,
but as taking hold of christ as the Object of it, that it Justifies, Therefore it's said to be by the knowledge of him, or by Faith in Him, it's by receiving Him, uniting us to Him,
which is implyed in many Scriptural Phrases, and in this Text; in as far as it is said, that by his knowledge, or by Faith in Him, Justification is attained:
which is employed in many Scriptural Phrases, and in this Text; in as Far as it is said, that by his knowledge, or by Faith in Him, Justification is attained:
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And therefore when we are said to be justified by Faith, we affirm that Faith hath a peculiar way of concurring for the attaining of Justification, which can agree to no other Grace,
And Therefore when we Are said to be justified by Faith, we affirm that Faith hath a peculiar Way of concurring for the attaining of Justification, which can agree to no other Grace,
Generally this is clear in these Epistles written to the Romans and Galatians; Particularly, Rom. 4.2, 3. If Abraham were justified by works, he hath whereof to glory,
Generally this is clear in these Epistles written to the Romans and Galatians; Particularly, Rom. 4.2, 3. If Abraham were justified by works, he hath whereof to glory,
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Where the Apostle cannot more purposely and pressingly make a difference betwixt any two things then he doth betwixt these two, Justification by Works, and Justification by Faith:
Where the Apostle cannot more purposely and pressingly make a difference betwixt any two things then he does betwixt these two, Justification by Works, and Justification by Faith:
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Now if the Apostle seclude all these, what are the Works that we can be justified by? 2. Consider the peculiar Phrases, that the Scripture useth to this purpose,
Now if the Apostle seclude all these, what Are the Works that we can be justified by? 2. Consider the peculiar Phrases, that the Scripture uses to this purpose,
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but that which is through the faith of Christ, the righteousnesse which is of God b• faith, and Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood;
but that which is through the faith of christ, the righteousness which is of God b• faith, and Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood;
or by Works. 3. Consider how the Apostle opposeth the two Covenants, The Covenant of Works made with Adam, and the Covenant of Grace made with Believers in Jesus Christ, Rom. 10.5, 6, 7. Moses describeth the righteousness of the law, that the man which doth these things shall live by them;
or by Works. 3. Consider how the Apostle Opposeth the two Covenants, The Covenant of Works made with Adam, and the Covenant of Grace made with Believers in jesus christ, Rom. 10.5, 6, 7. Moses Describeth the righteousness of the law, that the man which does these things shall live by them;
and not the other, but he opposeth them in this, that the Righteousnesse of the one Covenant is in doing, and the Ri•hteousness of the other Covenant is by believing; And therefore, according to this opposition, wha•ever is a mans doing is not the ground of his Peace, and Justification before God;
and not the other, but he Opposeth them in this, that the Righteousness of the one Covenant is in doing, and the Ri•hteousness of the other Covenant is by believing; And Therefore, according to this opposition, wha•ever is a men doing is not the ground of his Peace, and Justification before God;
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because the Righteousnesse of his doing is the condition of the Coven•nt of Works; and the Righteousnesse of the Covenant of Grace is quite of another nature;
Because the Righteousness of his doing is the condition of the Coven•nt of Works; and the Righteousness of the Covenant of Grace is quite of Another nature;
because it's Faith which receives and pu•s on that Righteousnesse, which no other thing doth; That I may be found in him, saith the Apostle, Philip. 3.9. not having my own righteousness, but the righteousness which is by the faith of Christ;
Because it's Faith which receives and pu•s on that Righteousness, which no other thing does; That I may be found in him, Says the Apostle, Philip. 3.9. not having my own righteousness, but the righteousness which is by the faith of christ;
and in this we say, that Faith peculiarly concurres as no other Grace doth, because i•'s fitted with an aptitude to receive and apply Christs Righteousnesse, which no other Grace is as we say, i•'s by the eye that a man sees,
and in this we say, that Faith peculiarly concurs as no other Grace does, Because i•'s fitted with an aptitude to receive and apply Christ Righteousness, which no other Grace is as we say, i•'s by the eye that a man sees,
So though Fai h and Hol nesse, or good Works be not sep•rat, yet Faith is as it were •he eye of the Soul, that discerns and takes hold of Christs Righteousnesse.
So though Faith h and Hol ness, or good Works be not sep•rat, yet Faith is as it were •he eye of the Soul, that discerns and Takes hold of Christ Righteousness.
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and by good Works denyed in the point of Justification, we understand all that is our own doing, not excluding •nly some things that were so accounted i• the time of darkness,
and by good Works denied in the point of Justification, we understand all that is our own doing, not excluding •nly Some things that were so accounted i• the time of darkness,
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Branch is, that this peculiarness of Faiths concurring in Justification, is not from any efficacy in Faith or from Faith considered as our Deed or Work,
Branch is, that this peculiarness of Faiths concurring in Justification, is not from any efficacy in Faith or from Faith considered as our Deed or Work,
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but as it Acts on Christ, as the Obj•ct of it; and therefore when it is said, Rom. 4.3. That Abraham believed God, and it was accounted to him for righteousness;
but as it Acts on christ, as the Obj•ct of it; and Therefore when it is said, Rom. 4.3. That Abraham believed God, and it was accounted to him for righteousness;
but the meaning is, that Christ Jesus the promised Seed received by Faith, or his betaking of himself to the Ri•hteousness of Christ holden out to him in the Promise, was accounted his Righteousnesse;
but the meaning is, that christ jesus the promised Seed received by Faith, or his betaking of himself to the Ri•hteousness of christ held out to him in the Promise, was accounted his Righteousness;
It must therefore be Faith considered as acting in it's Object. 2. Consider that in Scripture, to be Justified by Christ, by his blood, and by Faith, are all one;
It must Therefore be Faith considered as acting in it's Object. 2. Consider that in Scripture, to be Justified by christ, by his blood, and by Faith, Are all one;
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and satisfying is the meritorious cause of our Justification, so Faith is the instrumental cause taking hold of His Satisfaction, which is our Righteousnesse;
and satisfying is the meritorious cause of our Justification, so Faith is the instrumental cause taking hold of His Satisfaction, which is our Righteousness;
both are necessary in their own way, and Christs Righteousnesse implyes Faith, and Faith implyes Christ and His Righteousnesse, the one implyes the other necessarily. 3. Consider the Phrases used in Scripture to this purpose as where we are said to be justified by faith, it ever respects Christ ▪ and where we are said by faith to put on Christ, It is not Faith considered as Righteousness of it self,
both Are necessary in their own Way, and Christ Righteousness Implies Faith, and Faith Implies christ and His Righteousness, the one Implies the other necessarily. 3. Consider the Phrases used in Scripture to this purpose as where we Are said to be justified by faith, it ever respects christ ▪ and where we Are said by faith to put on christ, It is not Faith considered as Righteousness of it self,
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and may make no confusion of these things that are distinct, 1. We deny not Works, notwithstanding of all that we have said, to be necessary, more then we do Faith;
and may make no confusion of these things that Are distinct, 1. We deny not Works, notwithstanding of all that we have said, to be necessary, more then we do Faith;
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And therefore we would beware with Papists to attribute a sort of condignity to Faith, as if it merited eternal Life, which flowes from their ignorance of Gods Covenant;
And Therefore we would beware with Papists to attribute a sort of condignity to Faith, as if it merited Eternal Life, which flows from their ignorance of God's Covenant;
as they fancie, there is in Prayer, Almes-deeds, and others Duties, or good Works; but in this respect, as it is a Work in us, the Apostle excludes Faith, and makes our Justification free;
as they fancy, there is in Prayer, Almsdeeds, and Others Duties, or good Works; but in this respect, as it is a Work in us, the Apostle excludes Faith, and makes our Justification free;
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because it disposes them to hear, read, pray, and the like, and so enableth them to work out a Righteousnesse to themselves, whereby they expect to be Justified;
Because it disposes them to hear, read, pray, and the like, and so enableth them to work out a Righteousness to themselves, whereby they expect to be Justified;
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and pertains to Sanctification, and not to Justification. 3. When we say that Faith concurres in the attaining of Justification, we do not say that it concurres in the same manner, that Repentance, Prayer, and good Works do concur:
and pertains to Sanctification, and not to Justification. 3. When we say that Faith concurs in the attaining of Justification, we do not say that it concurs in the same manner, that Repentance, Prayer, and good Works do concur:
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But it may be said here, seing we grant that good Works and Duties are necessary, what then is the difference? I answer, in these two. 1. Faith is the proper and peculiar condition of the Covenant of Grace,
But it may be said Here, sing we grant that good Works and Duties Are necessary, what then is the difference? I answer, in these two. 1. Faith is the proper and peculiar condition of the Covenant of Grace,
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Works is the condition of the Covenant of works, for it sayes in this manner, The man that doth these things shall live by them, but the Covenant of Grace in opposition to it, sayes, If thou believe with thy heart in the Lord Jesus,
Works is the condition of the Covenant of works, for it Says in this manner, The man that does these things shall live by them, but the Covenant of Grace in opposition to it, Says, If thou believe with thy heart in the Lord jesus,
and that as it is opposed to Works, and to Faith it self, as it is a Work in us. 2. There is a peculiarness in Faith's concurring for the attaining of Justification, in respect of it's instrumentalness in taking hold of Christ for our Justification,
and that as it is opposed to Works, and to Faith it self, as it is a Work in us. 2. There is a peculiarness in Faith's concurring for the attaining of Justification, in respect of it's instrumentalness in taking hold of christ for our Justification,
neither Repentance, nor Prayer, nor any good Work, hath an aptitud, and fitness to receive Christ and present His Satisfaction to God as the ground of the Sinners defence, as Faith hath;
neither Repentance, nor Prayer, nor any good Work, hath an aptitud, and fitness to receive christ and present His Satisfaction to God as the ground of the Sinners defence, as Faith hath;
which we shall clear in two or three similitudes, which the Scripture makes use of, 1 Christ compares Himself to the brazen Serpent lifted up in the wildernesse, John 3.14.
which we shall clear in two or three Similitudes, which the Scripture makes use of, 1 christ compares Himself to the brazen Serpent lifted up in the Wilderness, John 3.14.
and therefore it may well be called an instrumental cause, because it is not Christ abstractly considered, that Justifies, more then it was the Serpent considered abstractly, without their looking to it, that did cure,
and Therefore it may well be called an instrumental cause, Because it is not christ abstractly considered, that Justifies, more then it was the Serpent considered abstractly, without their looking to it, that did cure,
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though the Cure flowed from Gods appointment, and not from their looking; So is it in Faith's concurring for the attaining of Justification. A 2d. Similitude is that of miraculous Faith;
though the Cure flowed from God's appointment, and not from their looking; So is it in Faith's concurring for the attaining of Justification. A 2d. Similitude is that of miraculous Faith;
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There was no efficacy in Faith it self for producing the Cure, but it was the mean by which the Cure was transmitted to the Person under such a disease;
There was no efficacy in Faith it self for producing the Cure, but it was the mean by which the Cure was transmitted to the Person under such a disease;
as if there were no difference betwixt the two Covenants of Works and of Grace. 2. It hath this miserable ill attending it, that it shoulders out Christs Righteousnesse,
as if there were no difference betwixt the two Covenants of Works and of Grace. 2. It hath this miserable ill attending it, that it shoulders out Christ Righteousness,
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How comes one to have Title and Right to that Righteousnesse, so as he may, own and present it for his defence? It is answered, that it is attained by believing in Him;
How comes one to have Title and Right to that Righteousness, so as he may, own and present it for his defence? It is answered, that it is attained by believing in Him;
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why dost thou boast, as if thou hadst not received it? We shall close and shut up the whole of this Doctrine by proposing some few considerations, as conclusions from it;
why dost thou boast, as if thou Hadst not received it? We shall close and shut up the Whole of this Doctrine by proposing Some few considerations, as conclusions from it;
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1. See here a necessity of being acquainted with the Truths of the Gospel, and with this Truth in particular, concerning Justification, (whereof, alace, many are very ignorant) seing there are so many wayes to go wrong,
1. See Here a necessity of being acquainted with the Truths of the Gospel, and with this Truth in particular, Concerning Justification, (whereof, alace, many Are very ignorant) sing there Are so many ways to go wrong,
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A 3d. Consideration is, If Faith be so necessary to Justification, as without it ye cannot be Justified, is there not reason that ye should study to be distinct,
A 3d. Consideration is, If Faith be so necessary to Justification, as without it you cannot be Justified, is there not reason that you should study to be distinct,
Examine your selves if ye be in the faith, prove your own selves, &c. It's truly matter of wonder to think how so many men and women are so soon satisfied in the matter of their believing, which yet is so tickle, and difficult a businesse;
Examine your selves if you be in the faith, prove your own selves, etc. It's truly matter of wonder to think how so many men and women Are so soon satisfied in the matter of their believing, which yet is so tickle, and difficult a business;
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many men have taken pains to be wrong in this matter of Justification, and how few of you have taken pains to go right in it? and how is it that many of you win so easily at it? Seing the Apostle, Rom. 9. calls it, a stumbling stone to many,
many men have taken pains to be wrong in this matter of Justification, and how few of you have taken pains to go right in it? and how is it that many of you win so Easily At it? Sing the Apostle, Rom. 9. calls it, a stumbling stone to many,
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and yet if many of you were put to it, ye know not the manner nor way how Faith Justifies, which shews that it is not so easie a matter as ye take it to be.
and yet if many of you were put to it, you know not the manner nor Way how Faith Justifies, which shows that it is not so easy a matter as you take it to be.
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A 4th Consideration is this, That in speaking of Justification, and Faith's peculiarnesse, or peculiar way of concurring in it, ye would beware of crying down Works,
A 4th Consideration is this, That in speaking of Justification, and Faith's peculiarness, or peculiar Way of concurring in it, you would beware of crying down Works,
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as soon as Paul cleared and pressed the Doctrine of Justification by Faith, some arose, who, (as James shews in the 2d. Chapter of his Epistle,) affirmed, that Works were not needful, but Faith would save them, no sayes James, that faith is dead and vain that wants works;
as soon as Paul cleared and pressed the Doctrine of Justification by Faith, Some arose, who, (as James shows in the 2d. Chapter of his Epistle,) affirmed, that Works were not needful, but Faith would save them, no Says James, that faith is dead and vain that Wants works;
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Though it's Faith that makes our friendship, yet it's by holinesse that it's entertained; and it's holinesse whereby our communion is keeped up with God; Therefore, Col. 1.12. We are said by it, to be made meet to be partakers of the inheritance of the saints in light;
Though it's Faith that makes our friendship, yet it's by holiness that it's entertained; and it's holiness whereby our communion is keeped up with God; Therefore, Col. 1.12. We Are said by it, to be made meet to be partakers of the inheritance of the Saints in Light;
IT's a thing that can neither be easily believed, nor yet understood, how, by Christs knowledge, or by Faith in Him, many shall be justified; In these Words, the Prophet adds a Reason that both confirms and clears it;
IT's a thing that can neither be Easily believed, nor yet understood, how, by Christ knowledge, or by Faith in Him, many shall be justified; In these Words, the Prophet adds a Reason that both confirms and clears it;
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It's the same on the matter, with that which we have, 2 Cor. 5. ult. He that knew no sin, was made sin for us, and what follows? That we might be made the righteousness of God in him, which clears that this way of Justification which the Gospel holds out, is not as (I just now said) by any efficacy,
It's the same on the matter, with that which we have, 2 Cor. 5. ult. He that knew no since, was made since for us, and what follows? That we might be made the righteousness of God in him, which clears that this Way of Justification which the Gospel holds out, is not as (I just now said) by any efficacy,
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surely he hath born our griefs, and carried our sorrows; And therefore the Apostle, 1 Pet. 2.24. saith, He his own self bare our sins in his own body on the tree;
surely he hath born our griefs, and carried our sorrows; And Therefore the Apostle, 1 Pet. 2.24. Says, He his own self bore our Sins in his own body on the tree;
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by interposing His own blessed back, and taking on the stroaks that were due to us. 3. When it's said, Their iniquities, It relats to the many that in the former Words, are said to be justified through His Knowledge, it's spoken of the iniquities of the Elect,
by interposing His own blessed back, and taking on the Strokes that were due to us. 3. When it's said, Their iniquities, It relates to the many that in the former Words, Are said to be justified through His Knowledge, it's spoken of the iniquities of the Elect,
and Believers, who through Christ are made friends with God; And therefore these being the many, they cannot but be Justified, because Christ hath come,
and Believers, who through christ Are made Friends with God; And Therefore these being the many, they cannot but be Justified, Because christ hath come,
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this is supposed, while it is said, that Christ shall bear their iniquities; •ven the iniquities of them who are to be Justified, through Faith in Him;
this is supposed, while it is said, that christ shall bear their iniquities; •ven the iniquities of them who Are to be Justified, through Faith in Him;
I observe it for these Ends and Uses, which will shew why it is so frequently marked. 1. That the freedom of Gods Grace may kyth the more in their Justification;
I observe it for these Ends and Uses, which will show why it is so frequently marked. 1. That the freedom of God's Grace may kith the more in their Justification;
If then any would have good, or have gotten good by the Gospel, and by Christ offered to them therein, let them know that it is freely. 2. That a Believer who is Justified should be very humble,
If then any would have good, or have got good by the Gospel, and by christ offered to them therein, let them know that it is freely. 2. That a Believer who is Justified should be very humble,
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and therefore he ought to be both humble, and thankful. 3. That Sinners, who have the offer of Christ's Righteousnesse in the Gospel, may not dispair how great soever their Sins be;
and Therefore he ought to be both humble, and thankful. 3. That Sinners, who have the offer of Christ's Righteousness in the Gospel, may not despair how great soever their Sins be;
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the Apostle doth, with abhorrency reject the drawing of such conclusions from the Grace of God, Rom. 3. But for a guilty Sinner, that hath no good in himself to commend him to Christ, to lean to,
the Apostle does, with abhorrency reject the drawing of such conclusions from the Grace of God, Rom. 3. But for a guilty Sinner, that hath no good in himself to commend him to christ, to lean to,
Thus a door is set open to you, to b•lieve in Him who justifies ungodly Sinners, to betake your selves to Him who is the Saviour. 4. To confound and stop the mouths of all Self-righteous men,
Thus a door is Set open to you, to b•lieve in Him who Justifies ungodly Sinners, to betake your selves to Him who is the Saviour. 4. To confound and stop the mouths of all Self-righteous men,
they cannot look on themselves, as persons whom He came to call, neither can they take any comfort in, or from His coming. The 2d. Observation is, That wherever iniquity is, it's a burden, a heavy burden, There is nothing more heavy then Sin, it being that which presses the guilty person to the lowest Hell, It brought the fallen Angels out of Heaven, to the pit:
they cannot look on themselves, as Persons whom He Come to call, neither can they take any Comfort in, or from His coming. The 2d. Observation is, That wherever iniquity is, it's a burden, a heavy burden, There is nothing more heavy then since, it being that which presses the guilty person to the lowest Hell, It brought the fallen Angels out of Heaven, to the pit:
ye may t•ke an instance or two of it's weight on a Sinner, when he becomes sensible of Sin, Psal. 38.4. My iniquities, sayes David, are gone over my head, as a heavy burden they are too heavy for me:
you may t•ke an instance or two of it's weight on a Sinner, when he becomes sensible of since, Psalm 38.4. My iniquities, Says David, Are gone over my head, as a heavy burden they Are too heavy for me:
and subjected them to vanity? Is not that heavy, that brings by it's weight so many thousands and millions to Hell? and that made our blessed Lord to cry,
and subjected them to vanity? Is not that heavy, that brings by it's weight so many thousands and millions to Hell? and that made our blessed Lord to cry,
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and my soul is heavy to the death? And is it not that which makes the Lord say, that He is pressed, with his professing peoples Sins, as a cart is pressed with sheaves;
and my soul is heavy to the death? And is it not that which makes the Lord say, that He is pressed, with his professing peoples Sins, as a cart is pressed with sheaves;
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Therefore, either give up with Sin, and study Holinesse, or make you for this dreadful postour, that ye would wish to have a hill or a mountain tumbling on you;
Therefore, either give up with since, and study Holiness, or make you for this dreadful postour, that you would wish to have a hill or a mountain tumbling on you;
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what mean ye, O! Atheists, and desperatly secure pleasers of your selves, with your idols, that ye dare thus to ly and live under this burden? Will ye be able to come before the Throne of God with it upon your back? It's a truth, that Sin is such a burden as will sink you to the pit,
what mean you, OH! Atheists, and desperately secure pleasers of your selves, with your Idols, that you Dare thus to lie and live under this burden? Will you be able to come before the Throne of God with it upon your back? It's a truth, that since is such a burden as will sink you to the pit,
It's for this reason that Faith is called a leaning on Christ, because, when the burden of Sin is like to break the Sinners back, Faith casts himself,
It's for this reason that Faith is called a leaning on christ, Because, when the burden of since is like to break the Sinners back, Faith Cast himself,
and is that wisdom, think ye, to be taking on a burden of that which will presse, crush, sink and drown you eternally under its grievous and insupportable weight. 3dly. Observe, That for as heavy a burden as Sin is, Christ stooped down, and took it on His blessed back, John 1.29. Behold the lamb of God that taketh away, or beareth, and by bearing, taketh away the sins of the world. 1 Pet. 2.24. He him own self bear our sins in his body on the tree, So the just suffered for the unjust;
and is that Wisdom, think you, to be taking on a burden of that which will press, crush, sink and drown you eternally under its grievous and insupportable weight. 3dly. Observe, That for as heavy a burden as since is, christ stooped down, and took it on His blessed back, John 1.29. Behold the lamb of God that Takes away, or bears, and by bearing, Takes away the Sins of the world. 1 Pet. 2.24. He him own self bear our Sins in his body on the tree, So the just suffered for the unjust;
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Whether it was the same very burden that the Elect should have born, or the equivalent of it, we will not now Debate having spoken somewhat more particularly to it before;
Whither it was the same very burden that the Elect should have born, or the equivalent of it, we will not now Debate having spoken somewhat more particularly to it before;
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Here is love indeed, and a true friends kind turn, that when Sin was such a heavy burden, Christ came in betwixt the Elect and it and took it on Himself,
Here is love indeed, and a true Friends kind turn, that when since was such a heavy burden, christ Come in betwixt the Elect and it and took it on Himself,
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and stood at the Bar of God, as chargeable with our Debt, which was really charged on Him, as it is, Isa. 50.6. He gave his back to the smiters and his cheeks to them that plucked off the hair;
and stood At the Bar of God, as chargeable with our Debt, which was really charged on Him, as it is, Isaiah 50.6. He gave his back to the smiters and his cheeks to them that plucked off the hair;
nay, I am afraid that Believers, who have ground to be lightned, through Christs condescending to bear their burden, do not as they ought acknowledge Him, who hath taken the burden off them. 4ly.
