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SERMONS OF THE Forgiveness of Sins. PSAL. CXXX. 4. But there is Forgiveness with thee, that thou mayst be feared.
SERMONS OF THE Forgiveness of Sins. PSALM CXXX. 4. But there is Forgiveness with thee, that thou Mayest be feared.
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THE Psalmist, in the first and second Verses, addresses to God with earnest Desires for his saving Mercies:
THE Psalmist, in the First and second Verses, Addresses to God with earnest Desires for his Saving mercies:
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Out of the Depths have I cried to thee, O Lord: Lord, hear my Voice: let thine Ear be attentive to my Supplication. Out of the Depths have I cried to thee, Oh Lord: Lord, hear my Voice: let thine Ear be attentive to my Supplication.
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He humbly deprecates the severe Inquiry of Divine Justice; ver. 3. If thou, Lord, shouldst mark Iniquities:
He humbly deprecates the severe Inquiry of Divine justice; ver. 3. If thou, Lord, Shouldst mark Iniquities:
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O Lord, who shall stand? If God should with an exact Eye observe our Sins,Oh Lord, who shall stand? If God should with an exact Eye observe our Sins,
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and call us to an account, who can stand in Judgment? who can endure that firy Trial? The best Saints,
and call us to an account, who can stand in Judgement? who can endure that firy Trial? The best Saints,
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tho never so innocent and unblameable in the sight of Men, tho never so vigilant and watchful over their Hearts and Ways, are not exempted from the Spots of humane Frailty, which according to the Rigour of the Law, would expose them to a condemning Sentence.
though never so innocent and unblameable in the sighed of Men, though never so vigilant and watchful over their Hearts and Ways, Are not exempted from the Spots of humane Frailty, which according to the Rigour of the Law, would expose them to a condemning Sentence.
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He relieves and supports himself under this fearful Apprehension with the Hopes of Mercy: But there is Forgiveness with thee, that thou mayst be feared.
He relieves and supports himself under this fearful Apprehension with the Hope's of Mercy: But there is Forgiveness with thee, that thou Mayest be feared.
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'Tis in thy Power and thy Will, to pardon repenting and returning Sinners, that thou mayst be feared.
It's in thy Power and thy Will, to pardon repenting and returning Sinners, that thou Mayest be feared.
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The Fear of God in Scripture signifies the humble holy Reverence of him, as our heavenly Father and Soveraign, that makes us cautious lest we should offend him, and careful to please him.
The fear of God in Scripture signifies the humble holy reverence of him, as our heavenly Father and Sovereign, that makes us cautious lest we should offend him, and careful to please him.
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For this Reason the Fear of God is comprehensive of all Religion, of the whole Duty of Man, to which it is introductive,
For this Reason the fear of God is comprehensive of all Religion, of the Whole Duty of Man, to which it is introductive,
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and is a principal Ingredient in it.
and is a principal Ingredient in it.
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The Clemency and compassionate Mercy of God is the Cause of an ingenuous filial Fear, mix'd with Love and Affiance in the Breasts of Men.
The Clemency and compassionate Mercy of God is the Cause of an ingenuous filial fear, mixed with Love and Affiance in the Breasts of Men.
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Other Attributes, his Holiness that fram'd the Law, Justice that ordain'd the Punishment of Sin, Power that inflicts it, render his Majesty terrible,
Other Attributes, his Holiness that framed the Law, justice that ordained the Punishment of since, Power that inflicts it, render his Majesty terrible,
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and cause a Flight from him as an Enemy.
and cause a Flight from him as an Enemy.
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If all must perish for their Sins, no Prayers or Praises will ascend to Heaven, all Religious Worship will cease for ever:
If all must perish for their Sins, no Prayers or Praises will ascend to Heaven, all Religious Worship will cease for ever:
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But his tender Mercy ready to receive humble Suppliants, and restore them to his Favour, renders him amiable and admired,
But his tender Mercy ready to receive humble Suppliants, and restore them to his Favour, renders him amiable and admired,
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and draws us near to him. There are two Propositions to be considered in the Verse:
and draws us near to him. There Are two Propositions to be considered in the Verse:
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1. That Forgiveness belongs to God. 2. That the forgiving Mercy of God is a powerful Motive of Adoration and Obedience.
1. That Forgiveness belongs to God. 2. That the forgiving Mercy of God is a powerful Motive of Adoration and obedience.
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I propound to discourse of the first, and to touch upon the second in the Application.
I propound to discourse of the First, and to touch upon the second in the Application.
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In managing the Point with Light and Order, 'tis requisite to consider;
In managing the Point with Light and Order, it's requisite to Consider;
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1 st. What is contain'd in Forgiveness. 2 dly. The Arguments that demonstrate that Forgiveness belongs to God.
1 Saint. What is contained in Forgiveness. 2 dly. The Arguments that demonstrate that Forgiveness belongs to God.
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1. What is contained in Forgiveness. This necessarily supposes Sin, and Sin a Law that is violated by it:
1. What is contained in Forgiveness. This necessarily supposes since, and since a Law that is violated by it:
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The Law implies a Sovereign Law-giver, to whose declared Will Subjection is due, and who will exact an Account in Judgment of Mens Obedience or Disobedience to his Law,
The Law Implies a Sovereign Lawgiver, to whose declared Will Subjection is due, and who will exact an Account in Judgement of Men's obedience or Disobedience to his Law,
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and dispense Rewards and Punishments accordingly. God by the clearest Titles is our King, our Law-giver and Judg:
and dispense Rewards and Punishments accordingly. God by the Clearest Titles is our King, our Lawgiver and Judge:
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for he is our Maker and Preserver, and consequently has a full Propriety in us, and absolute Authority over us:
for he is our Maker and Preserver, and consequently has a full Propriety in us, and absolute authority over us:
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and by his sovereign and singular Perfections is qualified to govern us. A derived Being is necessarily in a State of Dependance and Subjection.
and by his sovereign and singular Perfections is qualified to govern us. A derived Being is necessarily in a State of Dependence and Subjection.
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All the Ranks of Creatures in the World are order'd by their Maker:
All the Ranks of Creatures in the World Are ordered by their Maker:
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his Kingdom rules over all. Those in the lowest degree of Being are order'd by Power.
his Kingdom rules over all. Those in the lowest degree of Being Are ordered by Power.
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Sensitive Creatures are determin'd by the Impulses of Nature to their Actions; for having no Light to distinguish between moral Good and Evil, they have no Choice,
Sensitive Creatures Are determined by the Impulses of Nature to their Actions; for having no Light to distinguish between moral Good and Evil, they have no Choice,
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and are incapable of receiving a Law.
and Are incapable of receiving a Law.
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Intelligent Creatures, endowed with judicious and free Faculties, an Understanding to discern between moral Good and Evil,
Intelligent Creatures, endowed with judicious and free Faculties, an Understanding to discern between moral Good and Evil,
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and a Will to choose or reject what is propounded to them, are capable of a Law to direct and regulate their Liberty.
and a Will to choose or reject what is propounded to them, Are capable of a Law to Direct and regulate their Liberty.
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To Man a Law was given by the Creator, (the Copy of his Wisdom and Will) that has all the Perfections of a Rule:
To Man a Law was given by the Creator, (the Copy of his Wisdom and Will) that has all the Perfections of a Rule:
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'Tis clear and compleat, injoining what is essentially good, and forbidding what is essentially evil. God governs Man conveniently to his Nature:
It's clear and complete, enjoining what is essentially good, and forbidding what is essentially evil. God governs Man conveniently to his Nature:
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and no Service is pleasing to him but the Result of our Reason and Choice, the Obedience of our supreme leading Powers.
and no Service is pleasing to him but the Result of our Reason and Choice, the obedience of our supreme leading Powers.
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Since the Fall, the Light of the Understanding compared with the bright Discovery it afforded of our whole Duty in our Original State, is either like the Twilight of the Evening, the faint and dim Remains of the Light of the Day,
Since the Fallen, the Light of the Understanding compared with the bright Discovery it afforded of our Whole Duty in our Original State, is either like the Twilight of the Evening, the faint and dim Remains of the Light of the Day,
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when Night draws a dark Vail over the World, or like the dawning of the Morning,
when Night draws a dark vail over the World, or like the dawning of the Morning,
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when the rising Sun begins to scatter the Darkness of the Night. The latter Comparison I think is more just and regular;
when the rising Sun begins to scatter the Darkness of the Night. The latter Comparison I think is more just and regular;
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for 'tis said, that the Son of God enlightens every Man that comes into the World.
for it's said, that the Son of God enlightens every Man that comes into the World.
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The innate Light discovers there is a streight Line of Truth to regulate our Judgment, and a streight Line of Vertue to regulate our Actions.
The innate Light discovers there is a straight Line of Truth to regulate our Judgement, and a straight Line of Virtue to regulate our Actions.
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Natural Conscience is a Principle of Authority, directing us to choose and practise Vertue, and to avoid Vice;
Natural Conscience is a Principle of authority, directing us to choose and practise Virtue, and to avoid Vice;
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and according to our Neglect or Compliance with its Dictates reflects upon us.
and according to our Neglect or Compliance with its Dictates reflects upon us.
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'Tis hardly presumable that any are so prodigiously wicked, as not to be convinc'd of the natural Rectitude in things:
It's hardly presumable that any Are so prodigiously wicked, as not to be convinced of the natural Rectitude in things:
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they can distinguish between what is fair and what is fraudulent in Dealings, and acknowledg in the general,
they can distinguish between what is fair and what is fraudulent in Dealings, and acknowledge in the general,
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and in judging of others, the Equity of things, tho they elude the Force of the Conviction in the Application to themselves.
and in judging of Others, the Equity of things, though they elude the Force of the Conviction in the Application to themselves.
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Now since common Reason discovers there is a common Rule, there must be a common Judg to whom Men are accountable for the Obliquity or Conformity of their Actions to that Rule.
Now since Common Reason discovers there is a Common Rule, there must be a Common Judge to whom Men Are accountable for the Obliquity or Conformity of their Actions to that Rule.
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The Law of God is revealed in its Purity and Perfection in the Scripture. The Law binds first to Obedience, and in neglect of it to Punishment.
The Law of God is revealed in its Purity and Perfection in the Scripture. The Law binds First to obedience, and in neglect of it to Punishment.
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Sin is defin'd by St. John to be the Transgression of the Law.
since is defined by Saint John to be the Transgression of the Law.
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The Omission of what is commanded, or doing what is forbidden, is a Sin. Not only the Lusts that break forth into Action and Evidence,
The Omission of what is commanded, or doing what is forbidden, is a Sin. Not only the Lustiest that break forth into Actium and Evidence,
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but inward Inclinations, contrary to the Law, are Sin. From hence results a Guilt upon every Sinner, which includes the Imputation of the Fault, and Obligation to Punishment.
but inward Inclinations, contrary to the Law, Are Sin. From hence results a Gilded upon every Sinner, which includes the Imputation of the Fault, and Obligation to Punishment.
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There is a natural Connexion between the Evil of Doing, and the Evil of Suffering:
There is a natural Connexion between the Evil of Doing, and the Evil of Suffering:
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the Violation of the Law is justly revenged by the Violation of the Person that breaks it.
the Violation of the Law is justly revenged by the Violation of the Person that breaks it.
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It is an impossible Imagination, that God should give a Law not enforc'd with a Sanction.
It is an impossible Imagination, that God should give a Law not enforced with a Sanction.
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This would cast a Blemish upon his Wisdom, for the Law would cancel it self, and defeat his Ends in giving it:
This would cast a Blemish upon his Wisdom, for the Law would cancel it self, and defeat his Ends in giving it:
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it would reflect a high Dishonour upon his Holy Majesty, as if he were indifferent with respect to Vertue or Vice,
it would reflect a high Dishonour upon his Holy Majesty, as if he were indifferent with respect to Virtue or Vice,
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and disregarded our Reverence or Rebellion against his Authority. The Apostle declares, that all the World are become guilty before God ;
and disregarded our reverence or Rebellion against his authority. The Apostle declares, that all the World Are become guilty before God;
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that is, justly chargeable with their Crimes, and liable to his Judgment. The Act of Sin is transient, and the Pleasure vanishes;
that is, justly chargeable with their Crimes, and liable to his Judgement. The Act of since is Transient, and the Pleasure Vanishes;
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but the Guilt, if not pardoned and purged away, remains for ever in the Records of Conscience.
but the Gilded, if not pardoned and purged away, remains for ever in the Records of Conscience.
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The Sin of Judah is written with a Pen of Iron, and with the Point of a Diamond; The since of Judah is written with a Pen of Iron, and with the Point of a Diamond;
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it is graven on the Tables of the Heart. it is graved on the Tables of the Heart.
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When the Books of eternal Life and Death shall be opened at the Last Day, all the unpardoned Sins of Men, with their killing Aggravations, will be found written in indelible Characters,
When the Books of Eternal Life and Death shall be opened At the Last Day, all the unpardoned Sins of Men, with their killing Aggravations, will be found written in indelible Characters,
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and shall be set in order before their Eyes, to their Confusion: The righteous Judg has sworn he will forget none of their Works.
and shall be Set in order before their Eyes, to their Confusion: The righteous Judge has sworn he will forget none of their Works.
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According to the Number and Heinousness of their Sins, a Sentence shall pass upon them: No Excuses shall suspend the Judgment, nor mitigate the immediate Execution of it.
According to the Number and Heinousness of their Sins, a Sentence shall pass upon them: No Excuses shall suspend the Judgement, nor mitigate the immediate Execution of it.
vvg p-acp dt n1 cc n1 pp-f po32 n2, dt n1 vmb vvi p-acp pno32: dx n2 vmb vvi dt n1, ccx vvi dt j n1 pp-f pn31.
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The Forgiveness of Sins contains the Abolition of their Guilt, and Freedom from the deserved Destruction consequent to it.
The Forgiveness of Sins contains the Abolition of their Gilded, and Freedom from the deserved Destruction consequent to it.
dt n1 pp-f n2 vvz dt np1 pp-f po32 j-vvn, cc n1 p-acp dt j-vvn n1 j p-acp pn31.
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This is express'd by various Terms in Scripture. Pardon relates to some Damage and Offence which the offended Party may severely vindicate.
This is expressed by various Terms in Scripture. Pardon relates to Some Damage and Offence which the offended Party may severely vindicate.
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Now altho the blessed God in strictness of speaking can receive no Damage by rebellious Creatures, being infinitely above the Impression of Evil:
Now although the blessed God in strictness of speaking can receive no Damage by rebellious Creatures, being infinitely above the Impression of Evil:
av cs dt j-vvn np1 p-acp n1 pp-f n-vvg vmb vvi dx n1 p-acp j n2, vbg av-j p-acp dt n1 pp-f n-jn:
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yet as our Saviour speaks of one that looks upon a Woman with an impure Desire, that he has committed Adultery with her in his Heart,
yet as our Saviour speaks of one that looks upon a Woman with an impure Desire, that he has committed Adultery with her in his Heart,
av c-acp po12 n1 vvz pp-f pi cst vvz p-acp dt n1 p-acp dt j n1, cst pns31 vhz vvn n1 p-acp pno31 p-acp po31 n1,
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tho the Innocence of the Woman be unstained;
though the Innocence of the Woman be unstained;
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so the Sins of Men, being Acts of foul Ingratitude against his Goodness, and notorious Unrighteousness against his Authority, are in a Sense injurious to him, which he might justly revenge upon them, but his Clemency spares them.
so the Sins of Men, being Acts of foul Ingratitude against his goodness, and notorious Unrighteousness against his authority, Are in a Sense injurious to him, which he might justly revenge upon them, but his Clemency spares them.
av dt n2 pp-f n2, vbg n2 pp-f j n1 p-acp po31 n1, cc j n1 p-acp po31 n1, vbr p-acp dt n1 j p-acp pno31, r-crq pns31 vmd av-j vvi p-acp pno32, cc-acp po31 n1 vvz pno32.
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The not imputing Sin is borrowed from the Accounts of Servants with their Masters;
The not imputing since is borrowed from the Accounts of Servants with their Masters;
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and implies the Account we are obliged to render the supreme Lord for all his Benefits which we have so wretchedly misimproved:
and Implies the Account we Are obliged to render the supreme Lord for all his Benefits which we have so wretchedly misimproved:
cc vvz dt vvb pns12 vbr vvn pc-acp vvi dt j n1 p-acp d po31 n2 r-crq pns12 vhb av av-j j:
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he might righteously exact of us ten thousand Talents that are due to him, but he is graciously pleased to cross the Book, and freely to discharge us.
he might righteously exact of us ten thousand Talents that Are due to him, but he is graciously pleased to cross the Book, and freely to discharge us.
pns31 vmd av-j vvi pp-f pno12 crd crd n2 cst vbr j-jn p-acp pno31, cc-acp pns31 vbz av-j vvn pc-acp vvi dt n1, cc av-j pc-acp vvi pno12.
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The purging from Sin, implies 'tis very odious and offensive in God's Eyes, and has a special respect to the expiatory Sacrifices, of which 'tis said, that without Blood there was no Remission.
The purging from since, Implies it's very odious and offensive in God's Eyes, and has a special respect to the expiatory Sacrifices, of which it's said, that without Blood there was no Remission.
dt vvg p-acp n1, vvz pn31|vbz av j cc j p-acp npg1 n2, cc vhz dt j n1 p-acp dt j n2, pp-f r-crq pn31|vbz vvd, cst p-acp n1 a-acp vbds dx n1.
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This was typical of the precious Blood of the Son of God that purges the Conscience from dead Works ;
This was typical of the precious Blood of the Son of God that purges the Conscience from dead Works;
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from the deadly Guilt of Sin that cleaves to the Conscience of the Sinner.
from the deadly Gilded of since that cleaves to the Conscience of the Sinner.
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By the application of his Blood the crimson Guilt is wash'd away, and the pardoned Sinner is accepted as one pure and innocent.
By the application of his Blood the crimson Gilded is washed away, and the pardoned Sinner is accepted as one pure and innocent.
p-acp dt n1 pp-f po31 n1 dt j-jn j-vvn vbz vvn av, cc dt j-vvn n1 vbz vvn p-acp crd j cc j-jn.
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2. I shall next demonstrate, that Forgiveness belongs to God. This will be evident by the following Considerations.
2. I shall next demonstrate, that Forgiveness belongs to God. This will be evident by the following Considerations.
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1 st. 'Tis the high and peculiar Prerogative of God to pardon Sin. His Authority made the Law,
1 Saint. It's the high and peculiar Prerogative of God to pardon Sin. His authority made the Law,
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and gives Life and Vigour to it, therefore he can remit the Punishment of the Offender.
and gives Life and Vigour to it, Therefore he can remit the Punishment of the Offender.
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This is evident from the Proportion of humane Laws:
This is evident from the Proportion of humane Laws:
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For tho subordinate Judges have only a limited Power, and must acquit or condemn according to the Law,
For though subordinate Judges have only a limited Power, and must acquit or condemn according to the Law,
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yet the Soveraign may dispense with it. This is declared in Scripture by God himself: I, even I am he, that blots out thy Transgressions for my Name sake:
yet the Sovereign may dispense with it. This is declared in Scripture by God himself: I, even I am he, that blots out thy Transgressions for my Name sake:
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He repeats it with an Emphasis. He is proclaimed with this Royal Title; He repeats it with an Emphasis. He is proclaimed with this Royal Title;
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The Lord, gracious and merciful, pardoning Iniquity, Transgression and Sin. 'Tis a Dispensation of Divine Soveraignty to pardon the Guilty.The Lord, gracious and merciful, pardoning Iniquity, Transgression and Sin. It's a Dispensation of Divine Sovereignty to pardon the Guilty.
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'Tis true, God pardons as a Father, according to that most gracious Promise, I will spare them, as a Father spares his Son that serves him ;
It's true, God Pardons as a Father, according to that most gracious Promise, I will spare them, as a Father spares his Son that serves him;
pn31|vbz j, np1 vvz p-acp dt n1, vvg p-acp cst av-ds j n1, pns11 vmb vvi pno32, c-acp dt n1 vvz po31 n1 cst vvz pno31;
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but as invested with the Dignity of a Soveraign.
but as invested with the Dignity of a Sovereign.
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Our Saviour directs us, in the perfect Form of Prayer dictated to his Disciples, to pray to God for the Forgiveness of our Sins,
Our Saviour directs us, in the perfect From of Prayer dictated to his Disciples, to pray to God for the Forgiveness of our Sins,
po12 n1 vvz pno12, p-acp dt j n1 pp-f n1 vvn p-acp po31 n2, pc-acp vvi p-acp np1 p-acp dt n1 pp-f po12 n2,
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as our Father sitting in Heaven upon a high Throne, from whence he pronounces our Pardon.
as our Father sitting in Heaven upon a high Throne, from whence he pronounces our Pardon.
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His Majesty is equally glorious with his Mercy in that blessed Dispensation.
His Majesty is equally glorious with his Mercy in that blessed Dispensation.
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His Royal Supremacy is more conspicuous in the Exercise of Mercy towards repenting Sinners, than in the Acts of Justice upon obstinate Offenders.
His Royal Supremacy is more conspicuous in the Exercise of Mercy towards repenting Sinners, than in the Acts of justice upon obstinate Offenders.
po31 j n1 vbz av-dc j p-acp dt n1 pp-f n1 p-acp vvg n2, cs p-acp dt n2 pp-f n1 p-acp j n2.
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As a King is more a King by the pardoning humble Suppliants by the Operation of his Scepter,
As a King is more a King by the pardoning humble Suppliants by the Operation of his Sceptre,
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than in subduing Rebels by the Power of the Sword:
than in subduing Rebels by the Power of the Sword:
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For in Acts of Grace he is above the Law, and over-rules its Rigour, in Acts of Vengeance he is only superiour to his Enemies.
For in Acts of Grace he is above the Law, and overrules its Rigour, in Acts of Vengeance he is only superior to his Enemies.
c-acp p-acp n2 pp-f n1 pns31 vbz p-acp dt n1, cc n2 po31 n1, p-acp n2 pp-f n1 pns31 vbz av-j j-jn p-acp po31 n2.
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'Tis the peculiar Prerogative of God to pardon Sin. The Prophet challenges all the reputed Deities of the Heathens as defective in this Royal Power:
It's the peculiar Prerogative of God to pardon Sin. The Prophet challenges all the reputed Deities of the heathens as defective in this Royal Power:
pn31|vbz dt j n1 pp-f np1 pc-acp vvi np1 dt n1 vvz d dt j-vvn n2 pp-f dt n2-jn p-acp j p-acp d j n1:
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Who is a God like unto thee, pardoning Iniquity, Transgression and Sin? The Pharisees said true, Who can forgive Sins but God only? for 'tis an Act of Empire. Who is a God like unto thee, pardoning Iniquity, Transgression and since? The Pharisees said true, Who can forgive Sins but God only? for it's an Act of Empire.
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The judicial Power to pardon is a Flower inseparable from the Crown: for 'tis founded in a Superiority to the Law, therefore inconsistent with a depending Authority.
The judicial Power to pardon is a Flower inseparable from the Crown: for it's founded in a Superiority to the Law, Therefore inconsistent with a depending authority.
dt j n1 pc-acp vvi vbz dt n1 j p-acp dt n1: c-acp pn31|vbz vvn p-acp dt n1 p-acp dt n1, av j p-acp dt vvg n1.
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A Creature is as incapable of the Supremacy of God in pardoning Sin, as of his Omnipotence to create a World:
A Creature is as incapable of the Supremacy of God in pardoning since, as of his Omnipotence to create a World:
dt n1 vbz a-acp j pp-f dt n1 pp-f np1 p-acp vvg n1, c-acp pp-f po31 n1 pc-acp vvi dt n1:
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for they are both truly infinite.
for they Are both truly infinite.
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Besides, the Power of pardoning Sins, necessarily implies an universal Knowledg of the Minds and Hearts of Men, which are the Fountains of their •ctions:
Beside, the Power of pardoning Sins, necessarily Implies an universal Knowledge of the Minds and Hearts of Men, which Are the Fountains of their •ctions:
p-acp, dt n1 pp-f vvg n2, av-j vvz dt j n1 pp-f dt n2 cc n2 pp-f n2, r-crq vbr dt n2 pp-f po32 n2:
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and according to their Ingred••ncy the moral Good or Evil of them rises. The more deliberately and wilfully a Sin is committed, the Sinner incurs a greater Guilt,
and according to their Ingred••ncy the moral Good or Evil of them rises. The more deliberately and wilfully a since is committed, the Sinner incurs a greater Gilded,
cc vvg p-acp po32 n1 dt j j cc j-jn pp-f pno32 vvz. dt av-dc av-j cc av-j dt n1 vbz vvn, dt n1 vvz dt jc j-vvn,
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and is obnoxious to a more heavy Punishment. Now no Creature can dive into the Hearts of Men:
and is obnoxious to a more heavy Punishment. Now no Creature can dive into the Hearts of Men:
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They are naked and open to the piercing Eye of God alone. They Are naked and open to the piercing Eye of God alone.
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Add farther, the authoritative Power to pardon, has necessarily annex'd to it the active Power of dispensing Rewards and Punishments.
Add farther, the authoritative Power to pardon, has necessarily annexed to it the active Power of dispensing Rewards and Punishments.
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Now the Son of God alone has the Keys of Life and Death in his Hands.
Now the Son of God alone has the Keys of Life and Death in his Hands.
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It may be objected, That our Saviour declares, that the Son of Man has Power to forgive Sins.
It may be objected, That our Saviour declares, that the Son of Man has Power to forgive Sins.
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The Answer to this will be clear by considering, there are two Natures in Christ; the Divine Nature, that originally belongs to him, and is proper to his Person;
The Answer to this will be clear by considering, there Are two Nature's in christ; the Divine Nature, that originally belongs to him, and is proper to his Person;
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and the Humane Nature, which is as it were adoptive, and was voluntarily assumed.
and the Humane Nature, which is as it were adoptive, and was voluntarily assumed.
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Now the Divine Person is the sole Principle and Subject of this Royal Dignity, but 'tis exercised in its Conjunction with the humane Nature,
Now the Divine Person is the sole Principle and Subject of this Royal Dignity, but it's exercised in its Conjunction with the humane Nature,
av dt j-jn n1 vbz dt j n1 cc j-jn pp-f d j n1, cc-acp pn31|vbz vvn p-acp po31 n1 p-acp dt j n1,
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and attributed to the Son of Man:
and attributed to the Son of Man:
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As in the Humiliation of Christ, the Principles of his Sufferings ▪ and the actual Sufferings, are solely in the humane Nature,
As in the Humiliation of christ, the Principles of his Sufferings ▪ and the actual Sufferings, Are solely in the humane Nature,
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but upon the Account of the personal Union, they are attributed to the Divine Person.
but upon the Account of the personal union, they Are attributed to the Divine Person.
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'Tis said, The Lord of Glory was crucified, and the Blood of God redeemed his Church.
It's said, The Lord of Glory was Crucified, and the Blood of God redeemed his Church.
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The Church of Rome, with high Presumption, arrogates to their Priests a judicial Power of forgiving Sins:
The Church of Rome, with high Presumption, arrogates to their Priests a judicial Power of forgiving Sins:
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and by the easy Folly of the People, and crafty Deceit of their Instructors, exercise a Jurisdiction over Conscience.
and by the easy Folly of the People, and crafty Deceit of their Instructors, exercise a Jurisdiction over Conscience.
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To avoid the Imputation of Blasphemy, they pretend there is a double Power of Forgiving, supreme and subordinate;
To avoid the Imputation of Blasphemy, they pretend there is a double Power of Forgiving, supreme and subordinate;
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the first belongs to God, the other is delegated by Commission to the Ministers of the Gospel.
the First belongs to God, the other is delegated by Commission to the Ministers of the Gospel.
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But this is an irreconcileable Contradiction: for the Power to pardon is an Efflux of Supremacy, and incommunicable to the Subject.
But this is an Irreconcilable Contradiction: for the Power to pardon is an Efflux of Supremacy, and incommunicable to the Subject.
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A Prince that invests another with an absolute Power to pardon, must either relinquish his Soveraignty,
A Prince that invests Another with an absolute Power to pardon, must either relinquish his Sovereignty,
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or take an Associate to share in it.
or take an Associate to share in it.
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This Pretence of the Papists is such a lame Evasion, as that which they are forced to make use of to clear themselves from the Charge of Idolatry in their Worship of Angels and Saints:
This Pretence of the Papists is such a lame Evasion, as that which they Are forced to make use of to clear themselves from the Charge of Idolatry in their Worship of Angels and Saints:
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their Excuse is, that their Worship of Angels and Saints is inferiour in degree, and imperfectly divine;
their Excuse is, that their Worship of Angels and Saints is inferior in degree, and imperfectly divine;
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as if there could be different Degrees in Divine Worship, which is absolutely and necessarily supreme.
as if there could be different Degrees in Divine Worship, which is absolutely and necessarily supreme.
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The Ministers of the Gospel have only a declarative Power, as Heralds or Embassadors, to propose the Terms of the Gospel for the obtaining Pardon,
The Ministers of the Gospel have only a declarative Power, as Heralds or ambassadors, to propose the Terms of the Gospel for the obtaining Pardon,
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and to apply the Promise of Pardon to those who appear qualified for it. But to pronounce and dispense Pardon, they have no judicial Authority:
and to apply the Promise of Pardon to those who appear qualified for it. But to pronounce and dispense Pardon, they have no judicial authority:
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for 'tis not presumeable that the wise God should invest Men with that Authority which they are utterly incapable to exercise.
for it's not presumable that the wise God should invest Men with that authority which they Are utterly incapable to exercise.
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2 dly. God is ready to forgive.
2 dly. God is ready to forgive.
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The Power to pardon without an Inclination to it, affords no Relief in the Agonies of an accusing Conscience,
The Power to pardon without an Inclination to it, affords no Relief in the Agonies of an accusing Conscience,
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and the Terrors of eternal Judgment.
and the Terrors of Eternal Judgement.
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The merciful Will of God declared in his Word, is the Foundation of our blessed Hope,
The merciful Will of God declared in his Word, is the Foundation of our blessed Hope,
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and encourages us in our Requests before his Throne:
and encourages us in our Requests before his Throne:
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For thou Lord art good, and ready to forgive, and plenteous in Mercy unto all that call upon thee. For thou Lord art good, and ready to forgive, and plenteous in Mercy unto all that call upon thee.
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The Attribute of which Pardon is an Emanation, is usually exprest by Grace and Mercy. 'Tis said, the Grace of God that brings Salvation has appeared unto all Men: We are saved by Grace. Grace implies free Favour.
The Attribute of which Pardon is an Emanation, is usually expressed by Grace and Mercy. It's said, the Grace of God that brings Salvation has appeared unto all Men: We Are saved by Grace. Grace Implies free Favour.
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There is in this respect a Difference between Love and Grace. Love may be set upon an Object worthy of it.
There is in this respect a Difference between Love and Grace. Love may be Set upon an Object worthy of it.
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The primary Object of God's Love is himself, whose excellent and amiable Perfections are worthy of infinite Love.
The primary Object of God's Love is himself, whose excellent and amiable Perfections Are worthy of infinite Love.
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The Love of Parents to Children is a Duty most clearly natural, and Duty lessens the Desert of performing it;
The Love of Parents to Children is a Duty most clearly natural, and Duty lessens the Desert of performing it;
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but Grace is exclusive of all Merit and Dignity in the Subject, and of all Obligation in the Person that shews it.
but Grace is exclusive of all Merit and Dignity in the Subject, and of all Obligation in the Person that shows it.
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God's most free preventing Grace is exercised without any Motive in us that deserves it. The Grace of God may be consider'd as exercised in our Creation and our Redemption.
God's most free preventing Grace is exercised without any Motive in us that deserves it. The Grace of God may be considered as exercised in our Creation and our Redemption.
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In the Creation it was absolutely free:
In the Creation it was absolutely free:
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for Angels and Men were in the State of nothing, there was only a Possibility of their Being.
for Angels and Men were in the State of nothing, there was only a Possibility of their Being.
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Now there could be no attractive Merit before their Existence. 'Tis true, Goodness is glorified and crown'd by communicating:
Now there could be no Attractive Merit before their Existence. It's true, goodness is glorified and crowned by communicating:
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The World is a bright Efflux of the Divine Glory; but this does not lessen the free Goodness of the Maker.
The World is a bright Efflux of the Divine Glory; but this does not lessen the free goodness of the Maker.
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There was no Constraint upon God to make the World for his declarative Glory:
There was no Constraint upon God to make the World for his declarative Glory:
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for his essential Glory is truly infinite, and wants no external Appearance to make it compleat.
for his essential Glory is truly infinite, and Wants no external Appearance to make it complete.
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The Universal Church pays humble Homage to the Great Creator; acknowledging, that for his Will and Pleasure all things were created.
The Universal Church pays humble Homage to the Great Creator; acknowledging, that for his Will and Pleasure all things were created.
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The Divine Goodness to Angels and Man in their Original Purity, was Grace:
The Divine goodness to Angels and Man in their Original Purity, was Grace:
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for altho the Image of God shining in them was attractive of his Approbation and Acceptance,
for although the Image of God shining in them was Attractive of his Approbation and Acceptance,
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yet they deserved no Benefits from him:
yet they deserved no Benefits from him:
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there is such an infinite Distance and Disproportion between God and the Creatures, that they cannot by a common Right claim any thing as due from his Majesty.
there is such an infinite Distance and Disproportion between God and the Creatures, that they cannot by a Common Right claim any thing as due from his Majesty.
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Besides, he is the productive and conservative Cause of all their active Powers, and the Efficacy of them.
Beside, he is the productive and conservative Cause of all their active Powers, and the Efficacy of them.
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The creating Goodness of God is eclips'd in the Comparison with his saving Grace.
The creating goodness of God is eclipsed in the Comparison with his Saving Grace.
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The first supposes us without any Deserts of his Favour, but this supposes our exceedingly bad Deserts:
The First supposes us without any Deserts of his Favour, but this supposes our exceedingly bad Deserts:
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The first was free, but this is merciful and healing Grace. Mercy revives and restores us when deservedly miserable.
The First was free, but this is merciful and healing Grace. Mercy revives and restores us when deservedly miserable.
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This Grace and Mercy is of so pure a Nature, that the most tender humane Inclinations to relieve the Afflicted, are mix'd with Self-interest, compared with the Mercy of God towards us.
This Grace and Mercy is of so pure a Nature, that the most tender humane Inclinations to relieve the Afflicted, Are mixed with Self-interest, compared with the Mercy of God towards us.
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Our Bowels relent, and Affections are melting at the sight of Persons in deep Misery. But there is an inward and unvoluntary Constraint of Nature that excites such feeling Resentments:
Our Bowels relent, and Affections Are melting At the sighed of Persons in deep Misery. But there is an inward and unvoluntary Constraint of Nature that excites such feeling Resentments:
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and our Compassion is moved by Reflection upon our selves, considering that in this open State we are liable to many Disasters and wounding Sorrows:
and our Compassion is moved by Reflection upon our selves, considering that in this open State we Are liable to many Disasters and wounding Sorrows:
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but God is infinitely free from all disturbing Passions, and exempted from all possible Evils.
but God is infinitely free from all disturbing Passion, and exempted from all possible Evils.
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To represent the immense Love and Mercy of God in its endearing Circumstances, and to demonstrate his Readiness to forgive, we must consider what he has done in order to his pardoning Sinners.
To represent the immense Love and Mercy of God in its endearing circumstances, and to demonstrate his Readiness to forgive, we must Consider what he has done in order to his pardoning Sinners.
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1. If we consider God as the supreme Lawgiver and Judg of the World, as the Protector of Righteousness and Goodness,
1. If we Consider God as the supreme Lawgiver and Judge of the World, as the Protector of Righteousness and goodness,
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and the Revenger of all Disorders in his moral Government, it became him not to pardon Sinners without the punishing Sin in such a manner as might satisfy his injur'd Justice,
and the Revenger of all Disorders in his moral Government, it became him not to pardon Sinners without the punishing since in such a manner as might satisfy his injured justice,
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and vindicate the Honour of his despised Law, and declare most convincingly his Hatred against Sin. Now for these great Ends he decreed to send his Son from his Bosom, to assume our Nature,
and vindicate the Honour of his despised Law, and declare most convincingly his Hatred against Sin. Now for these great Ends he decreed to send his Son from his Bosom, to assume our Nature,
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and to suffer the contumelious Calamity of the Death on the Cross, to make a Propitiation for our Sins.
and to suffer the contumelious Calamity of the Death on the Cross, to make a Propitiation for our Sins.
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This was the Contrivance of his high Wisdom, which the most enlightned Angels had no presaging Notions of.
This was the Contrivance of his high Wisdom, which the most enlightened Angels had no presaging Notions of.
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Now can there be a more clear Evidence and convincing Reality, that God is ready to forgive Sins,
Now can there be a more clear Evidence and convincing Reality, that God is ready to forgive Sins,
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than the giving his only begotten Son, a Person so great and so dear, the Heir of his Love and Glory, to be a Sacrifice, that he might spare us? In this Dispensation Love was the regent leading Attribute, to which his Wisdom, Justice and Power were subordinate:
than the giving his only begotten Son, a Person so great and so dear, the Heir of his Love and Glory, to be a Sacrifice, that he might spare us? In this Dispensation Love was the regent leading Attribute, to which his Wisdom, justice and Power were subordinate:
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they were in exercise for the more glorious Illustration of his Mercy.
they were in exercise for the more glorious Illustration of his Mercy.
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We have the strongest Argument of God's Love in the Death of his Son, for our Pardon was the end of it.
We have the Strongest Argument of God's Love in the Death of his Son, for our Pardon was the end of it.
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From hence 'tis evident, that God is more willing to dispense his pardoning Mercy, than Sinners are to receive it.
From hence it's evident, that God is more willing to dispense his pardoning Mercy, than Sinners Are to receive it.
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2. God's Readiness to forgive appears in the gracious and easy Terms prescribed in the Gospel for the obtaining Pardon.
2. God's Readiness to forgive appears in the gracious and easy Terms prescribed in the Gospel for the obtaining Pardon.
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There are two ways of Justification before God, and they are like two Ways to a City:
There Are two ways of Justification before God, and they Are like two Ways to a city:
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One is direct and short, but deep and unpassable; the other lies in a Circuit, but will bring a Person safe to the Place.
One is Direct and short, but deep and unpassable; the other lies in a Circuit, but will bring a Person safe to the Place.
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Thus there is a Justification of an innocent Person by Works, that secures him from the Charge of the Law;
Thus there is a Justification of an innocent Person by Works, that secures him from the Charge of the Law;
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and a Justification of a Sinner by Faith in our all-sufficient Saviour. The first was a short way to Man in the State of Integrity:
and a Justification of a Sinner by Faith in our All-sufficient Saviour. The First was a short Way to Man in the State of Integrity:
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the second, such is the Distance of the Terms, takes a Compass. There is a shorter Passage from Life to Action, than from Death to Life.
the second, such is the Distance of the Terms, Takes a Compass. There is a shorter Passage from Life to Actium, than from Death to Life.
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There is no Hope or Possibility of our legal Justification.
There is no Hope or Possibility of our Legal Justification.