nay, I am afraid that Believers, who have ground to be lightened, through Christ condescending to bear their burden, do not as they ought acknowledge Him, who hath taken the burden off them. 4ly.
From comparing these words with the former, Many shall be justified; for he shall bear their iniquities, Observe, That Christ's bearing of our iniquities,
From comparing these words with the former, Many shall be justified; for he shall bear their iniquities, Observe, That Christ's bearing of our iniquities,
and that therefore he ought not to be put to answer for it himself; according to that Word, Rom. 8.34. Who shall lay any thing to the charge of Gods elect? It is God that justifies, who shall condemn? and the ground fol ows, It is Christ that died, He hath payed the Debt.
and that Therefore he ought not to be put to answer for it himself; according to that Word, Rom. 8.34. Who shall lay any thing to the charge of God's elect? It is God that Justifies, who shall condemn? and the ground fol ows, It is christ that died, He hath paid the Debt.
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Use, Among other things, there are two consequences that follow upon this Doctrine, that serves to clear the Doctrine of Justification. 1. That the Righteousnesse whereby we are Justified, is imputed to us and accepted of God,
Use, Among other things, there Are two consequences that follow upon this Doctrine, that serves to clear the Doctrine of Justification. 1. That the Righteousness whereby we Are Justified, is imputed to us and accepted of God,
The Righteousnesse of the Covenant of Grace, is an imputed Righteousnesse, that is, when Christs doing and Suffering is accounted ours: Take both in this comparison;
The Righteousness of the Covenant of Grace, is an imputed Righteousness, that is, when Christ doing and Suffering is accounted ours: Take both in this comparison;
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If then it should be asked, Believers, what ground have ye to expect to be Justified? The Prophet answers here, Christ hath born our iniquities, and this is the Believers Defence;
If then it should be asked, Believers, what ground have you to expect to be Justified? The Prophet answers Here, christ hath born our iniquities, and this is the Believers Defence;
and yet Righteous through the imputation of Christs Righteousnesse, So, 2 Cor. 5. ult. He was made sin for us, who knew no sin, that we might made the righteousnesse of God in him, Rom. 4.5. To him that worketh not, but believeth on him who justifieth the ungodly, his faith is counted for righteousnesse;
and yet Righteous through the imputation of Christ Righteousness, So, 2 Cor. 5. ult. He was made since for us, who knew no since, that we might made the righteousness of God in him, Rom. 4.5. To him that works not, but Believeth on him who Justifieth the ungodly, his faith is counted for righteousness;
and laid hold on by Faith; as if he had not Sinned, or had actually satisfied himself. 2dly. This consequence followeth, That it serves to clear how Faith Justifies;
and laid hold on by Faith; as if he had not Sinned, or had actually satisfied himself. 2dly. This consequence follows, That it serves to clear how Faith Justifies;
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and Through his knowledge shall many be justified, because he shall bear their iniquities; Faith Justifies by vertue of Christs Satisfaction, and as taking hold of it;
and Through his knowledge shall many be justified, Because he shall bear their iniquities; Faith Justifies by virtue of Christ Satisfaction, and as taking hold of it;
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Beside that, it would make the Prophets reasoning here inconsequent, and impertinent. 3. Consider these Words, not only as they stand in connexion with the former,
Beside that, it would make the prophets reasoning Here inconsequent, and impertinent. 3. Consider these Words, not only as they stand in connexion with the former,
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The Words will bear these twofold consequence, for he knits these two, their being absolved, and Christ bearing their iniquities, and being made lyable to their Debt;
The Words will bear these twofold consequence, for he knits these two, their being absolved, and christ bearing their iniquities, and being made liable to their Debt;
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and hath Satisfied, and Suffered for them, yet not for all, but for the many, who in due time shall thro•gh His Knowledge, that is through Faith in Him, be Justified;
and hath Satisfied, and Suffered for them, yet not for all, but for the many, who in due time shall thro•gh His Knowledge, that is through Faith in Him, be Justified;
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and these who are left to pay their own Debt, Christ never died for them, it were very unlike the Prophets reasoning, to say that such a man is in Hell,
and these who Are left to pay their own Debt, christ never died for them, it were very unlike the prophets reasoning, to say that such a man is in Hell,
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Use, 1. It serves to confirm the former truth, would ye know whose iniquities Christ •ath born? It's of as many as are Justified, the in•quities of such He bare, and of no moe.
Use, 1. It serves to confirm the former truth, would you know whose iniquities christ •ath born? It's of as many as Are Justified, the in•quities of such He bore, and of no more.
But it is to shew the connexion, betwixt His bearing, and the mans believing; and that His believing, is the evidence of Christs bearing of His iniquities:
But it is to show the connexion, betwixt His bearing, and the men believing; and that His believing, is the evidence of Christ bearing of His iniquities:
And this is more comfor•able then the Doctrine of universal Redemption a thousand times; For it joyns Christs dying, and the Justification of all that believe on Him;
And this is more comfor•able then the Doctrine of universal Redemption a thousand times; For it joins Christ dying, and the Justification of all that believe on Him;
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All that are Believers cannot but be Redeemed and Justified, because He hath born their iniquities, who by Faith betake themselves to Him. 2. If Faith in Christ be a saving Fruit of His Death,
All that Are Believers cannot but be Redeemed and Justified, Because He hath born their iniquities, who by Faith betake themselves to Him. 2. If Faith in christ be a Saving Fruit of His Death,
But Faith in Christ is a saving Fruit and Effect of His Death, for He hath purchased it among the rest of these Spiritual blessings spoken of, Ephes. 1.3. Where we are said to be blessed with all spiritual blessings in him;
But Faith in christ is a Saving Fruit and Effect of His Death, for He hath purchased it among the rest of these Spiritual blessings spoken of, Ephesians 1.3. Where we Are said to be blessed with all spiritual blessings in him;
Therefore, &c. 3. It's clear also from the Apostles reasoning, Rom. 5.10. 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;
Therefore, etc. 3. It's clear also from the Apostles reasoning, Rom. 5.10. 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;
because ye might fall from it again: But our Doctrine of Justification hath solid consolation, For, Rom. 1.16. It is the power of God unto salvation to every one that believes: And, Rom. 3.12. It's unto all, and upon all that believe;
Because you might fallen from it again: But our Doctrine of Justification hath solid consolation, For, Rom. 1.16. It is the power of God unto salvation to every one that believes: And, Rom. 3.12. It's unto all, and upon all that believe;
But are ye burdened with Sin, and have ye by Faith fled unto Christ? and do ye actually rest upon Him? Then ye may on that ground conclude your interest in Christ's Death,
But Are you burdened with since, and have you by Faith fled unto christ? and do you actually rest upon Him? Then you may on that ground conclude your Interest in Christ's Death,
And if it should be asked, How shall I know, who are given to Christ to be redeemed by Him? The next verse, answers, This is the will of him that sent me, that every one which seeth the Son,
And if it should be asked, How shall I know, who Are given to christ to be redeemed by Him? The next verse, answers, This is the will of him that sent me, that every one which sees the Son,
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it sayes there is much Rotten, Unsound, and Slippery Faith among us, and also much Faith that is but little lively, that there is so little solid comfort following it.
it Says there is much Rotten, Unsound, and Slippery Faith among us, and also much Faith that is but little lively, that there is so little solid Comfort following it.
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Use, 4. It serves to demonstrat the nec ssity of believing the advantages of it, and the necessity of our indeavouring to be clear that we do believe;
Use, 4. It serves to demonstrate the nec ssity of believing the advantages of it, and the necessity of our endeavouring to be clear that we do believe;
THere hath been a compendious Sum of the Covenant of Redemption delivered by the Prophet, in this C•apter, wherein, what is required as the Price for Elect Sinners from the Mediator, is ho d n forth on the one side, in a l ge desc•iption of H•s Suff•rings;
THere hath been a compendious Sum of the Covenant of Redemption Delivered by the Prophet, in this C•apter, wherein, what is required as the Price for Elect Sinners from the Mediator, is ho d n forth on the one side, in a l ge desc•iption of H•s Suff•rings;
and ••at is p•oposed as the Fruit that should follow, and as the Satisfaction that the Mediator should have for His Sufferings, is on the other side also laid down;
and ••at is p•oposed as the Fruit that should follow, and as the Satisfaction that the Mediator should have for His Sufferings, is on the other side also laid down;
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and something last, yet with God there is no such thing, but it is one present Act. Th• promises made to the Mediator are in two expr•ssi••s, with an inference in the Word, Ther•fore, knitting this to what went before;
and something last, yet with God there is no such thing, but it is one present Act. Th• promises made to the Mediator Are in two expr•ssi••s, with an Inference in the Word, Ther•fore, knitting this to what went before;
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and led them captive that carried others captive; as the people of God pray, Psal. 126.4. Turn again our captivity. 3. It takes in the excellent Victory, the great Triumph and Glory, that the Mediator should have by this means;
and led them captive that carried Others captive; as the people of God pray, Psalm 126.4. Turn again our captivity. 3. It Takes in the excellent Victory, the great Triumph and Glory, that the Mediator should have by this means;
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and given him a name, which is above eve•y name, that at the name of J•sus, every knee should bow, of things in heaven, in earth and under the earth ▪ and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father;
and given him a name, which is above eve•y name, that At the name of J•sus, every knee should bow, of things in heaven, in earth and under the earth ▪ and that every tongue should confess that jesus christ is Lord, to the glory of God the Father;
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Expression is in the 3d. Person, He shall divide the spoil, To shew that the Mediator, God man concurred in the attaining the Victory, Therefore, Rom. 1.4.
Expression is in the 3d. Person, He shall divide the spoil, To show that the Mediator, God man concurred in the attaining the Victory, Therefore, Rom. 1.4.
He was thought the worst of the World, so that Barrabas a murtherer was preferred unto Him, It also points out the respect that His Death had to a Satisfaction for the Sins of the Elect, He was legally numbred,
He was Thought the worst of the World, so that Barabbas a murderer was preferred unto Him, It also points out the respect that His Death had to a Satisfaction for the Sins of the Elect, He was legally numbered,
and by His bearing to remove the Sins of the Elect, for it relates to the many, that in the former Words are said to be justified by his knowledge; And it cannot be but these many shall be Justified,
and by His bearing to remove the Sins of the Elect, for it relates to the many, that in the former Words Are said to be justified by his knowledge; And it cannot be but these many shall be Justified,
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and therefore He must be Victorious, and have a glorious triumph and out-gate, because He layes down His Life for His Sheep, as it is, John 10.17. Therefore doth my Father love me, because I lay down my life, and take it up again:
and Therefore He must be Victorious, and have a glorious triumph and outgate, Because He lays down His Life for His Sheep, as it is, John 10.17. Therefore does my Father love me, Because I lay down my life, and take it up again:
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and glorified in this Work, even because He poured out his soul unto death, out of zeal to His Fathers Glory, in prosecuting the Work of Sinners Redemption: 4. And he made intercession for the transgressours:
and glorified in this Work, even Because He poured out his soul unto death, out of zeal to His Father's Glory, in prosecuting the Work of Sinners Redemption: 4. And he made Intercession for the transgressors:
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though not actually at that time, but in the Purpose and Decree of God; which now are actually performed, therefore the Promises are turned over in a concluded Covenant,
though not actually At that time, but in the Purpose and decree of God; which now Are actually performed, Therefore the Promises Are turned over in a concluded Covenant,
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What needs further explication, we shal endeavour to reach it, as we speak to the Observations, and because the Words for the most part yeeld the same Doctrines that have been spoken to before, we shall not insist in them.
What needs further explication, we shall endeavour to reach it, as we speak to the Observations, and Because the Words for the most part yield the same Doctrines that have been spoken to before, we shall not insist in them.
and the ground of our access to God, and of our peace with Him; they will easily grant that, that it's very necessary to be studied, known, and believed;
and the ground of our access to God, and of our peace with Him; they will Easily grant that, that it's very necessary to be studied, known, and believed;
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As the remembrance, and consideration of what hath been spoken, of His being in an agony, and sweating drops of blood, of his praying, that if it were possible, that cap might depart from him;
As the remembrance, and consideration of what hath been spoken, of His being in an agony, and sweating drops of blood, of his praying, that if it were possible, that cap might depart from him;
Of His crying, my God, my God why hast thou forsaken me, &c. Will most convincingly make out, the Justice of God pursuing Him for all the guilt of the Elect, Principalities and Powers being in His tops;
Of His crying, my God, my God why hast thou forsaken me, etc. Will most convincingly make out, the justice of God pursuing Him for all the guilt of the Elect, Principalities and Powers being in His tops;
The Devil, the Prince of this World, having all His Instruments yocked, and at Work, some to nod the head, some to mock and scourge Him, &c ▪ Yet He did abide it all out;
The devil, the Prince of this World, having all His Instruments yoked, and At Work, Some to nod the head, Some to mock and scourge Him, etc. ▪ Yet He did abide it all out;
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what we said in exponing of the Words clears it somewhat, and that Word, John 12.31. Now is the judgment of this world, now shall the prince of this world be cast out:
what we said in exponing of the Words clears it somewhat, and that Word, John 12.31. Now is the judgement of this world, now shall the Prince of this world be cast out:
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and that passage, Ephes. 1.20, 21. Is to the same purpose, He hath put all things under his feet, &c. If we look to Reason, it cannot be otherwayes. 1. If we consider what our Lord Jesus was in His Person, being the Son of God, He cannot but be glorious, John 17.5. He proves, Father glorifie me with the glory which I had with thee before the world was;
and that passage, Ephesians 1.20, 21. Is to the same purpose, He hath put all things under his feet, etc. If we look to Reason, it cannot be otherways. 1. If we Consider what our Lord jesus was in His Person, being the Son of God, He cannot but be glorious, John 17.5. He Proves, Father Glorify me with the glory which I had with thee before the world was;
Therefore sayes He, John 10. My Father loveth me, because I lay down my life for my sheep, and Philip. 2.8. It's said, Because he humbled himself, and became obedient unto death, therefore God hath highly exalted him:
Therefore Says He, John 10. My Father loves me, Because I lay down my life for my sheep, and Philip. 2.8. It's said, Because he humbled himself, and became obedient unto death, Therefore God hath highly exalted him:
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There are none of us all, but shall at the day of Judgement, when He will be seen to be Judge of quick and dead, (which is a part of His Triumph) having so many Redeemed Slaves, (to speak so) at His back, have a confirmation of this Truth in our bosome:
There Are none of us all, but shall At the day of Judgement, when He will be seen to be Judge of quick and dead, (which is a part of His Triumph) having so many Redeemed Slaves, (to speak so) At His back, have a confirmation of this Truth in our bosom:
yea, none shall possesse a Foot broad of ground bestowed on Him, and His followers; He shall have a Church, and Ordinances dispensed therein, where He intends it;
yea, none shall possess a Foot broad of ground bestowed on Him, and His followers; He shall have a Church, and Ordinances dispensed therein, where He intends it;
and maugure all the malice, and proud opposition of Devils and Men, all that the Father hath given to Him, shall come to Him, without all peradventure, or possibility of misgiving;
and maugure all the malice, and proud opposition of Devils and Men, all that the Father hath given to Him, shall come to Him, without all Peradventure, or possibility of misgiving;
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they shall not, by all their opposition, and persecution, be able to keep any one of the gifted ones, from coming to Him, in the season agreed on, betwixt Jehovah and Him. And 2dly. It's comfortable to Gods People, as to their own particular case;
they shall not, by all their opposition, and persecution, be able to keep any one of the gifted ones, from coming to Him, in the season agreed on, betwixt Jehovah and Him. And 2dly. It's comfortable to God's People, as to their own particular case;
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and that he sh•ll stand at the latter day upon the earth, to wit, as sole and absolute conquerer, the Victory being intirely on His side, with these eyes shall I see him,
and that he sh•ll stand At the latter day upon the earth, to wit, as sole and absolute conqueror, the Victory being entirely on His side, with these eyes shall I see him,
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and cast away his cords from us, as it is Psal. 2. And we will not have this man to reign over us, as it is, Luke 19. He will say, Bring out these mine enemies and slay them before me:
and cast away his cords from us, as it is Psalm 2. And we will not have this man to Reign over us, as it is, Lycia 19. He will say, Bring out these mine enemies and slay them before me:
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The splendor, spiritual state, and majesty of that Triumph, shall infinitely transcend all that hath been looked at, with wonder in the most glorious Triumphs of the greatest Emperours, Kings, or Captain-generals in the World. 3dly.
The splendour, spiritual state, and majesty of that Triumph, shall infinitely transcend all that hath been looked At, with wonder in the most glorious Triumphos of the greatest emperors, Kings, or Captain-generals in the World. 3dly.
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If we consider a little more particularly, we will find the Justification, and Salvation of Sinners to be our Lord Jesus His Victory, Triumph and Spoil;
If we Consider a little more particularly, we will find the Justification, and Salvation of Sinners to be our Lord jesus His Victory, Triumph and Spoil;
The Glory of the Mediator shines manifestly, and conspicuously in all these here. 1. The Glory of His Obedience, when He hath it to say, as it is, John 18.9. Of all that thou hast given me, I have lost none;
The Glory of the Mediator shines manifestly, and conspicuously in all these Here. 1. The Glory of His obedience, when He hath it to say, as it is, John 18.9. Of all that thou hast given me, I have lost none;
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Therefore He is called the Faithful shepherd, because He losses none of the Sheep that are given Him. 3. The glory of Grace, and infinit love, the moe that are saved, the more Grace and Love shins forth in paying their Debt,
Therefore He is called the Faithful shepherd, Because He losses none of the Sheep that Are given Him. 3. The glory of Grace, and infinite love, the more that Are saved, the more Grace and Love shins forth in paying their Debt,
and Ransome, and in bringing them in to be partakers of His Love; Therefore, John 17. He sayes, That the love wherewith thou hast loved me, may be in them, and I in them;
and Ransom, and in bringing them in to be partakers of His Love; Therefore, John 17. He Says, That the love wherewith thou hast loved me, may be in them, and I in them;
or in bringing the World to nothing, who could have said, what doest thou? But when He placeth His Glory and Triumph in this, to overcome the Devil, to cast him out of Souls, to relieve poor Sinners,
or in bringing the World to nothing, who could have said, what dost thou? But when He places His Glory and Triumph in this, to overcome the devil, to cast him out of Souls, to relieve poor Sinners,
when Christ is Crowned, and hath all redeemed Sinners at His back, with harps in their hands, Singing, Salvation, Glory and Power, to the Lamb? O! wonder, that there is not only a Saviour,
when christ is Crowned, and hath all redeemed Sinners At His back, with harps in their hands, Singing, Salvation, Glory and Power, to the Lamb? OH! wonder, that there is not only a Saviour,
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Christ shall want His Glory and Triumph, and may not that serve and satisfie you? that your Salvation is His Glory and Triumph, which He will not come short of;
christ shall want His Glory and Triumph, and may not that serve and satisfy you? that your Salvation is His Glory and Triumph, which He will not come short of;
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ye reflect, no doubt on Gods Faithfulnesse, who suspect, and are jealous of your Salvation, if indeed ye do by Faith betake your selves to Jesus Christ.
you reflect, no doubt on God's Faithfulness, who suspect, and Are jealous of your Salvation, if indeed you do by Faith betake your selves to jesus christ.
Use, 3. Doth Christ think so much of the Salvation of Sinners, that He counts it His Victory and Triumph, His Portion and Spoil? Then, 1. All that give not Christ their Souls to be saved, do what they can to lessen Christs Portion,
Use, 3. Does christ think so much of the Salvation of Sinners, that He counts it His Victory and Triumph, His Portion and Spoil? Then, 1. All that give not christ their Souls to be saved, do what they can to lessen Christ Portion,
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when He (as a man sorting and sharing His Spoil after the Victory, shall say to these on His right hand, Come ye blessed of my father inherit the kingdom prepared for you;
when He (as a man sorting and sharing His Spoil After the Victory, shall say to these on His right hand, Come you blessed of my father inherit the Kingdom prepared for you;
Although there be no expresse name of a Covenant here; yet ye see the thing; because as in Covenants amongst men there are two parties, and their ingagements are mutual,
Although there be no express name of a Covenant Here; yet you see the thing; Because as in Covenants among men there Are two parties, and their engagements Are mutual,
and a rich Spoil, the justifying of many. 3. The Conditions on the Mediators side, on which the performance of the promises depends, He condescends to die,
and a rich Spoil, the justifying of many. 3. The Conditions on the Mediators side, on which the performance of the promises depends, He condescends to die,
look, whatever is promised to the Mediator in reference to Particular, Privat, or Publick Mercies, all shall be most certainly and infrustrably performed:
look, whatever is promised to the Mediator in Referente to Particular, Private, or Public mercies, all shall be most Certainly and infrustrably performed:
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Christ is the Party, to whom the Promises are made, and Jehovah cannot fail to perform what is Promised to the Mediator, more then the Mediator hath failed in performing what He undertook:
christ is the Party, to whom the Promises Are made, and Jehovah cannot fail to perform what is Promised to the Mediator, more then the Mediator hath failed in performing what He undertook:
Now it's promised to the Mediator, Psal. 110.3. Thy people shall be willing in the day of thy power, in the beauties of holinesse, from the womb of the morning, tbou hast the dew of thy youth:
Now it's promised to the Mediator, Psalm 110.3. Thy people shall be willing in the day of thy power, in the beauty's of holiness, from the womb of the morning, tbou hast the due of thy youth:
and makes them plyable to embrace, and receive, and give up themselves to Christ. 2. That His People shall be numerous, the youth of His womb shall be numerous,
and makes them pliable to embrace, and receive, and give up themselves to christ. 2. That His People shall be numerous, the youth of His womb shall be numerous,
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Again, it's promised to the Mediator, that all Believers in Him shall be Justified, as it's verse 11. By his knowledge shall my righteous servant justifie many, and this is according to that, John 6.39, 40. This is the will of him that sent me, that of all that he hath given me, I should losse none,
Again, it's promised to the Mediator, that all Believers in Him shall be Justified, as it's verse 11. By his knowledge shall my righteous servant justify many, and this is according to that, John 6.39, 40. This is the will of him that sent me, that of all that he hath given me, I should loss none,
because the Mediator is considered as the party, to whom the Promise is made; and the absolute Salvation and Redemption of Believers is in the same place Promised;
Because the Mediator is considered as the party, to whom the Promise is made; and the absolute Salvation and Redemption of Believers is in the same place Promised;
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There is, Hos. 3. A promise of the ingathering of the Jews: And, Isa. 9.6. It's said, that The government shall be upon his shoulders, and of the increase of his government there shall be no end: And, Revel. 11.15. It is proclaimed, The kingdoms of this world are become the kingdoms of our Lord and of his Christ:
There is, Hos. 3. A promise of the ingathering of the jews: And, Isaiah 9.6. It's said, that The government shall be upon his shoulders, and of the increase of his government there shall be no end: And, Revel. 11.15. It is proclaimed, The kingdoms of this world Are become the kingdoms of our Lord and of his christ:
the visible Church being now for many years rather incroached upon then extended; yet there is not one Word here promised, but it shall be accomplished;
the visible Church being now for many Years rather encroached upon then extended; yet there is not one Word Here promised, but it shall be accomplished;
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And this is both a ground of our peace, and of our confidence in prayer, as it is, Psal. 7.2. Prayer also shall be made for him continually, and dayly shall he be praised:
And this is both a ground of our peace, and of our confidence in prayer, as it is, Psalm 7.2. Prayer also shall be made for him continually, and daily shall he be praised:
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Two sweet exercises, dayly to be praying for that which is in the pattern of prayer, Let thy kingdom come, and dayly to be praising Him for the coming of His Kingdom. But 2ly.
Two sweet exercises, daily to be praying for that which is in the pattern of prayer, Let thy Kingdom come, and daily to be praising Him for the coming of His Kingdom. But 2ly.
Therefore there is faithfulnesse in the Mediators performing according to His undertaking, as well as there is faithfulnesse in Gods performing whatever He hath spoken of Him, or promised to Him:
Therefore there is faithfulness in the Mediators performing according to His undertaking, as well as there is faithfulness in God's performing whatever He hath spoken of Him, or promised to Him:
He undertook to satisfie for the Elects Debt, and hath accordingly performed it, so that the Father is well pleased, A 2d. is, John 17.4. Where He appeareth before the Father, and useth it for an argument for His Glorifying him with the same glory he had with the father before the world was:
He undertook to satisfy for the Elects Debt, and hath accordingly performed it, so that the Father is well pleased, A 2d. is, John 17.4. Where He appears before the Father, and uses it for an argument for His Glorifying him with the same glory he had with the father before the world was:
That shall be a proof and testimony, that He left nothing undone, that was given Him to do, that He bare the Sins of many, that He gave His back to the smiters,
That shall be a proof and testimony, that He left nothing undone, that was given Him to do, that He bore the Sins of many, that He gave His back to the smiters,
and here we may allude to that, Heb. 6. He hath sworn by two immutable things, wherein it is impossible for God to lie, that the heirs of promise, who are fled for refuge to lay hold on the hope set before them, may have strong consolation:
and Here we may allude to that, Hebrew 6. He hath sworn by two immutable things, wherein it is impossible for God to lie, that the Heirs of promise, who Are fled for refuge to lay hold on the hope Set before them, may have strong consolation:
of whom the Father exacted the Price, till He declared Himself Satisfied, and well pleased: Now when these things that seemed most difficult are accomplished, what can fail?
of whom the Father exacted the Price, till He declared Himself Satisfied, and well pleased: Now when these things that seemed most difficult Are accomplished, what can fail?
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and to Love God, but this ingagement betwixt the Father and the Son; and it is the cause procuring the other, as an necessary and infallibly certain effect;
and to Love God, but this engagement betwixt the Father and the Son; and it is the cause procuring the other, as an necessary and infallibly certain Effect;
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1. He must die, expressed in these Words, He poured out his soul unto death; Which implyes Three things. 1. That it is an Article of the Covenant of Redemption,
1. He must die, expressed in these Words, He poured out his soul unto death; Which Implies Three things. 1. That it is an Article of the Covenant of Redemption,
nor His Just ce with His Soveraignity) this may bound and limit us, that it's concluded in this Covenant of Redemption, that the Mediator shall lay down His Life, and it being concluded;
nor His Just ce with His Sovereignty) this may bound and limit us, that it's concluded in this Covenant of Redemption, that the Mediator shall lay down His Life, and it being concluded;
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And considering the nature of the Mediators death, that it was a violent and cursed death, that which had extream anguish and sorrow going before, and alongst with it;
And considering the nature of the Mediators death, that it was a violent and cursed death, that which had extreme anguish and sorrow going before, and alongst with it;
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Use, 1. This Doctrine, though it hath been spoken to before, is a soveraign Doctrine, yea, the Soveraign Doctrine, and the corner stone of all Religion;
Use, 1. This Doctrine, though it hath been spoken to before, is a sovereign Doctrine, yea, the Sovereign Doctrine, and the corner stone of all Religion;
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If Sin brought the Cautioner to death, O! what Wrath shal ye come under, when ye shall be put to reckon for your own Sins? The smitting of the Sheperd was more then if all the Sheep had been smitten;
If since brought the Cautioner to death, OH! what Wrath shall you come under, when you shall be put to reckon for your own Sins? The smiting of the Shepherd was more then if all the Sheep had been smitten;
and though now ye think little of Sin, yet the day comes wherein ye shall know to your cost, that it is an evil and bitter thing to depart from God, and that it is a fearful thing to fall into the hands of the living God.
and though now you think little of since, yet the day comes wherein you shall know to your cost, that it is an evil and bitter thing to depart from God, and that it is a fearful thing to fallen into the hands of the living God.
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and yet He got not Sin so put by; we may here allude to that, Eccles. 8.8. There is no discharge in tbat war, neither shall wickedness deliver these that are given to it;
and yet He god not since so put by; we may Here allude to that, Eccles. 8.8. There is no discharge in That war, neither shall wickedness deliver these that Are given to it;
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He not only died, but it's said, He poured out his soul unto death, which implyes two things. 1. The intensness of it, it was an uncouth and strange Death, not only was His Body afflicted,
He not only died, but it's said, He poured out his soul unto death, which Implies two things. 1. The intenseness of it, it was an uncouth and strange Death, not only was His Body afflicted,
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and heavy? I am content to be so, thou shalt have my Life, He comes not prigging to die, (to speak so) but casts down His blessed Life at His Fathers feet,
and heavy? I am content to be so, thou shalt have my Life, He comes not prigging to die, (to speak so) but Cast down His blessed Life At His Father's feet,
Ere ever the World was made, ere there was a Sinner in beeing to be redeemed, He rejoyced before hand, thinking there would be such an opportunity to manifest His good will, grace and mercy;
Ere ever the World was made, ere there was a Sinner in being to be redeemed, He rejoiced before hand, thinking there would be such an opportunity to manifest His good will, grace and mercy;
We are not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ ▪ If He esteemed so much of Soul•, what will it be thought of when ye waste your Souls,
We Are not redeemed with corruptible things, as silver and gold, but with the precious blood of christ ▪ If He esteemed so much of Soul•, what will it be Thought of when you waste your Souls,
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and your casting them away, for that which is very vanity? What do the most part of you get for your Souls? Some a bit Land, some a House, some a fecklesse Pleasure, some a Sport, some the satisfaction of their Lust, or a moments sinful mirth; O! pitifully poor bargain;
and your casting them away, for that which is very vanity? What do the most part of you get for your Souls? some a bit Land, Some a House, Some a feckless Pleasure, Some a Sport, Some the satisfaction of their Lust, or a moments sinful mirth; OH! pitifully poor bargain;
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when Kings, and great Men will lye crawling, like so many wormes before the Lamb? ye will not get your House or Land with you, ye will not get leave to wear your brave cloathes, ye will have no Silver nor Gold in your Purse, in that day;
when Kings, and great Men will lie crawling, like so many worms before the Lamb? you will not get your House or Land with you, you will not get leave to wear your brave clothes, you will have no Silver nor Gold in your Purse, in that day;
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and poured it out for Sinners, and when it was some way melted, like leid in the fire of Gods Wrath, was content to yett it forth abundantly, out of love to their Salvation? Should it not rather call for love to Him,
and poured it out for Sinners, and when it was Some Way melted, like leid in the fire of God's Wrath, was content to yet it forth abundantly, out of love to their Salvation? Should it not rather call for love to Him,
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and to Suffering for His sake, if He call you to it? Will ye skar to hazard your life for Him, that poured out His Soul for Sinners? It would do a Soul good to think how willingly, and cheerfully He Suffered; But, Alace!
and to Suffering for His sake, if He call you to it? Will you skar to hazard your life for Him, that poured out His Soul for Sinners? It would do a Soul good to think how willingly, and cheerfully He Suffered; But, Alace!
how reluctantly, and unwillingly come we under Suffering for Him? However, let me commend these three Words to you. 1. Love Him, For even Publicans will love these that love them, and give Christ love for love. 2. Credit and Trust Him, do not look for ill at His hand, what ground is there to suspect Him? It is His glory to do good to Sinners,
how reluctantly, and unwillingly come we under Suffering for Him? However, let me commend these three Words to you. 1. Love Him, For even Publicans will love these that love them, and give christ love for love. 2. Credit and Trust Him, do not look for ill At His hand, what ground is there to suspect Him? It is His glory to do good to Sinners,
and to make conquest of them, He poured out His Soul unto Death, or as the Word is, Phil. 2. He emptied himself; Which seems to look to this Word of the Prophet,
and to make conquest of them, He poured out His Soul unto Death, or as the Word is, Philip 2. He emptied himself; Which seems to look to this Word of the Prophet,
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and is not that warrand sufficient for you, to trust and credit Him, and to lay the weight of what concerns you upon Him? And 3. welcome Him, which is a fruit of Faith and Love, He is a sweet wooer, He is that good shepherd that laid down his life for his sheep, he gave himself for his church, as it is, Ephes. 5. Therefore, I say, welcome Him;
and is not that warrant sufficient for you, to trust and credit Him, and to lay the weight of what concerns you upon Him? And 3. welcome Him, which is a fruit of Faith and Love, He is a sweet wooer, He is that good shepherd that laid down his life for his sheep, he gave himself for his Church, as it is, Ephesians 5. Therefore, I say, welcome Him;
This is the great thing the Gospel aims at, such expressions are a great deepth, and it would require time to read, to ponder them, and to wonder at them;
This is the great thing the Gospel aims At, such expressions Are a great depth, and it would require time to read, to ponder them, and to wonder At them;
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and we would be much in praying for a right uptaking of them. 3dly. From the connexion, Because, He hath poured out His Soul unto death, Observe. That our Lord Jesus His willing condescending to die, is most acceptable to the Father;
and we would be much in praying for a right uptaking of them. 3dly. From the connexion, Because, He hath poured out His Soul unto death, Observe. That our Lord jesus His willing condescending to die, is most acceptable to the Father;
and then what are the Promises that the Lord Jehovah made to him, But in this Verse where the Covenant is resumed, what the Lord ingageth for to the Mediator is first set down,
and then what Are the Promises that the Lord Jehovah made to him, But in this Verse where the Covenant is resumed, what the Lord engageth for to the Mediator is First Set down,
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and he made obnoxious to the Curse, which most willingly he underwent, his Life or Soul was poured out unto death. The 2d. is, He was numbred with the transgressours;
and he made obnoxious to the Curse, which most willingly he underwent, his Life or Soul was poured out unto death. The 2d. is, He was numbered with the transgressors;
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but looked on him as a transgressour; This was also fulfilled in the History of the Gospel, as, John 18.30. They say unto Pilat, If he were not a malefactor, we would not have delivered him unto thee.
but looked on him as a transgressor; This was also fulfilled in the History of the Gospel, as, John 18.30. They say unto Pilat, If he were not a Malefactor, we would not have Delivered him unto thee.