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The Apostle saith, That which the Law could not do in that it was weak through the Flesh, God sending his own Son in the Likeness of sinful Flesh,
The Apostle Says, That which the Law could not do in that it was weak through the Flesh, God sending his own Son in the Likeness of sinful Flesh,
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and for Sin condemned Sin in the Flesh. and for since condemned since in the Flesh.
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The Expiation of Sin, and renewing us into the Image of God, are obtained by the Gospel.
The Expiation of since, and renewing us into the Image of God, Are obtained by the Gospel.
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The Law is called, the Law of Sin and Death:
The Law is called, the Law of since and Death:
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which must be understood not as consider'd in it self, but relatively to our depraved Nature.
which must be understood not as considered in it self, but relatively to our depraved Nature.
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The Law supposes Men in a State of uncorrupted Nature, and was given to be a Preservative of our Holiness and Felicity, not a Remedy to recover us from Sin and Misery.
The Law supposes Men in a State of uncorrupted Nature, and was given to be a Preservative of our Holiness and Felicity, not a Remedy to recover us from since and Misery.
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It was directive of our Duty, but since our Rebellion the Rod is turn'd into a Serpent.
It was directive of our Duty, but since our Rebellion the Rod is turned into a Serpent.
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The Law is hard and imperious, severe and inexorable, the Tenor of it is, Do, or die for ever.
The Law is hard and imperious, severe and inexorable, the Tenor of it is, Do, or die for ever.
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It requires a Righteousness entire and unblemish'd, which one born in Sin cannot produce in the Court of Judgment.
It requires a Righteousness entire and unblemished, which one born in since cannot produce in the Court of Judgement.
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Man is utterly unable by his lapsed Powers to recover the Favour of God, and to fulfil his Obligation by the Law to Obedience.
Man is utterly unable by his lapsed Powers to recover the Favour of God, and to fulfil his Obligation by the Law to obedience.
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But the Gospel discovers an open easy way to Life, to all that will accept of Salvation by the Redeemer.
But the Gospel discovers an open easy Way to Life, to all that will accept of Salvation by the Redeemer.
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The Apostle expresses the Difference between the Condition of the Law and the Gospel in a very significant manner.
The Apostle Expresses the Difference between the Condition of the Law and the Gospel in a very significant manner.
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Moses describes the Righteousness which is of the Law, that the Man that does those things shall live in them: Moses describes the Righteousness which is of the Law, that the Man that does those things shall live in them:
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but the Righteousness which is of Faith speaks on this wise, Say not in thine Heart, Who shall ascend into Heaven, that is to bring down Christ from above;
but the Righteousness which is of Faith speaks on this wise, Say not in thine Heart, Who shall ascend into Heaven, that is to bring down christ from above;
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Who shall descend into the Deep, that is to bring Jesus Christ again from the dead? but what saith it? The Word is nigh thee, that if thou shalt confess with thy Mouth,
Who shall descend into the Deep, that is to bring jesus christ again from the dead? but what Says it? The Word is High thee, that if thou shalt confess with thy Mouth,
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and shalt believe in thy Heart, that God hath raised him from the Dead, thou shalt be saved. and shalt believe in thy Heart, that God hath raised him from the Dead, thou shalt be saved.
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The meaning of the Apostle is, that things in Heaven above, or in the Depths beneath, are of impossible Discovery and Attainment,
The meaning of the Apostle is, that things in Heaven above, or in the Depths beneath, Are of impossible Discovery and Attainment,
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so 'tis equally impossible to be justified by the Works of the Law.
so it's equally impossible to be justified by the Works of the Law.
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The anxious Sinner seeks in vain for Righteousness in the Law, which can only be found in the Gospel.
The anxious Sinner seeks in vain for Righteousness in the Law, which can only be found in the Gospel.
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It may be objected, that the Condition of the Law, and the Condition of the Gospel, compar'd relatively to our deprav'd Faculties, are equally impossible.
It may be objected, that the Condition of the Law, and the Condition of the Gospel, compared relatively to our depraved Faculties, Are equally impossible.
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The carnal Mind and Affections are as averse from Repentance and receiving Christ as our Lord and Saviour, as from obeying the Law.
The carnal Mind and Affections Are as averse from Repentance and receiving christ as our Lord and Saviour, as from obeying the Law.
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Our Saviour tells the Jews, Ye will not come to me that ye may have Life:
Our Saviour tells the jews, You will not come to me that you may have Life:
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and no Man can come to me unless the Father draw him. Which Words are highly expressive of our utter Impotence to believe savingly in Christ.and no Man can come to me unless the Father draw him. Which Words Are highly expressive of our utter Impotence to believe savingly in christ.
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But there is a clear Answer to this Objection: the Difference between the two Dispensations consists principally in this:
But there is a clear Answer to this Objection: the Difference between the two Dispensations consists principally in this:
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The Law requires compleat and constant Obedience as the Condition of Life, without affording the least supernatural Power to perform it.
The Law requires complete and constant obedience as the Condition of Life, without affording the least supernatural Power to perform it.
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But the Gospel has the Spirit of Grace a Concomitant with it, by whose Omnipotent Efficacy Sinners are revived,
But the Gospel has the Spirit of Grace a Concomitant with it, by whose Omnipotent Efficacy Sinners Are revived,
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and enabled to comply with the Terms of Salvation. The Spirit of the Law is stiled the Spirit of Bondage from its rigorous Effects:
and enabled to comply with the Terms of Salvation. The Spirit of the Law is styled the Spirit of Bondage from its rigorous Effects:
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it discover'd Sin, and terrified the Conscience, without implanting a Principle of Life that might restore the Sinner to a State of Holy Liberty.
it discovered since, and terrified the Conscience, without implanting a Principle of Life that might restore the Sinner to a State of Holy Liberty.
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As the Flame in the Bush made the Thorns in it visible, without consuming them; so the firy Law discovers Mens Sins, but does not abolish them:
As the Flame in the Bush made the Thorns in it visible, without consuming them; so the firy Law discovers Men's Sins, but does not Abolah them:
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But the Law of the Spirit of Life in Christ Jesus, i. e. the Gospel, has freed us from the Law of Sin and Death.
But the Law of the Spirit of Life in christ jesus, i. e. the Gospel, has freed us from the Law of since and Death.
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I will more particularly consider the gracious Terms prescribed in the Gospel for the obtaining Pardon;
I will more particularly Consider the gracious Terms prescribed in the Gospel for the obtaining Pardon;
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Repentance towards God, and Faith in the Lord Jesus Christ. Repentance towards God, and Faith in the Lord jesus christ.
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The requiring of them is not an arbitrary Constitution, but founded in the unchangeable Nature and Congruity of things.
The requiring of them is not an arbitrary Constitution, but founded in the unchangeable Nature and Congruity of things.
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Repentance signifies a sincere Change of the Mind and Heart from the Love and Practice of Sin, to the Love and Practice of Holiness, upon Evangelical and Divine Motives.
Repentance signifies a sincere Change of the Mind and Heart from the Love and Practice of since, to the Love and Practice of Holiness, upon Evangelical and Divine Motives.
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The principal Ingredients in it are, Reflections with Grief and Shame upon our past Sins, with stedfast Resolutions of future Obedience.
The principal Ingredients in it Are, Reflections with Grief and Shame upon our past Sins, with steadfast Resolutions of future obedience.
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'Tis a vital Principle productive of Fruits sutable to it: 'Tis call'd Repentance from dead Works, Repentance unto Life.
It's a vital Principle productive of Fruits suitable to it: It's called Repentance from dead Works, Repentance unto Life.
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'Tis the Seed of new Obedience.
It's the Seed of new obedience.
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Repentance in order of Nature is before Pardon, but they are inseparably join'd in the same Point of Time.
Repentance in order of Nature is before Pardon, but they Are inseparably joined in the same Point of Time.
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David is a blessed Instance of this:David is a blessed Instance of this:
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I said I will confess my Transgressions to the Lord, and thou forgavest the Iniquity of my Sin. The Sum and Tenour of the Apostles Commission recorded by St. Luke is, That Repentance and Remission of Sins should be preached in the Name of Christ to all Nations. I said I will confess my Transgressions to the Lord, and thou forgavest the Iniquity of my Sin. The Sum and Tenor of the Apostles Commission recorded by Saint Luke is, That Repentance and Remission of Sins should be preached in the Name of christ to all nations.
pns11 vvd pns11 vmb vvi po11 n2 p-acp dt n1, cc pns21 vv2 dt n1 pp-f po11 np1 dt n1 cc n1 pp-f dt n2 n1 vvn p-acp n1 np1 vbz, cst n1 cc n1 pp-f n2 vmd vbi vvn p-acp dt n1 pp-f np1 p-acp d n2.
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That a repentant Sinner only is qualified for Pardon, will be evident in considering, 1. That an impenitent Sinner is the Object of revenging Justice;
That a repentant Sinner only is qualified for Pardon, will be evident in considering, 1. That an impenitent Sinner is the Object of revenging justice;
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and 'tis utterly inconsistent that pardoning Mercy and revenging Justice should be terminated upon the same Person at the same time, in the same respect.
and it's utterly inconsistent that pardoning Mercy and revenging justice should be terminated upon the same Person At the same time, in the same respect.
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'Tis said, The Lord hateth all the Workers of Iniquity; and his Soul hates the Wicked.
It's said, The Lord hates all the Workers of Iniquity; and his Soul hates the Wicked.
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The Expression implies the intense Degrees of Hatred.
The Expression Implies the intense Degrees of Hatred.
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In the glorious Appearance of God to Moses, when proclaim'd with the highest Titles of Honour, The Lord God, gracious and merciful, pardoning Iniquity, Transgression and Sin, 'tis added, he will by no means spare the Guilty, i. e. impenitent Sinners.
In the glorious Appearance of God to Moses, when proclaimed with the highest Titles of Honour, The Lord God, gracious and merciful, pardoning Iniquity, Transgression and since, it's added, he will by no means spare the Guilty, i. e. impenitent Sinners.
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We must suppose God to be of a changeable flexible Nature, (which is a blasphemous Imagination,
We must suppose God to be of a changeable flexible Nature, (which is a blasphemous Imagination,
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and makes him like to sinful Man) if an impenitent Sinner may be received to Favour without a Change in his Disposition.
and makes him like to sinful Man) if an impenitent Sinner may be received to Favour without a Change in his Disposition.
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God cannot repent of giving a holy Law, the Rule of our Duty, therefore Man must repent of his breaking the Law before he can be reconciled to him.
God cannot Repent of giving a holy Law, the Rule of our Duty, Therefore Man must Repent of his breaking the Law before he can be reconciled to him.
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The Truth is, Man consider'd merely as a Sinner, is not the Object of God's first Mercy, i. e. of Pity and Compassion:
The Truth is, Man considered merely as a Sinner, is not the Object of God's First Mercy, i. e. of Pity and Compassion:
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for as such he is the Object of God's Wrath;
for as such he is the Object of God's Wrath;
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and 'tis a formal Contradiction to assert that he is the Object of Love and Hatred at the same time, and in the same respect.
and it's a formal Contradiction to assert that he is the Object of Love and Hatred At the same time, and in the same respect.
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But Man, consider'd as God's Creature, involv'd in Misery by the Fraud of the Tempter, and his own Folly, was the Object of God's Compassion;
But Man, considered as God's Creature, involved in Misery by the Fraud of the Tempter, and his own Folly, was the Object of God's Compassion;
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and the Recovery of him from his forlorn wretched State, was the Effect of that Compassion.
and the Recovery of him from his forlorn wretched State, was the Effect of that Compassion.
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2. Tho Mercy consider'd as a separate Attribute might pardon an impenitent Sinner, yet not in Conjunction and Concord with God's essential Perfections.
2. Tho Mercy considered as a separate Attribute might pardon an impenitent Sinner, yet not in Conjunction and Concord with God's essential Perfections.
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Many things are possible to Power absolutely consider'd, which God cannot do:
Many things Are possible to Power absolutely considered, which God cannot do:
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for his Power is always directed in its Exercise by his Wisdom, and limited by his Will.
for his Power is always directed in its Exercise by his Wisdom, and limited by his Will.
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It would disparage God's Wisdom, stain his Holiness, violate his Justice, to pardon an impenitent Sinner.
It would disparage God's Wisdom, stain his Holiness, violate his justice, to pardon an impenitent Sinner.
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The Gospel by the Promise of Pardon to such, would foil it self, and frustrate its principal End, which is to purify us from all Iniquity,
The Gospel by the Promise of Pardon to such, would foil it self, and frustrate its principal End, which is to purify us from all Iniquity,
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and to make us a People zealous of good Works. 3. If an impenitent Sinner may be pardoned as such, he may be glorified:and to make us a People zealous of good Works. 3. If an impenitent Sinner may be pardoned as such, he may be glorified:
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for that which qualifies a Man for Pardon, qualifies him for Salvation: and the Divine Decree establishes an inseparable Connexion between them; Whom God justifies he glorifies.
for that which Qualifies a Man for Pardon, Qualifies him for Salvation: and the Divine decree establishes an inseparable Connexion between them; Whom God Justifies he Glorifies.
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If a Sinner dies immediately after his Pardon is past, nothing can intercept his being received into Heaven. Now this is utterly impossible;
If a Sinner die immediately After his Pardon is past, nothing can intercept his being received into Heaven. Now this is utterly impossible;
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the exclusion of such is peremptory and universal, for without Holiness no Man shall see God.
the exclusion of such is peremptory and universal, for without Holiness no Man shall see God.
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The Admission of an impenitent Sinner into Heaven, would pollute that holy Place, and unconsecrate the Temple of God wherein his Holiness shines in its Glory.
The Admission of an impenitent Sinner into Heaven, would pollute that holy Place, and unconsecrate the Temple of God wherein his Holiness shines in its Glory.
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It is objected by some, that the requiring Repentance to qualify the Sinner for Pardon eclipses the Grace of the Gospel.
It is objected by Some, that the requiring Repentance to qualify the Sinner for Pardon Eclipses the Grace of the Gospel.
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I willingly acknowledg, that a religious Jealousy, lest the Freeness and Honour of Divine Grace in our Pardon should be lessen'd, is very becoming a Christian;
I willingly acknowledge, that a religious Jealousy, lest the Freeness and Honour of Divine Grace in our Pardon should be lessened, is very becoming a Christian;
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but 'tis ill-grounded and ill-guided in this Matter. This will be evident by considering; 1 st. Repentance is an Evangelical Grace, the Gift of the Redeemer:
but it's Ill-grounded and ill-guided in this Matter. This will be evident by considering; 1 Saint. Repentance is an Evangelical Grace, the Gift of the Redeemer:
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Him has God raised to be a Prince and a Saviour, to give Repentance and Forgiveness of Sin. The Law did not allow of Repentance, nor promise Pardon. Him has God raised to be a Prince and a Saviour, to give Repentance and Forgiveness of Sin. The Law did not allow of Repentance, nor promise Pardon.
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The Design of it was to keep us in the Favour and Communion with God, but afforded no Means of Reconciliation after our offending him.
The Design of it was to keep us in the Favour and Communion with God, but afforded no Means of Reconciliation After our offending him.
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Repentance was no Degree of Perfection before Man's Fall, but is a Relief of his Imperfection after it.
Repentance was no Degree of Perfection before Man's Fallen, but is a Relief of his Imperfection After it.
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The Law call'd the Righteous to Obedience, the Gospel calls Sinners to Repentance. 2 dly. There is no Causality or Merit in Repentance to procure our Pardon.
The Law called the Righteous to obedience, the Gospel calls Sinners to Repentance. 2 dly. There is no Causality or Merit in Repentance to procure our Pardon.
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The Mercy of God for the most precious Merits and Mediation of Jesus Christ is the only Cause of Pardon.
The Mercy of God for the most precious Merits and Mediation of jesus christ is the only Cause of Pardon.
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A Flood of repenting Tears, an Effusion of our Blood, are of too low a Price to make any Satisfaction to God, to deserve a Return of his Favour.
A Flood of repenting Tears, an Effusion of our Blood, Are of too low a Price to make any Satisfaction to God, to deserve a Return of his Favour.
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The most sincere Love of Holiness, and stedfast Resolution to forsake Sin, which is the principal part of Repentance, can be no Satisfaction for our past Offences,
The most sincere Love of Holiness, and steadfast Resolution to forsake since, which is the principal part of Repentance, can be no Satisfaction for our past Offences,
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for 'tis the natural Duty of Man before the commission of Sin: Repentance is only a vital Qualification in the Subject that receives the Pardon.
for it's the natural Duty of Man before the commission of since: Repentance is only a vital Qualification in the Subject that receives the Pardon.
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3 dly. The Grace of God is very conspicuous in dispensing Pardon, according to the Order of the Gospel to repenting Sinners.
3 dly. The Grace of God is very conspicuous in dispensing Pardon, according to the Order of the Gospel to repenting Sinners.
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For first, Repentance renders the Divine Mercy most honourable in the Esteem of those who partake of it.
For First, Repentance renders the Divine Mercy most honourable in the Esteem of those who partake of it.
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Our Saviour tells us, The whole need not a Physician, but those who are sick.
Our Saviour tells us, The Whole need not a physician, but those who Are sick.
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He that feels his Disease, and is strongly apprehensive of its Danger, values the Counsel and Assistance of a Physician above all Treasures.
He that feels his Disease, and is strongly apprehensive of its Danger, value's the Counsel and Assistance of a physician above all Treasures.
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The repenting Sinner who is under the strong Conviction of his Guilt, and his being always obnoxious to the Judgment of God,
The repenting Sinner who is under the strong Conviction of his Gilded, and his being always obnoxious to the Judgement of God,
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and eternal Misery the Consequent of it, he values the Favour of God as the most sovereign Good,
and Eternal Misery the Consequent of it, he value's the Favour of God as the most sovereign Good,
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and accounts his Displeasure as the supreme Evil. Repentance inspires flaming Affections in our Prayers and Praises for Pardon.
and accounts his Displeasure as the supreme Evil. Repentance inspires flaming Affections in our Prayers and Praises for Pardon.
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The repenting Sinner prays for Pardon with as much Fervency as Daniel pray'd in the Den, to be preserved from the devouring Lions;
The repenting Sinner prays for Pardon with as much Fervency as daniel prayed in the Den, to be preserved from the devouring Lions;
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or as Jonah pray'd out of the Belly of Hell for Deliverance. He addresses not with faint but fainting Desires for Mercy;
or as Jonah prayed out of the Belly of Hell for Deliverance. He Addresses not with faint but fainting Desires for Mercy;
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Give me Pardon, or I die. Give me Pardon, or I die.
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The insensible Sinner that is secure in the Shadow of Death, may offer some verbal Requests for Pardon,
The insensible Sinner that is secure in the Shadow of Death, may offer Some verbal Requests for Pardon,
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but his Prayer is defective in the Principle: for he never feels the Want of a Pardon;
but his Prayer is defective in the Principle: for he never feels the Want of a Pardon;
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he prays so coldly as if unconcern'd whether he be accepted or no.
he prays so coldly as if unconcerned whither he be accepted or no.
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And with what a Rapture of Admiration, and Joy, and thankful Affections, doth the pardon'd Penitent magnify the Divine Mercy? The Christian Niobe that was melted into repenting Tears loved much, because much was forgiven her.
And with what a Rapture of Admiration, and Joy, and thankful Affections, does the pardoned Penitent magnify the Divine Mercy? The Christian Niobe that was melted into repenting Tears loved much, Because much was forgiven her.
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2. This Establishment that Repentance qualifies a Sinner for Pardon, is most beneficial to Man, and consequently most illustrates pardoning Mercy.
2. This Establishment that Repentance Qualifies a Sinner for Pardon, is most beneficial to Man, and consequently most illustrates pardoning Mercy.
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We must observe, that Sin does not only affect us with Guilt, but leaves an inherent Corruption that defiles and debases the Sinner,
We must observe, that since does not only affect us with Gilded, but leaves an inherent Corruption that defiles and debases the Sinner,
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and strongly inclines him to relapse into Rebellion.
and strongly inclines him to relapse into Rebellion.
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Now Repentance gives the true Representation of Sin in its penal Consequences, the Anger of the Almighty, the Terrors of Conscience,
Now Repentance gives the true Representation of since in its penal Consequences, the Anger of the Almighty, the Terrors of Conscience,
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and makes it evident and odious to the Soul. David had a piercing Conviction what a foul Sin Adultery was,
and makes it evident and odious to the Soul. David had a piercing Conviction what a foul since Adultery was,
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when his Bones were broken. Repenting Sorrow strikes at the Root of Sin, the Love of Pleasure.
when his Bones were broken. Repenting Sorrow strikes At the Root of since, the Love of Pleasure.
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This makes us fearful to offend God, and to fly all the alluring Temptations that will betray us to Sin. This makes us obedient.
This makes us fearful to offend God, and to fly all the alluring Temptations that will betray us to Sin. This makes us obedient.
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The melted Metal is receptive of any Form. Contrition is join'd with Resignation: Lord, what wilt thou have me to do? was the Voice of repenting Saul.
The melted Metal is receptive of any Form Contrition is joined with Resignation: Lord, what wilt thou have me to do? was the Voice of repenting Saul.
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It may be objected, that we read, God justifies the Vngodly, but the Answer is clear.
It may be objected, that we read, God Justifies the Ungodly, but the Answer is clear.
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The Apostle does not intend by the Ungodly, an impenitent Sinner, but makes the Opposition between the Ungodly and one that perfectly obeys the Law,
The Apostle does not intend by the Ungodly, an impenitent Sinner, but makes the Opposition between the Ungodly and one that perfectly obeys the Law,
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and is consequently justified by Works:
and is consequently justified by Works:
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and in this Sense the most excellent Saints here are ungodly. Besides, the Apostle does not assert that God absolutely pardons the Ungodly, but qualifies the Persons:
and in this Sense the most excellent Saints Here Are ungodly. Beside, the Apostle does not assert that God absolutely Pardons the Ungodly, but Qualifies the Persons:
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To him that worketh not, but believeth on him that justifies the Vngodly, his Faith is counted for Righteousness. To him that works not, but Believeth on him that Justifies the Ungodly, his Faith is counted for Righteousness.
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Now justifying Faith and Repentance are like Tamar 's Twins:
Now justifying Faith and Repentance Are like Tamar is Twins:
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Repentance is first felt, and then Faith exerts it self in applying the Merits of Christ's Death for our Pardon.
Repentance is First felt, and then Faith exerts it self in applying the Merits of Christ's Death for our Pardon.
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It is replied by some, that all Grace is communicated from Christ, as our Head,
It is replied by Some, that all Grace is communicated from christ, as our Head,
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and supposes our Union with him, of which Faith is the vital Band, and consequently the first Grace, by which all other Graces are derived to us.
and supposes our union with him, of which Faith is the vital Band, and consequently the First Grace, by which all other Graces Are derived to us.
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To this I answer, there are two Means of our Union with Christ:
To this I answer, there Are two Means of our union with christ:
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The principal is the quickning Spirit descending from Christ as the Fountain of the supernatural Life,
The principal is the quickening Spirit descending from christ as the Fountain of the supernatural Life,
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and a lively Faith wrought in us by his pure and powerful Operation, that ascends from us and closes with him.
and a lively Faith wrought in us by his pure and powerful Operation, that ascends from us and closes with him.
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'Tis said, the second Adam was made a quickning Spirit: and he that is join'd to the Lord is one Spirit.
It's said, the second Adam was made a quickening Spirit: and he that is joined to the Lord is one Spirit.
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As the Parts of the natural Body are united by the vital Influence of the same Soul that is present in the whole;
As the Parts of the natural Body Are united by the vital Influence of the same Soul that is present in the Whole;
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so we are united to Christ by the Holy Spirit that was given to him without measure,
so we Are united to christ by the Holy Spirit that was given to him without measure,
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and from his Fulness is derived to us.
and from his Fullness is derived to us.
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'Tis clear therefore beyond all Contradiction, that Faith is not antecedently requisite, as the means of conveying all Graces to us from Christ.
It's clear Therefore beyond all Contradiction, that Faith is not antecedently requisite, as the means of conveying all Graces to us from christ.
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2. There are two Acts of Faith:
2. There Are two Acts of Faith:
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the first respects the General Offer of Pardon in the Gospel to all repenting believing Sinners:
the First respects the General Offer of Pardon in the Gospel to all repenting believing Sinners:
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The second is the Application of the Promise of Pardon to the Soul. The first is antecedent to evangelical Repentance:
The second is the Application of the Promise of Pardon to the Soul. The First is antecedent to Evangelical Repentance:
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The second is clearly consequent in the Order of Nature, for the Promise assures Pardon only to the weary and heavy laden that come to Christ for Rest.
The second is clearly consequent in the Order of Nature, for the Promise assures Pardon only to the weary and heavy laden that come to christ for Rest.
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In short, there is a perfect Agreement and Sympathy between Reason and Divine Revelation in this Doctrine, that God pardons only the repenting Sinner.
In short, there is a perfect Agreement and sympathy between Reason and Divine Revelation in this Doctrine, that God Pardons only the repenting Sinner.
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The contrary Assertion is an Impeachment of the Rectitude of his Nature, and directly contrary to the Design and Tenour of the Gospel.
The contrary Assertion is an Impeachment of the Rectitude of his Nature, and directly contrary to the Design and Tenor of the Gospel.
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If a Man be justified as ungodly, the Evangelical Command of Repentance for the Remission of Sins is useless and unprofitable.
If a Man be justified as ungodly, the Evangelical Command of Repentance for the Remission of Sins is useless and unprofitable.
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What a pernicious Influence upon Practice this Doctrine may have, is obvious to any that consider it.
What a pernicious Influence upon Practice this Doctrine may have, is obvious to any that Consider it.
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I shall only add, if God pardons Men as ungodly, how shall he judg the World? 'Twas prophesied by Enoch, Behold the Lord comes with ten thousand Saints to judg all that are ungodly for their ungodly Deeds, which they have ungodlily committed.
I shall only add, if God Pardons Men as ungodly, how shall he judge the World? 'Twas prophesied by Enoch, Behold the Lord comes with ten thousand Saints to judge all that Are ungodly for their ungodly deeds, which they have ungodlily committed.
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Now as St. James argues against the Perverseness of Men, when from the same Mouth proceeds Blessing and Cursing;
Now as Saint James argues against the Perverseness of Men, when from the same Mouth proceeds Blessing and Cursing;
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Doth a Fountain send forth sweet Water and bitter? This Instance is incomparably more strong with respect to God than to Men.Does a Fountain send forth sweet Water and bitter? This Instance is incomparably more strong with respect to God than to Men.
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'Tis more consistent and conceiveable that a Fountain should send forth fresh Water and Salt,
It's more consistent and conceivable that a Fountain should send forth fresh Water and Salt,
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than that the holy and righteous God, in whose Nature there is not the least Discord, should justify some as ungodly,
than that the holy and righteous God, in whose Nature there is not the least Discord, should justify Some as ungodly,
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and condemn others as ungodly for ever. 2. Faith in the Lord Jesus Christ is the Evangelical Condition of our obtaining Pardon.
and condemn Others as ungodly for ever. 2. Faith in the Lord jesus christ is the Evangelical Condition of our obtaining Pardon.
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This will appear by considering the Nature of Faith.
This will appear by considering the Nature of Faith.
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Saving Faith is an unfeigned Perswasion of the Power, and Desire of Christ to save Sinners, that induces the Soul to receive him,
Saving Faith is an unfeigned Persuasion of the Power, and Desire of christ to save Sinners, that induces the Soul to receive him,
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and rely on him, as he is offer'd in the Gospel. We are assur'd of his All-sufficiency, and of his compassionate Willingness to save us;
and rely on him, as he is offered in the Gospel. We Are assured of his All-sufficiency, and of his compassionate Willingness to save us;
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He is able to save to the utmost all that come to God by him. Our Saviour declares, whoever comes to him, he will in no wise cast out. He is able to save to the utmost all that come to God by him. Our Saviour declares, whoever comes to him, he will in no wise cast out.
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Faith is seated in the whole Soul, and according to the Truth and transcendent Goodness of the Object, produces the most precious and sacred Esteem of it in the Mind,
Faith is seated in the Whole Soul, and according to the Truth and transcendent goodness of the Object, produces the most precious and sacred Esteem of it in the Mind,
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and the most joyful Consent and Choice of it in the Will.
and the most joyful Consent and Choice of it in the Will.
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Accordingly a sincere Believer imbraces entire Christ as a Prince and a Saviour, and is as willing to be govern'd by his Scepter,
Accordingly a sincere Believer embraces entire christ as a Prince and a Saviour, and is as willing to be governed by his Sceptre,
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as to depend upon his Sacrifice. Acceptance and Reliance are the essential Ingredients of justifying Faith.
as to depend upon his Sacrifice. Acceptance and Reliance Are the essential Ingredients of justifying Faith.
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This is the Doctrine of the Everlasting Gospel. The Angel declared this to the Shepherds: Behold, I bring you Tidings of great Joy, which shall be to all People;
This is the Doctrine of the Everlasting Gospel. The Angel declared this to the Shepherd's: Behold, I bring you Tidings of great Joy, which shall be to all People;
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for to you is born this Day, in the City of David, a Saviour, which is Christ the Lord.
for to you is born this Day, in the city of David, a Saviour, which is christ the Lord.
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This is a faithful Saying, and worthy of all Acceptation, that Jesus Christ is come into the World to save Sinners, of whom I am chief. This is a faithful Saying, and worthy of all Acceptation, that jesus christ is come into the World to save Sinners, of whom I am chief.
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Faith is indispensably necessary to our obtaining Forgiveness.
Faith is indispensably necessary to our obtaining Forgiveness.
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Faith is the Channel wherein the precious Issues of his Blood and Sufferings are conveyed to us.
Faith is the Channel wherein the precious Issues of his Blood and Sufferings Are conveyed to us.
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To make more evident how necessary and gracious a Condition Faith in the Redeemer is,
To make more evident how necessary and gracious a Condition Faith in the Redeemer is,
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for our Pardon, I will briefly consider the Foundation of the Covenant of Life in the Gospel.
for our Pardon, I will briefly Consider the Foundation of the Covenant of Life in the Gospel.
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After Man had plunged himself into Damnation, God having decreed, that without Satisfaction there should be no Remission of his Sin;
After Man had plunged himself into Damnation, God having decreed, that without Satisfaction there should be no Remission of his since;
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and the Sinner being utterly incapable of enduring such a Punishment in degrees, as might be truly satisfactory, it necessarily followed, he must suffer a Punishment equivalent in Duration.
and the Sinner being utterly incapable of enduring such a Punishment in Degrees, as might be truly satisfactory, it necessarily followed, he must suffer a Punishment equivalent in Duration.
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To prevent this, there was no possible way but by admitting a Surety, who should represent the Sinner,
To prevent this, there was no possible Way but by admitting a Surety, who should represent the Sinner,
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and in his stead suffer the Punishment due for Sin. A threefold Consent was requisite in this Transaction.
and in his stead suffer the Punishment due for Sin. A threefold Consent was requisite in this Transaction.
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(1.) The Consent of the Soveraign, whose Law was violated, and Majesty despised: For as there is a natural Distinction between Persons, and between the Actions of Persons,
(1.) The Consent of the Sovereign, whose Law was violated, and Majesty despised: For as there is a natural Distinction between Persons, and between the Actions of Persons,
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so there must be between the Recompences of those Actions: Consequently the Sinner is obliged to suffer the Punishment in his own Person.
so there must be between the Recompenses of those Actions: Consequently the Sinner is obliged to suffer the Punishment in his own Person.
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From hence 'tis clear, that the Punishment cannot be transferr'd to another without the Allowance of the Soveraign, who is the Patron of the Rights of Justice.
From hence it's clear, that the Punishment cannot be transferred to Another without the Allowance of the Sovereign, who is the Patron of the Rights of justice.
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(2.) The Consent of the Surety is requisite:
(2.) The Consent of the Surety is requisite:
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for Punishment being an Emanation of Justice cannot be inflicted on an innocent Person, without his voluntary interposing to save the Guilty.
for Punishment being an Emanation of justice cannot be inflicted on an innocent Person, without his voluntary interposing to save the Guilty.
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A Surety is legally one Person with the Debtor:
A Surety is legally one Person with the Debtor:
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otherwise the Creditor cannot exact, by the Rule of Right, the Paiment from him, which is fixt by the Law upon the Person of the Debtor.
otherwise the Creditor cannot exact, by the Rule of Right, the Payment from him, which is fixed by the Law upon the Person of the Debtor.
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(3.) 'Tis as clear, that the Consent of the Guilty is requisite, who obtains Impunity by the vicarious Sufferings of another.
(3.) It's as clear, that the Consent of the Guilty is requisite, who obtains Impunity by the vicarious Sufferings of Another.
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For if he resolves to bear his own Guilt, and wilfully refuses to be freed by the interposing of another between him and the Punishment,
For if he resolves to bear his own Gilded, and wilfully refuses to be freed by the interposing of Another between him and the Punishment,
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neither the Judg nor the Surety can constrain him to it. Now all these concur in this great Transaction.
neither the Judge nor the Surety can constrain him to it. Now all these concur in this great Transaction.
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As the Creation of Man was a Work of solemn Counsel, Let us make Man, so his Redemption was the Product of the Divine Counsel.
As the Creation of Man was a Work of solemn Counsel, Let us make Man, so his Redemption was the Product of the Divine Counsel.
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I may allude to what is represented to us in the Vision of the Divine Glory to the Prophet Isaiah: I heard the Lord saying, Who shall I send,
I may allude to what is represented to us in the Vision of the Divine Glory to the Prophet Isaiah: I herd the Lord saying, Who shall I send,
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and who will go for us? Then said I, Here I am, send me. Thus the Rise of our Salvation was from the Father.and who will go for us? Then said I, Here I am, send me. Thus the Rise of our Salvation was from the Father.
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He makes the Inquiry, who shall go for us, to recover fallen Man? The Son interposes, Here I am, send me.
He makes the Inquiry, who shall go for us, to recover fallen Man? The Son interposes, Here I am, send me.
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The Father from his Sovereignty and Mercy appointed and accepted the Mediator and Surety for us.
The Father from his Sovereignty and Mercy appointed and accepted the Mediator and Surety for us.
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It was no part of the Law given in Paradise, that if Man sinned, he should die, or his Surety;
It was no part of the Law given in Paradise, that if Man sinned, he should die, or his Surety;
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but it was an Act of God's free Power as superiour to the Law, to appoint his Son to be our Surety,
but it was an Act of God's free Power as superior to the Law, to appoint his Son to be our Surety,
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and to die in our stead.
and to die in our stead.
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And the Aspect of the Law upon a Sinner being without Passion, it admits of Satisfaction by the Sufferings of another.
And the Aspect of the Law upon a Sinner being without Passion, it admits of Satisfaction by the Sufferings of Another.
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'Tis said in the Gospel, God so loved the World, so above all Comparison and Comprehension, that he gave and sent his only begotten Son into the World, that the World through him might be saved.
It's said in the Gospel, God so loved the World, so above all Comparison and Comprehension, that he gave and sent his only begotten Son into the World, that the World through him might be saved.
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The Son of God, with the freest Choice, did interpose between the righteous God and guilty Man for that end.
The Son of God, with the Freest Choice, did interpose between the righteous God and guilty Man for that end.
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He willingly left his Sovereign Seat in Heaven, eclips'd his Glory under a dark Cloud of Flesh, degraded himself into the Form of a Servant,
He willingly left his Sovereign Seat in Heaven, eclipsed his Glory under a dark Cloud of Flesh, degraded himself into the From of a Servant,
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and submitted to an ignominious and cruel Death for our Redemption.
and submitted to an ignominious and cruel Death for our Redemption.
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When he came into the World, he declared his full Content, with a Note of Eminency:
When he Come into the World, he declared his full Content, with a Note of Eminency:
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Sacrifice and Offering thou wouldst not, but a Body hast thou prepared me: Then said I, Lo I come to do thy Will, O God. Sacrifice and Offering thou Wouldst not, but a Body hast thou prepared me: Then said I, Lo I come to do thy Will, Oh God.
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Upon this Consent of the Father and the Son, the whole Fabrick of our Redemption is built.
Upon this Consent of the Father and the Son, the Whole Fabric of our Redemption is built.
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'Tis the Resultance from it, that the Execution of Justice on Christ is the Expiation of our Sins,
It's the Resultance from it, that the Execution of justice on christ is the Expiation of our Sins,
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and by his Sufferings the full Price is paid for our Redemption.
and by his Sufferings the full Price is paid for our Redemption.
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There is a judicial Exchange of Persons between Christ and Believers, their Guilt is transferr'd to him,
There is a judicial Exchange of Persons between christ and Believers, their Gilded is transferred to him,
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and his Righteousness is imputed to them.
and his Righteousness is imputed to them.
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He made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him. 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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His active and passive Obedience, his Doing and Dying are as truly accounted to Believers for their Acceptance and Pardon,
His active and passive obedience, his Doing and Dying Are as truly accounted to Believers for their Acceptance and Pardon,
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as if they had meritoriously wrought out their own Salvation.
as if they had meritoriously wrought out their own Salvation.
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The Sinner must give his Consent to be saved by the Death of Christ upon the Terms of the Gospel.
The Sinner must give his Consent to be saved by the Death of christ upon the Terms of the Gospel.
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This Constitution is grounded upon the eternal Articles between the Father and the Son in the Covenant of Redemption.
This Constitution is grounded upon the Eternal Articles between the Father and the Son in the Covenant of Redemption.
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Our Saviour declares, that God gave his Son, that whosoever believes in him, should not perish, but have eternal Life.
Our Saviour declares, that God gave his Son, that whosoever believes in him, should not perish, but have Eternal Life.
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Notwithstanding the full Satisfaction made for our Sins, yet without our Consent, i. e. an applicative Faith, no Benefit could accrue to us.
Notwithstanding the full Satisfaction made for our Sins, yet without our Consent, i. e. an applicative Faith, no Benefit could accrue to us.
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He dwells in our Hearts by Faith: He dwells in our Hearts by Faith:
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and by that vital Band of our Union we have Communion with him in his Death,
and by that vital Band of our union we have Communion with him in his Death,
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and as entire an Interest in all the blessed Benefits purchased by it, as if whatsoever he did and suffered had been for us alone.
and as entire an Interest in all the blessed Benefits purchased by it, as if whatsoever he did and suffered had been for us alone.
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He is a Propitiation by Faith in his Blood. Of this full Consent of the Sinner, there is an excellent Example in the Apostle:He is a Propitiation by Faith in his Blood. Of this full Consent of the Sinner, there is an excellent Exampl in the Apostle:
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He expresses it with the greatest Ardency of Affection;
He Expresses it with the greatest Ardency of Affection;
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I count all things but Dung that I may win Christ, and be found in him, not having mine own Righteousness, which is of the Law, I count all things but Dung that I may win christ, and be found in him, not having mine own Righteousness, which is of the Law,
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but that which is through the Faith of Christ. but that which is through the Faith of christ.
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Like as a poor insolvent Debtor, ready to be cast into a perpetual Prison, longs for a Surety rich and liberal, to make Paiment for him:
Like as a poor insolvent Debtor, ready to be cast into a perpetual Prison, longs for a Surety rich and liberal, to make Payment for him:
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Thus St. Paul desir'd to be found in Christ, as an all-sufficient Surety, that he might obtain a Freedom from the Charge of the Law.