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they mocked him, nodded the head at him; hanged him up betwixt two thieves, as the most eminent malefactor of the three; and Mark saith, Chap. 15.28. That this scripture was fulfilled, which saith, and he was numbred with the transgressours;
they mocked him, nodded the head At him; hanged him up betwixt two thieves, as the most eminent Malefactor of the three; and Mark Says, Chap. 15.28. That this scripture was fulfilled, which Says, and he was numbered with the transgressors;
and whoever are justified, had their Sins born by him. 2. It shews also, how the Sins of these many are taken away, It was by Christs bearing the punishment due for their Sins, this it that which we spake to from, verse 6. The Lord hath laid on him the iniquities of us all:
and whoever Are justified, had their Sins born by him. 2. It shows also, how the Sins of these many Are taken away, It was by Christ bearing the punishment due for their Sins, this it that which we spoke to from, verse 6. The Lord hath laid on him the iniquities of us all:
Of this we have also spoken before, and will not therefore insist any more particularly on it. The 4th. and last Article, or part of the condition required of the Mediator, is, He made intercession for the transgressours;
Of this we have also spoken before, and will not Therefore insist any more particularly on it. The 4th. and last Article, or part of the condition required of the Mediator, is, He made Intercession for the transgressors;
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which is set down in these Words, He made intercession for the transgressours; wherein also we are to carry along the thoughts of his condescending love;
which is Set down in these Words, He made Intercession for the transgressors; wherein also we Are to carry along the thoughts of his condescending love;
but when they continue in opposition to him, will make intercession for the application thereof to them, He having a number given to him, not only to pay their Debt, by dying for them, bat also actually to apply the benefits of his death, and purchase to them; according to that, John 6.39.
but when they continue in opposition to him, will make Intercession for the application thereof to them, He having a number given to him, not only to pay their Debt, by dying for them, bat also actually to apply the benefits of his death, and purchase to them; according to that, John 6.39.
but raise them up at the last day: These Four do plainly, and summarly comprehend the Mediators ingagment in the Covenant of Redemption, as to his priestly Office;
but raise them up At the last day: These Four do plainly, and summarily comprehend the Mediators ingagment in the Covenant of Redemption, as to his priestly Office;
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His Intercession in the First sense is more largely extended, he might, considered as man under the Law, have interceeded for his Enemies, that were not Elected;
His Intercession in the First sense is more largely extended, he might, considered as man under the Law, have interceded for his Enemies, that were not Elected;
Therefore we take his Intercession here in the Second sense, as he is Mediator: and as Matthew, chap. 8.17. applyes his bearing of our griefs, and carrying of our sorrows spoken of, verse 4. of this, chap. To his carrying of our temporal bodily infirmities:
Therefore we take his Intercession Here in the Second sense, as he is Mediator: and as Matthew, chap. 8.17. Applies his bearing of our griefs, and carrying of our sorrows spoken of, verse 4. of this, chap. To his carrying of our temporal bodily infirmities:
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even as in his prayer in the Garden, when his holy humane nature sinlesly skarred at the bitter cup, He prayed, Father, if it be possible let this cup depart from me;
even as in his prayer in the Garden, when his holy humane nature sinlessly skarred At the bitter cup, He prayed, Father, if it be possible let this cup depart from me;
So when he preached as man, and a Minister of the circumcision, he sayes, O! Jerusalem, Jerusalem, how often would I have gathered thee, and thou wouldest not:
So when he preached as man, and a Minister of the circumcision, he Says, OH! Jerusalem, Jerusalem, how often would I have gathered thee, and thou Wouldst not:
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The Intercession here meaned is that, which is an Article of the Covenant of Redemption, aed a piece of Christs Priestly Office, To which the promise in the first part of the Verse is made;
The Intercession Here meaned is that, which is an Article of the Covenant of Redemption, aed a piece of Christ Priestly Office, To which the promise in the First part of the Verse is made;
He is a Priest a ter Melchisedeck's order, and not after the order of Araon, and Rom. 8.34. He is said to be at the right hand of God, making intercession for us:
He is a Priest a ter Melchisedeck's order, and not After the order of Aaron, and Rom. 8.34. He is said to be At the right hand of God, making Intercession for us:
Seeing he ever liveth to make intercession for them: So, 1 John 2.1. It's said, If any man sin we have an advocat with the Father, Jesus Christ the righteous:
Seeing he ever lives to make Intercession for them: So, 1 John 2.1. It's said, If any man since we have an advocate with the Father, jesus christ the righteous:
for these Three reasons, 1. It was suitable to the glory of God, that the great Lord Deputy appointed for the ingathering of Elect Sinners should be furnished with this Office;
for these Three Reasons, 1. It was suitable to the glory of God, that the great Lord Deputy appointed for the ingathering of Elect Sinners should be furnished with this Office;
He cannot sit up, nor fall in proving himself to be an able Saviour, because he lives for ever to interceed. 2. It's suitable and meet for the glory of the Mediator,
He cannot fit up, nor fallen in proving himself to be an able Saviour, Because he lives for ever to intercede. 2. It's suitable and meet for the glory of the Mediator,
Therefore, when he is brought in as a Priest, Psal. 110. compared with Heb. 7. He is preferred to the order of Araon, and said to be a Priest for ever, after the order of Melchisedeck;
Therefore, when he is brought in as a Priest, Psalm 110. compared with Hebrew 7. He is preferred to the order of Aaron, and said to be a Priest for ever, After the order of Melchisedeck;
We have such an high Priest over the house of God, we have boldness to enter into the holiest, by a new and living way and may draw near with full assurance of faith, And that which gives us this boldness, is that (as it is Heb. 4.15.16.) We have not an high Priest which cannot be touched with the feeling of our infirmities,
We have such an high Priest over the house of God, we have boldness to enter into the Holiest, by a new and living Way and may draw near with full assurance of faith, And that which gives us this boldness, is that (as it is Hebrew 4.15.16.) We have not an high Priest which cannot be touched with the feeling of our infirmities,
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when he went once in the year, into the most holy with the blood of the Sacrifice, which signified, that Christ after the laying down of his Life, was to enter into heaven, there to appear in the presence of God for us, Heb. 9.24. This is a point which may yeeld us many and great Uses, as 1. For Information, to clear us •bout Christ's Intercession. 2. For Consolation; To shew us the advantages that flow to Believers from it. 3. For Direction in dutie, to learn us what use we should make of it.
when he went once in the year, into the most holy with the blood of the Sacrifice, which signified, that christ After the laying down of his Life, was to enter into heaven, there to appear in the presence of God for us, Hebrew 9.24. This is a point which may yield us many and great Uses, as 1. For Information, to clear us •bout Christ's Intercession. 2. For Consolation; To show us the advantages that flow to Believers from it. 3. For Direction in duty, to Learn us what use we should make of it.
As for the First, It serves, we say, for Information; and to let us see that we have an excellent high Priest, who is not only answerable to the Type, in dying,
As for the First, It serves, we say, for Information; and to let us see that we have an excellent high Priest, who is not only answerable to the Type, in dying,
As 1. What this Intercession is? 2 Who Interceeds? 3. For whom? 4. For what? 5. How this Intercession is performed? 6. What are the grounds on which it is founded?
As 1. What this Intercession is? 2 Who Intercedes? 3. For whom? 4. For what? 5. How this Intercession is performed? 6. What Are the grounds on which it is founded?
his humiliation being perfected and by, and he being now exalted at the right hand of God. 2. It's no verbal thing, no bringing forth, or uttering of Words;
his humiliation being perfected and by, and he being now exalted At the right hand of God. 2. It's no verbal thing, no bringing forth, or uttering of Words;
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That manner of dealling, or proceeding is not now betwixt God and the Mediator. 3. Neither doth this his Intercession consist in any new particular act of his will,
That manner of dealing, or proceeding is not now betwixt God and the Mediator. 3. Neither does this his Intercession consist in any new particular act of his will,
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The similitude seems indeed to be drawn from this, yet it must not be astricted thereto: Therefore, 1 John 2.1. He is called an advocat with the Father;
The similitude seems indeed to be drawn from this, yet it must not be astricted thereto: Therefore, 1 John 2.1. He is called an advocate with the Father;
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and is as it were lying as Agent, and Advocat at Court, to procure and bring about this businesse, according to that, John 17.19, 20, 24. For their sakes I sanctifie my self, that they also may be sanctified, &c. Neither pray I for these alone, &c. and Father I will that these whom thou hast given me, may be with me, where I am:
and is as it were lying as Agent, and Advocate At Court, to procure and bring about this business, according to that, John 17.19, 20, 24. For their sakes I sanctify my self, that they also may be sanctified, etc. Neither pray I for these alone, etc. and Father I will that these whom thou hast given me, may be with me, where I am:
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It's even that all may be made good to them for whom he S•nctified himself, and the effectual making out of that which he hath purchased to them; that is called his Intercession. 2dly. Who makes Intercession? It is not enough that Christ ▪ as man makes Intercession;
It's even that all may be made good to them for whom he S•nctified himself, and the effectual making out of that which he hath purchased to them; that is called his Intercession. 2dly. Who makes Intercession? It is not enough that christ ▪ as man makes Intercession;
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It being an error of the Papists, to make the Intercession of Christ, to be a thing performed by the humane nature only, which lesseneth the consolation of Believers,
It being an error of the Papists, to make the Intercession of christ, to be a thing performed by the humane nature only, which lessens the consolation of Believers,
wherein so many were given him to be redeemed by his death. 2. Others make his Intercession too na•row, in making it only for them that actua•ly believe;
wherein so many were given him to be redeemed by his death. 2. Others make his Intercession too na•row, in making it only for them that actua•ly believe;
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And it is alwayes on this ground that he interceeds, to wit, because they are given; So that it's for the Elect converted, or unconverted, that he interceeds;
And it is always on this ground that he intercedes, to wit, Because they Are given; So that it's for the Elect converted, or unconverted, that he intercedes;
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He prayes for the fulfilling of all the Articles of the Covenant, as, that all the Elect, who are not regenerat, may be regenerat, and made Believers;
He prays for the fulfilling of all the Articles of the Covenant, as, that all the Elect, who Are not regenerate, may be regenerate, and made Believers;
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That these that are regenerat, and Believers, and by Faith have be taken themselves to him, may be justified, pardoned, and received in favour; friendship and fellowship with God;
That these that Are regenerate, and Believers, and by Faith have be taken themselves to him, may be justified, pardoned, and received in favour; friendship and fellowship with God;
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That Satan may not make their Faith to fail them, as he designs, and the Lord gives account of his design, Luke 22.32. Satan hath sought to winnow you, but I have prayed that th• faith fail not:
That Satan may not make their Faith to fail them, as he designs, and the Lord gives account of his Design, Lycia 22.32. Satan hath sought to winnow you, but I have prayed that th• faith fail not:
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His entry into heaven is not to be looked on, as the entry of Moses or of Elias, but as the entry of him who is head of the Elect, whose entry there is a Declaration of what he would be at;
His entry into heaven is not to be looked on, as the entry of Moses or of Elias, but as the entry of him who is head of the Elect, whose entry there is a Declaration of what he would be At;
And we must conceive an special efficacy in his being there, for procuring to them what he hath purchased. 2. His Intercession is performed through the efficacy of his blood and satisfaction flowing from the nature of the Covenant;
And we must conceive an special efficacy in his being there, for procuring to them what he hath purchased. 2. His Intercession is performed through the efficacy of his blood and satisfaction flowing from the nature of the Covenant;
As the Apostle speaking of Abels Blood, and of making application of Christs Blood, Heb. 12.24. Saith, It speaketh better things then the blood of Abels;
As the Apostle speaking of Abel's Blood, and of making application of Christ Blood, Hebrew 12.24. Says, It speaks better things then the blood of Abel's;
hath an invaluable and unconceivable merit, and worth in it, and must have a cry for the blessings purchased to them by it. 3. He performs this his Intercession by his constant care,
hath an invaluable and unconceivable merit, and worth in it, and must have a cry for the blessings purchased to them by it. 3. He performs this his Intercession by his constant care,
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that such and such persons may be brought to believe, that upon their believing they may be pardoned; delivered from snares and tentations; keeped in favour with God;
that such and such Persons may be brought to believe, that upon their believing they may be pardoned; Delivered from snares and tentations; keeped in favour with God;
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For Christ in heaven is still a true man, and hath a will, as he had on earth, continuing to seek that they may be glorified with him, for whom he satisfied;
For christ in heaven is still a true man, and hath a will, as he had on earth, Continuing to seek that they may be glorified with him, for whom he satisfied;
and upholding all things by the word of his powe•, As it is, Heb. 1.2. Which cannot but add weight to his Intercession, as well as to his Satisfaction;
and upholding all things by the word of his powe•, As it is, Hebrew 1.2. Which cannot but add weight to his Intercession, as well as to his Satisfaction;
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and, he is the propitiation for our sins: So, Rom. 8.34. They are joyned, It's Christ that died, who is at the right hand of God, and maketh intercession for us.
and, he is the propitiation for our Sins: So, Rom. 8.34. They Are joined, It's christ that died, who is At the right hand of God, and makes Intercession for us.
Such and such persons are given to Christ, and such priviledges, and benefits offered to be conferred upon them, on condition the Mediator would undertake, and satisfie for them;
Such and such Persons Are given to christ, and such privileges, and benefits offered to be conferred upon them, on condition the Mediator would undertake, and satisfy for them;
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And how particularly we should beware of a carnal mistake in many about his Intercession; as if he were praying in heaven, as a distinct partie from God;
And how particularly we should beware of a carnal mistake in many about his Intercession; as if he were praying in heaven, as a distinct party from God;
IF Christ were known in the greatness and vast extent of his worth, O! how lovely would he be? How incomprehensibly full are his Offices of grounds of consolation to his people? But the mean and low thoughts we have of him;
IF christ were known in the greatness and vast extent of his worth, OH! how lovely would he be? How incomprehensibly full Are his Offices of grounds of consolation to his people? But the mean and low thoughts we have of him;
Now ere the Prophet close, he gives a hint of the other part of his Priestly Office, to wit, of his Intercession, a main commendation of Christs fulnesse;
Now ere the Prophet close, he gives a hint of the other part of his Priestly Office, to wit, of his Intercession, a main commendation of Christ fullness;
So he shall make intercession for the transgressours: Therefore, Heb. 7.21. He is said to be made an high Priest with an oath, by him that said unto him, Psal. 110.4. The Lord sware, and will not repent;
So he shall make Intercession for the transgressors: Therefore, Hebrew 7.21. He is said to be made an high Priest with an oath, by him that said unto him, Psalm 110.4. The Lord sware, and will not Repent;
and so his Intercession looked on in the Covenant of Redemption, takes in his whole Intercession, especially as it is gone about in heaven, by vertue of his Sacrifice once for all offered up when he was on earth.
and so his Intercession looked on in the Covenant of Redemption, Takes in his Whole Intercession, especially as it is gone about in heaven, by virtue of his Sacrifice once for all offered up when he was on earth.
but to be an Intercessour, or that it belongs to our Lords Priestly Office, agreed upon in the Covenant of Redemption, not only to offer up himself in a Sacrifice,
but to be an Intercessor, or that it belongs to our lords Priestly Office, agreed upon in the Covenant of Redemption, not only to offer up himself in a Sacrifice,
Even as Levit. 16. (where the rules for the high Priests offering are given) after he had offered the Sacrifice, he took the blood and entered within the vail,
Even as Levit. 16. (where the rules for the high Priests offering Are given) After he had offered the Sacrifice, he took the blood and entered within the Vail,
is, How his Intercession now difers from his Intercession before his Incarnation, or in what respects the consolation of Believers, that flows from his intercession is stronger now,
is, How his Intercession now difers from his Intercession before his Incarnation, or in what respects the consolation of Believers, that flows from his Intercession is Stronger now,
and he was made a Priest, by the eternal oath, in the Covenant of Redemption, Psal. 110.4. The Lord hath sworn and will not repent, thou art a Priest for ever:
and he was made a Priest, by the Eternal oath, in the Covenant of Redemption, Psalm 110.4. The Lord hath sworn and will not Repent, thou art a Priest for ever:
And hels said to have an unchangable Priesthood; And there being but one way of access for Sinners to Heaven, by Christ, who is called the Lamb slain from the beginning of the world;
And hels said to have an unchangeable Priesthood; And there being but one Way of access for Sinners to Heaven, by christ, who is called the Lamb slave from the beginning of the world;
Therefore 1 Tim. 2.5 It's said, There is one God, and one Mediator between God and man, the man Christ Jesus, and there was never another real Mediator, however Moses might be called a typical one. 2. He was Intercessour before his Incarnation, in respect of the merit of his future Sacrifice:
Therefore 1 Tim. 2.5 It's said, There is one God, and one Mediator between God and man, the man christ jesus, and there was never Another real Mediator, however Moses might be called a typical one. 2. He was Intercessor before his Incarnation, in respect of the merit of his future Sacrifice:
He did not before his Incarnation Interceed by vertue of his Sacrifice actually offered, as now he doth yet there was vertue which flowed from his Sacrifice to be offered, to the people of God,
He did not before his Incarnation Intercede by virtue of his Sacrifice actually offered, as now he does yet there was virtue which flowed from his Sacrifice to be offered, to the people of God,
as now, by vertue of the same Sacrifice, because of the nature of the Covenant, wherein it was agreed, that his Sacrifice should be of the same efficacy before his Incarnation, as after:
as now, by virtue of the same Sacrifice, Because of the nature of the Covenant, wherein it was agreed, that his Sacrifice should be of the same efficacy before his Incarnation, as After:
For the day and hour was agreed upon, when he should offer that Sacrifice, Therefore it's said, that in due time, and in t•• fulness of time, he came and died. 3. He was Intercessour before his Incarnation, •s after it, in respect of the effects that followed on it, to the People of God, then and now:
For the day and hour was agreed upon, when he should offer that Sacrifice, Therefore it's said, that in due time, and in t•• fullness of time, he Come and died. 3. He was Intercessor before his Incarnation, •s After it, in respect of the effects that followed on it, to the People of God, then and now:
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and by vertue of the efficacy of his blood offered. As to the 2d. How his Mediation, and Intercession now differs since his ascension, from his Intercession before it,
and by virtue of the efficacy of his blood offered. As to the 2d. How his Mediation, and Intercession now differs since his Ascension, from his Intercession before it,
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after his Ascension kythes, or manifests it self? We may take it up in these Six steps, which will also serve to illustrat the manner of his interceeding. 1. It kythes in this, That he appeareth in heaven in our nature;
After his Ascension kythes, or manifests it self? We may take it up in these Six steps, which will also serve to illustrate the manner of his interceding. 1. It kythes in this, That he appears in heaven in our nature;
or as Ambassador, and Legat agenting the affairs of them that are given to him of the Father, as it is, Heb. 9.24. He is not entered into the holy places made with hands, but into heaven it self, to appear now in the presence of God for us:
or as Ambassador, and Legate agenting the affairs of them that Are given to him of the Father, as it is, Hebrew 9.24. He is not entered into the holy places made with hands, but into heaven it self, to appear now in the presence of God for us:
And this is a solid ground of consolation to a poor believing Sinner, that he hath Christ in his own nature in heaven, interceeding, that what he performed before, by vertue of his Office and of the efficacy of his Sacrifice, to be offered, when he should be incarnat;
And this is a solid ground of consolation to a poor believing Sinner, that he hath christ in his own nature in heaven, interceding, that what he performed before, by virtue of his Office and of the efficacy of his Sacrifice, to be offered, when he should be incarnate;
and make out their businesse, that nothing that concerns them misgive. 2. Their consolation is stronger in this respect, That he is in heaven, by vertue of the efficacy of his Sacrifice already offered;
and make out their business, that nothing that concerns them misgive. 2. Their consolation is Stronger in this respect, That he is in heaven, by virtue of the efficacy of his Sacrifice already offered;
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and for what it was offered. 3. There is by the man Christ his being in heaven, this ground of consolation supperadded, That he hath a sympathie with Sinners, otherwayes then before, not as to the degree,
and for what it was offered. 3. There is by the man christ his being in heaven, this ground of consolation superadded, That he hath a Sympathy with Sinners, otherways then before, not as to the degree,
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and such an Intercessour, that interceeds from the impression that the holy, and inconceivable sympathie which he hath with his members, hath upon him;
and such an Intercessor, that intercedes from the impression that the holy, and inconceivable Sympathy which he hath with his members, hath upon him;
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as his expression to Paul speaks forth, Act. 9. Saul, Saul why persecuts thou me, counting himself a suff•rer with his people, which cannot but have it's own influence on his Intercession,
as his expression to Paul speaks forth, Act. 9. Saul, Saul why persecutes thou me, counting himself a suff•rer with his people, which cannot but have it's own influence on his Intercession,
is some way on this ground, as being a favour to their glorified head. 4. Beside this sympathy he hath a longing (to speak so) to have all the wants and d•fects of his people supplied, and made up;
is Some Way on this ground, as being a favour to their glorified head. 4. Beside this Sympathy he hath a longing (to speak so) to have all the Wants and d•fects of his people supplied, and made up;
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It is answerable, and suitable that he should desire, and some way long for the perfyting of his body the Church, which Ephes. 1. is called The fulnesse of him who filleth all in all;
It is answerable, and suitable that he should desire, and Some Way long for the perfyting of his body the Church, which Ephesians 1. is called The fullness of him who fills all in all;
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and more perfyted, and made more confirm to him: There is a word, Heb. 10.13. that gives ground for this, From henceforth expecting till all his enemies be made his footstool:
and more perfected, and made more confirm to him: There is a word, Hebrew 10.13. that gives ground for this, From henceforth expecting till all his enemies be made his footstool:
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as is promised in the former part of this verse; Now our Lord Jesus having laid down his Life, what is he doing in heaven? even longing till these promises be fulfilled;
as is promised in the former part of this verse; Now our Lord jesus having laid down his Life, what is he doing in heaven? even longing till these promises be fulfilled;
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that such and such things may be forth coming, and made effectual for the behove of his members, that what he intended, in laying down his life, may be brought to pass: It's the Mediator God-man willing;
that such and such things may be forth coming, and made effectual for the behove of his members, that what he intended, in laying down his life, may be brought to pass: It's the Mediator God-man willing;
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Father, I will that these whom thou hast given me, may be with me, where I am, &c. I will that such and such things ingaged to me for them may be made good, That such and such persons be pardoned and brought through, that they may be preserved from tentation, may have their prayers heard, that they may be made to persevere, and may be glorified;
Father, I will that these whom thou hast given me, may be with me, where I am, etc. I will that such and such things engaged to me for them may be made good, That such and such Persons be pardoned and brought through, that they may be preserved from tentation, may have their Prayers herd, that they may be made to persevere, and may be glorified;
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but there is an actual willingness in Christ to have the need suppl ed, and the promise applyed, according to the terms of the Covenant. 6. We may take in here, not only Christs willing that such a thing be done,
but there is an actual willingness in christ to have the need Supple ed, and the promise applied, according to the terms of the Covenant. 6. We may take in Here, not only Christ willing that such a thing be done,
when put up according to the will of God: The 16. Chap. verse 26. Speaks of the Fathers sending the Comforter, and Chap. 15.26. Of the Mediators sending the Comforter, So doth Chap. 16.7.
when put up according to the will of God: The 16. Chap. verse 26. Speaks of the Father's sending the Comforter, and Chap. 15.26. Of the Mediators sending the Comforter, So does Chap. 16.7.
so that this is a part of Christs intercession, effectually to procure and send out to us, what we have need of. 7. In all this there is in the Men Christ,
so that this is a part of Christ Intercession, effectually to procure and send out to us, what we have need of. 7. In all this there is in the Men christ,
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yet this is clearly held forth to us, that whatsoever is needful, by his being in heaven we may confidently expect it will be performed from the man Christ, from him who is God-man in one Person;
yet this is clearly held forth to us, that whatsoever is needful, by his being in heaven we may confidently expect it will be performed from the man christ, from him who is God-man in one Person;
Therefore these two words are put in the forecited expressions, Whatsoever ye ask in my name, I will do it, that the Father may be glorified in the Son,
Therefore these two words Are put in the forecited expressions, Whatsoever you ask in my name, I will do it, that the Father may be glorified in the Son,
We shall speak here to these Five things. 1. Wherein this is comfortable, or to the extent of it. 2. To the advantages that follow on it. 3. To the grounds of this consolation which are confirmations of it. 4. To this, at what times,
We shall speak Here to these Five things. 1. Wherein this is comfortable, or to the extent of it. 2. To the advantages that follow on it. 3. To the grounds of this consolation which Are confirmations of it. 4. To this, At what times,
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yea, we say, that whoever will make use of him, shall get good both of his Death, and of his Intercession; So, Heb. 7.25. He is able to save to the uttermost, all that come unto God through him;
yea, we say, that whoever will make use of him, shall get good both of his Death, and of his Intercession; So, Hebrew 7.25. He is able to save to the uttermost, all that come unto God through him;
There is no sin before, nor after Conversion, no sin of ignorance, no sin against light, no enemy, no tentation, whatever it be, but that word answers all;
There is no since before, nor After Conversion, no since of ignorance, no since against Light, no enemy, no tentation, whatever it be, but that word answers all;
Who can lay any thing to the charge of Gods elect? Where Christ takes the sinners case in hand, who will stand up against him, he is too strong a partie;
Who can lay any thing to the charge of God's elect? Where christ Takes the Sinners case in hand, who will stand up against him, he is too strong a party;
and hight of the perfection of the Salvation that comes by Christs Intercession, to all that make use of him in all cases: Heb. 7.25. He is able to save to the uttermost:
and hight of the perfection of the Salvation that comes by Christ Intercession, to all that make use of him in all cases: Hebrew 7.25. He is able to save to the uttermost:
Although his death seem to be transient, once for all perfyted, yet that cannot mar the application of the benefits purchased by it; For he is Intercessour;
Although his death seem to be Transient, once for all perfected, yet that cannot mar the application of the benefits purchased by it; For he is Intercessor;
but now lives for ever, to die no more, and he lives for ever to make Intercession, he is entred into immortality, to make effectual, what he hath undertaken in favours of his people;
but now lives for ever, to die no more, and he lives for ever to make Intercession, he is entered into immortality, to make effectual, what he hath undertaken in favours of his people;
or the most subtile adversary, that steals out Decreets cannot circumveen him, He is still waiting on at the Ear, that nothing come in against his people to their prejudice;
or the most subtle adversary, that steals out Decreets cannot circumveen him, He is still waiting on At the Ear, that nothing come in against his people to their prejudice;
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and when the Elect Sinner hath little thought, He is watching over his need preventing many tentations, keeping from many ill turns, casting many challenges over the Bar, that the Devil, and the Law put in:
and when the Elect Sinner hath little Thought, He is watching over his need preventing many tentations, keeping from many ill turns, casting many challenges over the Bar, that the devil, and the Law put in:
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SERMON LXVII. ISAIAH LIII. XII. Vers. 12. — And made intercession for the transgressours. O! That Sinners were seriously considering how much they are obliged to Christ;
SERMON LXVII. ISAIAH LIII. XII. Vers. 12. — And made Intercession for the transgressors. OH! That Sinners were seriously considering how much they Are obliged to christ;
In the following of it forth, we proposed Five things to be spoken to. 1. To shew the largeness and extent of the consolation that flows from this ground,
In the following of it forth, we proposed Five things to be spoken to. 1. To show the largeness and extent of the consolation that flows from this ground,
and the consolation that is in them. 3. The particular times, when especially Believers are called to make use of this consolation. 4. Some grounds warranding them to make use of it.
and the consolation that is in them. 3. The particular times, when especially Believers Are called to make use of this consolation. 4. some grounds warranting them to make use of it.
This is the Consolation of a Believer labouring under deadnesse of spirit, barrennesse, and unfruitfulness, That the pouring out of the spirit, is a remedy of that,
This is the Consolation of a Believer labouring under deadness of Spirit, Barrenness, and unfruitfulness, That the pouring out of the Spirit, is a remedy of that,
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If it should then be asked, how a person lying in black nature gets any good? It's answered, that it's Christs Intercession that does the turn, 2. I•'s f•om Christs Interc•ssion tha• 〈 … 〉 keeped from many 〈 ◊ 〉,
If it should then be asked, how a person lying in black nature gets any good? It's answered, that it's Christ Intercession that does the turn, 2. I•'s f•om Christ Interc•ssion tha• 〈 … 〉 keeped from many 〈 ◊ 〉,
but our Lord Je•us, (to say so) watch •n the stor, or rebound of the tentation, and 〈 ◊ 〉 it off as to the designed prejudice, Luke 22 32. Simon, Simon, Satan hath desired that he may have you, that h• may winnow you but I have prayed for thee, that thy saith fail not:
but our Lord Je•us, (to say so) watch •n the stor, or rebound of the tentation, and 〈 ◊ 〉 it off as to the designed prejudice, Lycia 22 32. Simon, Simon, Satan hath desired that he may have you, that h• may winnow you but I have prayed for thee, that thy Says fail not:
and Peter denyed his Master, what would have become of them, had it not been for this? there would be no living for us, in the multitude of tentations,
and Peter denied his Master, what would have become of them, had it not been for this? there would be no living for us, in the multitude of tentations,
or mouth, hiding us do this and that? But there is an Intercessour that pleads our cause. 3. We have by this Intercession the preventing of many Judgements temporal and spiritual;
or Mouth, hiding us do this and that? But there is an Intercessor that pleads our cause. 3. We have by this Intercession the preventing of many Judgments temporal and spiritual;
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Cut it down, why cumbers it the ground? How comes it, that the ax strikes not? why is it not hewed down? There is an efficacy in Christs Intercession for paring of it a while longer, as it is, Luke 13.6. The dresser of the vineyard sayes, spare it for this year; and it's granted;
cut it down, why cumbers it the ground? How comes it, that the ax strikes not? why is it not hewed down? There is an efficacy in Christ Intercession for paring of it a while longer, as it is, Lycia 13.6. The dresser of the vineyard Says, spare it for this year; and it's granted;
and that gives us boldnesse in prayer, and in other duties, that there is such an high Priest over the house of God, as it is, Heb. 10.19, 20.21. I•'s this that gives us ground of approaching to God, and to expect a hearing:
and that gives us boldness in prayer, and in other duties, that there is such an high Priest over the house of God, as it is, Hebrew 10.19, 20.21. I•'s this that gives us ground of approaching to God, and to expect a hearing:
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We have a type of his, Revel. 8.4, 5. where John sees an Angel come and •and at the Altar, having a golden censer, and there was given unto him much incense, that he should offer it up, with the prayers of all faints,
We have a type of his, Revel. 8.4, 5. where John sees an Angel come and •and At the Altar, having a golden censer, and there was given unto him much incense, that he should offer it up, with the Prayers of all faints,
and when they would be cast back, as the supplication of an enemy, He as great Master of R•quists through the acceptation that he hath with God, makes them acceptable;
and when they would be cast back, as the supplication of an enemy, He as great Master of R•quists through the acceptation that he hath with God, makes them acceptable;
We should have no ground to pray with confidence, nor acceptation to be heard, if there were not a golden censer in his hand. 6. We have from his Intercession, an answer to all challenges:
We should have no ground to pray with confidence, nor acceptation to be herd, if there were not a golden censer in his hand. 6. We have from his Intercession, an answer to all challenges:
and all the particular Acts of it and his Intercession is the last defence, on which the triumph of Faith rises, by the other step• Rom 8 43. Who shall lay any thing to the charge of Gods elect? Is it because they want a cha•ge? No,
and all the particular Acts of it and his Intercession is the last defence, on which the triumph of Faith rises, by the other step• Rom 8 43. Who shall lay any thing to the charge of God's elect? Is it Because they want a cha•ge? No,
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That longing and eff•ctual desire •nd will of his, presented by him in heaven is continuing still effectuall for all the Saints in the C•urch militant;
That longing and eff•ctual desire •nd will of his, presented by him in heaven is Continuing still effectual for all the Saints in the C•urch militant;
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and, who I pray, will lay any thi•g to our charge in that Court, where God is Judge, and Christ is Advocat? 7. More particularly, our Lord, by his Intercession, taketh away the guilt of our holy things,
and, who I pray, will lay any thi•g to our charge in that Court, where God is Judge, and christ is Advocate? 7. More particularly, our Lord, by his Intercession, Takes away the guilt of our holy things,
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for when we approach to God in worship, there is a carnalness, and pollutedness in the best things we do, much irreverence, much unbelief, much want of humility, zeal, sincerity, and tendernesse;
for when we approach to God in worship, there is a carnalness, and pollutedness in the best things we do, much irreverence, much unbelief, much want of humility, zeal, sincerity, and tenderness;
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So that all our righteousnesses are but as filthy rags: But the high Priest, Exod. 28.38. hath on his fore-head, Holiness to the Lord: And his O••ce is, to bear the iniquitie of the holy things of the children of Israel •hat they may be accepted before the Lord;
So that all our Righteousness Are but as filthy rags: But the high Priest, Exod 28.38. hath on his forehead, Holiness to the Lord: And his O••ce is, to bear the iniquity of the holy things of the children of Israel •hat they may be accepted before the Lord;
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and being so well pleasing to the Father, however our prayers, an• praises, and other parts of service, be but little worth, ye• he makes them acceptable,
and being so well pleasing to the Father, however our Prayers, an• praises, and other parts of service, be but little worth, ye• he makes them acceptable,
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and procures that they be not rejected, when he is, for this end imployed, and made use of. 8. We will find that strength to bear through under a Cross,
and procures that they be not rejected, when he is, for this end employed, and made use of. 8. We will find that strength to bear through under a Cross,
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his bowels are then moved, though not as they were on earth, yet certainly they want not their own holy motion, suitable to the glorious estate whereunto he is exalted:
his bowels Are then moved, though not as they were on earth, yet Certainly they want not their own holy motion, suitable to the glorious estate whereunto he is exalted:
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Therefore, Acts 9. He cryes from Heaven, Saul, Saul why persecuts thou me? And Stephen, when a stoning to d•ath, sees him standing at the right hand of God, executing this part of his Priestly O••ice;
Therefore, Acts 9. He cries from Heaven, Saul, Saul why persecutes thou me? And Stephen, when a stoning to d•ath, sees him standing At the right hand of God, executing this part of his Priestly O••ice;
This is it that is spoken to several times, John 17. especially verses 15. and 24. In the 15. v. I pray for them that they may be keeped from the evil ▪ He prayes for them, that they may be keeped from the evil of sin especially;
This is it that is spoken to several times, John 17. especially Verses 15. and 24. In the 15. v. I pray for them that they may be keeped from the evil ▪ He prays for them, that they may be keeped from the evil of since especially;
Now, if all •hese be put together, beside many moe, that may be gather•d from Scripture, what wants a Be•iever for his own privat and particular consolation, which this one word, That Christ is an intercessour, doth not answer?
Now, if all •hese be put together, beside many more, that may be gather•d from Scripture, what Wants a Be•iever for his own private and particular consolation, which this one word, That christ is an intercessor, does not answer?