Thus Saint Paul desired to be found in christ, as an All-sufficient Surety, that he might obtain a Freedom from the Charge of the Law.
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The Establishment of the Gospel, that Faith be the Condition of our Pardon, so that none can be justified without it, is from pure Grace.
The Establishment of the Gospel, that Faith be the Condition of our Pardon, so that none can be justified without it, is from pure Grace.
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The Apostle assigns this Reason why all Works are excluded, those performed in the State of Nature,
The Apostle assigns this Reason why all Works Are excluded, those performed in the State of Nature,
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or by a Principle of Grace, from being the procuring Cause of our Salvation, that it is to prevent Vain-glory in Men that would result from it.
or by a Principle of Grace, from being the procuring Cause of our Salvation, that it is to prevent Vainglory in Men that would result from it.
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You are saved by Grace, through Faith, and that not of your selves: it is the Gift of God. You Are saved by Grace, through Faith, and that not of your selves: it is the Gift of God.
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The Pardon of Sin is a principal Part of our Salvation. He positively declares, that Justification is therefore of Faith, that it might be by Grace.
The Pardon of since is a principal Part of our Salvation. He positively declares, that Justification is Therefore of Faith, that it might be by Grace.
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If Justification were to be obtain'd by a Condition of impossible Performance, it were no Favour to offer that blessed Benefit to us:
If Justification were to be obtained by a Condition of impossible Performance, it were no Favour to offer that blessed Benefit to us:
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but it being assur'd to a Believer that humbly and thankfully accepts of it, the Grace of God is exceedingly glorified.
but it being assured to a Believer that humbly and thankfully accepts of it, the Grace of God is exceedingly glorified.
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To make this more clear, Faith may be considered as a productive Grace, or a receptive:
To make this more clear, Faith may be considered as a productive Grace, or a receptive:
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As a productive, it purifies the Heart, works by Love; and in this Consideration we are not justified by it.
As a productive, it Purifies the Heart, works by Love; and in this Consideration we Are not justified by it.
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Faith hath no Efficiency in our Justification, 'tis the sole Act of God:
Faith hath no Efficiency in our Justification, it's the sole Act of God:
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But Faith as a receptive Grace, that embraces Christ with his precious Merits offer'd to us in the Promise, entitles us to Pardon.
But Faith as a receptive Grace, that embraces christ with his precious Merits offered to us in the Promise, entitles us to Pardon.
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And in this way Divine Grace is exalted: for he that entirely relies upon the Righteousness of Christ, absolutely renounces his own Righteousness,
And in this Way Divine Grace is exalted: for he that entirely relies upon the Righteousness of christ, absolutely renounces his own Righteousness,
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and ascribes in solidum the obtaining of his Pardon to the Clemency and Favour of God,
and ascribes in Solidum the obtaining of his Pardon to the Clemency and Favour of God,
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for the sake of the Mediator.
for the sake of the Mediator.
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3. That God is ready to forgive, is fully proved by many gracious Declarations in his Word, the infallible Expression of his Will.
3. That God is ready to forgive, is Fully proved by many gracious Declarations in his Word, the infallible Expression of his Will.
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We are commanded to seek his Face for ever, his Favour and Love: for the Countenance is the Christal wherein the Affections appear.We Are commanded to seek his Face for ever, his Favour and Love: for the Countenance is the Crystal wherein the Affections appear.
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Now all the Commands of God assure us of his approving and Acceptance of our Obedience to them:
Now all the Commands of God assure us of his approving and Acceptance of our obedience to them:
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it follows therefore, that 'tis very pleasing to him, that we pray for the Pardon of our Sins,
it follows Therefore, that it's very pleasing to him, that we pray for the Pardon of our Sins,
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and that he will dispense it, if we pray in a due manner.
and that he will dispense it, if we pray in a due manner.
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When he forbad the Prophet to pray for Israel, it was an Argument of decreed Ruine against them:
When he forbade the Prophet to pray for Israel, it was an Argument of decreed Ruin against them:
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Pray not for this People, for I will not hear thee. Pray not for this People, for I will not hear thee.
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To encourage our Hope, God is pleased to direct us how to address our Requests for his Mercy:
To encourage our Hope, God is pleased to Direct us how to address our Requests for his Mercy:
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He directs Israel, that had fallen by Iniquity, to take Words, and turn to the Lord,
He directs Israel, that had fallen by Iniquity, to take Words, and turn to the Lord,
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and say unto him, Take away all Iniquity, and receive us graciously;
and say unto him, Take away all Iniquity, and receive us graciously;
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so will we render the Praise of our Lips. To this is added a solemn renouncing of those Sins that provoked him to Anger.so will we render the Praise of our Lips. To this is added a solemn renouncing of those Sins that provoked him to Anger.
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His gracious Answer follows, I will heal their Backslidings, I will love them freely.
His gracious Answer follows, I will heal their Backslidings, I will love them freely.
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If a Prince draws a Petition for an humble Suppliant to himself, 'tis a strong Indication that he will grant it.
If a Prince draws a Petition for an humble Suppliant to himself, it's a strong Indication that he will grant it.
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God joins Intreaties to his Commands, to induce Men to accept this Mercy. The Apostle declares, Now then we are Embassadors for Christ:
God joins Entreaties to his Commands, to induce Men to accept this Mercy. The Apostle declares, Now then we Are ambassadors for christ:
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as tho God did beseech you by us, we pray you in Christ's stead be reconciled to God. Astonishing Goodness! how condescending, how compassionate!as though God did beseech you by us, we pray you in Christ's stead be reconciled to God. Astonishing goodness! how condescending, how compassionate!
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The Provocation began on Man's part, the Reconciliation is first on God's.
The Provocation began on Man's part, the Reconciliation is First on God's.
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That the King of Heaven, whose Indignation was incens'd by our Rebellions, and might justly send Executioners to destroy us, should send Embassadors to offer Peace,
That the King of Heaven, whose Indignation was incensed by our Rebellions, and might justly send Executioners to destroy us, should send ambassadors to offer Peace,
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and beseech us to be reconciled to him, as if it were his Interest and not ours, is a Mercy above what we could ask or think.
and beseech us to be reconciled to him, as if it were his Interest and not ours, is a Mercy above what we could ask or think.
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With Commands and Intreaties he mixes Promises of Pardon to encourage us to come to the Throne of Grace:
With Commands and Entreaties he mixes Promises of Pardon to encourage us to come to the Throne of Grace:
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Whoever confesses and forsakes his Sins, shall find Mercy. This Promise is ratified by the strongest Assurance:Whoever Confesses and forsakes his Sins, shall find Mercy. This Promise is ratified by the Strongest Assurance:
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If we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all Vnrighteousness. If we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all Unrighteousness.
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The Pardon of a repenting Sinner is the Effect of most free Mercy, but 'tis dispensed to the Honour of God's Faithfulness and Justice, who is pleased to engage himself by his Promise to do it.
The Pardon of a repenting Sinner is the Effect of most free Mercy, but it's dispensed to the Honour of God's Faithfulness and justice, who is pleased to engage himself by his Promise to do it.
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And tho the Word of God be as sacred and certain as his Oath, for 'tis impossible for him to change his Will,
And though the Word of God be as sacred and certain as his Oath, for it's impossible for him to change his Will,
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or to deceive us in the one as well as the other:
or to deceive us in the one as well as the other:
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yet to overcome the Fears, to allay the Sorrows, and satisfy the Desires of repenting Sinners, he was pleased to annex his Oath to the Promise, which is the most infallible Character and Note, that the Blessing promised is unchangeable.
yet to overcome the Fears, to allay the Sorrows, and satisfy the Desires of repenting Sinners, he was pleased to annex his Oath to the Promise, which is the most infallible Character and Note, that the Blessing promised is unchangeable.
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He adds Threatnings to his Invitations, that Fear which is an active and strong Passion, may constrain us to seek for his Mercy.
He adds Threatenings to his Invitations, that fear which is an active and strong Passion, may constrain us to seek for his Mercy.
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Our Saviour said to the Jews who did blind and harden themselves in their Infidelity, If ye believe not that I am he, the promised Messiah, and come to me to obtain Life, ye shall die in your Sins.
Our Saviour said to the jews who did blind and harden themselves in their Infidelity, If you believe not that I am he, the promised Messiah, and come to me to obtain Life, you shall die in your Sins.
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The Threatning implies a State final and fearful, beyond all Expression; for they who die in their Sins, shall die for them to Eternity.
The Threatening Implies a State final and fearful, beyond all Expression; for they who die in their Sins, shall die for them to Eternity.
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Hell is the sad Mansion of lost Souls, fill'd with extreme Wrath and extreme Despair: and where Despair is without Remedy, Sorrow is without Mitigation for ever.
Hell is the sad Mansion of lost Souls, filled with extreme Wrath and extreme Despair: and where Despair is without Remedy, Sorrow is without Mitigation for ever.
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From hence we may be convinc'd, how willing God is to pardon and save us, in that knowing how we are intangled with pleasant Sins, he reveals to us what will be the eternal Consequence of Sins unrepented and unforgiven, a Punishment above all the Evils that are felt or fear'd here,
From hence we may be convinced, how willing God is to pardon and save us, in that knowing how we Are entangled with pleasant Sins, he reveals to us what will be the Eternal Consequence of Sins unrepented and unforgiven, a Punishment above all the Evils that Are felt or feared Here,
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and above all the Patience and Strength of Sinners to endure.
and above all the Patience and Strength of Sinners to endure.
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If Men yield themselves to the Call of his Word without, and of his Spirit within,
If Men yield themselves to the Call of his Word without, and of his Spirit within,
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and humbly accept of the Terms of Mercy, 'tis very pleasing to him.
and humbly accept of the Terms of Mercy, it's very pleasing to him.
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We are assur'd by Jesus Christ who is Truth, that there is Joy in Heaven over one Sinner that repents, more than over ninety nine Persons that need no Repentance.
We Are assured by jesus christ who is Truth, that there is Joy in Heaven over one Sinner that repents, more than over ninety nine Persons that need no Repentance.
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God himself declares with a solemn Oath, that he delights not in the Death of a Sinner,
God himself declares with a solemn Oath, that he delights not in the Death of a Sinner,
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but rather that he should turn and live. but rather that he should turn and live.
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The Holiness and Mercy of God are two of his most Divine Perfections, his peculiar Glory and Delight.
The Holiness and Mercy of God Are two of his most Divine Perfections, his peculiar Glory and Delight.
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Now what can be more pleasing to that most pure and compassionate Being, than to see a sinful Creature conform'd to his Holiness,
Now what can be more pleasing to that most pure and compassionate Being, than to see a sinful Creature conformed to his Holiness,
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and saved by his Mercy? If the internal Joy of God, wherein he is infinitely blessed, were capable of new Degrees, it would rise higher in the Exercise of his forgiving Mercy.
and saved by his Mercy? If the internal Joy of God, wherein he is infinitely blessed, were capable of new Degrees, it would rise higher in the Exercise of his forgiving Mercy.
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There is a clear Representation of this in the Parable of the Prodigal:
There is a clear Representation of this in the Parable of the Prodigal:
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At his Return his Father received him, with a Robe and a Ring, with Musick and a Feast, the signs of Joy in its Exaltation.
At his Return his Father received him, with a Robe and a Ring, with Music and a Feast, the Signs of Joy in its Exaltation.
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But if Sinners are hardned in Obstinacy, and notwithstanding God is so willing to pardon them, are wilful to be damn'd, with what Variety of Passions does he express his Resentment? He incarnates himself in the Language of Men, to make them understand his Affection to them.
But if Sinners Are hardened in Obstinacy, and notwithstanding God is so willing to pardon them, Are wilful to be damned, with what Variety of Passion does he express his Resentment? He incarnates himself in the Language of Men, to make them understand his Affection to them.
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Sometimes he expostulates with a tender Sympathy, Why will ye die? as if they were immediately falling into the bottomless Pit. He expresses Pity, mix'd with Indignation, at their chosen Folly and Ruine;
Sometime he expostulates with a tender sympathy, Why will you die? as if they were immediately falling into the bottomless Pit. He Expresses Pity, mixed with Indignation, At their chosen Folly and Ruin;
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How long ye simple ones, will ye love Simplicity, and Fools hate Knowledg? What Reluctancy and Regret does he express against proceeding to exterminating Judgments? How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine Heart is turned within me, my Repentings are kindled together. How long you simple ones, will you love Simplicity, and Fools hate Knowledge? What Reluctancy and Regret does he express against proceeding to exterminating Judgments? How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim? Mine Heart is turned within me, my Repentings Are kindled together.
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With what a melting Passion does the Son of God foretel the decreed Destruction of Jerusalem, for rejecting their Saviour and Salvation!
With what a melting Passion does the Son of God foretell the decreed Destruction of Jerusalem, for rejecting their Saviour and Salvation!
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When he came near he beheld the City and wept over it, saying, If thou hadst known, at least in this thy day, the things that belong to thy Peace! When he Come near he beheld the city and wept over it, saying, If thou Hadst known, At least in this thy day, the things that belong to thy Peace!
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but now they are hid from thine Eyes. Like a mild Judg that pities the Man, when he condemns the Malefactor.but now they Are hid from thine Eyes. Like a mild Judge that pities the Man, when he condemns the Malefactor.
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Those who interpret some Expressions of Scripture, that God laughs at the Calamity of the Wicked,
Those who interpret Some Expressions of Scripture, that God laughs At the Calamity of the Wicked,
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and mocks when their Fear comes, and is inexorable to their Prayers, in such a Sense as evacuates most gracious Declarations of God, to induce Sinners to repent and believe for their Salvation, they draw Darkness out of Light:and mocks when their fear comes, and is inexorable to their Prayers, in such a Sense as evacuates most gracious Declarations of God, to induce Sinners to Repent and believe for their Salvation, they draw Darkness out of Light:
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for those Threatnings are directed against obstinate Rebels that frustrate the most powerful Methods of Mercy,
for those Threatenings Are directed against obstinate Rebels that frustrate the most powerful Methods of Mercy,
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and reject the Call of God, in the Day of his Grace;
and reject the Call of God, in the Day of his Grace;
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and by way of Retaliation, their Prayers are ineffectual, and rejected in the Day of his Wrath. And that he is so highly and irreconcileably provoked for their despising his Mercy, is a certain Indication how highly he would have been pleased with their humble accepting it.
and by Way of Retaliation, their Prayers Are ineffectual, and rejected in the Day of his Wrath. And that he is so highly and irreconcilably provoked for their despising his Mercy, is a certain Indication how highly he would have been pleased with their humble accepting it.
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Let none then by a vile and wretched Suspicion, that God's repeated Calls to Sinners to return and live, do not signify his serious Will, detract from the Glory of his Goodness, and blaspheme his unspotted Holiness.
Let none then by a vile and wretched Suspicion, that God's repeated Calls to Sinners to return and live, do not signify his serious Will, detract from the Glory of his goodness, and Blaspheme his unspotted Holiness.
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His excellent Greatness secures us of his Sincerity.
His excellent Greatness secures us of his Sincerity.
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Why should the glorious Majesty of Heaven court despicable Creatures to be reconciled? We are infinite Descents below him,
Why should the glorious Majesty of Heaven court despicable Creatures to be reconciled? We Are infinite Descents below him,
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and no Advantage can accrue to him from us.
and no Advantage can accrue to him from us.
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Temporal Princes may be swayed by Interest to send false Declarations to Rebels in Arms, to reduce them to Obedience:
Temporal Princes may be swayed by Interest to send false Declarations to Rebels in Arms, to reduce them to obedience:
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but what can the most High gain by our Submission, or lose by our Obstinacy? Counterfeit Kindness proceeds either from the Hope of some Good,
but what can the most High gain by our Submission, or loose by our Obstinacy? Counterfeit Kindness proceeds either from the Hope of Some Good,
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or the Fear of some Evil: and of both God is absolutely uncapable. We are all obnoxious to his severe Justice:
or the fear of Some Evil: and of both God is absolutely uncapable. We Are all obnoxious to his severe justice:
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There is no occasion that he should intend by the gracious Offer of Pardon, to aggravate the Sin and Sentence of those who refuse it.
There is no occasion that he should intend by the gracious Offer of Pardon, to aggravate the since and Sentence of those who refuse it.
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Whosoever with Heart-breaking Sorrow, and unfeigned Hatred of his Sins, seeks for Pardon by the Mediator, he shall find his Experience of sparing Mercy equal to the highest Expressions of it in Scripture, and exceeding all his Thoughts.
Whosoever with Heartbreaking Sorrow, and unfeigned Hatred of his Sins, seeks for Pardon by the Mediator, he shall find his Experience of sparing Mercy equal to the highest Expressions of it in Scripture, and exceeding all his Thoughts.
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4. It appears, that God is ready to pardon, in that he is so slow to punish.
4. It appears, that God is ready to pardon, in that he is so slow to Punish.
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Tho all the Divine Attributes are equal in God, and there is an intire Agreement between them,
Tho all the Divine Attributes Are equal in God, and there is an entire Agreement between them,
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yet there is a Difference in their external Operations. St. John declares, God is Love ;
yet there is a Difference in their external Operations. Saint John declares, God is Love;
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that signifies his communicative Goodness, the Exercise whereof is more free and pleasing to him than the Acts of revenging Justice.
that signifies his communicative goodness, the Exercise whereof is more free and pleasing to him than the Acts of revenging justice.
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He does not afflict willingly the Children of Men. His Mercy in giving and forgiving flows as Water from a Fountain: He does not afflict willingly the Children of Men. His Mercy in giving and forgiving flows as Water from a Fountain:
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Acts of Justice are forc'd from him (like Wine from the Grapes) by the pressing Weight of our Sins.
Acts of justice Are forced from him (like Wine from the Grapes) by the pressing Weight of our Sins.
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In the first Day of Judgment a Saviour was promised before the Curse was threatned. Notwithstanding sinful Men break his Laws, and trample on them before his Face;
In the First Day of Judgement a Saviour was promised before the Curse was threatened. Notwithstanding sinful Men break his Laws, and trample on them before his Face;
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they resist, and grieve, and quench his Spirit: yet he delays the Execution of Judgment, that his Long-suffering may lead them to Repentance.
they resist, and grieve, and quench his Spirit: yet he delays the Execution of Judgement, that his Long-suffering may led them to Repentance.
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This will appear by considering that God's forbearing Sinners is not, 1. For want of Discovery of their Sins.
This will appear by considering that God's forbearing Sinners is not, 1. For want of Discovery of their Sins.
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Humane Justice may suffer a guilty Person to escape Punishment for want of clear Evidence, but this Case is not incident to the Justice of Heaven.
Humane justice may suffer a guilty Person to escape Punishment for want of clear Evidence, but this Case is not incident to the justice of Heaven.
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God is Light with respect to his Purity and Omniscience.God is Light with respect to his Purity and Omniscience.
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His firy Eye pierces through the thickest Darkness wherein Sins are committed, and all the Arts of Concealment used to cover them.
His firy Eye pierces through the thickest Darkness wherein Sins Are committed, and all the Arts of Concealment used to cover them.
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He sees all the Sins of Men with the Eye of a Judg; All things are naked and open before his Eyes with whom we have to do.
He sees all the Sins of Men with the Eye of a Judge; All things Are naked and open before his Eyes with whom we have to do.
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Therefore 'tis said, God will require what is past, and will observe what is to come, in order to Judgment. 2. 'Tis not from a Defect of Power that the Wicked are spared.
Therefore it's said, God will require what is past, and will observe what is to come, in order to Judgement. 2. It's not from a Defect of Power that the Wicked Are spared.
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Great Princes are sometimes hindred from the Exercise of Justice, when the guilty Person is supported by a prevalent Party against them:
Great Princes Are sometime hindered from the Exercise of justice, when the guilty Person is supported by a prevalent Party against them:
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for the Power of a Prince is not in himself, but in those who are his Subjects.
for the Power of a Prince is not in himself, but in those who Are his Subject's.
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Thus David was constrained to spare Joab, after the Murder of Abner, because of his Interest in the Army;
Thus David was constrained to spare Joab, After the Murder of Abner, Because of his Interest in the Army;
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the Sons of Zerviah were too hard for him, he fear'd their rebellious Resistance. But the Power of God is inherent in himself, and depends upon no Creatures:the Sons of Zeruiah were too hard for him, he feared their rebellious Resistance. But the Power of God is inherent in himself, and depends upon no Creatures:
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O Lord, be exalted in thine own Power. He fears none, and is to be fear'd by all.Oh Lord, be exalted in thine own Power. He fears none, and is to be feared by all.
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With one Stroke of Omnipotency he can destroy all his Enemies for ever. He can with more Ease subdue the most stubborn Rebels, than we can breathe.
With one Stroke of Omnipotency he can destroy all his Enemies for ever. He can with more Ease subdue the most stubborn Rebels, than we can breathe.
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His Strength is equal to his Authority, both are truly infinite. 3. The Guilty are spared sometimes from the vicious Partiality of Princes to their Favourites,
His Strength is equal to his authority, both Are truly infinite. 3. The Guilty Are spared sometime from the vicious Partiality of Princes to their Favourites,
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or a wretched Neglect of Justice: But the high and holy King is without respect of Persons:
or a wretched Neglect of justice: But the high and holy King is without respect of Persons:
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He hates Sin with a perfect Hatred, and is angry with the Wicked every day. The Scripture gives an Account why Execution is respited:
He hates since with a perfect Hatred, and is angry with the Wicked every day. The Scripture gives an Account why Execution is respited:
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The Lord is not slack, (as some Men count Slackness) but is long-suffering to us ward, not willing that any should perish, The Lord is not slack, (as Some Men count Slackness) but is long-suffering to us ward, not willing that any should perish,
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but that all should come to Repentance. He waits to be gracious and spares Men in order to their Salvation.but that all should come to Repentance. He waits to be gracious and spares Men in order to their Salvation.
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5. It appears that God is ready to forgive, in that upon the first Suit of humble and penitent Believers he presently pardons them.
5. It appears that God is ready to forgive, in that upon the First Suit of humble and penitent Believers he presently Pardons them.
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If we consider how long Men continue in a Course of voluptuous or profitable Sins,
If we Consider how long Men continue in a Course of voluptuous or profitable Sins,
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how many Repulses to the Offers of Mercy they are guilty of, it might justly be expected, that God should with Disdain reject their Petitions,
how many Repulses to the Offers of Mercy they Are guilty of, it might justly be expected, that God should with Disdain reject their Petitions,
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or not be intreated without a long Exercise of Repentance, and continued, submissive, and earnest Solicitations for his Mercy.
or not be entreated without a long Exercise of Repentance, and continued, submissive, and earnest Solicitations for his Mercy.
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But the King of Heaven keeps no State, the Throne of Grace is always open and accessible to humble Penitents:
But the King of Heaven keeps no State, the Throne of Grace is always open and accessible to humble Penitents:
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When their Hearts are prepar'd, his Ear is inclin'd to hear them.
When their Hearts Are prepared, his Ear is inclined to hear them.
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David, after his commission of very foul Sins, and long continuing in a State of Impenitency,David, After his commission of very foul Sins, and long Continuing in a State of Impenitency,
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yet upon his melting in the Sense of his Wickedness and Resolution, to humble himself by a mournful Acknowledgment of it, he was restor'd to the Divine Favour.
yet upon his melting in the Sense of his Wickedness and Resolution, to humble himself by a mournful Acknowledgment of it, he was restored to the Divine Favour.
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I said I would confess my Sins, and thou forgavest the Iniquity of my Sin. Repenting Ephraim is an admirable Instance of God's relenting Bowels to Sinners:I said I would confess my Sins, and thou forgavest the Iniquity of my Sin. Repenting Ephraim is an admirable Instance of God's relenting Bowels to Sinners:
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I have surely heard Ephraim bemoaning himself, Thou hast chastised me, and I was chastised as a Bullock unaccustom'd to the Yoke: I have surely herd Ephraim bemoaning himself, Thou hast chastised me, and I was chastised as a Bullock unaccustomed to the Yoke:
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Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after I was turned, I repented;
Turn thou me, and I shall be turned; for thou art the Lord my God. Surely After I was turned, I repented;
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and after that I was instructed, I smote upon my Thigh; I was ashamed, yea even confounded, because I did bear the Reproach of my Youth:
and After that I was instructed, I smote upon my Thigh; I was ashamed, yea even confounded, Because I did bear the Reproach of my Youth:
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Is Ephraim my dear Son? is he a pleasant Child? for since I spake against him, I earnestly remember him still:
Is Ephraim my dear Son? is he a pleasant Child? for since I spoke against him, I earnestly Remember him still:
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therefore my Bowels are troubled for him; I will surely have Mercy on him, saith the Lord. Therefore my Bowels Are troubled for him; I will surely have Mercy on him, Says the Lord.
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The Prodigal upon his Resolution to return to his Father, and debase himself as utterly unworthy of being received as a Son, while he was in the way, his Father saw him at a distance,
The Prodigal upon his Resolution to return to his Father, and debase himself as utterly unworthy of being received as a Son, while he was in the Way, his Father saw him At a distance,
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and ran to him, fell on his Neck and kiss'd him, and entirely forgave his past Rebellion.and ran to him, fell on his Neck and kissed him, and entirely forgave his past Rebellion.
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The Soul-wounded Publican said, Lord be merciful to me a Sinner, and was justified rather than the proud Pharisee.
The Soul-wounded Publican said, Lord be merciful to me a Sinner, and was justified rather than the proud Pharisee.
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6. 'Tis a convincing Argument, that God is ready to forgive Sin, in that he affords Grace to Men to prepare them for his pardoning Mercy.
6. It's a convincing Argument, that God is ready to forgive since, in that he affords Grace to Men to prepare them for his pardoning Mercy.
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Repentance and Faith are sacred Plants that do not spring from our Earth, but have their Roots in Heaven. God gives Repentance unto Life.
Repentance and Faith Are sacred Plants that do not spring from our Earth, but have their Roots in Heaven. God gives Repentance unto Life.
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Faith is not of our selves, 'tis the Gift of God. Faith is not of our selves, it's the Gift of God.
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In our corrupt State Sin is natural to Man, and hath entirely possess'd all his leading Faculties.
In our corrupt State since is natural to Man, and hath entirely possessed all his leading Faculties.
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The carnal Mind is Enmity against God, and judges according to the carnal Affections which deprave it. The carnal Mind is Enmity against God, and judges according to the carnal Affections which deprave it.
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The Will is rebellious, and strongly inclin'd to charming Lusts:
The Will is rebellious, and strongly inclined to charming Lustiest:
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Temptations are so numerous and delightful, that Sinners will venture to be miserable for ever, to enjoy the Pleasures of Sin that die in the tasting.
Temptations Are so numerous and delightful, that Sinners will venture to be miserable for ever, to enjoy the Pleasures of since that die in the tasting.
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'Tis true, such are the inviolable Inclinations of the humane Nature to Happiness, that no Man can love undisguised Death,
It's true, such Are the inviolable Inclinations of the humane Nature to Happiness, that no Man can love undisguised Death,
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nor choose Damnation for it self:
nor choose Damnation for it self:
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yet the Affection to Sin is so over-ruling, that they will not forsake it tho complicated with Death.
yet the Affection to since is so overruling, that they will not forsake it though complicated with Death.
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The Wisdom of God tells us, Those that hate me, love Death, i. e. constructively.
The Wisdom of God tells us, Those that hate me, love Death, i. e. constructively.
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Our Saviour compassionately reproves the Jews, Ye will not come to me that ye may have Life.
Our Saviour compassionately reproves the jews, You will not come to me that you may have Life.
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This is the Cause of their remaining in a State of Guilt for ever. This is the Cause of their remaining in a State of Gilded for ever.
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Now such is the Mercy of God, that he gives his Spirit, to assist Men by his illuminating, preventing, restraining and exciting Grace, to forsake their Sins, that they may be saved:
Now such is the Mercy of God, that he gives his Spirit, to assist Men by his illuminating, preventing, restraining and exciting Grace, to forsake their Sins, that they may be saved:
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and if they did faithfully improve the lower degrees of Grace, (tho they can claim nothing by right) he would from his good Pleasure afford them more Grace:
and if they did faithfully improve the lower Degrees of Grace, (though they can claim nothing by right) he would from his good Pleasure afford them more Grace:
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but they are so averse from God, and strongly bent to the present World, that they so long resist the pure Motions of Grace in their Hearts, till the Gales of the Spirit expire, and revive no more;
but they Are so averse from God, and strongly bent to the present World, that they so long resist the pure Motions of Grace in their Hearts, till the Gales of the Spirit expire, and revive no more;
cc-acp pns32 vbr av j p-acp np1, cc av-j vvn p-acp dt j n1, cst pns32 av av-j vvi dt j n2 pp-f n1 p-acp po32 n2, c-acp dt n2 pp-f dt n1 vvb, cc vvb av-dx av-dc;
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according to that terrible Threatning, My Spirit shall no longer strive with Man, for he is Flesh.
according to that terrible Threatening, My Spirit shall no longer strive with Man, for he is Flesh.
vvg p-acp d j vvg, po11 n1 vmb av-dx av-jc vvi p-acp n1, c-acp pns31 vbz n1.
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Besides the common Grace afforded to natural Men, there is a Super-effluence of Grace bestowed upon some to convert them, which infallibly obtains its end.
Beside the Common Grace afforded to natural Men, there is a Supereffluence of Grace bestowed upon Some to convert them, which infallibly obtains its end.
p-acp dt j n1 vvd p-acp j n2, pc-acp vbz dt j pp-f n1 vvn p-acp d pc-acp vvi pno32, r-crq av-j vvz po31 n1.
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Those who are the Patrons of Free Will, methinks should allow that God is Master of his own Will,
Those who Are the Patrons of Free Will, methinks should allow that God is Master of his own Will,
d r-crq vbr dt n2 pp-f j n1, vvz vmd vvi cst np1 vbz n1 pp-f po31 d n1,
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and the free Dispenser of his own Grace. This special Grace works powerfully, yet conveniently, to the reasonable Nature.
and the free Dispenser of his own Grace. This special Grace works powerfully, yet conveniently, to the reasonable Nature.
cc dt j np1 pp-f po31 d n1. d j n1 vvz av-j, av av-j, p-acp dt j n1.
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There is no Charm so sweet, no Constraint so strong, as the Operation of it:
There is no Charm so sweet, no Constraint so strong, as the Operation of it:
pc-acp vbz dx n1 av j, dx n1 av j, c-acp dt n1 pp-f pn31:
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For the Understanding is convinc'd by so clear and strong a Light of our being undone for ever without God's pardoning Mercy, that his Loving-kindness is better than Life ;
For the Understanding is convinced by so clear and strong a Light of our being undone for ever without God's pardoning Mercy, that his Lovingkindness is better than Life;
c-acp dt n1 vbz vvd p-acp av j cc j dt n1 pp-f po12 vbg vvn p-acp av p-acp npg1 vvg n1, cst po31 n1 vbz jc cs n1;
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and this is represented to the Will with that powerful Application, that the Will certainly chooses it.
and this is represented to the Will with that powerful Application, that the Will Certainly chooses it.
cc d vbz vvn p-acp dt n1 p-acp d j n1, cst dt n1 av-j vvz pn31.
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When there is a Wavering and Indifferency of the Will to a propounded Object, 'tis either from some Defects in the Object,
When there is a Wavering and Indifferency of the Will to a propounded Object, it's either from Some Defects in the Object,
c-crq a-acp vbz dt j-vvg cc n1 pp-f dt n1 p-acp dt vvn n1, pn31|vbz d p-acp d n2 p-acp dt n1,
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or in the Apprehension of it:
or in the Apprehension of it:
cc p-acp dt n1 pp-f pn31:
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but when the supreme Good is so represented, that it fills all the Capacities of the Soul, the Will as certainly embraces it,
but when the supreme Good is so represented, that it fills all the Capacities of the Soul, the Will as Certainly embraces it,
cc-acp c-crq dt j j vbz av vvn, cst pn31 vvz d dt n2 pp-f dt n1, dt n1 c-acp av-j vvz pn31,
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as one that is burnt up with Thirst, and near a cool Stream stoops and drinks to quench it.
as one that is burned up with Thirst, and near a cool Stream stoops and drinks to quench it.
c-acp pi cst vbz vvn a-acp p-acp n1, cc av-j dt j n1 vvz cc vvz pc-acp vvi pn31.
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The Holy Spirit, who knows the manner of his own Operations, expresses the Efficacy of them in the Resemblances of the Creation and Resurrection, wherein the Divine Power cannot be frustrate;
The Holy Spirit, who knows the manner of his own Operations, Expresses the Efficacy of them in the Resemblances of the Creation and Resurrection, wherein the Divine Power cannot be frustrate;
dt j n1, r-crq vvz dt n1 pp-f po31 d n2, vvz dt n1 pp-f pno32 p-acp dt n2 pp-f dt n1 cc n1, c-crq dt j-jn n1 vmbx vbi vvi;
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yet 'tis so congruous to the Frame of Man's Nature, that the Freedom of the Will is then in its most noble Exercise:
yet it's so congruous to the Frame of Man's Nature, that the Freedom of the Will is then in its most noble Exercise:
av pn31|vbz av j p-acp dt n1 pp-f ng1 n1, cst dt n1 pp-f dt n1 vbz av p-acp po31 av-ds j n1:
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Men are drawn to Christ by the Teachings of God ; not by over-ruling Violence upon their Faculties, but by Instruction and Perswasion sutable to them.Men Are drawn to christ by the Teachings of God; not by overruling Violence upon their Faculties, but by Instruction and Persuasion suitable to them.
n2 vbr vvn p-acp np1 p-acp dt n2-vvg pp-f np1; xx p-acp j n1 p-acp po32 n2, cc-acp p-acp n1 cc n1 j p-acp pno32.
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Now from hence 'tis evident that all the Persons in the Godhead concur in bestowing this admirable Blessing, the Pardon of our Sins:
Now from hence it's evident that all the Persons in the Godhead concur in bestowing this admirable Blessing, the Pardon of our Sins:
av p-acp av pn31|vbz j cst d dt n2 p-acp dt n1 vvb p-acp vvg d j n1, dt n1 pp-f po12 n2:
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they all willingly join in this undivided Work, tho with different Operations. The Father pronounces our Pardon from the Throne:
they all willingly join in this undivided Work, though with different Operations. The Father pronounces our Pardon from the Throne:
pns32 d av-j vvi p-acp d j n1, cs p-acp j n2. dt n1 vvz po12 n1 p-acp dt n1:
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his Majesty shines without Diminution or Condescension of his Person in forgiving us. The Son purchased our Pardon by the sacred Treasure of his Blood.
his Majesty shines without Diminution or Condescension of his Person in forgiving us. The Son purchased our Pardon by the sacred Treasure of his Blood.
po31 n1 vvz p-acp n1 cc n1 pp-f po31 n1 p-acp j-vvg pno12. dt n1 vvd po12 n1 p-acp dt j n1 pp-f po31 n1.
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The Holy Spirit qualifies us, and applies the Pardon of our Sins to us. 3. I now come to the third general Head, that God is abundant in Forgiveness.
The Holy Spirit Qualifies us, and Applies the Pardon of our Sins to us. 3. I now come to the third general Head, that God is abundant in Forgiveness.
dt j n1 vvz pno12, cc vvz dt n1 pp-f po12 n2 p-acp pno12. crd pns11 av vvb p-acp dt ord j n1, cst np1 vbz j p-acp n1.
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This God has declar'd in Words so full and expressive, as may exceedingly satisfy the most tender and fearful Spirits:
This God has declared in Words so full and expressive, as may exceedingly satisfy the most tender and fearful Spirits:
np1 np1 vhz vvd p-acp n2 av j cc j, c-acp vmb av-vvg vvi dt av-ds j cc j n2:
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Let the Wicked forsake his Way, and the unrighteous Man his Thoughts, and let him return unto the Lord, Let the Wicked forsake his Way, and the unrighteous Man his Thoughts, and let him return unto the Lord,
vvb dt j vvi po31 n1, cc dt j n1 po31 n2, cc vvb pno31 vvi p-acp dt n1,
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and he will have Mercy upon him, and to our God, for he will abundantly pardon.
and he will have Mercy upon him, and to our God, for he will abundantly pardon.
cc pns31 vmb vhi n1 p-acp pno31, cc p-acp po12 n1, c-acp pns31 vmb av-j vvi.
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For my Thoughts are not your Thoughts, neither are your Ways my Ways, saith the Lord.
For my Thoughts Are not your Thoughts, neither Are your Ways my Ways, Says the Lord.
p-acp po11 n2 vbr xx po22 n2, av-dx vbr po22 n2 po11 n2, vvz dt n1.
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For as the Heavens are higher than the Earth, so are my Ways than your Ways,
For as the Heavens Are higher than the Earth, so Are my Ways than your Ways,
p-acp p-acp dt n2 vbr jc cs dt n1, av vbr po11 n2 cs po22 n2,
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and my Thoughts than your Thoughts. and my Thoughts than your Thoughts.
cc po11 n2 cs po22 n2.
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The Distance is so great between the Heavens and the Earth, that the Sun, so vast a Globe of Light, seems to be of a small Circumference;
The Distance is so great between the Heavens and the Earth, that the Sun, so vast a Globe of Light, seems to be of a small Circumference;
dt n1 vbz av j p-acp dt n2 cc dt n1, cst dt n1, av j dt n1 pp-f n1, vvz pc-acp vbi pp-f dt j n1;
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and the Stars of the first Magnitude, tho many times bigger than the Earth, appear like glittering Points of Light.
and the Stars of the First Magnitude, though many times bigger than the Earth, appear like glittering Points of Light.
cc dt n2 pp-f dt ord n1, cs d n2 jc cs dt n1, vvb av-j j-vvg n2 pp-f n1.
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This Comparison is so convincing, as may assist us in our Contemplation of his Mercy. The Apostle saith, God is rich in Mercy.
This Comparison is so convincing, as may assist us in our Contemplation of his Mercy. The Apostle Says, God is rich in Mercy.
d n1 vbz av j-vvg, c-acp vmb vvi pno12 p-acp po12 n1 pp-f po31 n1. dt n1 vvz, np1 vbz j p-acp n1.
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'Tis not said, that he is rich in Substance, tho the Earth be the Lord's, and the Fulness thereof. It's not said, that he is rich in Substance, though the Earth be the Lord's, and the Fullness thereof.
pn31|vbz xx vvn, cst pns31 vbz j p-acp n1, cs dt n1 vbb dt n2, cc dt n1 av.
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He is rich in his own Perfections, not in external things. 'Tis not said, God is rich in Power, tho he is Almighty;
He is rich in his own Perfections, not in external things. It's not said, God is rich in Power, though he is Almighty;
pns31 vbz j p-acp po31 d n2, xx p-acp j n2. pn31|vbz xx vvn, np1 vbz j p-acp n1, cs pns31 vbz j-jn;
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nor in Justice, but in Mercy:
nor in justice, but in Mercy:
ccx p-acp n1, cc-acp p-acp n1:
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This signifies, that of all the Divine Perfections, none do shine so radiantly as his Mercy.