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And, Ephes. 4. It's said, he gave gifts to men; and compare these Two places with a Third; to wit, Acts 1.4. Where he bids his Apostles tarry at Jerusalem till he send the promised spirit;
And, Ephesians 4. It's said, he gave Gifts to men; and compare these Two places with a Third; to wit, Acts 1.4. Where he bids his Apostles tarry At Jerusalem till he send the promised Spirit;
and immediatly, after his ascension, as it is, Acts 2. He poured it out, which abode on them, in the likness of cloven tongues of fire: It's likewise said, John 11.39. That the spirit was not given, for Jesus was not yet glorified;
and immediately, After his Ascension, as it is, Acts 2. He poured it out, which Abided on them, in the likeness of cloven tongues of fire: It's likewise said, John 11.39. That the Spirit was not given, for jesus was not yet glorified;
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Mahomet, Heathens, Antichrist, false Brethren, threatning to swallow up the little flock, the Church of Christ, which is like a bush burning with fire, and not consumed:
Mahomet, heathens, Antichrist, false Brothers, threatening to swallow up the little flock, the Church of christ, which is like a bush burning with fire, and not consumed:
But for this there is a consolation in Christs intercession; according to that word, Heb. 10.13. He sat down on the right hand of God, from henceforth expecting, till his enemies be made his footstool;
But for this there is a consolation in Christ Intercession; according to that word, Hebrew 10.13. He sat down on the right hand of God, from henceforth expecting, till his enemies be made his footstool;
According to the promise made by Jehovah to him, Psal. 110. 1. The Lord said to my Lord, sit on my right hand, till I make thine enemies thy footstool:
According to the promise made by Jehovah to him, Psalm 110. 1. The Lord said to my Lord, fit on my right hand, till I make thine enemies thy footstool:
For who, I pray, wi•l be able to stand, when he gives in his complaint against them? who will plead Antichrists, and other persecutors cause when he appears against them? •nd he is so certain of his enemies being m•de his footstool, that he is waiting till he see it done;
For who, I pray, wi•l be able to stand, when he gives in his complaint against them? who will plead Antichrists, and other persecutors cause when he appears against them? •nd he is so certain of his enemies being m•de his footstool, that he is waiting till he see it done;
It's others that have the Throne and Court, and the guiding of things, th•• friends and f•vourers of his interest, for most part; But here the consolation lyes;
It's Others that have the Throne and Court, and the guiding of things, th•• Friends and f•vourers of his Interest, for most part; But Here the consolation lies;
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The great Intercessour was at Court, looking that nothing went wrong, seeing that no decree were past to the prejudice of the people of God, and his work;
The great Intercessor was At Court, looking that nothing went wrong, seeing that no Decree were passed to the prejudice of the people of God, and his work;
in the time when they were building the Temple, He, Zech. 6.13. is said to build the temple of the Lord, to bear the glory, and to be a Priest, sitting and ruling on his throne;
in the time when they were building the Temple, He, Zechariah 6.13. is said to built the temple of the Lord, to bear the glory, and to be a Priest, sitting and ruling on his throne;
And, O! may we not, and should we not thank God for this? 4. A Fourth thing that troubles the Church of God, is the abounding of offences in her self,
And, OH! may we not, and should we not thank God for this? 4. A Fourth thing that Troubles the Church of God, is the abounding of offences in her self,
and the spreading of errour, which like a flood threateneth to drown the Church; and great stormy winds come, that are like to blow down the house of God; offences and stumblings abound;
and the spreading of error, which like a flood threateneth to drown the Church; and great stormy winds come, that Are like to blow down the house of God; offences and stumblings abound;
and comfort themselves in it, (I speak not of Christs Intercession simply, but of the consolation that flows from It,) 1. In their most languid and lifeless conditions;
and Comfort themselves in it, (I speak not of Christ Intercession simply, but of the consolation that flows from It,) 1. In their most languid and Lifeless conditions;
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Who shall lay any thing to the charge of Gods elect? it is God that justifies, &c. Though the charge should be given in, what is the matter,, there is a way to be fred of it, there is an Advocat at the right hand of God in heaven, who became Cautioner for,
Who shall lay any thing to the charge of God's elect? it is God that Justifies, etc. Though the charge should be given in, what is the matter,, there is a Way to be fred of it, there is an Advocate At the right hand of God in heaven, who became Cautioner for,
and their is confusion in publick things, and there is darkness and indistinctness in our private condition, It ought to comfort us, that we have an Advocat in heaven, who pleads our cause,
and their is confusion in public things, and there is darkness and indistinctness in our private condition, It ought to Comfort us, that we have an Advocate in heaven, who pleads our cause,
but because I have been a propitiation for them, I have payed their Debt; Therefore he is called the righteous, because he hath reason for that which he seeks.
but Because I have been a propitiation for them, I have paid their Debt; Therefore he is called the righteous, Because he hath reason for that which he seeks.
He hath payed for what he seeks, and therefore it cannot but be granted. 3. There is a freedom in the application of all, the application is free Grace every way,
He hath paid for what he seeks, and Therefore it cannot but be granted. 3. There is a freedom in the application of all, the application is free Grace every Way,
Therefore there are Four qualifications of a person that may, and only may warrantably take the consolation whereof we have spoken 1. It's a Person that hath betaken himself to Christs satisfaction;
Therefore there Are Four qualifications of a person that may, and only may warrantably take the consolation whereof we have spoken 1. It's a Person that hath betaken himself to Christ satisfaction;
when it comes to he asked, what shall be thought of such an ones Sacrifice? pleads that it may be accepted. 3. It's the person that not only is aiming, and minting to do dutie;
when it comes to he asked, what shall be Thought of such an ones Sacrifice? pleads that it may be accepted. 3. It's the person that not only is aiming, and minting to do duty;
But such as consider not the enimity, and sinfulnesse that is in themselves, and adventure to step into God without him, cannot lay claim to this consolation;
But such as Consider not the enmity, and sinfulness that is in themselves, and adventure to step into God without him, cannot lay claim to this consolation;
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which runs alwayes on this ground: Heb. 7.25. He is able to save to the uttermost all that come unto God through him, Seeing he ever lives to make intercession for them:
which runs always on this ground: Hebrew 7.25. He is able to save to the uttermost all that come unto God through him, Seeing he ever lives to make Intercession for them:
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and when ever we come to hear a preaching, there would be (to say so) a revising of the thoughts of Christs Intercession and a stirring up of our selves to get the faith of it lively in it's exercise.
and when ever we come to hear a preaching, there would be (to say so) a revising of the thoughts of Christ Intercession and a stirring up of our selves to get the faith of it lively in it's exercise.
Use 3. Of exhortation, seing there is such an Office wherewith Jesus Christ is invested, and such an Officer that bears this Office, to be an Advocat for sinners;
Use 3. Of exhortation, sing there is such an Office wherewith jesus christ is invested, and such an Officer that bears this Office, to be an Advocate for Sinners;
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have we any boldnesse, or access of our selves? is not the door shut on us? and is there not a stated controversie standing betwixt God and us? And have we any access but by his moyen? The necessity of it is further clear, from the order that God hath laid down in the way of his Administration of grace;
have we any boldness, or access of our selves? is not the door shut on us? and is there not a stated controversy standing betwixt God and us? And have we any access but by his moyen? The necessity of it is further clear, from the order that God hath laid down in the Way of his Administration of grace;
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We shall, 1. in the general, shew what it is to improve it. 2 Speak to some particular cases wherein it in a special manner is to be improven. 3. Satisfy and remove some objections,
We shall, 1. in the general, show what it is to improve it. 2 Speak to Some particular cases wherein it in a special manner is to be improven. 3. Satisfy and remove Some objections,
or answer some questions that may be moved about it. 4. We shall give some characters of one that is serious and tender, in improving of his Intercession.
or answer Some questions that may be moved about it. 4. We shall give Some characters of one that is serious and tender, in improving of his Intercession.
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For the First, It is indeed a thing so difficult to improve Christs Intercession aright, that we cannot easily tell how to conceive of it, being a considerable part of the mistery of Faith, to go to God by a Mediator, and Intercessour;
For the First, It is indeed a thing so difficult to improve Christ Intercession aright, that we cannot Easily tell how to conceive of it, being a considerable part of the mystery of Faith, to go to God by a Mediator, and Intercessor;
when we spake of improving Christs Intercession, and of going to God by him, we would have these mistakes eshewed. 1. Beware of thinking that there is a going to the Mediator in a distinct,
when we spoke of improving Christ Intercession, and of going to God by him, we would have these mistakes Eschewed. 1. Beware of thinking that there is a going to the Mediator in a distinct,
and estimation that we ought to have of the unity of the blessed God-head. 2. Beware of thinking that there is a greater facility or easiness to have access to the Mediator,
and estimation that we ought to have of the unity of the blessed Godhead. 2. Beware of thinking that there is a greater facility or easiness to have access to the Mediator,
It is true, the Son being considered as man, there is a sympathy, that the Second Person united to our nature hath, which is not in God, abstractly considered;
It is true, the Son being considered as man, there is a Sympathy, that the Second Person united to our nature hath, which is not in God, abstractly considered;
yet this is not so to be understood, as if the mercy of the Mediator, having the two natures •o united in his person were of larger extent then the mercy of God;
yet this is not so to be understood, as if the mercy of the Mediator, having the two nature's •o united in his person were of larger extent then the mercy of God;
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only this sympathy in the Mediator is to be considered, to strengthen and confirm our Faith, in our application to God, that we have him to approach to in our nature;
only this Sympathy in the Mediator is to be considered, to strengthen and confirm our Faith, in our application to God, that we have him to approach to in our nature;
and use making of the Mediators Intercession in words, or petitions directed to the Mediator; which I apprehend, is the use that the most part make of his Intercession:
and use making of the Mediators Intercession in words, or petitions directed to the Mediator; which I apprehend, is the use that the most part make of his Intercession:
as if the Mediator were a distinct party from the Judge, to whom we must speak for interceeding with the Judge, which still leads us to look on the Mediator,
as if the Mediator were a distinct party from the Judge, to whom we must speak for interceding with the Judge, which still leads us to look on the Mediator,
as another different party, or as having other terms whereupon he dealleth with Sinners or as if there were another way of making, use of him; and of application to him;
as Another different party, or as having other terms whereupon he deal with Sinners or as if there were Another Way of making, use of him; and of application to him;
there is a looking to him as God, with respect to his offering, and satisfaction to the justice of God, on which account we expect to be pardoned. But, 2ly. to explicat this a little more, we shall shew wherein this exercise of Faith in making use of the Mediators Intercession, doth mainly consist;
there is a looking to him as God, with respect to his offering, and satisfaction to the Justice of God, on which account we expect to be pardoned. But, 2ly. to Explains this a little more, we shall show wherein this exercise of Faith in making use of the Mediators Intercession, does mainly consist;
And for the more clear following forth thereof, we shall speak to these Two, 1. To somethings presupposed. 2 ▪ To some things wherein more properly it consists;
And for the more clear following forth thereof, we shall speak to these Two, 1. To somethings presupposed. 2 ▪ To Some things wherein more properly it consists;
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because all the efficacy that is in Christs Intercession, results from, and is sounded upon his Satisfaction ▪ 1 John 2.2. If any man sin, we have an• •vocat with the Father Jesus Christ, the righteous, who is the propitiation for our sins:
Because all the efficacy that is in Christ Intercession, results from, and is sounded upon his Satisfaction ▪ 1 John 2.2. If any man since, we have an• •vocat with the Father jesus christ, the righteous, who is the propitiation for our Sins:
except this be, all the imaginations that we can have of Christs Intercession (as if we would first prevail with Christ, conceiving that he will soon be ingaged,
except this be, all the Imaginations that we can have of Christ Intercession (as if we would First prevail with christ, conceiving that he will soon be engaged,
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I mean, none can comfortably conclude, that he interceeds for them, but Believers and Saints: And therefore, till his Satisfaction be relied on, as the ground of our peace;
I mean, none can comfortably conclude, that he intercedes for them, but Believers and Saints: And Therefore, till his Satisfaction be relied on, as the ground of our peace;
So that suppose we were clear, that our sins are pardoned, yet we would know that this coviction and impression is necessary to put us to make dayly use of this part of the Mediators Office;
So that suppose we were clear, that our Sins Are pardoned, yet we would know that this coviction and impression is necessary to put us to make daily use of this part of the Mediators Office;
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and yet we may be defective, as to our walking under the due conviction of the Second, that is, of a necessity of keeping up of our communion with God, by vertue of his Intercession;
and yet we may be defective, as to our walking under the due conviction of the Second, that is, of a necessity of keeping up of our communion with God, by virtue of his Intercession;
when the sinner is convinced of sin, the Conscience challengeth, and the Law condemns, and there is some sad expectation of the drawing forth of the Sentence;
when the sinner is convinced of since, the Conscience Challengeth, and the Law condemns, and there is Some sad expectation of the drawing forth of the Sentence;
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in the improving of his Intercession, there is an act of Faith whereby we actually bestir our selves to approach unto God, upon the weight we lay on his Intercession;
in the improving of his Intercession, there is an act of Faith whereby we actually Bestir our selves to approach unto God, upon the weight we lay on his Intercession;
and it is according to that word, Heb. 10.21. Having an high-Priest over the house of God, let us draw near with full assurance of faith, expecting a hearing:
and it is according to that word, Hebrew 10.21. Having an high-Priest over the house of God, let us draw near with full assurance of faith, expecting a hearing:
on this account, and ground that there is a Mediator, and Advocat at his right hand, to hazard (if we may speak so) or rather with confidence to go forward,
on this account, and ground that there is a Mediator, and Advocate At his right hand, to hazard (if we may speak so) or rather with confidence to go forward,
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so in expecting and on-waiting upon God, for obtaining a hearing of our suit, on this account, that Jesus Christ is an intercessour in heaven for such as imploy him;
so in expecting and awaiting upon God, for obtaining a hearing of our suit, on this account, that jesus christ is an intercessor in heaven for such as employ him;
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yet his Faith having an suitable exercise on the Messiah signified by the Temple, and his looking, being an act of Faith, carried in his suit to God, which was accepted;
yet his Faith having an suitable exercise on the Messiah signified by the Temple, and his looking, being an act of Faith, carried in his suit to God, which was accepted;
and to let it be known what he meaned, by saying, for the Lords sake, which looks to him who was to be intercessour in our nature, he expones it in the following words, O! my God incline thine ear,
and to let it be known what he meaned, by saying, for the lords sake, which looks to him who was to be intercessor in our nature, he expones it in the following words, OH! my God incline thine ear,
and hear, open thine eyes, and behold our des•lations, For we do not present our supplications b•fore thee for our righteousnesses but for thy great mercies:
and hear, open thine eyes, and behold our des•lations, For we do not present our supplications b•fore thee for our Righteousness but for thy great Mercies:
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That although there seem to be many difficulties, and long off puting, yet Faith upon the account of his Intercession, will continue it's expectation of a hearing and it's looking for, of what the person hath sought, and stands in need of;
That although there seem to be many difficulties, and long off putting, yet Faith upon the account of his Intercession, will continue it's expectation of a hearing and it's looking for, of what the person hath sought, and Stands in need of;
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He is able to save to the uttermost, all that come unto God through him, &c. If there were never so strong objections from unbelief, and carnal reason;
He is able to save to the uttermost, all that come unto God through him, etc. If there were never so strong objections from unbelief, and carnal reason;
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and to be affected with love to God, and should withal have a new impression of it's obligation, to be forthcoming for God, upon the account of his Intercession;
and to be affected with love to God, and should withal have a new impression of it's obligation, to be forthcoming for God, upon the account of his Intercession;
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so when any thing is gotten, we should acknowledge, that we have received it, and do enjoy it on the account of his Intercession, who obtained it for us. 3dly. We said, That this may be illustrat by similitudes;
so when any thing is got, we should acknowledge, that we have received it, and do enjoy it on the account of his Intercession, who obtained it for us. 3dly. We said, That this may be illustrate by Similitudes;
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The 1. is (if we may call it a similitude) the comparing of the use-making of his Intercession, with the use-making of his Satisfaction; (wherein there is a resemblance) we make use of his Satisfaction,
The 1. is (if we may call it a similitude) the comparing of the Use-making of his Intercession, with the Use-making of his Satisfaction; (wherein there is a resemblance) we make use of his Satisfaction,
yet hearing of his Satisfaction, and having an offer of it, and believing that His able to do our turn, we hazard 〈 ◊ 〉 that ground, to close with God in the Covenant:
yet hearing of his Satisfaction, and having an offer of it, and believing that His able to do our turn, we hazard 〈 ◊ 〉 that ground, to close with God in the Covenant:
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for Christ hath payed the debt of them, for whom he interceeds, he hath purchased the same things for which he maketh Intercession, they are the same acts of Faith, that make use of both, It's the same Covenant,
for christ hath paid the debt of them, for whom he intercedes, he hath purchased the same things for which he makes Intercession, they Are the same acts of Faith, that make use of both, It's the same Covenant,
but under a different consideration, looking on his Satisfaction as procuring; and on his Intercession, for application of the same things. A 2d. Similitude to clear it, is the people under the Law, their making use of the high Priest;
but under a different consideration, looking on his Satisfaction as procuring; and on his Intercession, for application of the same things. A 2d. Similitude to clear it, is the people under the Law, their making use of the high Priest;
as well as his Sacrifice and Satisfaction; Therefore, Luke 1.10. When Zacharias went in to pray, the whole multitude of the people was without praying.
as well as his Sacrifice and Satisfaction; Therefore, Lycia 1.10. When Zacharias went in to pray, the Whole multitude of the people was without praying.
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and when by that friends moyen, he gets a favourable hearing, and his suit granted, he comes away rejoycing, professing his great obligation to that friend;
and when by that Friends moyen, he gets a favourable hearing, and his suit granted, he comes away rejoicing, professing his great obligation to that friend;
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and the Mediator as distinct parties to be made application to, we shall insist no further for the time, O! that there were seriousness to improve his Blood and Satisfaction,
and the Mediator as distinct parties to be made application to, we shall insist no further for the time, OH! that there were seriousness to improve his Blood and Satisfaction,
and his Intercession, for upholding our peace and communion with God, and for the attaining of every good, that he hath purchased and promised, which is the sum of all, God help us to the practice of it,
and his Intercession, for upholding our peace and communion with God, and for the attaining of every good, that he hath purchased and promised, which is the sum of all, God help us to the practice of it,
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yet this is our sinful misery, that either through our blindnesse, or our indifferency, we are much out of capacity, to improve aright so rare a priviledge:
yet this is our sinful misery, that either through our blindness, or our indifferency, we Are much out of capacity, to improve aright so rare a privilege:
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For as much as we have heard of it, are there many of us that can tell how Christs Intercession is to be improven? Sure we may know that if ever we do it, there is no th•nks to us for the doing of it;
For as much as we have herd of it, Are there many of us that can tell how Christ Intercession is to be improven? Sure we may know that if ever we do it, there is no th•nks to us for the doing of it;
And indeed it is of such a nature, that we even cannot well tell whether it be better to speak of it or to be silent, being so little able to make any thing plain, of such a misterious, yet very concerning thing.