This signifies, that of all the Divine Perfections, none do shine so radiantly as his Mercy.
d vvz, cst pp-f d dt j-jn n2, pix pc-acp vvi av av-j c-acp po31 n1.
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This reflects a Lustre upon his other Attributes. His Goodness is the Foundation of his Glory.
This reflects a Lustre upon his other Attributes. His goodness is the Foundation of his Glory.
np1 vvz dt n1 p-acp po31 j-jn n2. po31 n1 vbz dt n1 pp-f po31 n1.
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He pardon'd ten thousand Talents to the Servant that was insolvent, and his Treasure is unwasted.
He pardoned ten thousand Talents to the Servant that was insolvent, and his Treasure is unwasted.
pns31 vvn crd crd n2 p-acp dt n1 cst vbds j, cc po31 n1 vbz j.
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I will consider the Extent of his pardoning Mercy, and the Entireness of it.
I will Consider the Extent of his pardoning Mercy, and the Entireness of it.
pns11 vmb vvi dt n1 pp-f po31 vvg n1, cc dt n1 pp-f pn31.
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1. The Extent of it, with Respect to the Number and Quality of the Sins that are pardoned.
1. The Extent of it, with Respect to the Number and Quality of the Sins that Are pardoned.
crd dt n1 pp-f pn31, p-acp n1 p-acp dt n1 cc n1 pp-f dt n2 cst vbr vvn.
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1 st. The Number of them.
1 Saint. The Number of them.
crd zz. dt n1 pp-f pno32.
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David, after an attentive Consideration of the Purity and Perfection of God's Law, breaks forth in a very great Anxiety, Who can understand his Errors? Who can enumerate the many Defections from that strait Rule of our Duty? In many things we offend all. David, After an attentive Consideration of the Purity and Perfection of God's Law, breaks forth in a very great Anxiety, Who can understand his Errors? Who can enumerate the many Defections from that strait Rule of our Duty? In many things we offend all.
np1, p-acp dt j n1 pp-f dt n1 cc n1 pp-f npg1 n1, vvz av p-acp dt j j n1, r-crq vmb vvi po31 n2? q-crq vmb vvi dt d n2 p-acp d j n1 pp-f po12 n1? p-acp d n2 pns12 vvb d.
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We are obliged perpetually to obey and glorify God:
We Are obliged perpetually to obey and Glorify God:
pns12 vbr vvn av-j pc-acp vvi cc vvi np1:
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yet in every Action, even in our religious Duties, there are many Defects and Defilements that want Pardon.
yet in every Actium, even in our religious Duties, there Are many Defects and Defilements that want Pardon.
av p-acp d n1, av p-acp po12 j n2, pc-acp vbr d n2 cc n2 cst vvb n1.
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How many Swarms of vain and unprofitable Thoughts, of carnal, covetous, proud, envious, and revengeful Thoughts and Desires lodg in the Hearts of Men? What a Torrent of idle, sensual, vain-glorious and passionate Words flow from their Lips? How many thousand sinful Actions proceed from them? When the inlightned Conscience seriously reflects upon our Sins of Omission and Commission,
How many Swarms of vain and unprofitable Thoughts, of carnal, covetous, proud, envious, and revengeful Thoughts and Desires lodge in the Hearts of Men? What a Torrent of idle, sensual, vainglorious and passionate Words flow from their Lips? How many thousand sinful Actions proceed from them? When the enlightened Conscience seriously reflects upon our Sins of Omission and Commission,
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how astonishing is their vast Number? What a mountainous Heap appears? They reach as low as Hell,
how astonishing is their vast Number? What a mountainous Heap appears? They reach as low as Hell,
c-crq vvg vbz po32 j n1? q-crq dt j n1 vvz? pns32 vvb c-acp j c-acp n1,
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and rise as high as Heaven.
and rise as high as Heaven.
cc vvi p-acp j c-acp n1.
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It would tire the Hand of an Angel to write down the Pardons that God bestows upon one penitent Believer.
It would tire the Hand of an Angel to write down the Pardons that God bestows upon one penitent Believer.
pn31 vmd vvi dt n1 pp-f dt n1 pc-acp vvi a-acp dt n2 cst np1 vvz p-acp crd j-jn n1.
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2 dly. Divine Forgiveness extends to Sins of all kinds and degrees, habitual and actual.
2 dly. Divine Forgiveness extends to Sins of all Kinds and Degrees, habitual and actual.
crd av-j. j-jn n1 vvz p-acp n2 pp-f d n2 cc n2, j cc j.
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Tho no Sins are absolutely small, being committed against the Majesty of God, yet comparatively, with respect to their Quality and Circumstances, there is a manifest Difference between them.
Tho no Sins Are absolutely small, being committed against the Majesty of God, yet comparatively, with respect to their Quality and circumstances, there is a manifest Difference between them.
np1 dx n2 vbr av-j j, vbg vvn p-acp dt n1 pp-f np1, av av-j, p-acp n1 p-acp po32 n1 cc n2, pc-acp vbz dt j n1 p-acp pno32.
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Some are of a weaker Tincture, some are of a deeper Die: Some slightly wound the Conscience;
some Are of a Weaker Tincture, Some Are of a Deeper Die: some slightly wound the Conscience;
d vbr pp-f dt jc n1, d vbr pp-f dt jc-jn n1: d av-j vvi dt n1;
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some waste it, and let out its vital Blood: Some do as it were whisper against the Sinner, some cry for Vengeance.
Some waste it, and let out its vital Blood: some do as it were whisper against the Sinner, Some cry for Vengeance.
d vvb pn31, cc vvb av po31 j n1: d vdb c-acp pn31 vbdr n1 p-acp dt n1, d n1 p-acp n1.
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Sins of Ignorance and Infirmity, Sins of sudden Surreption, that steal upon us without observing, Sins by surprise of the Passions,
Sins of Ignorance and Infirmity, Sins of sudden Surreption, that steal upon us without observing, Sins by surprise of the Passion,
ng1 pp-f n1 cc n1, n2 pp-f j n1, cst vvb p-acp pno12 p-acp vvg, n2 p-acp n1 pp-f dt n2,
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when there is no time to deliberate, have extenuating Circumstances: but Sins against Light, wherein there is more of the Nature of Sin;
when there is no time to deliberate, have extenuating circumstances: but Sins against Light, wherein there is more of the Nature of since;
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Sins against Mercies, which in the Language of the Apostle, are a despising of God's Goodness ;
Sins against mercies, which in the Language of the Apostle, Are a despising of God's goodness;
n2 p-acp n2, r-crq p-acp dt n1 pp-f dt n1, vbr dt vvg pp-f npg1 n1;
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Sins against solemn Vows, wherein Men break double Bands, the Law of God and their sacred Ingagements;
Sins against solemn Vows, wherein Men break double Bans, the Law of God and their sacred Engagements;
n2 p-acp j n2, c-crq n2 vvb j-jn n2, dt n1 pp-f np1 cc po32 j n2;
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Sins committed habitually and presumptuously, as if God were ignorant, or indifferent and unconcern'd, or impotent and without Power to punish Offenders:
Sins committed habitually and presumptuously, as if God were ignorant, or indifferent and unconcerned, or impotent and without Power to Punish Offenders:
n2 vvn av-j cc av-j, c-acp cs np1 vbdr j, cc j cc vvn, cc j cc p-acp n1 pc-acp vvi n2:
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These Sins derive a greater Guilt, and expose to a more terrible Punishment.
These Sins derive a greater Gilded, and expose to a more terrible Punishment.
d n2 vvb dt jc j-vvn, cc vvi p-acp dt av-dc j n1.
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Now a gracious Pardon is offer'd in the Gospel to all Sinners, whatever the Quality and Circumstances of their Sins be,
Now a gracious Pardon is offered in the Gospel to all Sinners, whatever the Quality and circumstances of their Sins be,
av dt j n1 vbz vvn p-acp dt n1 p-acp d n2, r-crq dt n1 cc n2 pp-f po32 n2 vbb,
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if they apply and address themselves to the Father of Mercy through the compassionate Mediator, and forsake their Sins.
if they apply and address themselves to the Father of Mercy through the compassionate Mediator, and forsake their Sins.
cs pns32 vvb cc vvi px32 p-acp dt n1 pp-f n1 p-acp dt j n1, cc vvi po32 n2.
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Of this we are assured from the most solemn Declaration of God to Moses, The Lord is merciful and gracious, long-suffering,
Of this we Are assured from the most solemn Declaration of God to Moses, The Lord is merciful and gracious, long-suffering,
pp-f d pns12 vbr vvn p-acp dt av-ds j n1 pp-f np1 p-acp np1, dt n1 vbz j cc j, j,
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and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, and Transgression, and Sin. The Promise is comprehensive of all sorts of Sins, how manifold and mighty soever.and abundant in goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, and Transgression, and Sin. The Promise is comprehensive of all sorts of Sins, how manifold and mighty soever.
cc j p-acp n1 cc n1, vvg n1 p-acp crd, j-vvg n1, cc n1, cc np1 dt n1 vbz j pp-f d n2 pp-f n2, c-crq j cc j av.
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Besides, to encourage us to repent and believe, God promises Pardon for Sins of the fiercest Provocation.
Beside, to encourage us to Repent and believe, God promises Pardon for Sins of the Fiercest Provocation.
p-acp, pc-acp vvi pno12 pc-acp vvi cc vvi, np1 vvz n1 p-acp n2 pp-f dt js n1.
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Judah had violated the Marriage-Covenant with God by their impure Idolatries, yet he offers to receive them.Judah had violated the Marriage covenant with God by their impure Idolatries, yet he offers to receive them.
np1 vhd vvn dt n1 p-acp np1 p-acp po32 j n2, av pns31 vvz pc-acp vvi pno32.
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Thou hast played the Harlot with many Lovers, yet return again to me, saith the Lord. Thou hast played the Harlot with many Lovers, yet return again to me, Says the Lord.
pns21 vh2 vvn dt n1 p-acp d n2, av vvb av p-acp pno11, vvz dt n1.
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Relapses into rebellious Sins argue a strong Propensity to them, and exceedingly aggravate their Guilt; yet God promises Pardon for them:
Relapses into rebellious Sins argue a strong Propensity to them, and exceedingly aggravate their Gilded; yet God promises Pardon for them:
n2 p-acp j n2 vvb dt j n1 p-acp pno32, cc av-vvg vvi po32 j-vvn; av np1 vvz n1 p-acp pno32:
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Return ye backsliding Children, and I will heal your Backslidings. There are eminent Instances of God's pardoning Mercy recorded in the Scripture.Return you backsliding Children, and I will heal your Backslidings. There Are eminent Instances of God's pardoning Mercy recorded in the Scripture.
vvb pn22 j-vvg n2, cc pns11 vmb vvi po22 n2. pc-acp vbr j n2 pp-f npg1 vvg n1 vvn p-acp dt n1.
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The Apostle having enumerated many sorts of Sinners guilty of enormous Crimes, Idolaters, Adulterers, Abusers of themselves with Mankind, tells the Corinthians, And such were some of you,
The Apostle having enumerated many sorts of Sinners guilty of enormous Crimes, Idolaters, Adulterers, abusers of themselves with Mankind, tells the Corinthians, And such were Some of you,
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but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus Christ,
but you Are washed, but you Are sanctified, but you Are justified in the Name of the Lord jesus christ,
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and by the Spirit of our God. and by the Spirit of our God.
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There is one sort of Sinners excepted from the general Promise of Mercy, those who sin against the Holy Ghost.
There is one sort of Sinners excepted from the general Promise of Mercy, those who since against the Holy Ghost.
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The Reason of the Exception is not, that the Holy Spirit is superiour in Dignity to the Father and the Son,
The Reason of the Exception is not, that the Holy Spirit is superior in Dignity to the Father and the Son,
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for they are all coeternal and coequal, but from his Operations, i. e. the revealing the Truth and Grace of God in the Gospel.
for they Are all coeternal and coequal, but from his Operations, i. e. the revealing the Truth and Grace of God in the Gospel.
c-acp pns32 vbr d j cc j, cc-acp p-acp po31 n2, sy. sy. dt n-vvg dt n1 cc n1 pp-f np1 p-acp dt n1.
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Now the obstinate malicious contradicting the Truth of the Gospel shining in the Minds of Men,
Now the obstinate malicious contradicting the Truth of the Gospel shining in the Minds of Men,
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and the perverse despising the Grace of the Gospel, is unpardonable to infinite Mercy.
and the perverse despising the Grace of the Gospel, is unpardonable to infinite Mercy.
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Those who are guilty of that Sin, have transform'd themselves into the Image of the Devil, and Salvation cannot save them.
Those who Are guilty of that since, have transformed themselves into the Image of the devil, and Salvation cannot save them.
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But no others are excluded from Repentance and Pardon.
But no Others Are excluded from Repentance and Pardon.
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2. As the Extent, so the Intireness of Pardon offer'd to Sinners declares God's abundant Mercy.
2. As the Extent, so the Entireness of Pardon offered to Sinners declares God's abundant Mercy.
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1 st. The Pardon is as full as free, according to his excellent Goodness: The Imputation of the Fault ceases, and the Obligation to Punishment is abolish'd.
1 Saint. The Pardon is as full as free, according to his excellent goodness: The Imputation of the Fault ceases, and the Obligation to Punishment is abolished.
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We have clear Evidence of this from the Scripture.
We have clear Evidence of this from the Scripture.
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God assures those who repent and reform, Tho your Sins be as Scarlet, they shall be as white as Snow:
God assures those who Repent and reform, Though your Sins be as Scarlet, they shall be as white as Snow:
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tho they be red like Crimson, they shall be as Wool. though they be read like Crimson, they shall be as Wool.
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Pardon is more than a Reprieve or Suspension of Judgment, 'tis a perfect Freedom from it:
Pardon is more than a Reprieve or Suspension of Judgement, it's a perfect Freedom from it:
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A repenting Believer is as clear from the Charge of the Law as an innocent Angel.
A repenting Believer is as clear from the Charge of the Law as an innocent Angel.
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There is no Condemnation to those that are in Christ Jesus, who walk not after the Flesh, but after the Spirit. There is no Condemnation to those that Are in christ jesus, who walk not After the Flesh, but After the Spirit.
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Our cleansing from the Defilements of Sin is imperfect, therefore we must be always purifying our selves, till we attain to absolute Purity: but our Pardon is perfect. 'Tis irrevocable;
Our cleansing from the Defilements of since is imperfect, Therefore we must be always purifying our selves, till we attain to absolute Purity: but our Pardon is perfect. It's irrevocable;
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we are assured, that as far as the East is from the West, God removes our Transgressions from us.
we Are assured, that as Far as the East is from the West, God removes our Transgressions from us.
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As soon those distant Points may be united, as Guilt may be fastned upon those whom God has pardoned.
As soon those distant Points may be united, as Gilded may be fastened upon those whom God has pardoned.
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The Prophet declares, that God will subdue our Iniquities, and cast them into the Bottom of the Sea:
The Prophet declares, that God will subdue our Iniquities, and cast them into the Bottom of the Sea:
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From whence they can never rise. God promises, I will forgive their Iniquities, and remember them no more. Pardon is compleat and final.
From whence they can never rise. God promises, I will forgive their Iniquities, and Remember them no more. Pardon is complete and final.
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'Tis the Misery of the Wicked, they are condemned already ; they live by a Reprieve and Suspension of Judgment:
It's the Misery of the Wicked, they Are condemned already; they live by a Reprieve and Suspension of Judgement:
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'tis the blessed Security of Believers, they shall not fall under Condemnation.
it's the blessed Security of Believers, they shall not fallen under Condemnation.
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There is such an Inconstancy in the Nature of Men, that they often repent and revoke the Favours and Privileges they have bestowed;
There is such an Inconstancy in the Nature of Men, that they often Repent and revoke the Favours and Privileges they have bestowed;
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they like to day, and loath to morrow the same Persons: but the blessed God is not subject to Change or Contingency.
they like to day, and loath to morrow the same Persons: but the blessed God is not Subject to Change or Contingency.
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His Love, his Purpose, his Promise to his People, are unalterable.
His Love, his Purpose, his Promise to his People, Are unalterable.
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From the Sense of God's pardoning Mercy, Conscience is freed from those just Terrors that are the Consequents of Guilt.
From the Sense of God's pardoning Mercy, Conscience is freed from those just Terrors that Are the Consequents of Gilded.
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The Blood of Christ purges our Conscience from dead Works: from the deadly Guilt of Sin that cleaves to the Conscience. The Blood of christ purges our Conscience from dead Works: from the deadly Gilded of since that cleaves to the Conscience.
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A temporal Prince may pardon a Murderer;
A temporal Prince may pardon a Murderer;
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and Conscience with a Countenance of Despair may summon him to appear and be accountable for his bloody Crime before the High and Everlasting Judg:
and Conscience with a Countenance of Despair may summon him to appear and be accountable for his bloody Crime before the High and Everlasting Judge:
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but those who are justified by Faith, have Peace with God. When the Original Bond is cancell'd, the Counter-part has no Force;
but those who Are justified by Faith, have Peace with God. When the Original Bound is canceled, the Counterpart has no Force;
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Conscience is subordinate to God, and when he justifies, has no Authority to condemn.
Conscience is subordinate to God, and when he Justifies, has no authority to condemn.
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When God blots out the Iniquities of his People as a thick Cloud, there is a clear Sky, a divine Calm and Serenity in Conscience.
When God blots out the Iniquities of his People as a thick Cloud, there is a clear Sky, a divine Cam and Serenity in Conscience.
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It may be enquired how the compleat Pardon of Sin is consistent with the temporal Evils inflicted upon the Children of God for their Sins.
It may be inquired how the complete Pardon of since is consistent with the temporal Evils inflicted upon the Children of God for their Sins.
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The Answer is obvious and easy.
The Answer is obvious and easy.
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Temporal Evils inflicted on the Children of God, are declarative of his holy Displeasure against Sin,
Temporal Evils inflicted on the Children of God, Are declarative of his holy Displeasure against since,
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but are not for Satisfaction to vindictive Justice:
but Are not for Satisfaction to vindictive justice:
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This would be derogatory to the Love of God, and the meritorious Sufferings of our Saviour, who did not compound with God,
This would be derogatory to the Love of God, and the meritorious Sufferings of our Saviour, who did not compound with God,
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but made full and absolute Satisfaction for our Sins.
but made full and absolute Satisfaction for our Sins.
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In the 12 th Chapter to the Hebrews, where the Apostle so divinely and accurately treats of this Argument, there is a clear Account of the Cause, the Nature,
In the 12 that Chapter to the Hebrews, where the Apostle so divinely and accurately treats of this Argument, there is a clear Account of the Cause, the Nature,
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and the Product of the temporal Sufferings of God's Children. The Cause of them is the Love of their heavenly Father displeased for their Sins:
and the Product of the temporal Sufferings of God's Children. The Cause of them is the Love of their heavenly Father displeased for their Sins:
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Whom the Lord loves he chastens, and scourges every Son whom he receives. Whom the Lord loves he chastens, and scourges every Son whom he receives.
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Earthly Parents in their various Fits of Folly, sometimes chasten their Children only for their Pleasure, and sometimes spare the Rod to their Ruine:
Earthly Parents in their various Fits of Folly, sometime chasten their Children only for their Pleasure, and sometime spare the Rod to their Ruin:
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but our heavenly Father is equally wise and compassionate, and uses such Discipline as is requisite for their Profit, to prevent their Continuance in Sin, that would be destructive to them.
but our heavenly Father is equally wise and compassionate, and uses such Discipline as is requisite for their Profit, to prevent their Continuance in since, that would be destructive to them.
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Believers are chasten'd of the Lord, that they may not be condemned with the World.
Believers Are chastened of the Lord, that they may not be condemned with the World.
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And the Wisdom and Love of our Father and Physician mixes such bitter Ingredients, and in that Proportion,
And the Wisdom and Love of our Father and physician mixes such bitter Ingredients, and in that Proportion,
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as are requisite for the Quality of the Disease, and the Strength of the Patient. He corrects them in measure ;
as Are requisite for the Quality of the Disease, and the Strength of the Patient. He corrects them in measure;
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he will not suffer them to be tempted above what they are able. Their Afflictions are deliberate Dispensations.
he will not suffer them to be tempted above what they Are able. Their Afflictions Are deliberate Dispensations.
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The Nature of them is signified in the word Chastisement: The Correction of a Child is in order to his Amendment:
The Nature of them is signified in the word Chastisement: The Correction of a Child is in order to his Amendment:
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They are medicinal, and have a main Relation and Prospect to the future, to make us more fearful to offend God, and careful to please him.
They Are medicinal, and have a main Relation and Prospect to the future, to make us more fearful to offend God, and careful to please him.
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They are more lively and sensible Lessons of our Duty, than the Instructions of the Word,
They Are more lively and sensible Lessons of our Duty, than the Instructions of the Word,
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and are of the same Order.
and Are of the same Order.
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The Product of the Chastisements of God's Children, is the pleasant Fruit of Righteousness to them who are exercised thereby:
The Product of the Chastisements of God's Children, is the pleasant Fruit of Righteousness to them who Are exercised thereby:
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that is, the sanctifying Graces of the Spirit, Repentance, Faith, Hope, Patience, Self-denial, Contempt of the World, Resignation to the Divine Will, are exercised, illustrated,
that is, the sanctifying Graces of the Spirit, Repentance, Faith, Hope, Patience, Self-denial, Contempt of the World, Resignation to the Divine Will, Are exercised, illustrated,
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and increas'd in those Christians who with unfainting Perseverance endure Affliction.
and increased in those Christians who with unfainting Perseverance endure Affliction.
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In short, Death that was the penal Effect of Sin, (for the first Man while innocent was immortal) tho continued,
In short, Death that was the penal Effect of since, (for the First Man while innocent was immortal) though continued,
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yet the Sting is taken away, the Quality of it is changed: The Issues of it are vastly different to the Saints and the Wicked:
yet the Sting is taken away, the Quality of it is changed: The Issues of it Are vastly different to the Saints and the Wicked:
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To the Saints 'tis the Period of their Fears and Sorrows, the final Remedy of all their Miseries;
To the Saints it's the Period of their Fears and Sorrows, the final Remedy of all their Misery's;
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to the Wicked 'tis the Beginning of their Woe.
to the Wicked it's the Beginning of their Woe.
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The Saints pass through the Darkness and Corruption of the Grave into the Kingdom of Glory:
The Saints pass through the Darkness and Corruption of the Grave into the Kingdom of Glory:
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the Wicked pass to the Blackness of Darkness for ever.
the Wicked pass to the Blackness of Darkness for ever.
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2 dly. The Intireness of this great Benefit is evident in that God restores his Love and forfeited Favour to all that are pardon'd.
2 dly. The Entireness of this great Benefit is evident in that God restores his Love and forfeited Favour to all that Are pardoned.
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Princes sometimes pardon Offenders, but never receive them into their Favour.
Princes sometime pardon Offenders, but never receive them into their Favour.
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Absalom was recall'd from Banishment, but for two Years was not admitted to see the King's Face.Absalom was Recalled from Banishment, but for two years was not admitted to see the King's Face.
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But God does magnify and manifest his Love to those whom he pardons. He does not distinguish them from the Angels that always obeyed him.
But God does magnify and manifest his Love to those whom he Pardons. He does not distinguish them from the Angels that always obeyed him.
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He forgives our Sins as entirely as if they had never been committed, and is reconcil'd as if he had never been offended.
He forgives our Sins as entirely as if they had never been committed, and is reconciled as if he had never been offended.
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We have the most clear Discovery of this in the Parable of the Prodigal.
We have the most clear Discovery of this in the Parable of the Prodigal.
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It might have been expected, that his Father should have reproach'd him for his obstinate deserting his House, his wasting his Portion in Lewdness and Luxury,
It might have been expected, that his Father should have reproached him for his obstinate deserting his House, his wasting his Portion in lewdness and Luxury,
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and that bitter Constraint forced him to return:
and that bitter Constraint forced him to return:
cc cst j n1 vvd pno31 pc-acp vvi:
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no, he dearly embraces him, and cancels all the Debt of his past Offences with a most affectionate Kiss:
no, he dearly embraces him, and cancels all the Debt of his past Offences with a most affectionate Kiss:
uh-dx, pns31 av-jn vvz pno31, cc vvz d dt n1 pp-f po31 j n2 p-acp dt av-ds j n1:
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and whereas the poor Penitent presum'd only to be received as a Servant, he was restor'd in the most affectionate manner to the Dignity and Relation of a Son;
and whereas the poor Penitent presumed only to be received as a Servant, he was restored in the most affectionate manner to the Dignity and Relation of a Son;
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and universal Joy was diffused through all the Family for his Return.
and universal Joy was diffused through all the Family for his Return.
cc j n1 vbds vvn p-acp d dt n1 p-acp po31 n1.
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If our Saviour had not made this Relation with all its endearing Circumstances, our narrow Hearts durst never presume and promise to us such compassionate Love of God to repenting Sinners.
If our Saviour had not made this Relation with all its endearing circumstances, our narrow Hearts durst never presume and promise to us such compassionate Love of God to repenting Sinners.
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But whoever imitates the Prodigal in his Return, shall find the Reality to exceed the Representation.
But whoever imitates the Prodigal in his Return, shall find the Reality to exceed the Representation.
p-acp r-crq vvz dt j-jn p-acp po31 n1, vmb vvi dt n1 pc-acp vvi dt n1.
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I shall add some Examples of this Love of God to those who repent.
I shall add Some Examples of this Love of God to those who Repent.
pns11 vmb vvi d n2 pp-f d n1 pp-f np1 p-acp d r-crq vvb.
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Mary Magdalen had been guilty of foul Sins, yet our Saviour graciously received the tender Expressions of her Grief and Love, to the Astonishment of Simon: She wash'd his Feet with her Tears, Marry Magdalen had been guilty of foul Sins, yet our Saviour graciously received the tender Expressions of her Grief and Love, to the Astonishment of Simon: She washed his Feet with her Tears,
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and wiped them with the Hair of her Head, and kissed them: and after his Resurrection appeared first to her as his endeared Favourite.and wiped them with the Hair of her Head, and kissed them: and After his Resurrection appeared First to her as his endeared Favourite.
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'Tis recorded by the Evangelist, with an infinite Emphasis of his Love, that he first appear'd to Mary Magdalen, out of whom he had cast seven Devils.
It's recorded by the Evangelist, with an infinite Emphasis of his Love, that he First appeared to Marry Magdalen, out of whom he had cast seven Devils.
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Peter, in whose Denial of Christ there was such a Mixture of Infidelity, Ingratitude, and Impiety, he promised he would die with him or for him;Peter, in whose Denial of christ there was such a Mixture of Infidelity, Ingratitude, and Impiety, he promised he would die with him or for him;
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yet being questioned not with Terror by an armed Magistrate, not surprized by a subtle Examiner,
yet being questioned not with Terror by an armed Magistrate, not surprised by a subtle Examiner,
av vbg vvn xx p-acp n1 p-acp dt j-vvn n1, xx vvn p-acp dt j n1,
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but at the Question of a Maid renounc'd him, yet he was restor'd to the Honour of his Office,
but At the Question of a Maid renounced him, yet he was restored to the Honour of his Office,
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and the Affection of his Master.
and the Affection of his Master.
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'Tis very observable, that when he appeared to Mary Magdalen, he directs her to tell his Disciples and Peter of his Resurrection;
It's very observable, that when he appeared to Marry Magdalen, he directs her to tell his Disciples and Peter of his Resurrection;
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he particularly mentions Peter, to raise his drooping Spirit by this new Assurance of his Love.
he particularly mentions Peter, to raise his drooping Spirit by this new Assurance of his Love.
pns31 av-j n2 np1, pc-acp vvi po31 j-vvg n1 p-acp d j n1 pp-f po31 n1.
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This happy Privilege belongs to all penitent Believers, for whomsoever God pardons he prefers, and adopts into his Family,
This happy Privilege belongs to all penitent Believers, for whomsoever God Pardons he prefers, and adopts into his Family,
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and makes them Heirs of Heaven.
and makes them Heirs of Heaven.
cc vvz pno32 n2 pp-f n1.
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The first Beam of Mercy shines in the Pardon of our Sins, which is an infallible Assurance of freeing us from the Punishment of Sin in Hell,
The First Beam of Mercy shines in the Pardon of our Sins, which is an infallible Assurance of freeing us from the Punishment of since in Hell,
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and of our obtaining the Joys of Heaven. Our Saviour has by his meritorious and voluntary Sufferings paid our Ransom from eternal Death,
and of our obtaining the Joys of Heaven. Our Saviour has by his meritorious and voluntary Sufferings paid our Ransom from Eternal Death,
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and purchased for us a Right to eternal Life: accordingly whom God justifies he glorifies. The formal Effect of Justification is the restoring us to the forfeited Favour of God,
and purchased for us a Right to Eternal Life: accordingly whom God Justifies he Glorifies. The formal Effect of Justification is the restoring us to the forfeited Favour of God,
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and from that Fountain all blessed Benefits flow. God declares concerning his People:
and from that Fountain all blessed Benefits flow. God declares Concerning his People:
cc p-acp d n1 d j-vvn n2 vvi. np1 vvz vvg po31 n1:
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They shall be mine in the day that I make up my Jewels, and I will spare them as a Man spares his Son that serves him: They shall be mine in the day that I make up my Jewels, and I will spare them as a Man spares his Son that serves him:
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Which two Acts of the Divine Mercy are inseparable.
Which two Acts of the Divine Mercy Are inseparable.
r-crq crd n2 pp-f dt j-jn n1 vbr j.
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The APPLICATION.
The APPLICATION.
dt n1.
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The first Use shall be of Caution, lest Men abuse carelesly and contemptuously the Doctrine of Divine Forgiveness.
The First Use shall be of Caution, lest Men abuse carelessly and contemptuously the Doctrine of Divine Forgiveness.
dt ord n1 vmb vbi pp-f n1, cs n2 vvb av-j cc av-j dt n1 pp-f j-jn n1.
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Many sin freely, as if they believed the Permission of Sins, or presumed upon a ready Remedy,
Many since freely, as if they believed the Permission of Sins, or presumed upon a ready Remedy,
av-d n1 av-j, c-acp cs pns32 vvd dt n1 pp-f n2, cc vvd p-acp dt j n1,
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and are without Fear of Judgment to come. This is the Language of their Actions, tho not of their Tongues.
and Are without fear of Judgement to come. This is the Language of their Actions, though not of their Tongues.
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There are not a worse sort of Sinners out of Hell.
There Are not a Worse sort of Sinners out of Hell.
pc-acp vbr xx dt jc n1 pp-f n2 av pp-f n1.
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If that which should soften and reclaim Sinners hardens them, the Case is desperate and incurable.
If that which should soften and reclaim Sinners hardens them, the Case is desperate and incurable.
cs cst r-crq vmd vvi cc vvi n2 vvz pno32, dt n1 vbz j cc j.
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To correct the vile Conceits Men have of obtaining an easy Pardon of their Sins, tho habitually committed upon that Account, let them consider,
To correct the vile Conceits Men have of obtaining an easy Pardon of their Sins, though habitually committed upon that Account, let them Consider,
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1. The Angels who were the first and brightest Offspring of the Creator, for one Sin were decreed and doom'd to an Exclusion from the Glory of Heaven for ever.
1. The Angels who were the First and Brightest Offspring of the Creator, for one since were decreed and doomed to an Exclusion from the Glory of Heaven for ever.
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Mercy did not suspend the Sentence:
Mercy did not suspend the Sentence:
n1 vdd xx vvi dt n1:
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Their mighty Numbers, and the Nobility of their Nature, did not incline the Judg of the World to spare them.
Their mighty Numbers, and the Nobilt of their Nature, did not incline the Judge of the World to spare them.
po32 j n2, cc dt n1 pp-f po32 n1, vdd xx vvi dt n1 pp-f dt n1 pc-acp vvi pno32.
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They are now in the Chains of powerful Justice, and have perpetual Hell within them.
They Are now in the Chains of powerful justice, and have perpetual Hell within them.
pns32 vbr av p-acp dt n2 pp-f j n1, cc vhb j n1 p-acp pno32.
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And shall rebellious Men, who are but Dust in their original Composition and final Resolution, expect to escape Vengeance? If we should see a hundred Noble Men executed in a Day, the Sight would strike us with Terror:
And shall rebellious Men, who Are but Dust in their original Composition and final Resolution, expect to escape Vengeance? If we should see a hundred Noble Men executed in a Day, the Sighed would strike us with Terror:
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How much greater Reason is there awfully to adore the inflexible Judg, for such a dreadful Execution and Example of Justice upon an innumerable Company of Angels?
How much greater Reason is there awfully to adore the inflexible Judge, for such a dreadful Execution and Exampl of justice upon an innumerable Company of Angels?
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2. To pardon Sin is an Act of greater Power than to create the World:
2. To pardon since is an Act of greater Power than to create the World:
crd p-acp n1 n1 vbz dt n1 pp-f jc n1 cs pc-acp vvi dt n1:
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If we consider the Distance of the Terms, and the Difficulty of the Means, there is a wider Distance between a righteous God infinitely provoked by Sin,
If we Consider the Distance of the Terms, and the Difficulty of the Means, there is a wider Distance between a righteous God infinitely provoked by since,
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and the guilty Creature, than between a State of not being, and the actual Existence of the World. One powerful Word rais'd this great World from its native nothing.
and the guilty Creature, than between a State of not being, and the actual Existence of the World. One powerful Word raised this great World from its native nothing.
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But to accord the Divine Attributes between which there seem'd a Repugnance, and reconcile God to sinful Men, cost the dearest Price.
But to accord the Divine Attributes between which there seemed a Repugnance, and reconcile God to sinful Men, cost the dearest Price.
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The anxious Sinner makes Inquiry, Shall I give the First-born of my Body for the Sin of my Soul? that is too mean an Offering:
The anxious Sinner makes Inquiry, Shall I give the Firstborn of my Body for the since of my Soul? that is too mean an Offering:
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no less than the First-born of the Almighty could by the Sacrifice of himself make an Atonement for our Offences.
no less than the Firstborn of the Almighty could by the Sacrifice of himself make an Atonement for our Offences.
av-dx av-dc cs dt j pp-f dt j-jn vmd p-acp dt n1 pp-f px31 vvi dt n1 p-acp po12 n2.
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3. Vengeance belongs to God as well as Forgiveness. The Wrath of God is reveal'd from Heaven against all Vngodliness and Vnrighteousness of Men.
3. Vengeance belongs to God as well as Forgiveness. The Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness of Men.
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It was decreed in Heaven, 'tis denounced in his Word, and shall be executed by his just Power in its Season.
It was decreed in Heaven, it's denounced in his Word, and shall be executed by his just Power in its Season.
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There is a time to pardon, and a time to punish.
There is a time to pardon, and a time to Punish.
pc-acp vbz dt n1 pc-acp vvi, cc dt n1 pc-acp vvi.
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God is stiled the God of Patience: in the present World his Patience has its perfect Work.
God is styled the God of Patience: in the present World his Patience has its perfect Work.
np1 vbz vvn dt n1 pp-f n1: p-acp dt j n1 po31 n1 vhz po31 j n1.
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But in the next World Justice will gloriously appear against the Wicked who are devoted to Destruction. Forbearance is not Forgiveness.
But in the next World justice will gloriously appear against the Wicked who Are devoted to Destruction. Forbearance is not Forgiveness.
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The last Day will close the Accounts of the Judg of the World with Sinners,
The last Day will close the Accounts of the Judge of the World with Sinners,
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and a terrible Arrear will be exacted of them for all the Treasures of his Goodness and Clemency wasted by them.
and a terrible Arrear will be exacted of them for all the Treasures of his goodness and Clemency wasted by them.
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4. Those who indulge themselves in a Course of Sin upon the Presumption of an easy Pardon, are the most unworthy and uncapable of the Divine Mercy.
4. Those who indulge themselves in a Course of since upon the Presumption of an easy Pardon, Are the most unworthy and uncapable of the Divine Mercy.
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They sin against the Nature and End of Grace:
They sin against the Nature and End of Grace:
pns32 vvb p-acp dt n1 cc vvb pp-f n1:
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and by an immediate and direct Opposition to it in the proper Notion of Grace, cut off all their Pleas for it.
and by an immediate and Direct Opposition to it in the proper Notion of Grace, Cut off all their Pleasant for it.
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'Tis true, God is very merciful, and easy to be intreated by those who sincerely repent and reform their Lives:
It's true, God is very merciful, and easy to be entreated by those who sincerely Repent and reform their Lives:
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but he is inexorable to all those who harden themselves in their Sins by the false and presumptuous Hopes of his Mercy.
but he is inexorable to all those who harden themselves in their Sins by the false and presumptuous Hope's of his Mercy.
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He declares in his Word, that when Sinners despise the Curse threatned against them, and bless themselves in their Hearts, that they shall have Peace,
He declares in his Word, that when Sinners despise the Curse threatened against them, and bless themselves in their Hearts, that they shall have Peace,
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tho they walk in the Imagination of their own Hearts, to add Drunkenness to Thirst;
though they walk in the Imagination of their own Hearts, to add drunkenness to Thirst;
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the Lord will not spare them, but then the Anger of the Lord and his Jealousy shall smoke against them,
the Lord will not spare them, but then the Anger of the Lord and his Jealousy shall smoke against them,
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and all the Curses written in this Book shall lie upon them without Mitigation or Intermission. and all the Curses written in this Book shall lie upon them without Mitigation or Intermission.
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No less Punishment than eternal Damnation is equal to their Sin. They resist and renounce Mercy by their abusing it to the worst ends,
No less Punishment than Eternal Damnation is equal to their Sin. They resist and renounce Mercy by their abusing it to the worst ends,
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yet are confident of their Interest in it.
yet Are confident of their Interest in it.
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What a prodigious Contradiction is there between the Hopes of presumptuous Sinners and their Practices? They kindle his Anger every day,
What a prodigious Contradiction is there between the Hope's of presumptuous Sinners and their Practices? They kindle his Anger every day,
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and inflame Anger into Wrath, and Wrath into Vengeance, and yet strongly fancy they shall find Mercy.
and inflame Anger into Wrath, and Wrath into Vengeance, and yet strongly fancy they shall find Mercy.
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What a diabolical Wonder is it, as astonishing as extraordinary Miracles, but that 'tis commonly seen, that Men without a Promise,
What a diabolical Wonder is it, as astonishing as extraordinary Miracles, but that it's commonly seen, that Men without a Promise,
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and against the Threatning, should expect the Favour of God, that is the Portion of his Children,
and against the Threatening, should expect the Favour of God, that is the Portion of his Children,
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and continue in high and actual Rebellion? If a Spark of Reason or Grain of Faith were shining in their Breasts, they would be restless in the Apprehension of his firy Displeasure.
and continue in high and actual Rebellion? If a Spark of Reason or Grain of Faith were shining in their Breasts, they would be restless in the Apprehension of his firy Displeasure.
cc vvi p-acp j cc j n1? cs dt n1 pp-f n1 cc n1 pp-f n1 vbdr vvg p-acp po32 n2, pns32 vmd vbi j p-acp dt n1 pp-f po31 j n1.
(3) part (DIV2)
71
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698
The Tempter over-reaches their Minds by a double Delusion, that they shall have Time and Grace to repent,
The Tempter overreaches their Minds by a double Delusion, that they shall have Time and Grace to Repent,
dt n1 j po32 n2 p-acp dt j-jn n1, cst pns32 vmb vhi n1 cc n1 pc-acp vvi,
(3) part (DIV2)
71
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699
and over-rules their Wills, that the most terrible Threatnings and Divine Disswasives are not effectual to make them forsake their Sins.
and overrules their Wills, that the most terrible Threatenings and Divine Dissuasives Are not effectual to make them forsake their Sins.
cc n2 po32 n2, cst dt av-ds j n2-vvg cc j-jn n2-jn vbr xx j pc-acp vvi pno32 vvi po32 n2.
(3) part (DIV2)
71
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700
They are secure, tho not safe one Hour:
They Are secure, though not safe one Hour:
pns32 vbr j, cs xx av-j crd n1:
(3) part (DIV2)
71
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701
for 'tis in the Power of their Judg, and they have Reason to fear in his Purpose, to destroy them suddenly, and without Remedy.
for it's in the Power of their Judge, and they have Reason to Fear in his Purpose, to destroy them suddenly, and without Remedy.
c-acp pn31|vbz p-acp dt n1 pp-f po32 n1, cc pns32 vhb n1 pc-acp vvi p-acp po31 n1, pc-acp vvi pno32 av-j, cc p-acp n1.
(3) part (DIV2)
71
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702
The presumptuous Conceit of immense Mercy has so fully possess'd their Minds, that like a powerful Opiate it makes them sleep securely upon the Brink of Ruine:
The presumptuous Conceit of immense Mercy has so Fully possessed their Minds, that like a powerful Opiate it makes them sleep securely upon the Brink of Ruin:
dt j n1 pp-f j n1 vhz av av-j vvn po32 n2, cst av-j dt j n1 pn31 vvz pno32 vvi av-j p-acp dt n1 pp-f n1:
(3) part (DIV2)
71
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703
but Conscience is of an immortal Nature, and tho it may be stupified, it cannot be extinguish'd.
but Conscience is of an immortal Nature, and though it may be Stupified, it cannot be extinguished.
cc-acp n1 vbz pp-f dt j n1, cc cs pn31 vmb vbi vvn, pn31 vmbx vbi vvn.
(3) part (DIV2)
71
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704
In the present Life sometimes a sharp Affliction awakens it into a furious Activity; and then presuming Sinners that have been indulgent to their Lusts, despair of Pardon:
In the present Life sometime a sharp Affliction awakens it into a furious Activity; and then presuming Sinners that have been indulgent to their Lustiest, despair of Pardon:
p-acp dt j n1 av dt j n1 vvz pn31 p-acp dt j n1; cc av vvg n2 cst vhb vbn j p-acp po32 n2, n1 pp-f n1:
(3) part (DIV2)
71
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705
for when Mercy, that is our only Advocate in his Bosom to avert Wrath for Sins against the other Attributes, shall turn our Accuser,
for when Mercy, that is our only Advocate in his Bosom to avert Wrath for Sins against the other Attributes, shall turn our Accuser,
c-acp c-crq n1, cst vbz po12 j n1 p-acp po31 n1 pc-acp vvi n1 p-acp n2 p-acp dt j-jn n2, vmb vvi po12 n1,
(3) part (DIV2)
71
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706
and solicite Justice to revenge its Dishonour upon those who have abused it, there remains no Shadow of Hope to refresh their Sorrows.
and solicit justice to revenge its Dishonour upon those who have abused it, there remains no Shadow of Hope to refresh their Sorrows.
cc vvi n1 pc-acp vvi po31 vvb p-acp d r-crq vhb vvn pn31, a-acp vvz dx n1 pp-f n1 pc-acp vvi po32 n2.
(3) part (DIV2)
71
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707
But suppose the Charm be not unbound, and the Self-deceiver continues his evil Course to the end of Life,
But suppose the Charm be not unbound, and the Self-deceiver continues his evil Course to the end of Life,
cc-acp vvb dt n1 vbb xx vvn, cc dt n1 vvz po31 j-jn n1 p-acp dt n1 pp-f n1,
(3) part (DIV2)
71
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708
and perishes pleasantly with the vain Hopes of Mercy, yet immediately after Death his Conscience will be irresistibly convinc'd of his outragious Provocations of the righteous God,
and Perishes pleasantly with the vain Hope's of Mercy, yet immediately After Death his Conscience will be irresistibly convinced of his outrageous Provocations of the righteous God,
cc vvz av-j p-acp dt j ng1 pp-f n1, av av-j p-acp n1 po31 n1 vmb vbi av-j vvd pp-f po31 j n2 pp-f dt j np1,
(3) part (DIV2)
71
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709
and be more tormenting than the hottest Flames of Hell.
and be more tormenting than the hottest Flames of Hell.
cc vbi av-dc j-vvg cs dt js n2 pp-f n1.
(3) part (DIV2)
71
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710
Let us attend to the instructive Inference in the Text, There is Forgiveness with thee that thou mayst be feared:
Let us attend to the instructive Inference in the Text, There is Forgiveness with thee that thou Mayest be feared:
vvb pno12 vvi p-acp dt j n1 p-acp dt n1, a-acp vbz n1 p-acp pno21 cst pns21 vm2 vbi vvn:
(3) part (DIV2)
72
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711
that is, with a Fear of Reverence for his amiable Excellencies, for the Attractives of his pardoning Mercy;
that is, with a fear of reverence for his amiable Excellencies, for the Attractives of his pardoning Mercy;
cst vbz, p-acp dt n1 pp-f n1 p-acp po31 j n2, p-acp dt n2 pp-f po31 vvg n1;
(3) part (DIV2)
72
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712
and of Caution, lest by abusing we should make a deadly Forfeiture of it.
and of Caution, lest by abusing we should make a deadly Forfeiture of it.
cc pp-f n1, cs p-acp vvg pns12 vmd vvi dt j n1 pp-f pn31.
(3) part (DIV2)
72
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713
If God should appear as an irreconcileable Judg, arm'd with Terrour against all Offenders, the Apprehension would produce Hatred,
If God should appear as an Irreconcilable Judge, armed with Terror against all Offenders, the Apprehension would produce Hatred,
cs np1 vmd vvi p-acp dt j n1, vvn p-acp n1 p-acp d n2, dt n1 vmd vvi n1,
(3) part (DIV2)
72
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714
and a dreadful Flight from him: it would make Men boldly wilful, and harden them in their Rebellions:
and a dreadful Flight from him: it would make Men boldly wilful, and harden them in their Rebellions:
cc dt j n1 p-acp pno31: pn31 vmd vvi n2 av-j j, cc vvi pno32 p-acp po32 n2:
(3) part (DIV2)
72
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715
for if they cannot be pardoned for their past Sins, and can be but damned for their Continuance in them, they will give Licence to their roving and impetuous Appetites, and commit Iniquity with Greediness.
for if they cannot be pardoned for their past Sins, and can be but damned for their Continuance in them, they will give Licence to their roving and impetuous Appetites, and commit Iniquity with Greediness.
c-acp cs pns32 vmbx vbi vvn p-acp po32 j n2, cc vmb vbi cc-acp vvn p-acp po32 n1 p-acp pno32, pns32 vmb vvi n1 p-acp po32 j-vvg cc j n2, cc vvi n1 p-acp n1.
(3) part (DIV2)
72
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716
Now God has appointed a Way for the Pardon of Sin, wherein there is a bright and equal Discovery of his Greatness and Goodness, his Purity and Righteousness, that his Law may be more sacred and inviolable, more remembred and obeyed by us.
Now God has appointed a Way for the Pardon of since, wherein there is a bright and equal Discovery of his Greatness and goodness, his Purity and Righteousness, that his Law may be more sacred and inviolable, more remembered and obeyed by us.
av np1 vhz vvn dt n1 p-acp dt n1 pp-f n1, c-crq pc-acp vbz dt j cc j-jn n1 pp-f po31 n1 cc n1, po31 n1 cc n1, cst po31 n1 vmb vbi av-dc j cc j, av-dc vvn cc vvn p-acp pno12.
(3) part (DIV2)
72
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717
He has declared in the Death of his Son, wherein the equal Extreams of Ignominy and Torment were combin'd, what an Evil Sin is, that requir'd such a mighty Expiation.
He has declared in the Death of his Son, wherein the equal Extremes of Ignominy and Torment were combined, what an Evil since is, that required such a mighty Expiation.
pns31 vhz vvn p-acp dt n1 pp-f po31 n1, c-crq dt j-jn n2-jn pp-f n1 cc n1 vbdr vvn, r-crq dt j-jn n1 vbz, cst vvd d dt j n1.
(3) part (DIV2)
72
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718
We may from the Depth of his Sufferings conceive the Excess and Height of our Provocations:
We may from the Depth of his Sufferings conceive the Excess and Height of our Provocations:
pns12 vmb p-acp dt n1 pp-f po31 n2 vvi dt n1 cc n1 pp-f po12 n2:
(3) part (DIV2)
72
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719
We may understand the deadly Guilt of Sin, that can only be wash'd away in the Blood of Christ, the Fountain of Remission.
We may understand the deadly Gilded of since, that can only be washed away in the Blood of christ, the Fountain of Remission.
pns12 vmb vvi dt j j-vvn pp-f n1, cst vmb av-j vbi vvn av p-acp dt n1 pp-f np1, dt n1 pp-f n1.
(3) part (DIV2)
72
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720
To turn the Grace of God into Wantonness, to be more loose and secure in committing Sin, is to turn the Antidote into Poison,
To turn the Grace of God into Wantonness, to be more lose and secure in committing since, is to turn the Antidote into Poison,
p-acp vvi dt n1 pp-f np1 p-acp n1, pc-acp vbi av-dc j cc vvi p-acp vvg n1, vbz pc-acp vvi dt n1 p-acp n1,
(3) part (DIV2)
72
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721
and defeat his blessed End. 'Tis a main Article of our Reconciliation, The Lord will speak Peace to his People,
and defeat his blessed End. It's a main Article of our Reconciliation, The Lord will speak Peace to his People,
cc vvi po31 j-vvn n1 pn31|vbz dt j n1 pp-f po12 n1, dt n1 vmb vvi n1 p-acp po31 n1,
(3) part (DIV2)
72
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722
but let them not return to Folly. but let them not return to Folly.
cc-acp vvb pno32 xx vvi p-acp n1.
(3) part (DIV2)
72
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723
We may conceive, that God speaks to the pardon'd Sinner what our Saviour said to the Man whom he miraculously heal'd, Go away, sin no more,
We may conceive, that God speaks to the pardoned Sinner what our Saviour said to the Man whom he miraculously healed, Go away, sin no more,
pns12 vmb vvi, cst np1 vvz p-acp dt vvn n1 r-crq po12 n1 vvd p-acp dt n1 ro-crq pns31 av-j vvn, vvb av, vvb av-dx av-dc,
(3) part (DIV2)
72
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724
lest a worse thing befal you. lest a Worse thing befall you.
cs dt jc n1 vvi pn22.
(3) part (DIV2)
72
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725
'Tis both the Duty and Disposition of those who have received the Pardon of their Sins, to fear the Lord and his Goodness.
It's both the Duty and Disposition of those who have received the Pardon of their Sins, to Fear the Lord and his goodness.
pn31|vbz d dt n1 cc n1 pp-f d r-crq vhb vvn dt n1 pp-f po32 n2, pc-acp vvi dt n1 cc po31 n1.
(3) part (DIV2)
73
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726
There is no Principle more clearly natural and sensible than this: Dependance includes Observance; the receiving Benefits obliges a Person to the Benefactor.
There is no Principle more clearly natural and sensible than this: Dependence includes Observance; the receiving Benefits obliges a Person to the Benefactor.
pc-acp vbz dx n1 av-dc av-j j cc j cs d: n1 vvz n1; dt j-vvg n2 vvz dt n1 p-acp dt n1.
(3) part (DIV2)
73
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727
Accordingly the Psalmist expresses the Affections of the humane and the holy Nature, What shall I render to the Lord for all his Benefits? and breaks out in an Extasy of Thankfulness, O Lord, truly I am thy Servant, I am thy Servant, thou hast broken my Bands.
Accordingly the Psalmist Expresses the Affections of the humane and the holy Nature, What shall I render to the Lord for all his Benefits? and breaks out in an Ecstasy of Thankfulness, Oh Lord, truly I am thy Servant, I am thy Servant, thou hast broken my Bans.
av-vvg dt n1 vvz dt n2 pp-f dt j cc dt j n1, q-crq vmb pns11 vvi p-acp dt n1 p-acp d po31 n2? cc vvz av p-acp dt n1 pp-f n1, uh n1, av-j pns11 vbm po21 n1, pns11 vbm po21 n1, pns21 vh2 vvn po11 n2.
(3) part (DIV2)
73
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728
The repenting Believer receives Pardon from God with joyful Admiration, that fastens his Mind in the Contemplation of his glorious Mercy:
The repenting Believer receives Pardon from God with joyful Admiration, that fastens his Mind in the Contemplation of his glorious Mercy:
dt vvg n1 vvz n1 p-acp np1 p-acp j n1, cst vvz po31 n1 p-acp dt n1 pp-f po31 j n1:
(3) part (DIV2)
73
Image 2
729
the serious Thought of it kindles a sacred Fire in his Breast: as 'tis said of Mary Magdalen, Much was forgiven her, for she loved much.
the serious Thought of it kindles a sacred Fire in his Breast: as it's said of Marry Magdalen, Much was forgiven her, for she loved much.
dt j n1 pp-f pn31 vvz dt j n1 p-acp po31 n1: c-acp pn31|vbz vvn pp-f uh np1, d vbds vvn pno31, c-acp pns31 vvd av-d.
(3) part (DIV2)
73
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730
Love to God that results from his pardoning Love to us, is singular and supreme,
Love to God that results from his pardoning Love to us, is singular and supreme,
vvb p-acp np1 cst vvz p-acp po31 vvg n1 p-acp pno12, vbz j cc j,
(3) part (DIV2)
73
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731
and necessarily produces an ardent Desire to please and glorify him, and an ingenuous grateful Fear of offending him.
and necessarily produces an Ardent Desire to please and Glorify him, and an ingenuous grateful fear of offending him.
cc av-j vvz dt j n1 pc-acp vvi cc vvi pno31, cc dt j j n1 pp-f vvg pno31.
(3) part (DIV2)
73
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732
The Soul that has felt the Terrors of the Lord, as the holy and righteous Judg of the World,
The Soul that has felt the Terrors of the Lord, as the holy and righteous Judge of the World,
dt n1 cst vhz vvn dt n2 pp-f dt n1, p-acp dt j cc j n1 pp-f dt n1,
(3) part (DIV2)
73
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733
and afterward has been revived by the Light of his Countenance, and has tasted how good the Lord is,
and afterwards has been revived by the Light of his Countenance, and has tasted how good the Lord is,
cc av vhz vbn vvn p-acp dt n1 pp-f po31 n1, cc vhz vvn c-crq j dt n1 vbz,
(3) part (DIV2)
73
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734
how is it possible to resist such dear and immense Obligations? How prodigious to turn the strongest and sweetest Ingagement to Reverence and Obedience, into an Encouragement to do that which is odious and offensive in his Sight? To sin against Light heightens a Sin into Rebellion,
how is it possible to resist such dear and immense Obligations? How prodigious to turn the Strongest and Sweetest Engagement to reverence and obedience, into an Encouragement to do that which is odious and offensive in his Sighed? To since against Light heightens a since into Rebellion,
q-crq vbz pn31 j pc-acp vvi d j-jn cc j n2? q-crq j pc-acp vvi dt js cc js n1 pc-acp vvi cc n1, p-acp dt n1 pc-acp vdi d r-crq vbz j cc j p-acp po31 n1? p-acp n1 p-acp n1 vvz dt n1 p-acp n1,
(3) part (DIV2)
73
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735
but to sin against revealed Love makes it above-measure sinful. This is so contrary to natural Conscience and super-natural Grace, that 'tis the Leprosy of the Wicked, not the Spot of God's Children:
but to sin against revealed Love makes it above-measure sinful. This is so contrary to natural Conscience and supernatural Grace, that it's the Leprosy of the Wicked, not the Spot of God's Children:
cc-acp pc-acp vvi p-acp vvn n1 vvz pn31 n1 j. d vbz av j-jn p-acp j n1 cc j n1, cst pn31|vbz dt n1 pp-f dt j, xx dt n1 pp-f npg1 n2:
(3) part (DIV2)
73
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736
Do you thus requite the Lord, O foolish People and unwise? The upbraiding reduces them to a defenceless Silence,Do you thus requite the Lord, Oh foolish People and unwise? The upbraiding reduces them to a defenceless Silence,
vdb pn22 av vvi dt n1, uh j n1 cc j? dt vvg vvz pno32 p-acp dt j n1,
(3) part (DIV2)
73
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737
and covers them in black Confusion. When Divine Grace pardons our past Sins, it cures our depraved Inclinations to future Sins.
and covers them in black Confusion. When Divine Grace Pardons our past Sins, it cures our depraved Inclinations to future Sins.
cc vvz pno32 p-acp j-jn n1. c-crq j-jn n1 vvz po12 j n2, pn31 vvz po12 j-vvn n2 p-acp j-jn n2.
(3) part (DIV2)
73
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738
The clearest Discovery of the Heart is by Reflections on God's Mercy.
The Clearest Discovery of the Heart is by Reflections on God's Mercy.
dt js n1 pp-f dt n1 vbz p-acp n2 p-acp npg1 n1.
(3) part (DIV2)
74
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739
The Fear of God's Justice is natural, the reverent Regard of his Goodness is a spiritual Affection.
The fear of God's justice is natural, the reverend Regard of his goodness is a spiritual Affection.
dt n1 pp-f npg1 n1 vbz j, dt j n1 pp-f po31 n1 vbz dt j n1.
(3) part (DIV2)
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740
There is a great Difference between filial Fear of the divine Goodness that is so becoming the Breast of a Christian,
There is a great Difference between filial fear of the divine goodness that is so becoming the Breast of a Christian,
pc-acp vbz dt j n1 p-acp j n1 pp-f dt j-jn n1 cst vbz av vvg dt n1 pp-f dt njp,
(3) part (DIV2)
74
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741
and so congruous to our present State, and servile Fear, that is the proper Character of one in the Bondage of Sin.
and so congruous to our present State, and servile fear, that is the proper Character of one in the Bondage of Sin.
cc av j p-acp po12 j n1, cc j n1, cst vbz dt j n1 pp-f crd p-acp dt n1 pp-f np1
(3) part (DIV2)
74
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742
The Filial Fear of God is an ingenuous voluntary Affection, flowing from Love, and freely exercis'd,
The Filial fear of God is an ingenuous voluntary Affection, flowing from Love, and freely exercised,
dt j n1 pp-f np1 vbz dt j j-jn n1, vvg p-acp n1, cc av-j vvn,
(3) part (DIV2)
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743
and esteem'd the Treasure of the Soul. Servile Fear, the Sequel of Guilt, is a judicial Impression from the sad Thoughts of the provoked Majesty of Heaven;
and esteemed the Treasure of the Soul. Servile fear, the Sequel of Gilded, is a judicial Impression from the sad Thoughts of the provoked Majesty of Heaven;
cc vvd dt n1 pp-f dt n1 j n1, dt n1 pp-f j-vvn, vbz dt j n1 p-acp dt j n2 pp-f dt vvn n1 pp-f n1;
(3) part (DIV2)
75
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744
and if the Offender could dissolve the Bands of Conscience, he would throw it off. Filial Fear is mix'd with Joy, 'tis the Preservative of God's Favour to us;
and if the Offender could dissolve the Bans of Conscience, he would throw it off. Filial fear is mixed with Joy, it's the Preservative of God's Favour to us;
cc cs dt n1 vmd vvi dt n2 pp-f n1, pns31 vmd vvi pn31 a-acp. j n1 vbz vvn p-acp n1, pn31|vbz dt n1 pp-f npg1 n1 p-acp pno12;
(3) part (DIV2)
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745
it makes us more circumspect, but not less comfortable: it opposes Security, but establishes the Assurance of Faith:
it makes us more circumspect, but not less comfortable: it opposes Security, but establishes the Assurance of Faith:
pn31 vvz pno12 dc j, cc-acp xx av-dc j: pn31 vvz n1, cc-acp vvz dt n1 pp-f n1:
(3) part (DIV2)
75
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746
the Fear of the Lord, and Hope in his Mercy, are united Graces. Servile Fear has Torment, 'tis an Alarm within that disturbs the Rest of the Sinner;
the fear of the Lord, and Hope in his Mercy, Are united Graces. Servile fear has Torment, it's an Alarm within that disturbs the Rest of the Sinner;
dt n1 pp-f dt n1, cc vvb p-acp po31 n1, vbr vvn n2. j n1 vhz n1, pn31|vbz dt n1 p-acp cst vvz dt n1 pp-f dt n1;
(3) part (DIV2)
75
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747
'tis a fretting Fire that secretly torments him in his most luscious Fruitions.
it's a fretting Fire that secretly torments him in his most luscious Fruitions.
pn31|vbz dt j-vvg n1 cst av-jn vvz pno31 p-acp po31 av-ds j n2.
(3) part (DIV2)
75
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748
Filial Fear restrains from all Sin in the Heart and Life, because it dishonours and displeases God;
Filial fear restrains from all since in the Heart and Life, Because it dishonours and displeases God;
j n1 vvz p-acp d n1 p-acp dt n1 cc n1, c-acp pn31 vvz cc vvz np1;
(3) part (DIV2)
75
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749
it denies the carnal Appetites with Sweetness and Satisfaction to the Soul: it excites us to obey God with Choice and Complacency.
it Denies the carnal Appetites with Sweetness and Satisfaction to the Soul: it excites us to obey God with Choice and Complacency.
pn31 vvz dt j n2 p-acp n1 cc n1 p-acp dt n1: pn31 vvz pno12 pc-acp vvi np1 p-acp n1 cc n1.
(3) part (DIV2)
75
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750
Servile Fear induces an Abstinence from some Sins, which fly in the Face of Conscience,
Servile fear induces an Abstinence from Some Sins, which fly in the Face of Conscience,
j n1 vvz dt n1 p-acp d n2, r-crq vvb p-acp dt n1 pp-f n1,
(3) part (DIV2)
75
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751
and which the Sinner loves, and urges to the outward Performance of Duties, which he hates.
and which the Sinner loves, and urges to the outward Performance of Duties, which he hates.
cc r-crq dt n1 vvz, cc vvz p-acp dt j n1 pp-f n2, r-crq pns31 vvz.
(3) part (DIV2)
75
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752
The slavish Spirit is afraid to burn, not to sin; he is fearful to be damn'd, not to displease God.
The slavish Spirit is afraid to burn, not to sin; he is fearful to be damned, not to displease God.
dt j n1 vbz j pc-acp vvi, xx pc-acp vvi; pns31 vbz j pc-acp vbi vvn, xx pc-acp vvi np1.
(3) part (DIV2)
75
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753
Filial Fear is a serious and habitual Constitution of the Soul, inseparable from it in all Times and Places, 'tis influential into the whole Life.
Filial fear is a serious and habitual Constitution of the Soul, inseparable from it in all Times and Places, it's influential into the Whole Life.
j n1 vbz dt j cc j n1 pp-f dt n1, j p-acp pn31 p-acp d n2 cc n2, pn31|vbz j p-acp dt j-jn n1.
(3) part (DIV2)
75
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754
Servile Fear is a sudden Passion, and transient:
Servile fear is a sudden Passion, and Transient:
j n1 vbz dt j n1, cc j:
(3) part (DIV2)
75
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755
sometimes a sharp Affliction, a piercing Sermon, awakens a secure Wretch into a Fit of Terror.
sometime a sharp Affliction, a piercing Sermon, awakens a secure Wretch into a Fit of Terror.
av dt j n1, dt j-vvg n1, vvz dt j n1 p-acp dt j pp-f n1.
(3) part (DIV2)
75
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756
Filial Fear keeps the Soul close to God, makes it solicitous, lest any Sin should intercept the Light of his Countenance,
Filial fear keeps the Soul close to God, makes it solicitous, lest any since should intercept the Light of his Countenance,
j n1 vvz dt n1 av-j p-acp np1, vvz pn31 j, cs d n1 vmd vvi dt n1 pp-f po31 n1,
(3) part (DIV2)
75
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757
and obstruct Communion with him, which is the Paradise of a Saint:
and obstruct Communion with him, which is the Paradise of a Saint:
cc vvi n1 p-acp pno31, r-crq vbz dt n1 pp-f dt n1:
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'tis the gracious Promise of God to his Children, I will put my Fear into their Hearts,
it's the gracious Promise of God to his Children, I will put my fear into their Hearts,
pn31|vbz dt j n1 pp-f np1 p-acp po31 n2, pns11 vmb vvi po11 n1 p-acp po32 n2,
(3) part (DIV2)
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and they shall never depart from me. Servile Fear makes the Sinner shy of God's Presence, and as unwilling to find him,and they shall never depart from me. Servile fear makes the Sinner shy of God's Presence, and as unwilling to find him,
cc pns32 vmb av-x vvi p-acp pno11. j n1 vvz dt n1 j pp-f npg1 n1, cc p-acp j pc-acp vvi pno31,
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as a Saint is to lose him: He is not pleased with Solitude, lest the guilty Conscience should have time of Recollection,
as a Saint is to loose him: He is not pleased with Solitude, lest the guilty Conscience should have time of Recollection,
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and should look to the Judg above:
and should look to the Judge above:
cc vmd vvi p-acp dt n1 p-acp:
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He takes no Delight in the Society of the Saints, and the Enjoyment of the Ordinances,
He Takes no Delight in the Society of the Saints, and the Enjoyment of the Ordinances,
pns31 vvz dx n1 p-acp dt n1 pp-f dt n2, cc dt n1 pp-f dt n2,
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because God is peculiarly present there;
Because God is peculiarly present there;
c-acp np1 vbz av-j j a-acp;
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and above all things he is afraid to die, because then the Spirit returns to God that gave it.
and above all things he is afraid to die, Because then the Spirit returns to God that gave it.
cc p-acp d n2 pns31 vbz j pc-acp vvi, c-acp av dt n1 vvz p-acp np1 cst vvd pn31.
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In short, the filial Fear of God ascends with the Soul to Heaven, and is the eternal Respect that the blessed Spirits continually pay to his adorable Perfections.
In short, the filial fear of God ascends with the Soul to Heaven, and is the Eternal Respect that the blessed Spirits continually pay to his adorable Perfections.
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Servile Fear attends the Sinner to Hell, and settles into Despair for ever.
Servile fear attends the Sinner to Hell, and settles into Despair for ever.
j n1 vvz dt n1 p-acp n1, cc vvz p-acp n1 c-acp av.
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2 dly. The Doctrine of Divine Forgiveness affords strong Consolation to those who are wounded in Spirit in the Sense of their Sins.
2 dly. The Doctrine of Divine Forgiveness affords strong Consolation to those who Are wounded in Spirit in the Sense of their Sins.
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Those only who feel the intolerable Burden of Guilt, will come to Christ to find Rest:
Those only who feel the intolerable Burden of Gilded, will come to christ to find Rest:
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and only those our Saviour invites and promises graciously to receive. A tender and timorous Conscience does often impute the Guilt of Sin, when 'tis abolish'd;
and only those our Saviour invites and promises graciously to receive. A tender and timorous Conscience does often impute the Gilded of since, when it's abolished;
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a seared Conscience does not impute it, when it abounds.
a seared Conscience does not impute it, when it abounds.
dt j-vvn n1 vdz xx vvi pn31, c-crq pn31 vvz.
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God has revealed his Mercy in so full a manner, as to answer all the Allegations of a repenting Sinner against himself.
God has revealed his Mercy in so full a manner, as to answer all the Allegations of a repenting Sinner against himself.
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He objects his Unworthiness of Pardon: but this cannot exclude him from it:
He objects his Unworthiness of Pardon: but this cannot exclude him from it:
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for the Grace of God springs from within, and has no original Cause without it self.
for the Grace of God springs from within, and has no original Cause without it self.
c-acp dt n1 pp-f np1 vvz p-acp a-acp, cc vhz dx j-jn n1 p-acp pn31 n1.
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'Tis like celestial Fire that feeds it self: God declares his sovereign Pleasure in the Exercise of Mercy:
It's like celestial Fire that feeds it self: God declares his sovereign Pleasure in the Exercise of Mercy:
pn31|vbz av-j j n1 cst vvz pn31 n1: np1 vvz po31 j-jn n1 p-acp dt n1 pp-f n1:
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I will be gracious to whom I will be gracious, and will shew Mercy to whom I will shew Mercy. I will be gracious to whom I will be gracious, and will show Mercy to whom I will show Mercy.
pns11 vmb vbi j p-acp ro-crq pns11 vmb vbi j, cc vmb vvi n1 p-acp ro-crq pns11 vmb vvi n1.
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If Mercy were bestowed only upon the worthy, none could be saved: for all have sinned and come short of the Glory of God.
If Mercy were bestowed only upon the worthy, none could be saved: for all have sinned and come short of the Glory of God.
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The humble Penitent urges against himself, that he has been a singular and extraordinary Offender, that none is like him in sinning:
The humble Penitent urges against himself, that he has been a singular and extraordinary Offender, that none is like him in sinning:
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but we are assured none is like God in pardoning. The Number of our Sins is terrifying:
but we Are assured none is like God in pardoning. The Number of our Sins is terrifying:
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This so affected the Psalmist, that he fainted with desponding Fear; My Sins are like the Hairs upon my Head, therefore my Heart fails me.
This so affected the Psalmist, that he fainted with desponding fear; My Sins Are like the Hairs upon my Head, Therefore my Heart fails me.
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But the Multitude of God's Mercies incomparably exceed our numerous Sins. They are renewed every Moment of our Lives: Stupendous Infinity!
But the Multitude of God's mercies incomparably exceed our numerous Sins. They Are renewed every Moment of our Lives: Stupendous Infinity!
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they are over all his Works ; and over all his Attributes. God is Love, and Love covers a Multitude of Sins.
they Are over all his Works; and over all his Attributes. God is Love, and Love covers a Multitude of Sins.
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The killing Aggravations of our Sins strike us through: but there is not so much Evil in Sin as there is Goodness in God.
The killing Aggravations of our Sins strike us through: but there is not so much Evil in since as there is goodness in God.
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Our finite Acts cannot preponderate his unlimited Essence. He declares, I am God and not Man, therefore ye are not consumed.
Our finite Acts cannot preponderate his unlimited Essence. He declares, I am God and not Man, Therefore you Are not consumed.
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We hardly forgive a few Pence, he forgives ten thousand Talents. He is God, infinite in Mercy, and as liberal as infinite.
We hardly forgive a few Pence, he forgives ten thousand Talents. He is God, infinite in Mercy, and as liberal as infinite.
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Delight in Sin is an aggravating Circumstance; but God delights in Mercy. Continuance in Sin inflames the Guilt;
Delight in since is an aggravating Circumstance; but God delights in Mercy. Continuance in since inflames the Gilded;
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but his Mercy extends to Eternity.
but his Mercy extends to Eternity.
cc-acp po31 n1 vvz p-acp n1.
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I shall add, for the Support of returning Penitents, some Examples of God's forgiving great Sinners recorded in Scripture.
I shall add, for the Support of returning Penitents, Some Examples of God's forgiving great Sinners recorded in Scripture.
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He charges the People of Israel, Thou hast made me serve with thy Sins, and wearied me with thine Iniquities.
He charges the People of Israel, Thou hast made me serve with thy Sins, and wearied me with thine Iniquities.
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It might be expected, that the next Words should have been, I will revenge your dishonouring of me according to the Glory of my Majesty,
It might be expected, that the next Words should have been, I will revenge your Dishonoring of me according to the Glory of my Majesty,
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and the Extent of my Power: but he promises Pardon;
and the Extent of my Power: but he promises Pardon;
cc dt n1 pp-f po11 n1: cc-acp pns31 vvz n1;
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I, even I am he, that blotteth out thy Transgressions for my Name sake, and will not remember thy Sins. I, even I am he, that blots out thy Transgressions for my Name sake, and will not Remember thy Sins.
pns11, av pns11 vbm pns31, cst vvz av po21 n2 p-acp po11 n1 n1, cc vmb xx vvi po21 n2.
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By the Comparison of their Sins, he illustrates the Glory of his Mercy. Lot, guilty of Incest with his Daughters; David, of Murder and Adultery;
By the Comparison of their Sins, he illustrates the Glory of his Mercy. Lot, guilty of Incest with his Daughters; David, of Murder and Adultery;
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Manasseh, a Sorcerer and Idolater, that burnt his Children alive in Sacrifice to the Devil, and fill'd Jerusalem with innocent Blood;Manasses, a Sorcerer and Idolater, that burned his Children alive in Sacrifice to the devil, and filled Jerusalem with innocent Blood;
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Mary Magdalen, out of whom seven Devils were cast; Peter, who was so faint-hearted and false-hearted, that with Execrations he denied his Master;Marry Magdalen, out of whom seven Devils were cast; Peter, who was so fainthearted and False-hearted, that with Execrations he denied his Master;
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Paul, that was a bloody Persecutor;Paul, that was a bloody Persecutor;
np1, cst vbds dt j n1;
(3) part (DIV2)
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are the Instances of the astonishing Omnipotent Mercy of God, who can as easily pardon the greatest Sins as the least,
Are the Instances of the astonishing Omnipotent Mercy of God, who can as Easily pardon the greatest Sins as the least,
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and makes no Difference when our Repentance is sincere, and our Faith unfeigned: tho according to the degrees of their Guilt Conscience should be affected.
and makes no Difference when our Repentance is sincere, and our Faith unfeigned: though according to the Degrees of their Gilded Conscience should be affected.
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How many pardon'd Sinners, Miracles of the Divine Mercy, are in Heaven happy in the Love of God,
How many pardoned Sinners, Miracles of the Divine Mercy, Are in Heaven happy in the Love of God,
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and glorious in Holiness, who were as deeply guilty and polluted as any that now mournfully seek the Favour of God? These are Examples of Grace so excellent and so divine, to encourage us in our Addresses for Pardon.
and glorious in Holiness, who were as deeply guilty and polluted as any that now mournfully seek the Favour of God? These Are Examples of Grace so excellent and so divine, to encourage us in our Addresses for Pardon.
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The Apostle Paul tells us, That for this Cause he obtained Mercy, that in me Jesus Christ might shew all Long-suffering for a Pattern to them who shall hereafter believe on him to everlasting Life.
The Apostle Paul tells us, That for this Cause he obtained Mercy, that in me jesus christ might show all Long-suffering for a Pattern to them who shall hereafter believe on him to everlasting Life.
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There is the same Motive in God; he forgives Sins for his Name sake: The Treasures of his Mercy are not wasted by communicating:
There is the same Motive in God; he forgives Sins for his Name sake: The Treasures of his Mercy Are not wasted by communicating:
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There is the same Merit in Christ, his precious Blood shed upon the Cross is pleaded in Heaven, He ever lives to make Intercession for us:
There is the same Merit in christ, his precious Blood shed upon the Cross is pleaded in Heaven, He ever lives to make Intercession for us:
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and if we obtain the same precious Faith, we shall have the same Acceptance. In short, let those who are overwhelmed with Fear consider, 'tis not only our Privilege,
and if we obtain the same precious Faith, we shall have the same Acceptance. In short, let those who Are overwhelmed with fear Consider, it's not only our Privilege,
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but Duty, to trust in the Divine Mercy: We are commanded to believe in the Mediator:
but Duty, to trust in the Divine Mercy: We Are commanded to believe in the Mediator:
cc-acp n1, pc-acp vvi p-acp dt j-jn n1: pns12 vbr vvn pc-acp vvi p-acp dt n1:
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Despair is more dishonourable to God than Presumption, in that 'tis a Sin directly against a superiour Attribute, the Exercise of which is his Delight and dearest Glory.
Despair is more dishonourable to God than Presumption, in that it's a since directly against a superior Attribute, the Exercise of which is his Delight and dearest Glory.
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3 dly. Let us be excited to seek the pardoning Mercy of God with Humility, with Fear and all possible Diligence,
3 dly. Let us be excited to seek the pardoning Mercy of God with Humility, with fear and all possible Diligence,
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lest we should not obtain it.
lest we should not obtain it.
cs pns12 vmd xx vvi pn31.
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Our Hearts should be set upon this with the most intense Zeal, for 'tis our Life. Every impenitent Sinner is under the condemning Sentence of the Law,
Our Hearts should be Set upon this with the most intense Zeal, for it's our Life. Every impenitent Sinner is under the condemning Sentence of the Law,
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and there is but a step between him and Death:
and there is but a step between him and Death:
cc pc-acp vbz p-acp dt n1 p-acp pno31 cc n1:
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the only Hope is, that 'tis not yet ratified by the Judg, nor inflicted, but 'tis reversible by suing out a Pardon in the superiour Court of the Gospel.
the only Hope is, that it's not yet ratified by the Judge, nor inflicted, but it's reversible by suing out a Pardon in the superior Court of the Gospel.
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Now 'tis astonishing, that when the Danger is so great and present, (for 'tis as morally impossible to be sure of time to come,
Now it's astonishing, that when the Danger is so great and present, (for it's as morally impossible to be sure of time to come,
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(3) part (DIV2)
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as to recal time past) that Men should be so unconcerned and secure, and neglect the main Work for which they are spared by the admirable Patience of God.
as to Recall time past) that Men should be so unconcerned and secure, and neglect the main Work for which they Are spared by the admirable Patience of God.
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(3) part (DIV2)
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Time is certainly short, and uncertainly continued;
Time is Certainly short, and uncertainly continued;
n1 vbz av-j j, cc av-j vvd;
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and when the Oil that feeds the Lamp of Life is spent, the next State is the Blackness of Darkness for ever to all unpardoned Sinners ▪ Now the Scepter of Grace is extended to us, we are within the Call of pardoning Mercy; God waits to be gracious:
and when the Oil that feeds the Lamp of Life is spent, the next State is the Blackness of Darkness for ever to all unpardoned Sinners ▪ Now the Sceptre of Grace is extended to us, we Are within the Call of pardoning Mercy; God waits to be gracious:
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but there is a sad Assurance, if we do not sue out our Pardon in the present Life, the time of our Reprieve, Death is immediately attended with eternal Judgment;
but there is a sad Assurance, if we do not sue out our Pardon in the present Life, the time of our Reprieve, Death is immediately attended with Eternal Judgement;
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the Belief of which makes the Prince of Darkness, with the most stubborn Spirits of Hell, to tremble:
the Belief of which makes the Prince of Darkness, with the most stubborn Spirits of Hell, to tremble:
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yet Men continue in the Guilt of their unrepented Sins without Fear, and wretchedly deceive themselves with a vain Presumption that the Door of Mercy will be open when they leave the World;
yet Men continue in the Gilded of their unrepented Sins without fear, and wretchedly deceive themselves with a vain Presumption that the Door of Mercy will be open when they leave the World;
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or bear up themselves by the numberless Multitude of stupid Sinners, and make a resolute Reckoning they shall do as well as the most.
or bear up themselves by the numberless Multitude of stupid Sinners, and make a resolute Reckoning they shall do as well as the most.