And indeed it is of such a nature, that we even cannot well tell whither it be better to speak of it or to be silent, being so little able to make any thing plain, of such a mysterious, yet very Concerning thing.
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Being a real Priest, he not only offers a Sacrifice, but goes in, and hath gone within the vail, with the vertue of his Sacrifice, to appear before God in heaven for us;
Being a real Priest, he not only offers a Sacrifice, but Goes in, and hath gone within the Vail, with the virtue of his Sacrifice, to appear before God in heaven for us;
this hath many advantages with it, and we would improve it, least we frustrat our selves of the cluster of priviledges that is in this one Doctrine, That Jesus Christ makes intercession for transgressours, or sinners.
this hath many advantages with it, and we would improve it, lest we frustrate our selves of the cluster of privileges that is in this one Doctrine, That jesus christ makes Intercession for transgressors, or Sinners.
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we shall now instance some cases wherein Believers, in a special manner are to make use of it. 2. We shall give some directions for clearing some questions,
we shall now instance Some cases wherein Believers, in a special manner Are to make use of it. 2. We shall give Some directions for clearing Some questions,
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and therefore we are not to restrict it to one case more then to another; although indeed there be some wherein more especially we are called to improve it;
and Therefore we Are not to restrict it to one case more then to Another; although indeed there be Some wherein more especially we Are called to improve it;
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Now to clear it, that there are some cases wherein, in a special manner, the Believer is to make use of this Office of Christs interceeding for transgressours;
Now to clear it, that there Are Some cases wherein, in a special manner, the Believer is to make use of this Office of Christ interceding for transgressors;
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1. When he hath liberty, and his spiritual condition thryves, he prayes, and his heart melts in prayer, he hath what he would have, the exercises of Religion become pleasant,
1. When he hath liberty, and his spiritual condition thryves, he prays, and his heart melts in prayer, he hath what he would have, the exercises of Religion become pleasant,
It being by vertue thereof that gifts are given, and grace to worship God in a spiritual manner. 2. That we beware of thinking that our prayers are in a fitness,
It being by virtue thereof that Gifts Are given, and grace to worship God in a spiritual manner. 2. That we beware of thinking that our Prayers Are in a fitness,
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neither is there, at least to his own apprehension, any connexion betwixt his words, whereupon he is ready to think that his prayer is as good as no prayer,
neither is there, At least to his own apprehension, any connexion betwixt his words, whereupon he is ready to think that his prayer is as good as no prayer,
and grow wear in prayer, which cannot but befal us, if his Intercession be not made use of. 2. Least we loss the estimation of the excellent worth of Christs Intercession;
and grow wear in prayer, which cannot but befall us, if his Intercession be not made use of. 2. lest we loss the estimation of the excellent worth of Christ Intercession;
and we expect a hearing on that account ala•erly, it being his Intercession, that makes our prayers acceptable, it can make such a poor prayer acceptable also;
and we expect a hearing on that account ala•erly, it being his Intercession, that makes our Prayers acceptable, it can make such a poor prayer acceptable also;
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and (to speak so) langled, that we cannot stir in prayer, then we would have an eye to the efficacy of Christs Intercession, (that is of continual vigour and efficacy,
and (to speak so) langled, that we cannot stir in prayer, then we would have an eye to the efficacy of Christ Intercession, (that is of continual vigour and efficacy,
and for the time to come; and when we are in bonds, to be improving it for liberty and freedom. 2dly. There is an use-making of Christs Intercession called for;
and for the time to come; and when we Are in bonds, to be improving it for liberty and freedom. 2dly. There is an Use-making of Christ Intercession called for;
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and it makes warrie in using, and fearful to abuse any benefit received; least it be found a wrong and indignity done to Christ and his Intercession. 3dly. We may instance the improving of Christs Intercession, both in a most sad, and in a most cheerful condition;
and it makes warry in using, and fearful to abuse any benefit received; lest it be found a wrong and indignity done to christ and his Intercession. 3dly. We may instance the improving of Christ Intercession, both in a most sad, and in a most cheerful condition;
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In reference to both which we should make use of Christs Intercession, and it being readily one of these conditions that we are in, either a more sad, or more cheerful one;
In Referente to both which we should make use of Christ Intercession, and it being readily one of these conditions that we Are in, either a more sad, or more cheerful one;
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and refusing to be comforted, or whether we be under a temporal outward di•consolat condition; there is an use-making of Christs Intercession called for in both;
and refusing to be comforted, or whither we be under a temporal outward di•consolat condition; there is an Use-making of Christ Intercession called for in both;
either anxiety, and discouragement grows, or we turn to some unwarrantable, and crooked mean, or way for an out-gate from such a disconsolat condition.
either anxiety, and discouragement grows, or we turn to Some unwarrantable, and crooked mean, or Way for an outgate from such a disconsolate condition.
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therefore this will not hurt, nor prejudge my main cause, because it comes through his hand. 2. There is an improvement of his Intercession in this case,
Therefore this will not hurt, nor prejudge my main cause, Because it comes through his hand. 2. There is an improvement of his Intercession in this case,
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when he is depended upon for the continuance of it, and when the praise of it is returned to him, it bounds the heart, that there is no acce•• to grow carnal;
when he is depended upon for the Continuance of it, and when the praise of it is returned to him, it bounds the heart, that there is no acce•• to grow carnal;
in which respect, these things wherein others grow carnal, such as health, strength, meat, drink, apparel, commodious dwelling, the recovery of themselves, of their children,
in which respect, these things wherein Others grow carnal, such as health, strength, meat, drink, apparel, commodious Dwelling, the recovery of themselves, of their children,
because there is an up taking of them, as coming through Christs Intercession, and a returning of thanks to him for for them; Hence, Heb. 13.15. It's said, By him therefore let us offer the sacrifices of praise to God;
Because there is an up taking of them, as coming through Christ Intercession, and a returning of thanks to him for for them; Hence, Hebrew 13.15. It's said, By him Therefore let us offer the Sacrifices of praise to God;
although we cannot answer it our selves, yet expecting an answer through him, according to that famous place, Rom. 8.34. Who shall lay any thing to the charge of Gods elect? Who will lybel them? among other reasons of the interrogation, which hath the force of a negation; this is one;
although we cannot answer it our selves, yet expecting an answer through him, according to that famous place, Rom. 8.34. Who shall lay any thing to the charge of God's elect? Who will libel them? among other Reasons of the interrogation, which hath the force of a negation; this is one;
This furnisheth an Answer to the Charge put in their hand: Or, when the Believer is under calmnesse, and tranquility, his Intercession would be improven;
This furnisheth an Answer to the Charge put in their hand: Or, when the Believer is under calmness, and tranquillity, his Intercession would be improven;
In this one word, there is stored up a treasure of consolation, for all cases that a Christian can be in. 3. That we may be helped to our duty of improving,
In this one word, there is stored up a treasure of consolation, for all cases that a Christian can be in. 3. That we may be helped to our duty of improving,
And indeed that which makes Believers think so little of him, is in part at least, the little improving of •is Intercession, which sh•uld be made use of in the least things,
And indeed that which makes Believers think so little of him, is in part At least, the little improving of •is Intercession, which sh•uld be made use of in the least things,
O! when will we be serious and constant in the use-making of this part of his Office? 5. Because it may serve also for ground of conviction to many that are called Christians;
OH! when will we be serious and constant in the Use-making of this part of his Office? 5. Because it may serve also for ground of conviction to many that Are called Christians;
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The next thing in order, is to remove some Objections, and to answer some Questions, con•er•ing this improvement of Christ intercession, in the manner that we have spoken of;
The next thing in order, is to remove Some Objections, and to answer Some Questions, con•er•ing this improvement of christ Intercession, in the manner that we have spoken of;
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Now for the removing of these Obj•ctions, or Doubts, I shall lay down some grounds for direction, that may answer any Doubt of that kind, which may arise partly from the Doctrinal, partly from the practical part of this Doct•••.
Now for the removing of these Obj•ctions, or Doubts, I shall lay down Some grounds for direction, that may answer any Doubt of that kind, which may arise partly from the Doctrinal, partly from the practical part of this Doct•••.
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as namely, how there are, or can be three Persons in the God head, and yet but one God? how one of these Persons can be man? and how it is, that by him we have access to God the Father, Son and holy Ghost? There is silence required in the how of these things;
as namely, how there Are, or can be three Persons in the God head, and yet but one God? how one of these Persons can be man? and how it is, that by him we have access to God the Father, Son and holy Ghost? There is silence required in the how of these things;
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or how of profound Mysteries, especially such as concern the blessed God-head; Which is higher then the heavens, broader then the earth, and deeper then the sea:
or how of profound Mysteres, especially such as concern the blessed Godhead; Which is higher then the heavens, Broader then the earth, and Deeper then the sea:
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and truly if we will seriously reflect, we will find that these things which most read•ly vex us, are questions about the manner, and not abou• the matter of things;
and truly if we will seriously reflect, we will find that these things which most read•ly vex us, Are questions about the manner, and not abou• the matter of things;
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that the second Person of the Trinity became Man, &c. But the perplexing question is, how these things are or can be? The Lord hath made it necessary to be believed, that there is one God,
that the second Person of the Trinity became Man, etc. But the perplexing question is, how these things Are or can be? The Lord hath made it necessary to be believed, that there is one God,
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If there were a-possibility to conceive something like God; yet the Lord abhorreth that and; Deut. 4.15. and 12.30. All Similituds and Representations of God are discharged.
If there were a-possibility to conceive something like God; yet the Lord abhorreth that and; Deuteronomy 4.15. and 12.30. All Similitudes and Representations of God Are discharged.
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and mercy, purity, and holinesse, soveraignity, and absolute dominion, in guiding all; and as being at such an infinit distance from and infinitly above all creatures;
and mercy, purity, and holiness, sovereignty, and absolute dominion, in guiding all; and as being At such an infinite distance from and infinitely above all creatures;
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Moses Exod. 33. Is under a vehement longing to see God, I beseech thee, saith he, shew me thy glory: The Lord tells him, that he cannot see it, and live;
Moses Exod 33. Is under a vehement longing to see God, I beseech thee, Says he, show me thy glory: The Lord tells him, that he cannot see it, and live;
we are rather to exercise our graces and have an •ve downward, in reflecting on our selves, ••eking to be clear, in what is called for in a worshipper of God,
we Are rather to exercise our graces and have an •ve downward, in reflecting on our selves, ••eking to be clear, in what is called for in a worshipper of God,
SERMON LXX. ISAIAH LIII. XII. Verse 12. — And he made intercession for the transgressours. IT's a great mercy that God hath bestowed such a Mediator on Sinners;
SERMON LXX. ISAIAH LIII. XII. Verse 12. — And he made Intercession for the transgressors. IT's a great mercy that God hath bestowed such a Mediator on Sinners;
That which we would now speak a little to, is a subject of that nature, that considering our shallowness in uptaking of these things, we cannot easily tell whether it be better to speak of,
That which we would now speak a little to, is a Subject of that nature, that considering our shallowness in uptaking of these things, we cannot Easily tell whither it be better to speak of,
and there is none capable of worship but God, Supremacy being due, and Essential to him only: 2. That though there be three Persons in the glorious and blessed God-head, distinct,
and there is none capable of worship but God, Supremacy being due, and Essential to him only: 2. That though there be three Persons in the glorious and blessed Godhead, distinct,
and agree to all the Persons of the God-head; the Father hath not one Omnipotency, and the Son another; neither are there two Omnipotents; but one Omnipotent God;
and agree to all the Persons of the Godhead; the Father hath not one Omnipotency, and the Son Another; neither Are there two Omnipotents; but one Omnipotent God;
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when a Person begins at first, he names the Father, and when he hath proceeded a little, he names the Son, men would then beware of thinking that there is a difference in the Object they are praying to;
when a Person begins At First, he names the Father, and when he hath proceeded a little, he names the Son, men would then beware of thinking that there is a difference in the Object they Are praying to;
is, How the Mediator is the Object of our prayers, or may be prayed unto? and for clearing of this, we would propose these considerations. 1. That it is a certain truth, that the Person that is the Mediator, is the Object of our woriship,
is, How the Mediator is the Object of our Prayers, or may be prayed unto? and for clearing of this, we would propose these considerations. 1. That it is a certain truth, that the Person that is the Mediator, is the Object of our woriship,
And therefore, Act. 7. at the close, a direct prayer is put up to him by Stephen, Lord Jesus, saith he receive my Spirit. 2. We say this, That the Adoration and Worship that is given to the Mediator, is not of any distinct kind from that Adoration,
And Therefore, Act. 7. At the close, a Direct prayer is put up to him by Stephen, Lord jesus, Says he receive my Spirit. 2. We say this, That the Adoration and Worship that is given to the Mediator, is not of any distinct kind from that Adoration,
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but of the same, to wit God, who is made flesh, and is manifested in our nature by the union of the second Person of the God-head, with the humane nature, which he hath assumed, and taken to him;
but of the same, to wit God, who is made Flesh, and is manifested in our nature by the Union of the second Person of the Godhead, with the humane nature, which he hath assumed, and taken to him;
as if we were not so immediatly and directly speaking to God, as when we name the Father. 4. Consider, That Christ Jesus being worshipped with this divine worship,
as if we were not so immediately and directly speaking to God, as when we name the Father. 4. Consider, That christ jesus being worshipped with this divine worship,
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And the reason is clear, because it's not Christ Jesus as Man, but as God, that hath these properties of God, to be Omni-scient, Omni-potent, Infinit, Supream, Adorable, &c. And therefore,
And the reason is clear, Because it's not christ jesus as Man, but as God, that hath these properties of God, to be Omniscient, Omnipotent, Infinite, Supreme, Adorable, etc. And Therefore,
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But though there be an union of the two natures, in the Mediators Person, and though the properties of the one nature be sometimes attributed to the other,
But though there be an Union of the two nature's, in the Mediators Person, and though the properties of the one nature be sometime attributed to the other,
To clear it a little, (if it be possible for us to clear it) we must conceive in our worshipping of God, in the Person of a Mediator, A threefold Object of our worship; (for so Divines use to distinguish,
To clear it a little, (if it be possible for us to clear it) we must conceive in our worshipping of God, in the Person of a Mediator, A threefold Object of our worship; (for so Divines use to distinguish,
and we hold us closse by them) 1. The Material Object, or the Object which we worship, that is the Person we pray to. 2. The Formal Object of our worship,
and we hold us close by them) 1. The Material Object, or the Object which we worship, that is the Person we pray to. 2. The Formal Object of our worship,
or that which is the ground, or account on which we worship that Person. 3. The Object of our Consideration, in our worshipping of that Person; on that a••ount;
or that which is the ground, or account on which we worship that Person. 3. The Object of our Consideration, in our worshipping of that Person; on that a••ount;
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because He is the Eternal, Infinit, Omni-potent, Supream, &c. in respect of his divine nature. 3. In our worshipping of this Mediator, on this account,
Because He is the Eternal, Infinite, Omnipotent, Supreme, etc. in respect of his divine nature. 3. In our worshipping of this Mediator, on this account,
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we need the lesse to stand on it, if (as hath been said) we hold us by these grounds. 1. That there is but one Object of worship. 2. That this one Object of worship is God. 3. That in worshipping the Mediator, we do not divine that Object of our worship:
we need the less to stand on it, if (as hath been said) we hold us by these grounds. 1. That there is but one Object of worship. 2. That this one Object of worship is God. 3. That in worshipping the Mediator, we do not divine that Object of our worship:
Yet we shall speak a word for clearing, 1. What form seems most allowable here? 2. For clearing of somewhat which we hinted at the other day anent one particular form of petition.
Yet we shall speak a word for clearing, 1. What from seems most allowable Here? 2. For clearing of somewhat which we hinted At the other day anent one particular from of petition.
and (as we said) the motive that induces us to that Act, is the uptaking of him as Mediator. 3. That he may be designed Mediator and Redeemer; and may get these Names and Titles,
and (as we said) the motive that induces us to that Act, is the uptaking of him as Mediator. 3. That he may be designed Mediator and Redeemer; and may get these Names and Titles,
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yet the ground and account on which they worshipped him, was his own infinit glorious Majesty. 4. It's clear, that when the Mediator is prayed unto, something may be sought from him, that agrees to the Office of the Mediator,
yet the ground and account on which they worshipped him, was his own infinite glorious Majesty. 4. It's clear, that when the Mediator is prayed unto, something may be sought from him, that agrees to the Office of the Mediator,
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For instance, he may be prayed unto, to take to him his Government, and to exerce it, to give gifts unto men, to gather his own Elect, to make his will effectual for the ingathering of them, &c. yet even then a difference would be put betwixt the Object of our sutie,
For instance, he may be prayed unto, to take to him his Government, and to exerce it, to give Gifts unto men, to gather his own Elect, to make his will effectual for the ingathering of them, etc. yet even then a difference would be put betwixt the Object of our sutie,
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As warrantably, when put up with reverence, and faith, The same Object of worship being invocat with them both? Answer, 1. We say, that the use-making,
As warrantably, when put up with Reverence, and faith, The same Object of worship being invocate with them both? Answer, 1. We say, that the Use-making,
Lord Jesus let me be partaker of the benefites of thy Intercession, even as we may pray, Lord Jesus let me be partaker of the benefits of thy Satisfaction;
Lord jesus let me be partaker of the benefits of thy Intercession, even as we may pray, Lord jesus let me be partaker of the benefits of thy Satisfaction;
and other things of that kind, which move people to put up a suite in such a form, which makes it more difficult to keep the thoughts of one Object of worship under such a form, then otherwayes:
and other things of that kind, which move people to put up a suit in such a from, which makes it more difficult to keep the thoughts of one Object of worship under such a from, then otherways:
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because there may be real faith under such a form of words, (though infirmity in the use-making of Christ's Intercession) and God respects that wherever it is,
Because there may be real faith under such a from of words, (though infirmity in the Use-making of Christ's Intercession) and God respects that wherever it is,
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For no question many of the people of God both before Christ came and sometime after, had not that distinctness in use-making of the Intercession of Christ as now is holden forth,
For no question many of the people of God both before christ Come and sometime After, had not that distinctness in Use-making of the Intercession of christ as now is held forth,
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and Cornelius mentioned, Act. 10. and others, their prayers were accepted of God, though they rested by faith on the Mediator in a more confused dark way,
and Cornelius mentioned, Act. 10. and Others, their Prayers were accepted of God, though they rested by faith on the Mediator in a more confused dark Way,
and when it is used, it would be very warrily, and well guarded, remembring alwayes that the improving of Christs Intercession consists more in Faiths resting on it,
and when it is used, it would be very warily, and well guarded, remembering always that the improving of Christ Intercession consists more in Faiths resting on it,
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The 4, thing we proposed to speak a word to, was some Practical Doubts, or Questions, that may puzle some Christians who having observed, what hath been spoken on this subject, may be ready to think and say, That the improving of Christs Intercession is to them a greater mystery then ever it was, many times they have prayed and minded it not,
The 4, thing we proposed to speak a word to, was Some Practical Doubts, or Questions, that may puzzle Some Christians who having observed, what hath been spoken on this Subject, may be ready to think and say, That the improving of Christ Intercession is to them a greater mystery then ever it was, many times they have prayed and minded it not,
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and the way of improving of Christs Intercession; yet if they call upon God; if they renounce their own righteousnesse, not knowing any ground in themselves to lean to,
and the Way of improving of Christ Intercession; yet if they call upon God; if they renounce their own righteousness, not knowing any ground in themselves to lean to,
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and not a resting on him indefinitly, but particularly, and distinctly, He being clearly revealled now, to be the Mediator. 3. We answer, That Believers may sometimes be making use of Christ's Intercession, in approaching to God by him,
and not a resting on him indefinitely, but particularly, and distinctly, He being clearly revealed now, to be the Mediator. 3. We answer, That Believers may sometime be making use of Christ's Intercession, in approaching to God by him,
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and yet they themselves not know distinctly, that they are doing so; As we see in the Disciples, John 14.4. Christ sayes, Whether I go ye know, and the way ye know:
and yet they themselves not know distinctly, that they Are doing so; As we see in the Disciples, John 14.4. christ Says, Whither I go you know, and the Way you know:
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which may quiet any risings, and reasonings that may be in their mind about this matter. 4. We answer that explicite thoughts of Christs Intercession, are not alwayes necessary nor requisit for the use-making of it;
which may quiet any risings, and reasonings that may be in their mind about this matter. 4. We answer that explicit thoughts of Christ Intercession, Are not always necessary nor requisite for the Use-making of it;
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So it it in our praying in Christs name, and in improving of His Intercession; there may be a virtual, though not an actual, and explicit resting on it;
So it it in our praying in Christ name, and in improving of His Intercession; there may be a virtual, though not an actual, and explicit resting on it;
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but it's through Christ, and all the confidence that I have to be heard, it's through him. 5. We answer, That a poor Soul, that wotes not well what to do in this case, would eye Gods promise, to be guided in the use-making of Christs Intercession without anxiety, as it is, John 16.26. In that day ye shal ask in my name:
but it's through christ, and all the confidence that I have to be herd, it's through him. 5. We answer, That a poor Soul, that wots not well what to do in this case, would eye God's promise, to be guided in the Use-making of Christ Intercession without anxiety, as it is, John 16.26. In that day you shall ask in my name:
and when through confusion, we are ready to faint, we would eye this promise to be guided in the use-making of his Intercession. 6. We would learn rather to hold us in our worshipping of God, with that which is practical,
and when through confusion, we Are ready to faint, we would eye this promise to be guided in the Use-making of his Intercession. 6. We would Learn rather to hold us in our worshipping of God, with that which is practical,
then it must be a grievous Sin, a matter of just challenge, and great shame, that Sinners should have such an Advocat and Intercessour provided for them, to take and plead their cause so freely,
then it must be a grievous since, a matter of just challenge, and great shame, that Sinners should have such an Advocate and Intercessor provided for them, to take and plead their cause so freely,
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and how it is fallen into. 2. The causes of it, or whence it comes, that folks so much misken this part of Christs Office. 3. The great inconveniences that follow on it,
and how it is fallen into. 2. The Causes of it, or whence it comes, that folks so much misken this part of Christ Office. 3. The great inconveniences that follow on it,
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For the First, That there is such a Sin, it may be clear from a few Considerations, that may be obvious to every one of us. 1. It may be clear from the effect, what is the cause that so many come so little speed in prayer, that they pray,
For the First, That there is such a since, it may be clear from a few Considerations, that may be obvious to every one of us. 1. It may be clear from the Effect, what is the cause that so many come so little speed in prayer, that they pray,
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and that their prayers were cast back as dung upon their faces, They sought to enter, and were not able, as it is, Luke 13. And this will be found to be the reason of it, that they went to God,
and that their Prayers were cast back as dung upon their faces, They sought to enter, and were not able, as it is, Lycia 13. And this will be found to be the reason of it, that they went to God,
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For God is faithful, and will perform His promise. 2. And more particularly, all the Members of the visible Church may be reduced to these Three Ranks;
For God is faithful, and will perform His promise. 2. And more particularly, all the Members of the visible Church may be reduced to these Three Ranks;
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and have not so much as a form of Religion, and such do slight Christ, and his Intercession altogether, Or 2. They are Hypocrites, that make a fashion of prayer,
and have not so much as a from of Religion, and such do slight christ, and his Intercession altogether, Or 2. They Are Hypocrites, that make a fashion of prayer,
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As they ground their Justification on it, and not on Christs Satisfaction, so they put up their prayers to God, on the account of their own righteousnesse;
As they ground their Justification on it, and not on Christ Satisfaction, so they put up their Prayers to God, on the account of their own righteousness;
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He chargeth them not simply for not praying, he grants that, but ye have not asked in my name, That is, ye have not made use of my Intercession, as ye should have done;
He charges them not simply for not praying, he grants that, but you have not asked in my name, That is, you have not made use of my Intercession, as you should have done;
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then when we are in bonds, and under restraint. 2. Upon the other hand, if we look to a Believer when he is straitned and it goes not well with him in prayer;
then when we Are in bonds, and under restraint. 2. Upon the other hand, if we look to a Believer when he is straitened and it Goes not well with him in prayer;
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but also these who shuffle by Christ, and step forward at the nearest, as if they were not to come to God by him; As it is, Heb. 7.25. and John 14.6.
but also these who shuffle by christ, and step forward At the nearest, as if they were not to come to God by him; As it is, Hebrew 7.25. and John 14.6.
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2. The Causes of this Sin, and whence it comes to passe, that folks so slight the use-making of Christs Intercession. 1. There is a great difficulty in the thing, it's tickle. 2. There is an natural aversnesse from,
2. The Causes of this since, and whence it comes to pass, that folks so slight the Use-making of Christ Intercession. 1. There is a great difficulty in the thing, it's tickle. 2. There is an natural averseness from,
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one of the greatest exercises of Faith, and we know that all such things have to our nature a great difficulty. 1. It's a difficulty to bring a man to be but formal in Religion, 2. There is a difficulty,
one of the greatest exercises of Faith, and we know that all such things have to our nature a great difficulty. 1. It's a difficulty to bring a man to be but formal in Religion, 2. There is a difficulty,
He trains them on to pray in His Name, and so to get their prayers rightly qualified. 2. If we consider our nature, we will find that there is an aversness, & backwardness therein to it;
He trains them on to pray in His Name, and so to get their Prayers rightly qualified. 2. If we Consider our nature, we will find that there is an averseness, & backwardness therein to it;
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Because it is a Gospel-sin, that the light of nature reacheth not, and that the Conscience hath not such an aw i• convincing of, It's against natures light to neglect prayer,
Because it is a Gospel sin, that the Light of nature reaches not, and that the Conscience hath not such an awe i• convincing of, It's against nature's Light to neglect prayer,
And we find by experience, that many will be convinced of, and have challenges for out-breaking Sins, who yet wil have no challenges for the neglect of this duty;
And we find by experience, that many will be convinced of, and have challenges for outbreaking Sins, who yet will have no challenges for the neglect of this duty;
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we shall only hint at them, for they are dierectly opposit to the good that comes by the improving of Christs Intercession. 1. It makes many prayers to be fruitless,
we shall only hint At them, for they Are dierectly opposite to the good that comes by the improving of Christ Intercession. 1. It makes many Prayers to be fruitless,
For if we look no further than to something in our selves, it is but a poor foundation of quietnesse and peace. 4. It hath this prejudice, that it inures, habituats,
For if we look no further than to something in our selves, it is but a poor Foundation of quietness and peace. 4. It hath this prejudice, that it inures, habituats,
or 40. years, But I would inquire at you, what use have ye made all the while of Christs Intercession? The neglect of this is a Sin against mercy, a Sin against your own Souls,
or 40. Years, But I would inquire At you, what use have you made all the while of Christ Intercession? The neglect of this is a since against mercy, a since against your own Souls,
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and ye will have it heavily charged on you, That there hath been great slighting, and miskening of Christ, even when ye thought what ye were praying to him.
and you will have it heavily charged on you, That there hath been great slighting, and miskening of christ, even when you Thought what you were praying to him.
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or evidences of neglecting of Christs Intercession. 2. At some Characters of a Person that is making use of Christs Intercession aright. 3. At some Directions that may help to the suitable performance of this duty,
or evidences of neglecting of Christ Intercession. 2. At Some Characters of a Person that is making use of Christ Intercession aright. 3. At Some Directions that may help to the suitable performance of this duty,
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when there is little walking under the impression of the need of His Sacrifice, when folks walk whole-heartedly (to speak so) and without due conviction of the distance that is betwixt God and them;
when there is little walking under the impression of the need of His Sacrifice, when folks walk whole-heartedly (to speak so) and without due conviction of the distance that is betwixt God and them;
For Christs Intercession flows from His Satisfaction, and the improving of His Satisfact on flows from the conviction of our natural distance from God;
For Christ Intercession flows from His Satisfaction, and the improving of His Satisfact on flows from the conviction of our natural distance from God;
when they have a heal heart, few challenges, little exercise of repentnce, and of self-loathing, it's a great evidence ▪ that there is little or no use made of Christs Intercession. The 2d. Symptome is deep security, and much self-confidence;
when they have a heal heart, few challenges, little exercise of repentnce, and of Self-loathing, it's a great evidence ▪ that there is little or no use made of Christ Intercession. The 2d. symptom is deep security, and much self-confidence;
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Thus the Pharisee stands, Luke 18. and prayes, saying, Lord, I thank thee, &c. The greatest part of such folks prayers is thanksgiving on carnal grounds,
Thus the Pharisee Stands, Lycia 18. and prays, saying, Lord, I thank thee, etc. The greatest part of such folks Prayers is thanksgiving on carnal grounds,
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Whereas the poor Publican dare not come near, but when the Pharisee comes boldly forward, He stands a far off, and sayes, Lord be merciful to me a sinner, Who, (as if he had said) have a respect to the Covenant of Grace,
Whereas the poor Publican Dare not come near, but when the Pharisee comes boldly forward, He Stands a Far off, and Says, Lord be merciful to me a sinner, Who, (as if he had said) have a respect to the Covenant of Grace,
It's certainly an ill token, when folks sit down with confidence to their prayers, and rise up from them without all fear of being denyed, and said nay.
It's Certainly an ill token, when folks fit down with confidence to their Prayers, and rise up from them without all Fear of being denied, and said nay.
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A 4th Symptome is, When duties of worship become burdensome, when it wearieth folk to pray, to sanctifie the Lords Day, &c. when these are fashions, and cumbursome to them;
A 4th symptom is, When duties of worship become burdensome, when it wearieth folk to pray, to sanctify the lords Day, etc. when these Are fashions, and cumbursome to them;
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Whereas, were he rightly made use of, it would be found to be a truth, That His yoke is easie, and his burden light, as himself saith, Matth. 11.30. A 5th Symptome is, When folks are not thankful for any mercy they receive, and are not wondring how it comes that they get such mercies as they have;
Whereas, were he rightly made use of, it would be found to be a truth, That His yoke is easy, and his burden Light, as himself Says, Matthew 11.30. A 5th symptom is, When folks Are not thankful for any mercy they receive, and Are not wondering how it comes that they get such Mercies as they have;
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when they think little of their dayly bread, of Ordinances, of access to Pray &c. Souls that are improving Christs Intercession think much of any mercy,
when they think little of their daily bred, of Ordinances, of access to Pray etc. Souls that Are improving Christ Intercession think much of any mercy,
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As to the 2d, To wit, The Characters, or evidences of a persons making use of Christs Intercession, The 1. may be this, A constant use-making of Christs Satisfaction;
As to the 2d, To wit, The Characters, or evidences of a Persons making use of Christ Intercession, The 1. may be this, A constant Use-making of Christ Satisfaction;
when the Soul is never quiet, but when it hath a respect to that, And this use-making of Christs Satisfaction, hath in it, always either more implicity or more expresly an use-making of his Intercession and leaves the weight of duties and mercies upon Him;
when the Soul is never quiet, but when it hath a respect to that, And this Use-making of Christ Satisfaction, hath in it, always either more implicity or more expressly an Use-making of his Intercession and leaves the weight of duties and Mercies upon Him;
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and very much edged and eager in it's desires after peace, and will have expectation of obtaining it through Him. A 2d. Evidence is, When folk in their approaches to God, have Faith and Fear going together;
and very much edged and eager in it's Desires After peace, and will have expectation of obtaining it through Him. A 2d. Evidence is, When folk in their Approaches to God, have Faith and fear going together;
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but Fear is good, having confidence mixed with it, for it sayes, that there is a lippening to somewhat else then any thing in the Soul it self. 3. They that make use aright of Christs Intercession, betake themselves to it,
but fear is good, having confidence mixed with it, for it Says, that there is a lippening to somewhat Else then any thing in the Soul it self. 3. They that make use aright of Christ Intercession, betake themselves to it,
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when in a manner they have given over, and been formerly hopeless, like these spoken of, Psal. 107. Then they cry in their distress, &c. Many have a confidence,
when in a manner they have given over, and been formerly hopeless, like these spoken of, Psalm 107. Then they cry in their distress, etc. Many have a confidence,
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because they were never brangled nor shaken, and have win to quietnesse this way, even as it is in the matter of making peace with God, many will profess that they alwayes had it,
Because they were never brangled nor shaken, and have win to quietness this Way, even as it is in the matter of making peace with God, many will profess that they always had it,
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and this gives it confidence, that Christ hath Satisfied, and makes Intercession, and they betake themselves to that. 4. Where Christs Intercession is improven and made use of, it will be ground of rejoycing,
and this gives it confidence, that christ hath Satisfied, and makes Intercession, and they betake themselves to that. 4. Where Christ Intercession is improven and made use of, it will be ground of rejoicing,
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If the Soul have liberty, it is not puffed up with it, because it considers that it's a mercy come through Christs Intercession, it hath received it, and therefore should not boast;
If the Soul have liberty, it is not puffed up with it, Because it considers that it's a mercy come through Christ Intercession, it hath received it, and Therefore should not boast;
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But it is a Believers exercise to see that his mind miscarry not in the use-making of Christ. 8. Souls that are improving Christs Intercession, their confidence is not up or down according to their liberty, Words or Reasons, they win to make use of in prayer,
But it is a Believers exercise to see that his mind miscarry not in the Use-making of christ. 8. Souls that Are improving Christ Intercession, their confidence is not up or down according to their liberty, Words or Reasons, they win to make use of in prayer,
or when ye have done with prayer, 1. To whom are ye to pray, or have ye been prayIng? That it's the great God, that one God, the maker of all things, who ought alone to be worshipped, that being properly,
or when you have done with prayer, 1. To whom Are you to pray, or have you been prayIng? That it's the great God, that one God, the maker of all things, who ought alone to be worshipped, that being properly,
When ye can give a distinct answer from the Conscience in reference to these Two, though there be not such distinctnesse in other things, to wit, That it is God ye pray to,
When you can give a distinct answer from the Conscience in Referente to these Two, though there be not such distinctness in other things, to wit, That it is God you pray to,
Hence is Asking in his name, so often mentioned, John 14. v. 13, 14, and 16. v. 23, 24, 26. To mind that there is a promise of hearing, draws a Soul to pray to God,
Hence is Asking in his name, so often mentioned, John 14. v. 13, 14, and 16. v. 23, 24, 26. To mind that there is a promise of hearing, draws a Soul to pray to God,
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Though there are absolute Promises in the Covenant, yet there are other Promises that have qualifications and conditions, whereof this anent hearing of prayer is one,
Though there Are absolute Promises in the Covenant, yet there Are other Promises that have qualifications and conditions, whereof this anent hearing of prayer is one,
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and we are to expect the performance of the Promise, when we seek after the qualification and condition. 2. M•ne Christs Promise whereby he hath ingaged,
and we Are to expect the performance of the Promise, when we seek After the qualification and condition. 2. M•ne Christ Promise whereby he hath engaged,
Learn therefore to put these things together, First, think it a mercy that ye have a warrand and access to pray, 2. That ye have a promise to be heard. 3. That ye have a Mediator to interceed for you. 4. That a promise is given you to learn how to make use of Him,
Learn Therefore to put these things together, First, think it a mercy that you have a warrant and access to pray, 2. That you have a promise to be herd. 3. That you have a Mediator to intercede for you. 4. That a promise is given you to Learn how to make use of Him,
and have prayed in Christs Name, that when the Soul looks back, and sees it hath much miskenned and neglected Christ, it may take it self in this evil,
and have prayed in Christ Name, that when the Soul looks back, and sees it hath much miskenned and neglected christ, it may take it self in this evil,
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These words in the Promise are broad and full, Whatsoever ye ask in my name, I will do it, And the Promise is frequently repeated in these forecited Chapters of John; O! what calmness, tranquility, peace, victory over anxiety, what patience in waiting,
These words in the Promise Are broad and full, Whatsoever you ask in my name, I will do it, And the Promise is frequently repeated in these forecited Chapters of John; OH! what calmness, tranquillity, peace, victory over anxiety, what patience in waiting,
further consider the great ground of confidence that he hath given us, that we shall come speed in this way, which should stir us up, hearten and incourage us to it, which wil manifestly appear,
further Consider the great ground of confidence that he hath given us, that we shall come speed in this Way, which should stir us up, hearten and encourage us to it, which will manifestly appear,
that He is a fellow-feeling high Priest, that is touched with our infirmities, that He refuseth to grant no suits of His People that are for His glory,
that He is a fellow-feeling high Priest, that is touched with our infirmities, that He Refuseth to grant no suits of His People that Are for His glory,
none could ever say that He refused to take their Cause in hand, when they indeed committed it to Him. 2. That when a Cause is committed to Him, it cannot but carry,
none could ever say that He refused to take their Cause in hand, when they indeed committed it to Him. 2. That when a Cause is committed to Him, it cannot but carry,
and blesse God heartily, that He hath given such an high Priest unto Sinners, Who is able to save to the uttermost, all that come unto God through him:
and bless God heartily, that He hath given such an high Priest unto Sinners, Who is able to save to the uttermost, all that come unto God through him:
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