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They are studious and contriving, active and ardent about the Affairs of this low Life,
They Are studious and contriving, active and Ardent about the Affairs of this low Life,
pns32 vbr j cc vvg, j cc j p-acp dt n2 pp-f d j n1,
(3) part (DIV2)
79
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and careless of being reconcil'd to God, a Matter of the highest Concernment and eternal Consequence. Prodigious Folly, never enough lamented!
and careless of being reconciled to God, a Matter of the highest Concernment and Eternal Consequence. Prodigious Folly, never enough lamented!
cc j pp-f vbg vvn p-acp np1, dt n1 pp-f dt js n1 cc j n1. j n1, av-x av-d vvn!
(3) part (DIV2)
79
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821
though Vengeance from above is ready to fall upon them, and Hell below with its dark Horrors is open to swallow them up,
though Vengeance from above is ready to fallen upon them, and Hell below with its dark Horrors is open to swallow them up,
cs n1 p-acp a-acp vbz j pc-acp vvi p-acp pno32, cc n1 a-acp p-acp po31 j n2 vbz j pc-acp vvi pno32 a-acp,
(3) part (DIV2)
79
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yet they are stupid and fearless: The Remembrance of this will rack and torment them for ever;
yet they Are stupid and fearless: The Remembrance of this will rack and torment them for ever;
av pns32 vbr j cc j: dt n1 pp-f d vmb vvi cc vvi pno32 p-acp av;
(3) part (DIV2)
79
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823
for when extreme Folly is the Cause of extreme Misery, the Sufferer is the most cruel Enemy to himself.
for when extreme Folly is the Cause of extreme Misery, the Sufferer is the most cruel Enemy to himself.
p-acp c-crq j-jn n1 vbz dt n1 pp-f j-jn n1, dt n1 vbz dt av-ds j n1 p-acp px31.
(3) part (DIV2)
79
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824
Let us therefore seek the Lord while he may be found, and call upon him while he is near. Let us Therefore seek the Lord while he may be found, and call upon him while he is near.
vvb pno12 av vvi dt n1 cs pns31 vmb vbi vvn, cc vvb p-acp pno31 cs pns31 vbz j.
(3) part (DIV2)
80
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825
Now God offers his Pardon to the greatest Sinners that will humbly submit to the gracious Terms proposed in the Gospel for our obtaining it.
Now God offers his Pardon to the greatest Sinners that will humbly submit to the gracious Terms proposed in the Gospel for our obtaining it.
av np1 vvz po31 n1 p-acp dt js n2 cst vmb av-j vvi p-acp dt j n2 vvn p-acp dt n1 p-acp po12 n-vvg pn31.
(3) part (DIV2)
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Besides what has been said of Faith and Repentance, I will more particularly consider what God requires of guilty Creatures in order to their Pardon.
Beside what has been said of Faith and Repentance, I will more particularly Consider what God requires of guilty Creatures in order to their Pardon.
p-acp r-crq vhz vbn vvn pp-f n1 cc n1, pns11 vmb av-dc av-j vvi r-crq np1 vvz pp-f j n2 p-acp n1 p-acp po32 n1.
(3) part (DIV2)
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827
First, The Confession of our Sins is indispensably required to qualify us for Pardon.First, The Confessi of our Sins is indispensably required to qualify us for Pardon.
ord, dt n1 pp-f po12 n2 vbz av-j vvn pc-acp vvi pno12 p-acp n1.
(3) part (DIV2)
81
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The Promise is express and full, He that confesses and forsakes Sin, shall find Mercy. That we may not be deceived in the Application of this Promise, I will briefly consider what is preparatory to this Duty, the Properties of it,
The Promise is express and full, He that Confesses and forsakes since, shall find Mercy. That we may not be deceived in the Application of this Promise, I will briefly Consider what is preparatory to this Duty, the Properties of it,
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(3) part (DIV2)
81
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829
and the Connection of Pardon with it.
and the Connection of Pardon with it.
cc dt n1 pp-f n1 p-acp pn31.
(3) part (DIV2)
81
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1 st. The Understanding must be enlightned by the Divine Law to discover Sin. The Law is the Rule of our Duty,
1 Saint. The Understanding must be enlightened by the Divine Law to discover Sin. The Law is the Rule of our Duty,
crd zz. dt n1 vmb vbi vvn p-acp dt j-jn n1 pc-acp vvi np1 dt n1 vbz dt n1 pp-f po12 n1,
(3) part (DIV2)
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and the Obligation to obey it is immediately conveyed by Conscience.
and the Obligation to obey it is immediately conveyed by Conscience.
cc dt n1 pc-acp vvi pn31 vbz av-j vvn p-acp n1.
(3) part (DIV2)
82
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While there is a Cloud of Darkness in the Mind, there will be a Silence in the Conscience.
While there is a Cloud of Darkness in the Mind, there will be a Silence in the Conscience.
n1 a-acp vbz dt n1 pp-f n1 p-acp dt n1, pc-acp vmb vbi dt n1 p-acp dt n1.
(3) part (DIV2)
82
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Paul declares, that he was once alive without the Law, i. e. not understanding his Guilt, he presum'd of his Justification;Paul declares, that he was once alive without the Law, i. e. not understanding his Gilded, he presumed of his Justification;
np1 vvz, cst pns31 vbds a-acp j p-acp dt n1, uh. sy. xx vvg po31 j-vvn, pns31 vvd pp-f po31 n1;
(3) part (DIV2)
82
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but when the Commandment came in its Light to convince him of the Transgression of it, the Apparition of Sin in the clear Glass of the Law struck him dead.
but when the Commandment Come in its Light to convince him of the Transgression of it, the Apparition of since in the clear Glass of the Law struck him dead.
cc-acp c-crq dt n1 vvd p-acp po31 n1 pc-acp vvi pno31 pp-f dt n1 pp-f pn31, dt n1 pp-f n1 p-acp dt j n1 pp-f dt n1 vvd pno31 j.
(3) part (DIV2)
82
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835
There must be a Discussion of Conscience, a comparing our Actions with the Rule, to discover their Obliquity:
There must be a Discussion of Conscience, a comparing our Actions with the Rule, to discover their Obliquity:
pc-acp vmb vbi dt n1 pp-f n1, dt vvg po12 n2 p-acp dt n1, pc-acp vvi po32 n1:
(3) part (DIV2)
82
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for Sins unknown and unconsider'd cannot be confest. Some Sins are notorious, and present themselves to our Knowledg and Memory:
for Sins unknown and unconsidered cannot be confessed. some Sins Are notorious, and present themselves to our Knowledge and Memory:
c-acp n2 j cc j vmbx vbi vvn. d n2 vbr j, cc vvi px32 p-acp po12 n1 cc n1:
(3) part (DIV2)
82
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others are of a weaker Evidence, Inquiry must be made after them.
Others Are of a Weaker Evidence, Inquiry must be made After them.
n2-jn vbr pp-f dt jc n1, n1 vmb vbi vvn p-acp pno32.
(3) part (DIV2)
82
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838
'Tis an unpleasant Work to rake in the Sink of a corrupt Heart, but 'tis necessary.
It's an unpleasant Work to rake in the Sink of a corrupt Heart, but it's necessary.
pn31|vbz dt j n1 pc-acp vvi p-acp dt n1 pp-f dt j n1, cc-acp pn31|vbz j.
(3) part (DIV2)
82
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2 ly. The Properties of Confession are, (1.) It must be free and ingenuous:
2 lie. The Properties of Confessi Are, (1.) It must be free and ingenuous:
crd vvb. dt n2 pp-f n1 vbr, (crd) pn31 vmb vbi j cc j:
(3) part (DIV2)
83
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840
That which is extorted by bitter Constraint is of no Value and Acceptance.
That which is extorted by bitter Constraint is of no Valve and Acceptance.
cst r-crq vbz j-vvn p-acp j n1 vbz pp-f dx vvi cc n1.
(3) part (DIV2)
84
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841
Pharaoh, an obstinate Rebel, upon the rack, acknowledg'd he had sinned. 'Tis true, the Penal Effects of Sin may be the first Excitation of Sinners to consider their Ways,Pharaoh, an obstinate Rebel, upon the rack, acknowledged he had sinned. It's true, the Penal Effects of since may be the First Excitation of Sinners to Consider their Ways,
np1, dt j n1, p-acp dt n1, vvn pns31 vhd vvn. pn31|vbz j, dt j n2 pp-f n1 vmb vbi dt ord n1 pp-f n2 pc-acp vvi po32 n2,
(3) part (DIV2)
84
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but the Holy Spirit by that Means so deeply affects them with the Evil of Sin, that they voluntarily confess them before the all-discerning Judg. David declares, When I kept Silence, my Bones waxed old:
but the Holy Spirit by that Means so deeply affects them with the Evil of since, that they voluntarily confess them before the All-discerning Judges David declares, When I kept Silence, my Bones waxed old:
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(3) part (DIV2)
84
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843
I said, I will confess my Sins, and thou forgavest them. He came to a deliberate Resolution, I will confess them. I said, I will confess my Sins, and thou forgavest them. He Come to a deliberate Resolution, I will confess them.
pns11 vvd, pns11 vmb vvi po11 n2, cc pns21 vvd2 pno32. pns31 vvd p-acp dt j n1, pns11 vmb vvi pno32.
(3) part (DIV2)
84
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(2.) Confession must be sincere and full, that our Sins may be more evident and odious to us.
(2.) Confessi must be sincere and full, that our Sins may be more evident and odious to us.
(crd) n1 vmb vbi j cc j, cst po12 n2 vmb vbi av-dc j cc j p-acp pno12.
(3) part (DIV2)
85
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845
The covering of Sins is like the keeping a Serpent warm, that will sting more fiercely. The covering of Sins is like the keeping a Serpent warm, that will sting more fiercely.
dt n-vvg pp-f n2 vbz av-j dt vvg dt n1 j, cst vmb vvi av-dc av-j.
(3) part (DIV2)
85
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846
The concealing Sin argues the Love of it, and is a Bar against Pardon.
The concealing since argues the Love of it, and is a Bar against Pardon.
dt vvg n1 vvz dt n1 pp-f pn31, cc vbz dt n1 p-acp n1.
(3) part (DIV2)
85
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847
Blessed is the Man unto whom the Lord imputes no Iniquity, in whose Spirit there is no Guile. Blessed is the Man unto whom the Lord imputes no Iniquity, in whose Spirit there is no Guile.
vvn vbz dt n1 p-acp ro-crq dt n1 vvz dx n1, p-acp rg-crq n1 a-acp vbz dx n1.
(3) part (DIV2)
85
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'Tis not said, In whose Spirit there is no Sin, but no Guile, no reserved allowed Sin. The sincere Penitent pours forth his Heart like Water before the Lord.
It's not said, In whose Spirit there is no since, but no Guile, no reserved allowed Sin. The sincere Penitent pours forth his Heart like Water before the Lord.
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(3) part (DIV2)
85
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849
Of all Liquids none are so clearly pour'd out of a Vessel as Water: Wine or Oil leave a Tincture.
Of all Liquids none Are so clearly poured out of a Vessel as Water: Wine or Oil leave a Tincture.
pp-f d n2 pix vbr av av-j vvn av pp-f dt n1 p-acp n1: n1 cc n1 vvb dt n1.
(3) part (DIV2)
85
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850
We should in Confession pour out all our Sins, and leave no Tincture of Affection to them.
We should in Confessi pour out all our Sins, and leave no Tincture of Affection to them.
pns12 vmd p-acp n1 vvb av d po12 n2, cc vvb dx n1 pp-f n1 p-acp pno32.
(3) part (DIV2)
85
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851
If it be said, How can we confess our Sins that are above our counting? 'Tis true, but we must reserve none.
If it be said, How can we confess our Sins that Are above our counting? It's true, but we must reserve none.
cs pn31 vbb vvn, q-crq vmb pns12 vvi po12 n2 cst vbr p-acp po12 vvg? pn31|vbz j, cc-acp pns12 vmb vvi pix.
(3) part (DIV2)
85
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852
We must confess the kinds of our Sins, against the first and second Table, that were both written with God's Hand;
We must confess the Kinds of our Sins, against the First and second Table, that were both written with God's Hand;
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(3) part (DIV2)
85
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853
Sins of Omission and Commission, and particular Sins of greater Guilt: we must wash off their deceitful Colours, that they may appear in their hellish Shape, and more deeply affect us.
Sins of Omission and Commission, and particular Sins of greater Gilded: we must wash off their deceitful Colours, that they may appear in their hellish Shape, and more deeply affect us.
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(3) part (DIV2)
85
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854
Men are very averse from this Duty, and apt to conceal or extenuate their Sins. The Art of concealing and Excuses is learnt from the first Transgressor.
Men Are very averse from this Duty, and apt to conceal or extenuate their Sins. The Art of concealing and Excuses is learned from the First Transgressor.
n2 vbr av j p-acp d n1, cc j pc-acp vvi cc vvi po32 n2. dt n1 pp-f vvg cc n2 vbz vvn p-acp dt ord n1.
(3) part (DIV2)
85
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855
When God called to Adam, Where art thou? tho his Dread to appear before the Divine Presence was a tacit Confession of his Fault,
When God called to Adam, Where art thou? though his Dread to appear before the Divine Presence was a tacit Confessi of his Fault,
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(3) part (DIV2)
85
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856
and his hiding himself discovered his Sin;
and his hiding himself discovered his since;
cc po31 vvg px31 vvn po31 n1;
(3) part (DIV2)
85
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857
yet he does not acknowledg his Sin, but alledges the Consequence of it, his Shame, to be the Cause of his guilty Fear.
yet he does not acknowledge his since, but alleges the Consequence of it, his Shame, to be the Cause of his guilty fear.
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(3) part (DIV2)
85
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858
I heard thy Voice, and was afraid, because I was naked. I herd thy Voice, and was afraid, Because I was naked.
pns11 vvd po21 n1, cc vbds j, c-acp pns11 vbds j.
(3) part (DIV2)
85
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859
And to extenuate his Offence, transfers his Guilt on the Woman, and constructively reflects upon God as the Cause of it:
And to extenuate his Offence, transfers his Gilded on the Woman, and constructively reflects upon God as the Cause of it:
cc pc-acp vvi po31 n1, vvz po31 j-vvn p-acp dt n1, cc av-j vvz p-acp np1 p-acp dt n1 pp-f pn31:
(3) part (DIV2)
85
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860
The Woman which thou gavest me, gave me of the Fruit, and I did eat. The Woman which thou Gavest me, gave me of the Fruit, and I did eat.
dt n1 r-crq pns21 vvd2 pno11, vvd pno11 pp-f dt n1, cc pns11 vdd vvi.
(3) part (DIV2)
85
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861
The wicked Excuse did infinitely aggravate his Sin. The Woman lays her Fault at the Serpent's door, The Serpent beguiled me. Aaron pretends that the People compell'd him to Idolatry:
The wicked Excuse did infinitely aggravate his Sin. The Woman lays her Fault At the Serpent's door, The Serpent beguiled me. Aaron pretends that the People compelled him to Idolatry:
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(3) part (DIV2)
85
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862
and that the golden Calf was not the Effect of Design and Art, but of Chance:
and that the golden Calf was not the Effect of Design and Art, but of Chance:
cc cst dt j n1 vbds xx dt vvb pp-f n1 cc n1, cc-acp pp-f n1:
(3) part (DIV2)
85
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863
I cast the Gold into the Fire, and there came out this Calf. Saul coloured his Rebellion with the Pretence of Religion: I cast the Gold into the Fire, and there Come out this Calf. Saul coloured his Rebellion with the Pretence of Religion:
pns11 vvd dt n1 p-acp dt n1, cc a-acp vvd av d n1. np1 vvn po31 n1 p-acp dt n1 pp-f n1:
(3) part (DIV2)
85
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864
He kept the best of the Cattel for Sacrifice. He kept the best of the Cattle for Sacrifice.
pns31 vvd dt js pp-f dt n2 p-acp n1.
(3) part (DIV2)
85
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865
In short, as in Sweating, 'tis observed that a general Sweat of the Body is for its Advantage,
In short, as in Sweating, it's observed that a general Sweat of the Body is for its Advantage,
p-acp j, c-acp p-acp vvg, pn31|vbz vvn cst dt j n1 pp-f dt n1 vbz p-acp po31 n1,
(3) part (DIV2)
85
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but the Sweat of a Part only is the Symptom of a Disease:
but the Sweat of a Part only is the symptom of a Disease:
cc-acp dt n1 pp-f dt n1 av-j vbz dt n1 pp-f dt n1:
(3) part (DIV2)
85
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So a clear unfeigned Confession is for our Profit, but a semi-Confession is counterfeit, an Indication of Hypocrisy.
So a clear unfeigned Confessi is for our Profit, but a semi-Confession is counterfeit, an Indication of Hypocrisy.
av dt j j n1 vbz p-acp po12 n1, cc-acp dt n1 vbz j-jn, dt n1 pp-f n1.
(3) part (DIV2)
85
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868
(3.) Confession must be mix'd with Sorrow and Shame in the Remembrance of our past Sins.
(3.) Confessi must be mixed with Sorrow and Shame in the Remembrance of our past Sins.
(crd) n1 vmb vbi vvn p-acp n1 cc n1 p-acp dt n1 pp-f po12 j n2.
(3) part (DIV2)
86
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1. A piercing deep Sorrow from spiritual Principles and Perswasives is the Ingredient of an acceptable Confession.
1. A piercing deep Sorrow from spiritual Principles and Persuasive is the Ingredient of an acceptable Confessi.
crd dt j-vvg j-jn n1 p-acp j n2 cc j vbz dt n1 pp-f dt j n1.
(3) part (DIV2)
87
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870
There is a natural Sorrow proceeding from the Impression of afflicting Evils. Sense is very tender and apt to resent what is oppressive to it.
There is a natural Sorrow proceeding from the Impression of afflicting Evils. Sense is very tender and apt to resent what is oppressive to it.
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(3) part (DIV2)
87
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871
A Sinner that has wasted his Estate, blasted his Reputation, shortned his Life by his Excesses,
A Sinner that has wasted his Estate, blasted his Reputation, shortened his Life by his Excesses,
dt n1 cst vhz vvn po31 n1, vvn po31 n1, vvd po31 n1 p-acp po31 n2,
(3) part (DIV2)
87
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and hasten'd his Damnation, may feel Anguish in his Breast for his Sins, the procuring Causes of his Punishment.
and hastened his Damnation, may feel Anguish in his Breast for his Sins, the procuring Causes of his Punishment.
cc vvd po31 n1, vmb vvi n1 p-acp po31 n1 p-acp po31 n2, dt vvg n2 pp-f po31 n1.
(3) part (DIV2)
87
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873
But this Sorrow proceeds only from the Sense of external Evils, not from the melted Heart for the intrinsick Evil of Sin:
But this Sorrow proceeds only from the Sense of external Evils, not from the melted Heart for the intrinsic Evil of since:
p-acp d n1 vvz av-j p-acp dt n1 pp-f j n2-jn, xx p-acp dt j-vvn n1 p-acp dt j n-jn pp-f n1:
(3) part (DIV2)
87
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874
As Marble Pillars are wet, from the Moisture of the ambient Air. 'Tis the miserable Man, not the miserable Sinner that mourns.
As Marble Pillars Are wet, from the Moisture of the ambient Air. It's the miserable Man, not the miserable Sinner that mourns.
p-acp n1 n2 vbr j, p-acp dt n1 pp-f dt j n1. pn31|vbz dt j n1, xx dt j n1 cst vvz.
(3) part (DIV2)
87
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875
This Sorrow is consistent with the Love of Sin; and when the penal Evil is removed, the Sinner returns to the Practice of it.
This Sorrow is consistent with the Love of since; and when the penal Evil is removed, the Sinner returns to the Practice of it.
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(3) part (DIV2)
87
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876
Carnal Sorrow only respects a Man's self as a Sufferer: 'tis in Hell, in the extreme Degrees, there is weeping for ever.
Carnal Sorrow only respects a Man's self as a Sufferer: it's in Hell, in the extreme Degrees, there is weeping for ever.
j n1 av-j vvz dt ng1 n1 p-acp dt n1: pn31|vbz p-acp n1, p-acp dt j-jn n2, a-acp vbz vvg p-acp av.
(3) part (DIV2)
87
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877
There is a godly Sorrow, of which the Holy Spirit is the Spring.
There is a godly Sorrow, of which the Holy Spirit is the Spring.
pc-acp vbz dt j n1, pp-f r-crq dt j n1 vbz dt n1.
(3) part (DIV2)
88
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'Tis the Promise of God to his People, I will pour forth the Spirit of Grace and Supplication upon the Inhabitants of Jerusalem, and they shall see him whom they have pierced,
It's the Promise of God to his People, I will pour forth the Spirit of Grace and Supplication upon the Inhabitants of Jerusalem, and they shall see him whom they have pierced,
pn31|vbz dt n1 pp-f np1 p-acp po31 n1, pns11 vmb vvi av dt n1 pp-f n1 cc n1 p-acp dt n2 pp-f np1, cc pns32 vmb vvi pno31 ro-crq pns32 vhb vvn,
(3) part (DIV2)
88
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879
and mourn over him, as one mourns for the Death of his First-born. The Perswasive of our Sorrow is answerable to its Principle.and mourn over him, as one mourns for the Death of his Firstborn. The Persuasive of our Sorrow is answerable to its Principle.
cc vvi p-acp pno31, c-acp pi vvz p-acp dt n1 pp-f po31 j. dt j pp-f po12 n1 vbz j p-acp po31 n1.
(3) part (DIV2)
88
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880
The serious Contemplation of our bleeding dying Saviour, is a spiritual and powerful Motive to melt us into the Tears of Repentance.
The serious Contemplation of our bleeding dying Saviour, is a spiritual and powerful Motive to melt us into the Tears of Repentance.
dt j n1 pp-f po12 j-vvg j-vvg n1, vbz dt j cc j n1 pc-acp vvi pno12 p-acp dt n2 pp-f n1.
(3) part (DIV2)
88
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881
How congruous is it, if the Purchase of our Pardon cost our Saviour his bloody Agony, that the applying of the Pardon to us should cost us the most bitter Sorrow? Divine Grief is more from the Memory of the Evils we have committed against our heavenly Father,
How congruous is it, if the Purchase of our Pardon cost our Saviour his bloody Agony, that the applying of the Pardon to us should cost us the most bitter Sorrow? Divine Grief is more from the Memory of the Evils we have committed against our heavenly Father,
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(3) part (DIV2)
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882
than from the Evils we suffer. Carnal Sorrow is barren and unprofitable.
than from the Evils we suffer. Carnal Sorrow is barren and unprofitable.
cs p-acp dt n2-jn pns12 vvb. j n1 vbz j cc j.
(3) part (DIV2)
88
Image 2
883
It may be said of it, what the wise Preacher says of wild Mirth, What dost thou? only that Sorrow that comes from Heaven is accepted there:
It may be said of it, what the wise Preacher Says of wild Mirth, What dost thou? only that Sorrow that comes from Heaven is accepted there:
pn31 vmb vbi vvn pp-f pn31, r-crq dt j n1 vvz pp-f j n1, q-crq vd2 pns21? av-j d n1 cst vvz p-acp n1 vbz vvn a-acp:
(3) part (DIV2)
88
Image 2
884
One spiritual Tear is of more Value and Efficacy with God than a Torrent of natural Sorrow.
One spiritual Tear is of more Valve and Efficacy with God than a Torrent of natural Sorrow.
pi j n1 vbz pp-f n1 vvi cc n1 p-acp np1 cs dt n1 pp-f j n1.
(3) part (DIV2)
88
Image 2
885
Repenting Sorrow is an indispensable Qualification in order to our Pardon, not merely from the Will of the Law-giver as the Reason of our Duty,
Repenting Sorrow is an indispensable Qualification in order to our Pardon, not merely from the Will of the Lawgiver as the Reason of our Duty,
vvg n1 vbz dt j n1 p-acp n1 p-acp po12 n1, xx av-j p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f po12 n1,
(3) part (DIV2)
89
Image 2
886
but from the Congruity of the thing it self.
but from the Congruity of the thing it self.
cc-acp p-acp dt n1 pp-f dt n1 pn31 n1.
(3) part (DIV2)
89
Image 2
887
'Tis observable, that 'tis the Wisdom and Kindness of the God of Nature, that the Food that preserves Life is pleasant to our Taste, to invite us every Day to eat, and renew our Strength;
It's observable, that it's the Wisdom and Kindness of the God of Nature, that the Food that preserves Life is pleasant to our Taste, to invite us every Day to eat, and renew our Strength;
pn31|vbz j, cst pn31|vbz dt n1 cc n1 pp-f dt n1 pp-f n1, cst dt n1 cst vvz n1 vbz j p-acp po12 n1, pc-acp vvi pno12 d n1 pc-acp vvi, cc vvi po12 n1;
(3) part (DIV2)
89
Image 2
888
but Physick that is necessary for the Recovery of Health, is very distastful, that our Aversion from it may make us circumspect, to prevent all Excesses that are the Causes of Diseases.
but Physic that is necessary for the Recovery of Health, is very distasteful, that our Aversion from it may make us circumspect, to prevent all Excesses that Are the Causes of Diseases.
cc-acp n1 cst vbz j p-acp dt n1 pp-f n1, vbz av j, cst po12 n1 p-acp pn31 vmb vvi pno12 j, pc-acp vvi d n2 cst vbr dt n2 pp-f n2.
(3) part (DIV2)
89
Image 2
889
Thus the sorrowful Confession of Sin which is medicinal to the Soul, is very afflicting;
Thus the sorrowful Confessi of since which is medicinal to the Soul, is very afflicting;
av dt j n1 pp-f n1 r-crq vbz j p-acp dt n1, vbz av vvg;
(3) part (DIV2)
89
Image 2
890
it wounds the Spirit, and breaks the Heart, that we may be jealous of our selves,
it wounds the Spirit, and breaks the Heart, that we may be jealous of our selves,
pn31 vvz dt n1, cc vvz dt n1, cst pns12 vmb vbi j pp-f po12 n2,
(3) part (DIV2)
89
Image 2
891
lest we eat of the forbidden Fruit that requires so bitter a Remedy.
lest we eat of the forbidden Fruit that requires so bitter a Remedy.
cs pns12 vvb pp-f dt j-vvn n1 cst vvz av j dt n1.
(3) part (DIV2)
89
Image 2
892
Godly Sorrow, tho it be very afflicting to Nature, yet the Exercise of it is more satisfying to a sincere Penitent,
Godly Sorrow, though it be very afflicting to Nature, yet the Exercise of it is more satisfying to a sincere Penitent,
j n1, cs pn31 vbb av vvg p-acp n1, av dt n1 pp-f pn31 vbz av-dc vvg p-acp dt j n-jn,
(3) part (DIV2)
90
Image 2
893
than all the Pleasures of Sin. In two cases Grief is pleasant: when 'tis upon the account of a Person dearly loved;
than all the Pleasures of Sin. In two cases Grief is pleasant: when it's upon the account of a Person dearly loved;
cs d dt n2 pp-f np1 p-acp crd n2 n1 vbz j: c-crq pn31|vbz p-acp dt n1 pp-f dt n1 av-jn vvn;
(3) part (DIV2)
90
Image 2
894
a Parent indulges his Sorrow for the Death of a Child that was the Life of his Life.
a Parent indulges his Sorrow for the Death of a Child that was the Life of his Life.
dt n1 vvz po31 n1 p-acp dt n1 pp-f dt n1 cst vbds dt n1 pp-f po31 n1.
(3) part (DIV2)
90
Image 2
895
Or when Pain is beneficial and an Advantage:
Or when Pain is beneficial and an Advantage:
cc c-crq n1 vbz j cc dt n1:
(3) part (DIV2)
90
Image 2
896
as in the Application of a Plaister, we are pleased with the Pain it causes, that being a Sign and Effect of its healing Operation.
as in the Application of a Plaster, we Are pleased with the Pain it Causes, that being a Signen and Effect of its healing Operation.
c-acp p-acp dt n1 pp-f dt vvb, pns12 vbr vvn p-acp dt n1 pn31 vvz, cst vbg dt n1 cc vvb pp-f po31 j-vvg n1.
(3) part (DIV2)
90
Image 2
897
Now both these Considerations are mix'd with repenting Sorrow:
Now both these Considerations Are mixed with repenting Sorrow:
av d d n2 vbr vvn p-acp vvg n1:
(3) part (DIV2)
90
Image 2
898
for it principally arises from the Reflection upon Sin, as that which has so dishonour'd and displeased the blessed God our Maker, Preserver and Redeemer;
for it principally arises from the Reflection upon since, as that which has so dishonoured and displeased the blessed God our Maker, Preserver and Redeemer;
c-acp pn31 av-j vvz p-acp dt n1 p-acp n1, c-acp d r-crq vhz av vvn cc vvn dt j-vvn np1 po12 n1, n1 cc n1;
(3) part (DIV2)
90
Image 2
899
that we have preferr'd the pleasing our corrupt and licentious Appetites, before the obeying his holy, just, and good Will.
that we have preferred the pleasing our corrupt and licentious Appetites, before the obeying his holy, just, and good Will.
cst pns12 vhb vvn dt j-vvg po12 j cc j n2, p-acp dt vvg po31 j, j, cc j n1.
(3) part (DIV2)
90
Image 2
900
The repenting Sinner declares his Love to God by his Grief for offending him, and voluntarily remembers his past Sins,
The repenting Sinner declares his Love to God by his Grief for offending him, and voluntarily remembers his past Sins,
dt vvg n1 vvz po31 n1 p-acp np1 p-acp po31 n1 p-acp vvg pno31, cc av-jn vvz po31 j n2,
(3) part (DIV2)
90
Image 2
901
and is pleased in overflowing Sorrow for them. And this Sorrow is preparative for Peace:
and is pleased in overflowing Sorrow for them. And this Sorrow is preparative for Peace:
cc vbz vvn p-acp j-vvg n1 p-acp pno32. cc d n1 vbz n1 p-acp n1:
(3) part (DIV2)
90
Image 2
902
Vnutterable Groans are introductive of unspeakable Joys: the Holy Spirit that convinces of Sin is the blessed Comforter. Unutterable Groans Are introductive of unspeakable Joys: the Holy Spirit that convinces of since is the blessed Comforter.
j n2 vbr j pp-f j n2: dt j n1 cst vvz pp-f n1 vbz dt j-vvn n1.
(3) part (DIV2)
90
Image 2
903
2. The Confession of Sin must be mix'd with Shame.
2. The Confessi of since must be mixed with Shame.
crd dt n1 pp-f n1 vmb vbi vvn p-acp n1.
(3) part (DIV2)
91
Image 2
904
All the just Causes of Shame, Guilt, Turpitude, Folly and Disappointment, are complicated in Sin. The repenting Sinner, by Consciousness and Reflection upon Sin, that induces so heavy a Guilt, that defiles the Soul with so deep a Pollution, that no Ray of its Original Purity remains, that debases it infinitely below its heavenly Descent, mourns with Tears of Confusion for what he has done.
All the just Causes of Shame, Gilded, Turpitude, Folly and Disappointment, Are complicated in Sin. The repenting Sinner, by Consciousness and Reflection upon since, that induces so heavy a Gilded, that defiles the Soul with so deep a Pollution, that no Ray of its Original Purity remains, that debases it infinitely below its heavenly Descent, mourns with Tears of Confusion for what he has done.
av-d dt j n2 pp-f n1, j-vvn, n1, n1 cc n1, vbr vvn p-acp np1 dt vvg n1, p-acp n1 cc n1 p-acp n1, cst vvz av j dt j-vvn, cst vvz dt n1 p-acp av j-jn dt n1, cst dx n1 pp-f po31 j-jn n1 vvz, cst vvz pn31 av-j p-acp po31 j n1, vvz p-acp n2 pp-f n1 p-acp r-crq pns31 vhz vdn.
(3) part (DIV2)
91
Image 2
905
Repenting Ephraim bemoans himself, that he had been rebellious against the Methods of God's Mercy, like a refractory Bullock unaccustom'd to the Yoke: Repenting Ephraim bemoans himself, that he had been rebellious against the Methods of God's Mercy, like a refractory Bullock unaccustomed to the Yoke:
vvg np1 vvz px31, cst pns31 vhd vbn j p-acp dt n2 pp-f npg1 n1, av-j dt j n1 j p-acp dt n1:
(3) part (DIV2)
91
Image 2
906
and his recoiling Thoughts made him to smite on his Thigh, to be ashamed to the degree of Confusion for his Disobedience.
and his recoiling Thoughts made him to smite on his Thigh, to be ashamed to the degree of Confusion for his Disobedience.
cc po31 vvg n2 vvd pno31 pc-acp vvi p-acp po31 n1, pc-acp vbi j p-acp dt n1 pp-f n1 p-acp po31 n1.
(3) part (DIV2)
91
Image 2
907
How affecting an Object he was in God's Eye, the immediate Answer declares:
How affecting an Object he was in God's Eye, the immediate Answer declares:
np1 vvg dt n1 pns31 vbds p-acp npg1 n1, dt j n1 vvz:
(3) part (DIV2)
91
Image 2
908
Is Ephraim my dear Son? is he a pleasant Child? for since I spake against him, I do earnestly remember him still: Is Ephraim my dear Son? is he a pleasant Child? for since I spoke against him, I do earnestly Remember him still:
vbz np1 po11 j-jn n1? vbz pns31 dt j n1? p-acp c-acp pns11 vvd p-acp pno31, pns11 vdb av-j vvi pno31 av:
(3) part (DIV2)
91
Image 2
909
therefore my Bowels are troubled for him; I will surely have Mercy upon him, saith the Lord. Therefore my Bowels Are troubled for him; I will surely have Mercy upon him, Says the Lord.
av po11 n2 vbr vvn p-acp pno31; pns11 vmb av-j vhi n1 p-acp pno31, vvz dt n1.
(3) part (DIV2)
91
Image 2
910
The Psalmist reflecting upon his being almost vanquish'd by a vexatious Temptation, degrades and vilifies himself, so foolish was I and ignorant, and like a Beast before thee.
The Psalmist reflecting upon his being almost vanquished by a vexatious Temptation, degrades and vilifies himself, so foolish was I and ignorant, and like a Beast before thee.
dt n1 vvg p-acp po31 vbg av vvn p-acp dt j n1, n2 cc vvz px31, av j vbds pns11 cc j, cc av-j dt n1 p-acp pno21.
(3) part (DIV2)
91
Image 2
911
Ezra in the Confession of the Holy Seed's mixing with Heathen Idolaters, saith, O Lord, I blush and am ashamed at the foul Deformity of their Sin. The Apostle upbraids the Romans with a stinging Reproach, What Fruit have you of those things whereof ye are now ashamed, the End whereof is Death? When a foolish Choice is made,Ezra in the Confessi of the Holy Seed's mixing with Heathen Idolaters, Says, Oh Lord, I blush and am ashamed At the foul Deformity of their Sin. The Apostle upbraids the Roman with a stinging Reproach, What Fruit have you of those things whereof you Are now ashamed, the End whereof is Death? When a foolish Choice is made,
np1 p-acp dt n1 pp-f dt j ng1 vvg p-acp j-jn n2, vvz, uh n1, pns11 vvb cc vbm j p-acp dt j n1 pp-f po32 np1 dt n1 vvz dt njp2 p-acp dt j-vvg n1, q-crq n1 vhb pn22 pp-f d n2 c-crq pn22 vbr av j, dt vvb c-crq vbz n1? c-crq dt j n1 vbz vvn,
(3) part (DIV2)
91
Image 2
912
and the Folly is detected, and Experience disappoints the Expectation, the natural Consequent is Shame.
and the Folly is detected, and Experience disappoints the Expectation, the natural Consequent is Shame.
cc dt n1 vbz vvn, cc n1 vvz dt n1, dt j j vbz n1.
(3) part (DIV2)
91
Image 2
913
At the last Day, when the Filthiness and Folly of Men shall be publish'd before God,
At the last Day, when the Filthiness and Folly of Men shall be published before God,
p-acp dt ord n1, c-crq dt n1 cc n1 pp-f n2 vmb vbi vvn p-acp np1,
(3) part (DIV2)
91
Image 2
914
and all the Angels and Saints, how much rather would they be hid in the Darkness of their Graves,
and all the Angels and Saints, how much rather would they be hid in the Darkness of their Graves,
cc d dt n2 cc n2, c-crq d av-c vmd pns32 vbi vvn p-acp dt n1 pp-f po32 n2,
(3) part (DIV2)
91
Image 2
915
than be clothed with Confusion before that glorious and immense Theatre? The sorrowful Confession of Sin, with deep Shame here, will prevent the exposing the Sinner to publick Shame hereafter.
than be clothed with Confusion before that glorious and immense Theatre? The sorrowful Confessi of since, with deep Shame Here, will prevent the exposing the Sinner to public Shame hereafter.
cs vbi vvn p-acp n1 p-acp d j cc j n1? dt j n1 pp-f n1, p-acp j-jn n1 av, vmb vvi dt vvg dt n1 p-acp j n1 av.
(3) part (DIV2)
91
Image 2
916
(4.) Confession must have Concomitant with it, the judging our selves as unworthy of the least Mercy, and deserving severe Punishment.
(4.) Confessi must have Concomitant with it, the judging our selves as unworthy of the least Mercy, and deserving severe Punishment.
(crd) n1 vmb vhi n1 p-acp pn31, dt vvg po12 n2 p-acp j pp-f dt ds n1, cc vvg j n1.
(3) part (DIV2)
92
Image 2
917
The Apostle assures us, If we would judg our selves, we should not be judged.
The Apostle assures us, If we would judge our selves, we should not be judged.
dt n1 vvz pno12, cs pns12 vmd n1 po12 n2, pns12 vmd xx vbi vvn.
(3) part (DIV2)
92
Image 2
918
He does not say, if we are innocent we shall not be condemn'd, for then who can appear before the high and inlightned Tribunal of Heaven? but if we acknowledg our Guilt,
He does not say, if we Are innocent we shall not be condemned, for then who can appear before the high and enlightened Tribunal of Heaven? but if we acknowledge our Gilded,
pns31 vdz xx vvi, cs pns12 vbr j-jn pns12 vmb xx vbi vvn, c-acp av q-crq vmb vvi p-acp dt j cc vvn n1 pp-f n1? cc-acp cs pns12 vvb po12 j-vvn,
(3) part (DIV2)
92
Image 2
919
and the Righteousness of the Sentence to which we are obnoxious, we shall be spared. We cannot satisfy God's Justice, but we must glorify it:
and the Righteousness of the Sentence to which we Are obnoxious, we shall be spared. We cannot satisfy God's justice, but we must Glorify it:
cc dt n1 pp-f dt n1 p-acp r-crq pns12 vbr j, pns12 vmb vbi vvn. pns12 vmbx vvi npg1 n1, cc-acp pns12 vmb vvi pn31:
(3) part (DIV2)
92
Image 2
920
In this the admirable Mercy of God appears.
In this the admirable Mercy of God appears.
p-acp d dt j n1 pp-f np1 vvz.
(3) part (DIV2)
92
Image 2
921
Suppose a Court on Earth, wherein the Rule of Judgment were, that all the Faults which the Guilty confess and condemn themselves for, should be pardoned,
Suppose a Court on Earth, wherein the Rule of Judgement were, that all the Faults which the Guilty confess and condemn themselves for, should be pardoned,
vvb dt n1 p-acp n1, c-crq dt n1 pp-f n1 vbdr, cst d dt n2 r-crq dt j vvi cc vvi px32 p-acp, vmd vbi vvn,
(3) part (DIV2)
92
Image 2
922
and only those they conceal should be deadly to them;
and only those they conceal should be deadly to them;
cc av-j d pns32 vvi vmd vbi j p-acp pno32;
(3) part (DIV2)
92
Image 2
923
how willingly and humbly would those who are conscious of many capital Crimes, and are summon'd to appear, accuse themselves? In the Court of Heaven,
how willingly and humbly would those who Are conscious of many capital Crimes, and Are summoned to appear, accuse themselves? In the Court of Heaven,
c-crq av-j cc av-j vmd d r-crq vbr j pp-f d j n2, cc vbr vvn pc-acp vvi, vvi px32? p-acp dt n1 pp-f n1,
(3) part (DIV2)
92
Image 2
924
if we are faithful to God and our own Souls, in the confessing our Sins, and passing Sentence upon our selves, we prevent his Sentence against us.
if we Are faithful to God and our own Souls, in the confessing our Sins, and passing Sentence upon our selves, we prevent his Sentence against us.
cs pns12 vbr j p-acp np1 cc po12 d n2, p-acp dt vvg po12 n2, cc vvg n1 p-acp po12 n2, pns12 vvb po31 n1 p-acp pno12.
(3) part (DIV2)
92
Image 2
925
(5.) Prayer for Pardon must be joined with the Confession of Sin:
(5.) Prayer for Pardon must be joined with the Confessi of since:
(crd) n1 p-acp n1 vmb vbi vvn p-acp dt n1 pp-f n1:
(3) part (DIV2)
93
Image 2
926
The Lord is good, and ready to forgive, and plenteous in Mercy unto all that call upon him. The Lord is good, and ready to forgive, and plenteous in Mercy unto all that call upon him.
dt n1 vbz j, cc j pc-acp vvi, cc j p-acp n1 p-acp d cst vvb p-acp pno31.
(3) part (DIV2)
93
Image 2
927
God who is rich in Mercy, has appointed Prayer as the Means of our receiving it;
God who is rich in Mercy, has appointed Prayer as the Means of our receiving it;
np1 r-crq vbz j p-acp n1, vhz vvn n1 p-acp dt n2 pp-f po12 n-vvg pn31;
(3) part (DIV2)
93
Image 2
928
it being most honourable to him, that we should have a serious Sense of our Wants and Unworthiness,
it being most honourable to him, that we should have a serious Sense of our Wants and Unworthiness,
pn31 vbg av-ds j p-acp pno31, cst pns12 vmd vhi dt j n1 pp-f po12 vvz cc n1,
(3) part (DIV2)
93
Image 2
929
and our absolute Disability to supply them:
and our absolute Disability to supply them:
cc po12 j n1 pc-acp vvi pno32:
(3) part (DIV2)
93
Image 2
930
and by our Desires we should glorify his Power and Love, whereby he is all-sufficient and ready to bestow upon us his Blessings.
and by our Desires we should Glorify his Power and Love, whereby he is All-sufficient and ready to bestow upon us his Blessings.
cc p-acp po12 n2 pns12 vmd vvi po31 n1 cc n1, c-crq pns31 vbz j cc j pc-acp vvi p-acp pno12 po31 n2.
(3) part (DIV2)
93
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931
Prayer for Pardon must have these Ingredients. 1 st. Humility is the most becoming Qualification of a Suppliant to the high Judg of the World, to reverse the Sentence of eternal Death.
Prayer for Pardon must have these Ingredients. 1 Saint. Humility is the most becoming Qualification of a Suppliant to the high Judge of the World, to reverse the Sentence of Eternal Death.
n1 p-acp n1 vmb vhi d n2. crd zz. n1 vbz dt av-ds j-vvg n1 pp-f dt j-jn p-acp dt j n1 pp-f dt n1, pc-acp vvi dt n1 pp-f j n1.
(3) part (DIV2)
93
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932
The deep Apprehension of our Guilt will humble us before his dreadful Tribunal. 2 dly. Fervency, which is the Life of Prayer.
The deep Apprehension of our Gilded will humble us before his dreadful Tribunal. 2 dly. Fervency, which is the Life of Prayer.
dt j-jn n1 pp-f po12 j-vvn n1 vvb pno12 p-acp po31 j n1. crd av-j. n1, r-crq vbz dt n1 pp-f n1.
(3) part (DIV2)
93
Image 2
933
A cold Prayer, the spiritless Motion of the Lips, is so far from inclining the Divine Mercy to pardon us, that it increases our Guilt, and provokes God's Displeasure.
A cold Prayer, the spiritless Motion of the Lips, is so Far from inclining the Divine Mercy to pardon us, that it increases our Gilded, and provokes God's Displeasure.
dt j-jn n1, dt j n1 pp-f dt n2, vbz av av-j p-acp vvg dt j-jn n1 pc-acp vvi pno12, cst pn31 vvz po12 j-vvn, cc vvz npg1 n1.
(3) part (DIV2)
93
Image 2
934
If our Apprehensions were as real and quick of our spiritual Wants as of our temporal, our Prayers would be as ardent for Supplies.
If our Apprehensions were as real and quick of our spiritual Wants as of our temporal, our Prayers would be as Ardent for Supplies.
cs po12 n2 vbdr a-acp j cc j pp-f po12 j vvz p-acp pp-f po12 j, po12 n2 vmd vbi a-acp j c-acp n2.
(3) part (DIV2)
93
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935
Our Desires should be raised in the most intense degrees, in some proportion to the Value of the Blessing;
Our Desires should be raised in the most intense Degrees, in Some proportion to the Valve of the Blessing;
po12 n2 vmd vbi vvn p-acp dt av-ds zz n2, p-acp d n1 p-acp dt vvi pp-f dt n1;
(3) part (DIV2)
93
Image 2
936
they should be strong, as our Necessity to obtain it.
they should be strong, as our Necessity to obtain it.
pns32 vmd vbi j, c-acp po12 n1 pc-acp vvi pn31.
(3) part (DIV2)
93
Image 2
937
The Pardon of our Sins is the Effect of God's highest Favour, of that Love that is peculiar to his Children, 'tis the Fruit of our Saviour's bloody Sufferings;
The Pardon of our Sins is the Effect of God's highest Favour, of that Love that is peculiar to his Children, it's the Fruit of our Saviour's bloody Sufferings;
dt n1 pp-f po12 n2 vbz dt vvb pp-f npg1 js n1, pp-f d n1 cst vbz j p-acp po31 n2, pn31|vbz dt n1 pp-f po12 ng1 j n2;
(3) part (DIV2)
93
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938
without it we are miserable for ever, and can we expect to obtain it by a formal superficial Prayer? It deserves the Flower and Zeal of our Affections.
without it we Are miserable for ever, and can we expect to obtain it by a formal superficial Prayer? It deserves the Flower and Zeal of our Affections.
p-acp pn31 pns12 vbr j p-acp av, cc vmb pns12 vvi pc-acp vvi pn31 p-acp dt j j n1? pn31 vvz dt n1 cc n1 pp-f po12 n2.
(3) part (DIV2)
93
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939
How solicitous and vehement, and unsatisfied should we be, till we have the clear Testimony that we are in a State of Divine Favour? Only fervent Prayers are regarded by God, and recorded in Heaven.
How solicitous and vehement, and unsatisfied should we be, till we have the clear Testimony that we Are in a State of Divine Favour? Only fervent Prayers Are regarded by God, and recorded in Heaven.
q-crq j cc j, cc j-vvn-u vmd pns12 vbi, c-acp pns12 vhb dt j n1 cst pns12 vbr p-acp dt n1 pp-f j-jn n1? j j n2 vbr vvn p-acp np1, cc vvn p-acp n1.
(3) part (DIV2)
93
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We disvalue his Pardon by our Indifferency and faint Desires.
We disvalue his Pardon by our Indifferency and faint Desires.
pns12 vvn po31 n1 p-acp po12 n1 cc j n2.
(3) part (DIV2)
93
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941
In our Petitions for temporal things, our Affections should be temperate, always mix'd with resign'd Submission to the Will and Wisdom of our Heavenly Father, who knows what is better for us than we do,
In our Petitions for temporal things, our Affections should be temperate, always mixed with resigned Submission to the Will and Wisdom of our Heavenly Father, who knows what is better for us than we do,
p-acp po12 n2 p-acp j n2, po12 n2 vmd vbi j, av vvn p-acp vvn n1 p-acp dt n1 cc n1 pp-f po12 j n1, r-crq vvz r-crq vbz jc p-acp pno12 cs pns12 vdb,
(3) part (DIV2)
93
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and loves us better than we do our selves:
and loves us better than we do our selves:
cc vvz pno12 vvi cs pns12 vdb po12 n2:
(3) part (DIV2)
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but in praying for the Pardon of our Sins our Affections should be inflamed, we should as it were offer Violence to the King of Heaven, and be unsatisfied without it.
but in praying for the Pardon of our Sins our Affections should be inflamed, we should as it were offer Violence to the King of Heaven, and be unsatisfied without it.
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(3) part (DIV2)
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What ardent and repeated Addresses were made by David for this great Blessing:
What Ardent and repeated Addresses were made by David for this great Blessing:
q-crq j cc vvn n2 vbdr vvn p-acp np1 p-acp d j n1:
(3) part (DIV2)
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Have Mercy upon me, O Lord, according to thy Loving-kindness, according to the Multitude of thy tender Mercies blot out my Transgression. Have Mercy upon me, Oh Lord, according to thy Lovingkindness, according to the Multitude of thy tender mercies blot out my Transgression.
vhb n1 p-acp pno11, uh n1, vvg p-acp po21 n1, vvg p-acp dt n1 pp-f po21 j n2 vvi av po11 n1.
(3) part (DIV2)
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Wash me throughly from mine Iniquity, and cleanse me from my Sin. Purge me with Hyssop, and I shall be clean:
Wash me thoroughly from mine Iniquity, and cleanse me from my Sin. Purge me with Hyssop, and I shall be clean:
n1 pno11 av-j p-acp po11 n1, cc vvb pno11 p-acp po11 np1 vvb pno11 p-acp n1, cc pns11 vmb vbi j:
(3) part (DIV2)
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wash me, and I shall be whiter than Snow. Deliver me from Blood-guiltiness, O God, thou God of my Salvation. wash me, and I shall be Whiter than Snow. Deliver me from Bloodguiltiness, Oh God, thou God of my Salvation.
vvb pno11, cc pns11 vmb vbi jc-jn cs n1. vvb pno11 p-acp n1, uh np1, pns21 n1 pp-f po11 n1.
(3) part (DIV2)
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He prays as if the Ghost of Vriah were always in his View, covered with Blood,
He prays as if the Ghost of Uriah were always in his View, covered with Blood,
pns31 vvz c-acp cs dt n1 pp-f np1 vbdr av p-acp po31 n1, vvn p-acp n1,
(3) part (DIV2)
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and reproaching him for his treacherous Cruelty.
and reproaching him for his treacherous Cruelty.
cc vvg pno31 p-acp po31 j n1.
(3) part (DIV2)
94
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The Affairs and Pleasures of his Kingdom could not divert and calm his Spirit, till he was restored to the joyful Sense of God's saving Mercy.
The Affairs and Pleasures of his Kingdom could not divert and Cam his Spirit, till he was restored to the joyful Sense of God's Saving Mercy.
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(3) part (DIV2)
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If it be said, that David 's complicated Sins were of a crimson Guilt, and justly terrified his Conscience with the Apprehension of Vengeance:
If it be said, that David is complicated Sins were of a crimson Gilded, and justly terrified his Conscience with the Apprehension of Vengeance:
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(3) part (DIV2)
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I answer, 'tis true, but supposing that preventing Grace has kept us from Sins of a high Nature, whereby we should have incurr'd greater Guilt,
I answer, it's true, but supposing that preventing Grace has kept us from Sins of a high Nature, whereby we should have incurred greater Gilded,
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(3) part (DIV2)
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and been exposed to greater Punishment, yet even the best Men are in infinite need of pardoning Grace;
and been exposed to greater Punishment, yet even the best Men Are in infinite need of pardoning Grace;
cc vbn vvn p-acp jc n1, av av dt js n2 vbr p-acp j n1 pp-f vvg n1;
(3) part (DIV2)
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for the least Sin makes us guilty of eternal Death, and the infinite Number of our Sins,
for the least since makes us guilty of Eternal Death, and the infinite Number of our Sins,
p-acp dt ds n1 vvz pno12 j pp-f j n1, cc dt j n1 pp-f po12 n2,
(3) part (DIV2)
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tho according to the carnal Conceits of Men small, would be over-whelming.
though according to the carnal Conceits of Men small, would be overwhelming.
cs vvg p-acp dt j n2 pp-f n2 j, vmd vbi j.
(3) part (DIV2)
94
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What is weaker than a Drop of Water, yet the Sea that is a Collection of innumerable Drops of Water, does often by an irresistible Inundation drown the Land. The Wind is a Collection of many Vapours, which singly are of no Force,
What is Weaker than a Drop of Water, yet the Sea that is a Collection of innumerable Drops of Water, does often by an irresistible Inundation drown the Land. The Wind is a Collection of many Vapours, which singly Are of no Force,
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(3) part (DIV2)
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yet it often tears up the strongest Trees, and overthrows the firmest Buildings.
yet it often tears up the Strongest Trees, and overthrows the firmest Buildings.
av pn31 av vvz a-acp dt js n2, cc vvz dt js n2.
(3) part (DIV2)
94
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If the numerous Sins of one Man's Life were set in order before his Eyes, he would sink into the Depths of Despair, were not the Divine Mercy superabundant to our abounding Sins.
If the numerous Sins of one Man's Life were Set in order before his Eyes, he would sink into the Depths of Despair, were not the Divine Mercy superabundant to our abounding Sins.
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(3) part (DIV2)
94
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We must renew our Requests for Pardon every day: 'tis more necessary than to pray for our daily Bread.
We must renew our Requests for Pardon every day: it's more necessary than to pray for our daily Bred.
pns12 vmb vvi po12 n2 p-acp n1 d n1: pn31|vbz av-dc j cs pc-acp vvi p-acp po12 j n1.
(3) part (DIV2)
94
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We contract new Guilt every day:
We contract new Gilded every day:
pns12 vvb j j-vvn d n1:
(3) part (DIV2)
94
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and as our Saviour tells us, he that is washed needs to wash his Feet, i. e.
and as our Saviour tells us, he that is washed needs to wash his Feet, i. e.
cc c-acp po12 n1 vvz pno12, pns31 cst vbz vvn av pc-acp vvi po31 n2, sy. sy.
(3) part (DIV2)
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the Sins of Frailty and daily Incursion must be purged away by serious Repentance, and the Application of the Blood of Christ,
the Sins of Frailty and daily Incursion must be purged away by serious Repentance, and the Application of the Blood of christ,
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(3) part (DIV2)
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and our earnest Prayer for Pardon. 'Tis the cruel Character of Satan, he accuses the Saints before God Day and Night:
and our earnest Prayer for Pardon. It's the cruel Character of Satan, he accuses the Saints before God Day and Night:
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(3) part (DIV2)
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He is an ardent Accuser, and watchful always to find Matter to provoke God's Displeasure against us.
He is an Ardent Accuser, and watchful always to find Matter to provoke God's Displeasure against us.
pns31 vbz dt j n1, cc j av pc-acp vvi n1 pc-acp vvi npg1 n1 p-acp pno12.
(3) part (DIV2)
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'Tis therefore a Duty of daily Revolution, to pray for our Pardon.
It's Therefore a Duty of daily Revolution, to pray for our Pardon.
pn31|vbz av dt n1 pp-f j n1, pc-acp vvi p-acp po12 n1.
(3) part (DIV2)
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Besides, the Neglect of seeking for the daily Pardon of our Offences against God, argues the despising his Anger,
Beside, the Neglect of seeking for the daily Pardon of our Offences against God, argues the despising his Anger,
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(3) part (DIV2)
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and consequently the despising his Love, which is infinitely provoking.
and consequently the despising his Love, which is infinitely provoking.
cc av-j dt vvg po31 n1, r-crq vbz av-j vvg.
(3) part (DIV2)
94
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We are commanded not to let the Sun go down upon our Wrath, much less upon God's.
We Are commanded not to let the Sun go down upon our Wrath, much less upon God's.
pns12 vbr vvn xx pc-acp vvi dt n1 vvb a-acp p-acp po12 n1, av-d av-dc p-acp npg1.
(3) part (DIV2)
94
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969
Repentance is not an initial Act of Sorrow, but must be renewed all our Lives.
Repentance is not an initial Act of Sorrow, but must be renewed all our Lives.
n1 vbz xx dt j n1 pp-f n1, cc-acp vmb vbi vvn d po12 n2.
(3) part (DIV2)
94
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God's pardoning us is not a transient Act, but continued, as Conservation is a continued Creation.
God's pardoning us is not a Transient Act, but continued, as Conservation is a continued Creation.
npg1 vvg pno12 vbz xx dt j n1, cc-acp vvd, c-acp n1 vbz dt j-vvn n1.
(3) part (DIV2)
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Prayer for Pardon must be mix'd with Faith in our blessed Advocate, who ever lives to make Intercession for us.
Prayer for Pardon must be mixed with Faith in our blessed Advocate, who ever lives to make Intercession for us.
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(3) part (DIV2)
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If we could fill the Air with our Sighs, and Heaven with our Tears, we could not incline the righteous and holy God to pardon us:
If we could fill the Air with our Sighs, and Heaven with our Tears, we could not incline the righteous and holy God to pardon us:
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(3) part (DIV2)
95
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his Justice is inflexible, and his pardoning Mercy a sealed Fountain; 'tis by the precious Merits and Mediation of his Son we are reconciled to him.
his justice is inflexible, and his pardoning Mercy a sealed Fountain; it's by the precious Merits and Mediation of his Son we Are reconciled to him.
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(3) part (DIV2)
95
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Jesus Christ is the same powerful compassionate Saviour, yesterday, to day, and for ever. His obedient Sufferings are of infinite Value, and everlasting Efficacy.
jesus christ is the same powerful compassionate Saviour, yesterday, to day, and for ever. His obedient Sufferings Are of infinite Valve, and everlasting Efficacy.
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(3) part (DIV2)
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Lastly, Confession of Sin is a relative Duty, and must be joined with forsaking of Sin. The sharpest Sorrow, the most confounding Shame for Sin, the strongest Desires for Mercy, without the forsaking of Sin, are ineffectual.Lastly, Confessi of since is a relative Duty, and must be joined with forsaking of Sin. The Sharpest Sorrow, the most confounding Shame for since, the Strongest Desires for Mercy, without the forsaking of since, Are ineffectual.
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(3) part (DIV2)
96
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There must be a renouncing of Sin in our Hearts, a Resolution firm and permanent against it,
There must be a renouncing of since in our Hearts, a Resolution firm and permanent against it,
pc-acp vmb vbi dt vvg pp-f n1 p-acp po12 n2, dt n1 j cc j p-acp pn31,
(3) part (DIV2)
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an avoiding the Appearance and Approaches of Sin, and an actual leaving it. If it be said, 'tis impossible we should preserve our selves from all Sin:
an avoiding the Appearance and Approaches of since, and an actual leaving it. If it be said, it's impossible we should preserve our selves from all since:
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(3) part (DIV2)
96
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St. John tells us, If any Man saith he has no Sin, he is a Liar, there is no Truth in him.
Saint John tells us, If any Man Says he has no since, he is a Liar, there is no Truth in him.
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(3) part (DIV2)
96
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I answer, we must distinguish between Sins:
I answer, we must distinguish between Sins:
pns11 vvb, pns12 vmb vvi p-acp n2:
(3) part (DIV2)
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there are some, which while we are united to Flesh, that is a Principle of Weakness,
there Are Some, which while we Are united to Flesh, that is a Principle of Weakness,
a-acp vbr d, r-crq cs pns12 vbr vvn p-acp n1, cst vbz dt n1 pp-f n1,
(3) part (DIV2)
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and are in this open State, surrounded with Temptations, we cannot absolutely be freed from. Such are Sins of Ignorance and Inadvertence, and of sudden Surreption:
and Are in this open State, surrounded with Temptations, we cannot absolutely be freed from. Such Are Sins of Ignorance and Inadvertence, and of sudden Surreption:
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(3) part (DIV2)
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for Grace is not bestowed in such a degree of Eminence to the Saints here, whereby they may obtain a clear and final Victory over them:
for Grace is not bestowed in such a degree of Eminence to the Saints Here, whereby they may obtain a clear and final Victory over them:
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(3) part (DIV2)
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but if we pray, and watch, and strive against them, and mourn for their Adherence to us, God will spare us as a Father spares his Son that serves him.
but if we pray, and watch, and strive against them, and mourn for their Adherence to us, God will spare us as a Father spares his Son that serves him.
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(3) part (DIV2)
96
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And 'tis a certain Sign of our Sincerity, if we are gradually cleansing our selves from them.
And it's a certain Signen of our Sincerity, if we Are gradually cleansing our selves from them.
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(3) part (DIV2)
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If they grow and increase, 'tis a sad Indication: as 'tis said, if a Scald in the Head spreads, 'tis a Leprosy.
If they grow and increase, it's a sad Indication: as it's said, if a Scald in the Head spreads, it's a Leprosy.
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(3) part (DIV2)
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But there are Sins of a more heinous Nature, the not forsaking whereof excludes from Heaven: But there Are Sins of a more heinous Nature, the not forsaking whereof excludes from Heaven:
p-acp pc-acp vbr n2 pp-f dt av-dc j n1, cs xx vvg c-crq vvz p-acp n1:
(3) part (DIV2)
96
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987
such are enumerated by the Apostle, The Works of the Flesh are manifest, Adultery, Fornication, Vncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revellings, and such like:
such Are enumerated by the Apostle, The Works of the Flesh Are manifest, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, drunkenness, Revellings, and such like:
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(3) part (DIV2)
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of the which I have told you in time past, that they which do such things, shall not inherit the Kingdom of God. of the which I have told you in time past, that they which do such things, shall not inherit the Kingdom of God.
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(3) part (DIV2)
96
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Besides, if the Love of any Sin remains in the Heart of a Man, he cannot be justified here, nor glorified hereafter.
Beside, if the Love of any since remains in the Heart of a Man, he cannot be justified Here, nor glorified hereafter.
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(3) part (DIV2)
96
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990
An indulged Sin, tho small in the Matter, is great in the Disposition of the Sinner.
an indulged since, though small in the Matter, is great in the Disposition of the Sinner.
dt vvn n1, cs j p-acp dt n1, vbz j p-acp dt n1 pp-f dt n1.
(3) part (DIV2)
96
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991
In short, God requires sincere Repentance, express'd in the confessing of our Sins, not to inform him,
In short, God requires sincere Repentance, expressed in the confessing of our Sins, not to inform him,
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(3) part (DIV2)
96
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for neither the Solitude or Secrecy wherein Sin is committed, can hide us from his all-discerning Eye:
for neither the Solitude or Secrecy wherein since is committed, can hide us from his All-discerning Eye:
c-acp dx dt n1 cc n1 c-crq n1 vbz vvn, vmb vvi pno12 p-acp po31 j n1:
(3) part (DIV2)
96
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993
tho there is no Witness to accuse and give Evidence, nay if the Sinner could extinguish his Conscience,
though there is no Witness to accuse and give Evidence, nay if the Sinner could extinguish his Conscience,
cs pc-acp vbz dx n1 pc-acp vvi cc vvi n1, uh-x cs dt n1 vmd vvi po31 n1,
(3) part (DIV2)
96
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yet God will set the Sins of Men in order before them, and convince the Guilty, he needed not their Confession to discover them:
yet God will Set the Sins of Men in order before them, and convince the Guilty, he needed not their Confessi to discover them:
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(3) part (DIV2)
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but the humble ingenuous and sorrowful Confession of Sin is required, that his Mercy may be more illustrious in the Pardon of our Sins,
but the humble ingenuous and sorrowful Confessi of since is required, that his Mercy may be more illustrious in the Pardon of our Sins,
cc-acp dt j j cc j n1 pp-f n1 vbz vvn, cst po31 n1 vmb vbi av-dc j p-acp dt n1 pp-f po12 n2,
(3) part (DIV2)
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and that the Sinner may fear to return to Folly.
and that the Sinner may Fear to return to Folly.
cc cst dt n1 vmb vvi pc-acp vvi p-acp n1.
(3) part (DIV2)
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And this Confession must be attended with the forsaking of Sins, in order to our Pardon, because of his immutable Perfections.
And this Confessi must be attended with the forsaking of Sins, in order to our Pardon, Because of his immutable Perfections.
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(3) part (DIV2)
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A Malefactor may justly be condemned for his Crimes, and tho he remains impenitent and obstinate in Evil, may be pardoned,
A Malefactor may justly be condemned for his Crimes, and though he remains impenitent and obstinate in Evil, may be pardoned,
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(3) part (DIV2)
96
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because a temporal Prince is capable of various Apprehensions and Passions, and may deflect from the Rule of Justice:
Because a temporal Prince is capable of various Apprehensions and Passion, and may deflect from the Rule of justice:
c-acp dt j n1 vbz j pp-f j n2 cc n2, cc vmb vvi p-acp dt n1 pp-f n1:
(3) part (DIV2)
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1000
but the Judg of the World is unchangably righteous and holy, and cannot pardon Sinners to the Disparagement of his Majesty, his Purity and Justice.
but the Judge of the World is unchangeably righteous and holy, and cannot pardon Sinners to the Disparagement of his Majesty, his Purity and justice.
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(3) part (DIV2)
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2. Our pardoning the Offences of others is an evangelical Condition of our obtaining Pardon: We are commanded, When ye stand praying, forgive if ye have ought against any:
2. Our pardoning the Offences of Others is an Evangelical Condition of our obtaining Pardon: We Are commanded, When you stand praying, forgive if you have ought against any:
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(3) part (DIV2)
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that your Father also which is in Heaven may forgive you your Trespasses.
that your Father also which is in Heaven may forgive you your Trespasses.
cst po22 n1 av r-crq vbz p-acp n1 vmb vvi pn22 po22 n2.
(3) part (DIV2)
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But if you do not forgive, neither will your Father which is in Heaven forgive your Trespasses. But if you do not forgive, neither will your Father which is in Heaven forgive your Trespasses.
p-acp cs pn22 vdb xx vvi, dx vmb po22 n1 r-crq vbz p-acp n1 vvb po22 n2.
(3) part (DIV2)
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1004
The Command is peremptory and universal, frequently and severely urged upon us by our Saviour.
The Command is peremptory and universal, frequently and severely urged upon us by our Saviour.
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(3) part (DIV2)
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1005
The Reasonableness and Congruity of it is most evident, if we consider the Disparity of the Object, or the Number of Offences.
The Reasonableness and Congruity of it is most evident, if we Consider the Disparity of the Object, or the Number of Offences.
dt n1 cc n1 pp-f pn31 vbz av-ds j, cs pns12 vvb dt n1 pp-f dt n1, cc dt n1 pp-f n2.
(3) part (DIV2)
97
Image 2
1006
Our Sins against God are relatively infinite, for his Majesty and Authority are truly infinite, which are despised and abused by the Transgression of his Laws:
Our Sins against God Are relatively infinite, for his Majesty and authority Are truly infinite, which Are despised and abused by the Transgression of his Laws:
po12 n2 p-acp np1 vbr av-j j, c-acp po31 n1 cc n1 vbr av-j j, r-crq vbr vvn cc vvn p-acp dt n1 pp-f po31 n2:
(3) part (DIV2)
97
Image 2
1007
they are against all the Duty and Motives of Justice and Gratitude that oblige reasonable Creatures to obey their Maker.
they Are against all the Duty and Motives of justice and Gratitude that oblige reasonable Creatures to obey their Maker.
pns32 vbr p-acp d dt n1 cc n2 pp-f n1 cc n1 cst vvb j n2 pc-acp vvi po32 n1.
(3) part (DIV2)
97
Image 2
1008
Now the Offences and Injuries done to us are incomparably less:
Now the Offences and Injuries done to us Are incomparably less:
av dt n2 cc n2 vdn p-acp pno12 vbr av-j av-dc:
(3) part (DIV2)
97
Image 2
1009
for we are mean Creatures, far less in comparison to God, than a Worm is to an Angel;
for we Are mean Creatures, Far less in comparison to God, than a Worm is to an Angel;
c-acp pns12 vbr j n2, av-j av-dc p-acp n1 p-acp np1, cs dt n1 vbz p-acp dt n1;
(3) part (DIV2)
97
Image 2
1010
and by our Sins are viler than the Earth. Besides, the Obligation that should restrain Men from being injurious to us, are of infinitely a lower Nature.
and by our Sins Are Viler than the Earth. Beside, the Obligation that should restrain Men from being injurious to us, Are of infinitely a lower Nature.
cc p-acp po12 n2 vbr jc cs dt n1. a-acp, dt n1 cst vmd vvi n2 p-acp vbg j p-acp pno12, vbr a-acp av-j dt jc n1.
(3) part (DIV2)
97
Image 2
1011
The Disparity in the Number is very considerable. Our Sins against God are like the Sand upon the Sea-shore, their Number is astonishing:
The Disparity in the Number is very considerable. Our Sins against God Are like the Sand upon the Seashore, their Number is astonishing:
dt n1 p-acp dt n1 vbz av j. po12 n2 p-acp np1 vbr av-j dt n1 p-acp dt n1, po32 n1 vbz vvg:
(3) part (DIV2)
97
Image 2
1012
Our Imaginations have been continually evil, from the dawning of our Reason: but Offences against us are comparatively few:
Our Imaginations have been continually evil, from the dawning of our Reason: but Offences against us Are comparatively few:
po12 n2 vhb vbn av-j j-jn, p-acp dt n-vvg pp-f po12 n1: cc-acp n2 p-acp pno12 vbr av-j d:
(3) part (DIV2)
97
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1013
for the Variety of Objects in the World often divert the Thoughts and Passions of our Enemies from us.
for the Variety of Objects in the World often divert the Thoughts and Passion of our Enemies from us.
c-acp dt n1 pp-f n2 p-acp dt n1 av vvi dt n2 cc n2 pp-f po12 n2 p-acp pno12.
(3) part (DIV2)
97
Image 2
1014
We owe to the Lord 10000 Talents, a vast Sum that can never be paid if it be not forgiven,
We owe to the Lord 10000 Talents, a vast Sum that can never be paid if it be not forgiven,
pns12 vvb p-acp dt n1 crd n2, dt j n1 cst vmb av-x vbi vvn cs pn31 vbb xx vvn,
(3) part (DIV2)
97
Image 2
1015
and shall we be unwilling to forgive a few Pence? What is more becoming than that we who want a great Pardon, should give a little one? The Divine Mercy is proposed as a Model for our Imitation.
and shall we be unwilling to forgive a few Pence? What is more becoming than that we who want a great Pardon, should give a little one? The Divine Mercy is proposed as a Model for our Imitation.
cc vmb pns12 vbi j pc-acp vvi dt d n2? q-crq vbz av-dc vvg cs cst pns12 r-crq vvb dt j n1, vmd vvi dt j pi? dt j-jn n1 vbz vvn p-acp dt n1 p-acp po12 n1.
(3) part (DIV2)
97
Image 2
1016
We must pardon intirely, and take no Revenge for Injuries done to us, but return Love for Hatred, Good for Evil,
We must pardon entirely, and take no Revenge for Injuries done to us, but return Love for Hatred, Good for Evil,
pns12 vmb vvi av-j, cc vvb dx n1 p-acp n2 vdn p-acp pno12, cc-acp vvb n1 p-acp n1, j p-acp n-jn,
(3) part (DIV2)
97
Image 2
1017
for so God does to us. We must not only forgive, but forget Injuries in the Sense of Love:
for so God does to us. We must not only forgive, but forget Injuries in the Sense of Love:
c-acp av np1 vdz p-acp pno12. pns12 vmb xx av-j vvi, cc-acp vvb n2 p-acp dt n1 pp-f n1:
(3) part (DIV2)
97
Image 2
1018
not like those who pardon in Words, but retain the Memory of Offences, and upon a slight Occasion renew their Resentments.
not like those who pardon in Words, but retain the Memory of Offences, and upon a slight Occasion renew their Resentments.
xx vvi d r-crq vvb p-acp n2, cc-acp vvb dt n1 pp-f n2, cc p-acp dt j n1 vvi po32 n2.
(3) part (DIV2)
97
Image 2
1019
We must forgive great Offences as well as small, and renew our Pardon as often as Offences are repeated,
We must forgive great Offences as well as small, and renew our Pardon as often as Offences Are repeated,
pns12 vmb vvi j n2 c-acp av c-acp j, cc vvi po12 n1 c-acp av c-acp n2 vbr vvn,
(3) part (DIV2)
97
Image 2
1020
unless we will set Bounds to the Divine Mercy.
unless we will Set Bounds to the Divine Mercy.
cs pns12 vmb vvi n2 p-acp dt j-jn n1.
(3) part (DIV2)
97
Image 2
1021
We must rejoice more in pardoning than in revenging Injuries, and seek to be reconciled to those who are averse from us,
We must rejoice more in pardoning than in revenging Injuries, and seek to be reconciled to those who Are averse from us,
pns12 vmb vvi av-dc p-acp vvg cs p-acp j-vvg n2, cc vvb pc-acp vbi vvn p-acp d r-crq vbr j p-acp pno12,
(3) part (DIV2)
97
Image 2
1022
for that is according to our Pattern.
for that is according to our Pattern.
c-acp d vbz vvg p-acp po12 n1.
(3) part (DIV2)
97
Image 2
1023
'Tis pretended, that by bearing a single Injury, we expose our selves to a double Injury:
It's pretended, that by bearing a single Injury, we expose our selves to a double Injury:
pn31|vbz vvn, cst p-acp vvg dt j n1, pns12 vvb po12 n2 p-acp dt j-jn n1:
(3) part (DIV2)
97
Image 2
1024
but we must imitate our heavenly Father:
but we must imitate our heavenly Father:
cc-acp pns12 vmb vvi po12 j n1:
(3) part (DIV2)
97
Image 2
1025
If we do not follow him in forgiving, he will follow us in retaining our Sins.
If we do not follow him in forgiving, he will follow us in retaining our Sins.
cs pns12 vdb xx vvi pno31 p-acp j-vvg, pns31 vmb vvi pno12 p-acp vvg po12 n2.
(3) part (DIV2)
97
Image 2
1026
The Psalmist tells us, With the Merciful God will shew himself merciful, but with the Froward he will shew himself froward:
The Psalmist tells us, With the Merciful God will show himself merciful, but with the Froward he will show himself froward:
dt n1 vvz pno12, p-acp dt j np1 vmb vvi px31 j, cc-acp p-acp dt j pns31 vmb vvi px31 j:
(3) part (DIV2)
97
Image 2
1027
A holy and righteous Punishment in Retaliation of their sinful Disposition.
A holy and righteous Punishment in Retaliation of their sinful Disposition.
dt j cc j n1 p-acp n1 pp-f po32 j n1.
(3) part (DIV2)
97
Image 2
1028
The pardoning Injuries is contrary to corrupt Nature, and the Duty is difficult, but the Reward is infinite.
The pardoning Injuries is contrary to corrupt Nature, and the Duty is difficult, but the Reward is infinite.
dt vvg n2 vbz j-jn p-acp j n1, cc dt n1 vbz j, cc-acp dt n1 vbz j.
(3) part (DIV2)
98
Image 2
1029
Tho it seems to vilify us, as if defective in our Minds, not to understand Injuries,
Tho it seems to vilify us, as if defective in our Minds, not to understand Injuries,
np1 pn31 vvz pc-acp vvi pno12, c-acp cs j p-acp po12 n2, xx pc-acp vvi n2,
(3) part (DIV2)
98
Image 2
1030
or in Courage not to repay them, which makes Men hard to forgive; yet upon calm Consideration we shall esteem it a Duty easy and honourable:
or in Courage not to repay them, which makes Men hard to forgive; yet upon Cam Consideration we shall esteem it a Duty easy and honourable:
cc p-acp n1 xx pc-acp vvi pno32, r-crq vvz n2 j pc-acp vvi; av p-acp j-jn n1 pns12 vmb vvi pn31 dt n1 j cc j:
(3) part (DIV2)
98
Image 2
1031
for it prevents the inflaming our Passions, and the troubling of our selves and others: 'tis an Act of Royalty, and makes us superiour to them:
for it prevents the Inflaming our Passion, and the troubling of our selves and Others: it's an Act of Royalty, and makes us superior to them:
c-acp pn31 vvz dt j-vvg po12 n2, cc dt vvg pp-f po12 n2 cc n2-jn: pn31|vbz dt n1 pp-f n1, cc vvz pno12 j-jn p-acp pno32:
(3) part (DIV2)
98
Image 2
1032
'tis the noblest Victory, and often conquers and changes an Enemy into a Friend.
it's the Noblest Victory, and often conquers and changes an Enemy into a Friend.
pn31|vbz dt js n1, cc av vvz cc vvz dt n1 p-acp dt n1.
(3) part (DIV2)
98
Image 2
1033
And above all Motives this should recommend it to us, it seals our Pardon from God,
And above all Motives this should recommend it to us, it Seals our Pardon from God,
cc p-acp d n2 d vmd vvi pn31 p-acp pno12, pn31 vvz po12 n1 p-acp np1,
(3) part (DIV2)
98
Image 2
1034
and conveys the most clear and comfortable Sense of it to us: For, as the Psalmist excellently argues, He that planted the Ear, shall he not hear:
and conveys the most clear and comfortable Sense of it to us: For, as the Psalmist excellently argues, He that planted the Ear, shall he not hear:
cc vvz dt av-ds j cc j n1 pp-f pn31 p-acp pno12: c-acp, c-acp dt n1 av-j vvz, pns31 cst vvd dt n1, vmb pns31 xx vvi:
(3) part (DIV2)
98
Image 2
1035
He that formed the Eye, shall he not see? If we are by Divine Grace inclin'd and enabled to pardon frequent Offences against us, shall not the God of all Grace be ready to pardon our many Offences against him? Our Saviour reasons from the Love of natural Parents;He that formed the Eye, shall he not see? If we Are by Divine Grace inclined and enabled to pardon frequent Offences against us, shall not the God of all Grace be ready to pardon our many Offences against him? Our Saviour Reasons from the Love of natural Parents;
pns31 cst vvd dt n1, vmb pns31 xx vvi? cs pns12 vbr p-acp j-jn n1 vvn cc vvn pc-acp vvi j n2 p-acp pno12, vmb xx dt n1 pp-f d n1 vbb j pc-acp vvi po12 d n2 p-acp pno31? po12 n1 n2 p-acp dt n1 pp-f j n2;
(3) part (DIV2)
98
Image 2
1036
If you that are evil know how to give good things to your Children, how much more shall your heavenly Father give the Holy Spirit to those that ask it? The Illation is as strong in forgiving Love.If you that Are evil know how to give good things to your Children, how much more shall your heavenly Father give the Holy Spirit to those that ask it? The Illation is as strong in forgiving Love.
cs pn22 cst vbr j-jn vvb c-crq pc-acp vvi j n2 p-acp po22 n2, c-crq d dc vmb po22 j n1 vvi dt j n1 p-acp d cst vvb pn31? dt n1 vbz a-acp j p-acp j-vvg n1.
(3) part (DIV2)
98
Image 2
1037
If we who are of an unforgiving Nature sincerely forgive those who injure us, and restore them to our Favour,
If we who Are of an unforgiving Nature sincerely forgive those who injure us, and restore them to our Favour,
cs pns12 r-crq vbr pp-f dt j-vvg n1 av-j vvi d r-crq vvi pno12, cc vvi pno32 p-acp po12 n1,
(3) part (DIV2)
98
Image 2
1038
how much more shall God who is Love, forgive our Sins, and be reconciled to us?
how much more shall God who is Love, forgive our Sins, and be reconciled to us?
c-crq d dc vmb n1 r-crq vbz n1, vvb po12 n2, cc vbi vvn p-acp pno12?
(3) part (DIV2)
98
Image 2
1039
4. The Divine Forgiveness should be a powerful Motive to Thankfulness. David addresses to his Soul in an ardent and lively manner;
4. The Divine Forgiveness should be a powerful Motive to Thankfulness. David Addresses to his Soul in an Ardent and lively manner;
crd dt j-jn n1 vmd vbi dt j n1 p-acp n1. np1 n2 p-acp po31 n1 p-acp dt j cc j n1;
(3) part (DIV2)
99
Image 2
1040
Bless the Lord, O my Soul, and all that is within me bless his Holy Name. Bless the Lord, Oh my Soul, and all that is within me bless his Holy Name.
vvb dt n1, uh po11 n1, cc d cst vbz p-acp pno11 vvi po31 j n1.
(3) part (DIV2)
99
Image 2
1041
He excites every Faculty, the Understanding to consider and value the Mercies of God, the Memory to register them,
He excites every Faculty, the Understanding to Consider and valve the mercies of God, the Memory to register them,
pns31 vvz d n1, dt n1 pc-acp vvi cc vvi dt n2 pp-f np1, dt n1 pc-acp vvi pno32,
(3) part (DIV2)
99
Image 2
1042
and retain a thankful Sense of them, the Affections to celebrate them.
and retain a thankful Sense of them, the Affections to celebrate them.
cc vvi dt j n1 pp-f pno32, dt n2 pc-acp vvi pno32.
(3) part (DIV2)
99
Image 2
1043
He repeats the Call, Bless the Lord, O my Soul, and forget not all his Benefits.
He repeats the Call, Bless the Lord, Oh my Soul, and forget not all his Benefits.
pns31 vvz dt n1, vvb dt n1, uh po11 n1, cc vvb xx d po31 n2.
(3) part (DIV2)
99
Image 2
1044
We are apt to forget Favours, and remember Provocations. Benefits are written in the Dust, Injuries are engraven in Marble.
We Are apt to forget Favours, and Remember Provocations. Benefits Are written in the Dust, Injuries Are engraven in Marble.
pns12 vbr j pc-acp vvi n2, cc vvi n2. n2 vbr vvn p-acp dt n1, n2 vbr vvn p-acp n1.
(3) part (DIV2)
99
Image 2
1045
But strong Affections will make indelible Impressions of Thankfulness.
But strong Affections will make indelible Impressions of Thankfulness.
p-acp j n2 vmb vvi j n2 pp-f n1.
(3) part (DIV2)
99
Image 2
1046
If we duly consider the Greatness and Goodness of God, and our Meanness and Unworthiness, that we are less than the least of his Mercies, we must be convinc'd every Benefit we receive from God deserves to be remembred and acknowleged with serious Thankfulness.
If we duly Consider the Greatness and goodness of God, and our Meanness and Unworthiness, that we Are less than the least of his mercies, we must be convinced every Benefit we receive from God deserves to be remembered and acknowledged with serious Thankfulness.
cs pns12 av-jn vvi dt n1 cc n1 pp-f np1, cc po12 n1 cc n1, cst pns12 vbr av-dc cs dt ds pp-f po31 n2, pns12 vmb vbi vvd d n1 pns12 vvb p-acp np1 vvz pc-acp vbi vvn cc vvn p-acp j n1.
(3) part (DIV2)
99
Image 2
1047
That God draws a Curtain of Rest about us in the Night, provides for us in the Day, regards us with a compassionate Eye,
That God draws a Curtain of Rest about us in the Night, provides for us in the Day, regards us with a compassionate Eye,
cst np1 vvz dt n1 pp-f n1 p-acp pno12 p-acp dt n1, vvz p-acp pno12 p-acp dt n1, vvz pno12 p-acp dt j n1,
(3) part (DIV2)
99
Image 2
1048
and relieves us in our Wants and Sorrows, should cause such deep Affections as flow into outward Declarations of Praise.
and relieves us in our Wants and Sorrows, should cause such deep Affections as flow into outward Declarations of Praise.
cc vvz pno12 p-acp po12 vvz cc n2, vmd vvi d j-jn n2 c-acp vvb p-acp j n2 pp-f n1.
(3) part (DIV2)
99
Image 2
1049
'Tis true, our most solemn Recognition of his Benefits is but a poor Duty compar'd with his immense Bounty to us:
It's true, our most solemn Recognition of his Benefits is but a poor Duty compared with his immense Bounty to us:
pn31|vbz j, po12 av-ds j n1 pp-f po31 n2 vbz p-acp dt j n1 vvn p-acp po31 j n1 p-acp pno12:
(3) part (DIV2)
100
Image 2
1050
our Thanksgiving is an Echo to God's Mercies, that repeats a few Syllables:
our Thanksgiving is an Echo to God's mercies, that repeats a few Syllables:
po12 n1 vbz dt n1 p-acp npg1 n2, cst vvz dt d n2:
(3) part (DIV2)
100
Image 2
1051
what can our fading Breath add to his Blessedness and Glory, that are in the highest degree of Perfection,
what can our fading Breath add to his Blessedness and Glory, that Are in the highest degree of Perfection,
r-crq vmb po12 j-vvg n1 vvi p-acp po31 n1 cc n1, cst vbr p-acp dt js n1 pp-f n1,
(3) part (DIV2)
100
Image 2
1052
and truly infinite? But 'tis most reasonable, that as all our Blessings flow from his Mercy, they should fall into the Sea of his Glory:
and truly infinite? But it's most reasonable, that as all our Blessings flow from his Mercy, they should fallen into the Sea of his Glory:
cc av-j j? p-acp pn31|vbz av-ds j, cst p-acp d po12 n2 vvb p-acp po31 n1, pns32 vmd vvi p-acp dt n1 pp-f po31 n1:
(3) part (DIV2)
100
Image 2
1053
and when our Souls bless him, he accepts our Sincerity, and does not despise our Thanksgivings for want of Perfection.
and when our Souls bless him, he accepts our Sincerity, and does not despise our Thanksgivings for want of Perfection.
cc c-crq po12 n2 vvb pno31, pns31 vvz po12 n1, cc vdz xx vvi po12 n2-vvg p-acp n1 pp-f n1.
(3) part (DIV2)
100
Image 2
1054
In the recounting God's Benefits, the Psalmist mentions in the first place the Pardon of Sin, who forgives all thy Iniquities, as the Principal and Foundation of all the rest.
In the recounting God's Benefits, the Psalmist mentions in the First place the Pardon of since, who forgives all thy Iniquities, as the Principal and Foundation of all the rest.
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(3) part (DIV2)
101
Image 2
1055
This in a most powerful way enter'd into his Heart, and kindled a sacred Fire there.
This in a most powerful Way entered into his Heart, and kindled a sacred Fire there.
np1 p-acp dt av-ds j n1 vvn p-acp po31 n1, cc vvd dt j n1 a-acp.
(3) part (DIV2)
101
Image 2
1056
I will briefly shew, that the Pardon of Sin is so divine a Benefit, that it deserves our most solemn Thankfulness,
I will briefly show, that the Pardon of since is so divine a Benefit, that it deserves our most solemn Thankfulness,
pns11 vmb av-j vvi, cst dt n1 pp-f n1 vbz av j-jn dt n1, cst pn31 vvz po12 av-ds j n1,
(3) part (DIV2)
101
Image 2
1057
and that it inclines and disposes the Soul to that Duty.
and that it inclines and disposes the Soul to that Duty.
cc cst pn31 vvz cc vvz dt n1 p-acp d n1.
(3) part (DIV2)
101
Image 2
1058
1 st. That the Pardon of our Sins deserves our most solemn Thankfulness, will appear by an evident Light,
1 Saint. That the Pardon of our Sins deserves our most solemn Thankfulness, will appear by an evident Light,
crd zz. cst dt n1 pp-f po12 n2 vvz po12 av-ds j n1, vmb vvi p-acp dt j n1,
(3) part (DIV2)
102
Image 2
1059
if we consider the Nature and Quality of the Benefit, the Means by which 'tis obtain'd, the Circumstances in the dispensing it, and the Consequents.
if we Consider the Nature and Quality of the Benefit, the Means by which it's obtained, the circumstances in the dispensing it, and the Consequents.
cs pns12 vvb dt n1 cc n1 pp-f dt n1, dt n2 p-acp r-crq pn31|vbz vvn, dt n2 p-acp dt vvg pn31, cc dt n2-j.
(3) part (DIV2)
102
Image 2
1060
(1.) The Quality and the Nature of the Benefit. Our Blessedness consists in the Forgiveness of our Sins.
(1.) The Quality and the Nature of the Benefit. Our Blessedness consists in the Forgiveness of our Sins.
(crd) dt n1 cc dt n1 pp-f dt n1. po12 n1 vvz p-acp dt n1 pp-f po12 n2.
(3) part (DIV2)
103
Image 2
1061
David inspired from Heaven declares, Blessed is the Man whose Iniquity is forgiven, and whose Sin is cover'd. David inspired from Heaven declares, Blessed is the Man whose Iniquity is forgiven, and whose since is covered.
np1 vvn p-acp n1 vvz, vvn vbz dt n1 rg-crq n1 vbz vvn, cc rg-crq n1 vbz vvn.
(3) part (DIV2)
103
Image 2
1062
The worst Effect of Sin is the Separation between God and the Soul. In his Presence is Fulness of Joy, in his Absence Fulness of Sorrow.
The worst Effect of since is the Separation between God and the Soul. In his Presence is Fullness of Joy, in his Absence Fullness of Sorrow.
dt js vvb pp-f n1 vbz dt n1 p-acp np1 cc dt n1 p-acp po31 n1 vbz n1 pp-f n1, p-acp po31 n1 n1 pp-f n1.
(3) part (DIV2)
103
Image 2
1063
Go ye cursed, is as terrible a Part of the Sentence as the everlasting Burning. Hell is the Element of Sin and Misery:Go you cursed, is as terrible a Part of the Sentence as the everlasting Burning. Hell is the Element of since and Misery:
vvb pn22 vvn, vbz a-acp j dt n1 pp-f dt n1 p-acp dt j n-vvg. n1 vbz dt n1 pp-f n1 cc n1:
(3) part (DIV2)
103
Image 2
1064
wherein the Fire made fierce with Brimstone, and the undying Worm of Conscience, torment the Wicked.
wherein the Fire made fierce with Brimstone, and the undying Worm of Conscience, torment the Wicked.
c-crq dt n1 vvd j p-acp n1, cc dt j n1 pp-f n1, vvb dt j.
(3) part (DIV2)
103
Image 2
1065
Now the Pardon of Sin secures us from the Wrath of God, the supreme Evil, and the Cause of all other Evils.
Now the Pardon of since secures us from the Wrath of God, the supreme Evil, and the Cause of all other Evils.
av dt n1 pp-f n1 vvz pno12 p-acp dt n1 pp-f np1, dt j n-jn, cc dt n1 pp-f d j-jn n2-jn.
(3) part (DIV2)
103
Image 2
1066
Besides, the Love of God that pardons us is our sovereign Good, and is the productive and conservative Cause of all Good:
Beside, the Love of God that Pardons us is our sovereign Good, and is the productive and conservative Cause of all Good:
a-acp, dt n1 pp-f np1 cst vvz pno12 vbz po12 j-jn j, cc vbz dt j cc j n1 pp-f d j:
(3) part (DIV2)
104
Image 2
1067
It bestows upon us celestial Happiness, in comparison of which all the Degrees of worldly Honour,
It bestows upon us celestial Happiness, in comparison of which all the Degrees of worldly Honour,
pn31 vvz p-acp pno12 j n1, p-acp n1 pp-f r-crq d dt n2 pp-f j n1,
(3) part (DIV2)
104
Image 2
1068
and Power, and Pleasure, and Riches, are but Dross and Dung.
and Power, and Pleasure, and Riches, Are but Dross and Dung.
cc n1, cc n1, cc n2, vbr p-acp n1 cc n1.
(3) part (DIV2)
104
Image 2
1069
The Pardon of Sin has inseparably annex'd to it the Privilege of Adoption, and a Title to the Kingdom of Glory.
The Pardon of since has inseparably annexed to it the Privilege of Adoption, and a Title to the Kingdom of Glory.
dt n1 pp-f n1 vhz av-j vvn p-acp pn31 dt n1 pp-f n1, cc dt n1 p-acp dt n1 pp-f n1.
(3) part (DIV2)
104
Image 2
1070
Our Saviour declar'd to the Apostle, that the End of the Gospel is to open the Eyes of Men,
Our Saviour declared to the Apostle, that the End of the Gospel is to open the Eyes of Men,
po12 n1 vvd p-acp dt n1, cst dt vvb pp-f dt n1 vbz pc-acp vvi dt n2 pp-f n2,
(3) part (DIV2)
104
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1071
and to turn them from Darkness to Light, that they may receive the Forgiveness of Sins,
and to turn them from Darkness to Light, that they may receive the Forgiveness of Sins,
cc pc-acp vvi pno32 p-acp n1 pc-acp vvi, cst pns32 vmb vvi dt n1 pp-f n2,
(3) part (DIV2)
104
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1072
and an Inheritance among them who are sanctified by Faith that is in me. and an Inheritance among them who Are sanctified by Faith that is in me.
cc dt n1 p-acp pno32 r-crq vbr vvn p-acp n1 cst vbz p-acp pno11.
(3) part (DIV2)
104
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1073
God permitted the Fall of Man, to raise him to a more excellent and stable Felicity.
God permitted the Fallen of Man, to raise him to a more excellent and stable Felicity.
np1 vvd dt n1 pp-f n1, pc-acp vvi pno31 p-acp dt av-dc j cc j n1.
(3) part (DIV2)
105
Image 2
1074
Adam was dignified with Dominion over the lower World, and seated a Prince in Paradise;Adam was dignified with Dominion over the lower World, and seated a Prince in Paradise;
np1 vbds vvn p-acp n1 p-acp dt jc n1, cc vvn dt n1 p-acp n1;
(3) part (DIV2)
105
Image 2
1075
but his Happiness depended upon his Obedience, and that upon the Freedom of his Will, which proved a dangerous Endowment by his Abuse of it.
but his Happiness depended upon his obedience, and that upon the Freedom of his Will, which proved a dangerous Endowment by his Abuse of it.
cc-acp po31 n1 vvd p-acp po31 n1, cc cst p-acp dt n1 pp-f po31 n1, r-crq vvd dt j n1 p-acp po31 vvi pp-f pn31.
(3) part (DIV2)
105
Image 2
1076
He was foolish and fickle in the best State of Nature: he affected an independent Immortality, and being in Honour, became like the Beasts that perish.
He was foolish and fickle in the best State of Nature: he affected an independent Immortality, and being in Honour, became like the Beasts that perish.
pns31 vbds j cc j p-acp dt js n1 pp-f n1: pns31 vvd dt j-jn n1, cc vbg p-acp n1, vvd av-j dt n2 cst vvb.
(3) part (DIV2)
105
Image 2
1077
But the Pardon of Sin is the Foundation of eternal Happiness.
But the Pardon of since is the Foundation of Eternal Happiness.
p-acp dt n1 pp-f n1 vbz dt n1 pp-f j n1.
(3) part (DIV2)
105
Image 2
1078
Those who are justified shall be glorified, and made equal to the Angels, who are constant in Good,
Those who Are justified shall be glorified, and made equal to the Angels, who Are constant in Good,
d r-crq vbr vvn vmb vbi vvn, cc vvd j-jn p-acp dt n2, r-crq vbr j p-acp j,
(3) part (DIV2)
105
Image 2
1079
as the Devils are obstinate in Evil. The blessed State above is secure and unforfeitable: the Saints are uncapable of sinning and dying.
as the Devils Are obstinate in Evil. The blessed State above is secure and unforfeitable: the Saints Are uncapable of sinning and dying.
c-acp dt n2 vbr j p-acp np1 dt j-vvn n1 a-acp vbz j cc j: dt n2 vbr j pp-f vvg cc vvg.
(3) part (DIV2)
105
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1080
(2.) The Means whereby our Pardon is obtain'd.
(2.) The Means whereby our Pardon is obtained.
(crd) dt n2 c-crq po12 n1 vbz vvn.
(3) part (DIV2)
106
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1081
I shall not dare to determine, that God could not have pardon'd us by his Sovereignty without Satisfaction to his Justice,
I shall not Dare to determine, that God could not have pardoned us by his Sovereignty without Satisfaction to his justice,
pns11 vmb xx vvi pc-acp vvi, cst np1 vmd xx vhi vvn pno12 p-acp po31 n1 p-acp n1 p-acp po31 n1,
(3) part (DIV2)
106
Image 2
1082
but he has been pleased to save us in a way most honourable to himself, and comfortable to us.
but he has been pleased to save us in a Way most honourable to himself, and comfortable to us.
cc-acp pns31 vhz vbn vvn pc-acp vvi pno12 p-acp dt n1 av-ds j p-acp px31, cc j p-acp pno12.
(3) part (DIV2)
106
Image 2
1083
The Psalmist tells us, according to the Name of God, so is his Praise. As his excellent Attributes are manifest in his Works, understanding Creatures adore and celebrate them.
The Psalmist tells us, according to the Name of God, so is his Praise. As his excellent Attributes Are manifest in his Works, understanding Creatures adore and celebrate them.
dt n1 vvz pno12, vvg p-acp dt n1 pp-f np1, av vbz po31 n1. p-acp po31 j n2 vbr j p-acp po31 vvz, vvg n2 vvb cc vvi pno32.
(3) part (DIV2)
106
Image 2
1084
The Wisdom of God so gloriously appears in the way of our Salvation, that the admiring Angels praise him for ever.
The Wisdom of God so gloriously appears in the Way of our Salvation, that the admiring Angels praise him for ever.
dt n1 pp-f np1 av av-j vvz p-acp dt n1 pp-f po12 n1, cst dt j-vvg n2 vvb pno31 p-acp av.
(3) part (DIV2)
106
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1085
And the Goodness of God is so conspicuous in saving us by Christ, that our exuberant Affections should be poured forth in Thankfulness.
And the goodness of God is so conspicuous in Saving us by christ, that our exuberant Affections should be poured forth in Thankfulness.
cc dt n1 pp-f np1 vbz av j p-acp vvg pno12 p-acp np1, cst po12 j n2 vmd vbi vvn av p-acp n1.
(3) part (DIV2)
106
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1086
The Remission of our Sins is by Redemption in his Blood.
The Remission of our Sins is by Redemption in his Blood.
dt n1 pp-f po12 n2 vbz p-acp n1 p-acp po31 n1.
(3) part (DIV2)
106
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1087
It was an Expression of David 's Piety, that he would not serve God with that which cost him nothing, but purchase the Sacrifice by a Price:
It was an Expression of David is Piety, that he would not serve God with that which cost him nothing, but purchase the Sacrifice by a Price:
pn31 vbds dt n1 pp-f np1 vbz n1, cst pns31 vmd xx vvi np1 p-acp cst r-crq vvd pno31 pix, p-acp vvi dt n1 p-acp dt n1:
(3) part (DIV2)
106
Image 2
1088
and it was the high Expression of God's Love, that he would not save us with that which cost him nothing,
and it was the high Expression of God's Love, that he would not save us with that which cost him nothing,
cc pn31 vbds dt j n1 pp-f npg1 n1, cst pns31 vmd xx vvi pno12 p-acp d r-crq vvd pno31 pix,
(3) part (DIV2)
106
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but with the sacred Treasure of Heaven, the precious Blood of his Son. Besides, the guilty Conscience has so quick a Sense of God's revenging Justice, that our Assurance would not be so entire in his Mercy, without Satisfaction made by the Sufferings of our blessed Mediator.
but with the sacred Treasure of Heaven, the precious Blood of his Son. Beside, the guilty Conscience has so quick a Sense of God's revenging justice, that our Assurance would not be so entire in his Mercy, without Satisfaction made by the Sufferings of our blessed Mediator.
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(3) part (DIV2)
106
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In this we have the Advantage of David, who had not so clear a Discovery of the Means of our Pardon,
In this we have the Advantage of David, who had not so clear a Discovery of the Means of our Pardon,
p-acp d pns12 vhb dt n1 pp-f np1, r-crq vhd xx av j dt n1 pp-f dt n2 pp-f po12 n1,
(3) part (DIV2)
106
Image 2
1091
but a general Knowledg of the Forgiveness of Sins;
but a general Knowledge of the Forgiveness of Sins;
cc-acp dt j n1 pp-f dt n1 pp-f n2;
(3) part (DIV2)
106
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1092
yet that inspir'd such flaming Affections into his Breast, that he begins the Eucharistical Psalm for that Mercy,
yet that inspired such flaming Affections into his Breast, that he begins the Eucharistical Psalm for that Mercy,
av d vvn d j-vvg n2 p-acp po31 n1, cst pns31 vvz dt j n1 p-acp d n1,
(3) part (DIV2)
106
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1093
and concludes it with Bless the Lord, O my Soul:
and concludes it with Bless the Lord, Oh my Soul:
cc vvz pn31 p-acp vvb dt n1, uh po11 n1:
(3) part (DIV2)
106
Image 2
1094
But we that have had Jesus Christ evidently set forth as crucified before our Eyes, to reconcile God to us ;
But we that have had jesus christ evidently Set forth as Crucified before our Eyes, to reconcile God to us;
cc-acp pns12 d vhb vhn uh-np np1 av-j vvd av c-acp vvn p-acp po12 n2, pc-acp vvi np1 p-acp pno12;
(3) part (DIV2)
106
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1095
we to whom it is revealed, that the Robe of our Salvation is woven out of his bleeding Bowels, in the same Proportion as our Knowledg of this mysterious Mercy, our Thankfulness should exceed his.
we to whom it is revealed, that the Robe of our Salvation is woven out of his bleeding Bowels, in the same Proportion as our Knowledge of this mysterious Mercy, our Thankfulness should exceed his.
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(3) part (DIV2)
106
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1096
If any do not with the most ardent Affections acknowledg the Mercy of Forgiveness so dearly purchased, 'tis an unhappy Sign he has no Interest in it.
If any do not with the most Ardent Affections acknowledge the Mercy of Forgiveness so dearly purchased, it's an unhappy Signen he has no Interest in it.
cs d vdb xx p-acp dt av-ds j n2 vvi dt n1 pp-f n1 av av-jn vvn, pn31|vbz dt j n1 pns31 vhz dx n1 p-acp pn31.
(3) part (DIV2)
106
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1097
(3.) The Circumstances of dispensing our Pardon.
(3.) The circumstances of dispensing our Pardon.
(crd) dt n2 pp-f vvg po12 n1.
(3) part (DIV2)
107
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1098
I shall consider two that make the Divine Mercy more glorious and worthy of our Thankfulness.
I shall Consider two that make the Divine Mercy more glorious and worthy of our Thankfulness.
pns11 vmb vvi crd d vvi dt j-jn n1 av-dc j cc j pp-f po12 n1.
(3) part (DIV2)
107
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1 st. That pardoning Mercy was dispensed to us, notwithstanding our continued Rebellions against God. A Prince is sometimes induced to pardon a Criminal, by the Solicitations of his Friends,
1 Saint. That pardoning Mercy was dispensed to us, notwithstanding our continued Rebellions against God. A Prince is sometime induced to pardon a Criminal, by the Solicitations of his Friends,
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(3) part (DIV2)
108
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1100
and by his Prayers and Tears:
and by his Prayers and Tears:
cc p-acp po31 n2 cc n2:
(3) part (DIV2)
108
Image 2
1101
but the Divine Goodness was the sole Mover for us, and interposed between Justice and our Offences.
but the Divine goodness was the sole Mover for us, and interposed between justice and our Offences.
cc-acp dt j-jn n1 vbds dt j n1 p-acp pno12, cc vvd p-acp n1 cc po12 n2.
(3) part (DIV2)
108
Image 2
1102
Instead of appeasing God by humble and mournful Submission, and ardent Addresses for Mercy, we repeated the Provocations of his Displeasure every day.
Instead of appeasing God by humble and mournful Submission, and Ardent Addresses for Mercy, we repeated the Provocations of his Displeasure every day.
av pp-f vvg np1 p-acp j cc j n1, cc j n2 p-acp n1, pns12 vvd dt n2 pp-f po31 n1 d n1.
(3) part (DIV2)
108
Image 2
1103
How long did he with unwearied Patience wait to be gracious? If after ten thousand Denials of accepting his Mercy, he had forsaken us, we had been as miserable as we are sinful.
How long did he with unwearied Patience wait to be gracious? If After ten thousand Denials of accepting his Mercy, he had forsaken us, we had been as miserable as we Are sinful.
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(3) part (DIV2)
108
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1104
But notwithstanding our being inflexible to the innumerable Calls of his Word, impenetrable to the pure Motion of his Spirit,
But notwithstanding our being inflexible to the innumerable Calls of his Word, impenetrable to the pure Motion of his Spirit,
p-acp p-acp po12 vbg j p-acp dt j vvz pp-f po31 n1, j p-acp dt j n1 pp-f po31 n1,
(3) part (DIV2)
108
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1105
and insensible of his excellent Goodness that leads Sinners to Repentance;
and insensible of his excellent goodness that leads Sinners to Repentance;
cc j pp-f po31 j n1 cst vvz n2 p-acp n1;
(3) part (DIV2)
108
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tho the Love of Heaven or Fear of Hell could not prevail with us to forsake our Sins:
though the Love of Heaven or fear of Hell could not prevail with us to forsake our Sins:
cs dt n1 pp-f n1 cc n1 pp-f n1 vmd xx vvi p-acp pno12 pc-acp vvi po12 n2:
(3) part (DIV2)
108
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1107
when we were prepared for Wrath, and averse and utterly indisposed for the receiving his Mercy,
when we were prepared for Wrath, and averse and utterly indisposed for the receiving his Mercy,
c-crq pns12 vbdr vvn p-acp n1, cc j cc av-j vvn p-acp dt vvg po31 n1,
(3) part (DIV2)
108
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1108
then his Grace, as free as omnipotent, gave us Repentance unto Life, and qualified us for Pardon, and bestowed it upon us.
then his Grace, as free as omnipotent, gave us Repentance unto Life, and qualified us for Pardon, and bestowed it upon us.
cs po31 n1, c-acp j c-acp j, vvd pno12 n1 p-acp n1, cc vvn pno12 p-acp n1, cc vvd pn31 p-acp pno12.
(3) part (DIV2)
108
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1109
The Extenuation of our Sins is inconsistent with the Exaltation of Grace:
The Extenuation of our Sins is inconsistent with the Exaltation of Grace:
dt n1 pp-f po12 n2 vbz j p-acp dt n1 pp-f n1:
(3) part (DIV2)
108
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but the more humble we are in the deep Sense of our Guilt, the more thankful for the Divine Clemency.
but the more humble we Are in the deep Sense of our Gilded, the more thankful for the Divine Clemency.
cc-acp dt av-dc j pns12 vbr p-acp dt j-jn n1 pp-f po12 j-vvn, dt av-dc j p-acp dt j-jn n1.
(3) part (DIV2)
108
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1111
That God was pleased to crown us with Loving-kindness and Mercy, when a killing Charge of innumerable Offences was levell'd against us, O Goodness,
That God was pleased to crown us with Lovingkindness and Mercy, when a killing Charge of innumerable Offences was leveled against us, Oh goodness,
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(3) part (DIV2)
108
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truly Divine and Infinite, and should accordingly affect us with Admiration!
truly Divine and Infinite, and should accordingly affect us with Admiration!
av-j j-jn cc j, cc vmd av-vvg vvi pno12 p-acp n1!
(3) part (DIV2)
108
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2 dly. Pardoning Mercy distinguishes between Sinners of equal Guilt, and often saves those of greater Guilt when others die eternally:
2 dly. Pardoning Mercy Distinguishes between Sinners of equal Gilded, and often saves those of greater Gilded when Others die eternally:
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(3) part (DIV2)
109
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This Comparative heightens God's Love and our Thankfulness.
This Comparative heightens God's Love and our Thankfulness.
d j vvz npg1 n1 cc po12 n1.
(3) part (DIV2)
109
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How many are surpriz'd and cut off in a Course of Sin? how many die without Repentance,
How many Are surprised and Cut off in a Course of since? how many die without Repentance,
c-crq d vbr vvn cc vvn a-acp p-acp dt n1 pp-f n1? q-crq d vvb p-acp n1,
(3) part (DIV2)
109
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1116
and are under a notorious Necessity of perishing? yet we that were as bad or worse,
and Are under a notorious Necessity of perishing? yet we that were as bad or Worse,
cc vbr p-acp dt j n1 pp-f vvg? av pns12 cst vbdr a-acp j cc av-jc,
(3) part (DIV2)
109
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neither melted and made pliable by his Goodness, nor better'd by his Judgments, he spared, and by his Grace cleansed and changed us, that we might partake of Mercy.
neither melted and made pliable by his goodness, nor bettered by his Judgments, he spared, and by his Grace cleansed and changed us, that we might partake of Mercy.
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(3) part (DIV2)
109
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In this Dispensation the Question of the Apostle may be put in its full Force, Who made thee to differ? Nothing within us, nothing without us, distinguish'd us from those that perish;
In this Dispensation the Question of the Apostle may be put in its full Force, Who made thee to differ? Nothing within us, nothing without us, distinguished us from those that perish;
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(3) part (DIV2)
109
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there were the same polluted Principles in our Hearts, and the same rebellious Sins in our Lives:
there were the same polluted Principles in our Hearts, and the same rebellious Sins in our Lives:
pc-acp vbdr dt d j-vvn n2 p-acp po12 n2, cc dt d j n2 p-acp po12 n2:
(3) part (DIV2)
109
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only the Mercy of God that has no moving Cause but it self, made the Difference.
only the Mercy of God that has no moving Cause but it self, made the Difference.
av-j dt n1 pp-f np1 cst vhz dx j-vvg n1 p-acp pn31 n1, vvd dt n1.
(3) part (DIV2)
109
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1121
Let the Comparison be contracted between us and our Associates in Sin, and as the Sunbeams concenter'd in a Burning-glass, it will more inflame our thankful Affections.
Let the Comparison be contracted between us and our Associates in since, and as the Sunbeams concentered in a Burning-glass, it will more inflame our thankful Affections.
vvb dt n1 vbb vvn p-acp pno12 cc po12 n2 p-acp n1, cc p-acp dt n2 vvn p-acp dt n1, pn31 vmb av-dc vvi po12 j n2.
(3) part (DIV2)
109
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1122
How many that were joined in the commission of social Sins, of Intemperance, Uncleanness, Unrighteousness,
How many that were joined in the commission of social Sins, of Intemperance, Uncleanness, Unrighteousness,
c-crq d cst vbdr vvn p-acp dt n1 pp-f j n2, pp-f n1, n1, n1,
(3) part (DIV2)
109
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and the like, are dead, and without the Reserve of pardoning Mercy, and some were rescued from Damnation,
and the like, Are dead, and without the Reserve of pardoning Mercy, and Some were rescued from Damnation,
cc dt j, vbr j, cc p-acp dt vvb pp-f vvg n1, cc d vbdr vvn p-acp n1,
(3) part (DIV2)
109
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1124
as due to them as to the rest.
as due to them as to the rest.
c-acp j-jn p-acp pno32 c-acp p-acp dt n1.
(3) part (DIV2)
109
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1125
At the last Day when there shall be an everlasting Separation between those at the right Hand,
At the last Day when there shall be an everlasting Separation between those At the right Hand,
p-acp dt ord n1 c-crq a-acp vmb vbi dt j n1 p-acp d p-acp dt j-jn n1,
(3) part (DIV2)
109
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1126
and those at the left Hand of the Judg of the World, we shall understand the Riches of Grace that distinguish between us and the Partners of our Guilt:
and those At the left Hand of the Judge of the World, we shall understand the Riches of Grace that distinguish between us and the Partners of our Gilded:
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(3) part (DIV2)
109
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1127
as by seeing us justified and received into Glory, their sad Exclusion will be aggravated to Extremity;
as by seeing us justified and received into Glory, their sad Exclusion will be aggravated to Extremity;
c-acp p-acp vvg pno12 vvn cc vvn p-acp n1, po32 j n1 vmb vbi vvn p-acp n1;
(3) part (DIV2)
109
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so by seeing them doom'd to Destruction for ever, the saving-Grace of God to us will be more glorious.
so by seeing them doomed to Destruction for ever, the Saving grace of God to us will be more glorious.
av p-acp vvg pno32 vvn p-acp n1 c-acp av, dt n1 pp-f np1 p-acp pno12 vmb vbi av-dc j.
(3) part (DIV2)
109
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1129
(4.) The Consequents of Pardon in the present Life deserve our most affectionate Thankfulness.
(4.) The Consequents of Pardon in the present Life deserve our most affectionate Thankfulness.
(crd) dt n2-j pp-f n1 p-acp dt j n1 vvi po12 av-ds j n1.
(3) part (DIV2)
110
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1. The Pardon of Sins gives us a regular Title to all temporal Blessings, and the truest Sweetness in their Fruition.
1. The Pardon of Sins gives us a regular Title to all temporal Blessings, and the Truest Sweetness in their Fruition.
crd dt n1 pp-f n2 vvz pno12 dt j n1 p-acp d j n2, cc dt js n1 p-acp po32 n1.
(3) part (DIV2)
111
Image 2
1131
God is the universal and absolute Proprietary of all things in this World, being made by his creating Power,
God is the universal and absolute Proprietary of all things in this World, being made by his creating Power,
np1 vbz dt j cc j n1 pp-f d n2 p-acp d n1, vbg vvn p-acp po31 j-vvg n1,
(3) part (DIV2)
111
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1132
and continued by his preservative Power. By our rebellious Sins we were under a just Deprivation of them.
and continued by his preservative Power. By our rebellious Sins we were under a just Deprivation of them.
cc vvd p-acp po31 n1 n1. p-acp po12 j n2 pns12 vbdr p-acp dt j n1 pp-f pno32.
(3) part (DIV2)
111
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1133
Now the Pardon of Sin takes off the deadly Forfeiture, and restores the Use and Benefit of temporal Blessings to us.
Now the Pardon of since Takes off the deadly Forfeiture, and restores the Use and Benefit of temporal Blessings to us.
av dt n1 pp-f n1 vvz a-acp dt j n1, cc vvz dt n1 cc n1 pp-f j n2 p-acp pno12.
(3) part (DIV2)
111
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1134
'Tis true, God by his general Bounty affords Supplies to his Enemies;
It's true, God by his general Bounty affords Supplies to his Enemies;
pn31|vbz j, np1 p-acp po31 j n1 vvz n2 p-acp po31 n2;
(3) part (DIV2)
111
Image 2
1135
The Sun rises with his chearful Light, and the Rain falls upon the Just and Vnjust ;The Sun rises with his cheerful Light, and the Rain falls upon the Just and Unjust;
dt n1 vvz p-acp po31 j n1, cc dt n1 vvz p-acp dt j cc j;
(3) part (DIV2)
111
Image 2
1136
and wicked Men have a civil right to their Possessions: but they are not the Gifts of his special Love to them.
and wicked Men have a civil right to their Possessions: but they Are not the Gifts of his special Love to them.
cc j n2 vhb dt j n-jn p-acp po32 n2: cc-acp pns32 vbr xx dt n2 pp-f po31 j n1 p-acp pno32.
(3) part (DIV2)
111
Image 2
1137
The Prodigal was first pardon'd, and then entertain'd with a Feast. The Love of God gives a chearful Tincture to all his Benefits.
The Prodigal was First pardoned, and then entertained with a Feast. The Love of God gives a cheerful Tincture to all his Benefits.
dt n-jn vbds ord vvn, cc av vvn p-acp dt n1. dt n1 pp-f np1 vvz dt j n1 p-acp d po31 n2.
(3) part (DIV2)
111
Image 2
1138
'Tis emphatically said, God, even our own God, shall bless us.
It's emphatically said, God, even our own God, shall bless us.
pn31|vbz av-j vvn, np1, av po12 d n1, vmb vvi pno12.
(3) part (DIV2)
111
Image 2
1139
As he is pleased to value and accept the meanest Service that is mix'd with our Affections to him:
As he is pleased to valve and accept the Meanest Service that is mixed with our Affections to him:
c-acp pns31 vbz vvn pc-acp vvi cc vvi dt js n1 cst vbz vvn p-acp po12 n2 p-acp pno31:
(3) part (DIV2)
111
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1140
A Cup of cold Water that comes from the Spring of Love, shall have its Reward:
A Cup of cold Water that comes from the Spring of Love, shall have its Reward:
dt n1 pp-f j-jn n1 cst vvz p-acp dt n1 pp-f n1, vmb vhi po31 n1:
(3) part (DIV2)
111
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1141
So his Love raises the Price of every Blessing.
So his Love raises the Price of every Blessing.
av po31 n1 vvz dt n1 pp-f d n1.
(3) part (DIV2)
111
Image 2
1142
The Psalmist having set forth the Riches, and Prosperity, and Peace of a Kingdom, breaks forth, Happy is the People that are in such a case.
The Psalmist having Set forth the Riches, and Prosperity, and Peace of a Kingdom, breaks forth, Happy is the People that Are in such a case.
dt n1 vhg vvn av dt n2, cc n1, cc n1 pp-f dt n1, vvz av, j vbz dt n1 cst vbr p-acp d dt n1.
(3) part (DIV2)
111
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1143
But he presently revokes it, and ascends with a Gradation of Light and Force; Yea, happy is that People whose God is the Lord ;
But he presently revokes it, and ascends with a Gradation of Light and Force; Yea, happy is that People whose God is the Lord;
p-acp pns31 av-j vvz pn31, cc vvz p-acp dt n1 pp-f n1 cc n1; uh, j vbz d n1 rg-crq n1 vbz dt n1;
(3) part (DIV2)
111
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1144
who are in a State of Divine Favour.
who Are in a State of Divine Favour.
r-crq vbr p-acp dt n1 pp-f j-jn n1.
(3) part (DIV2)
111
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1145
Temporal Blessings, if they are not the Gifts of God reconciled to us in the Redeemer, are Snares that alienate the Hearts of Men from God,
Temporal Blessings, if they Are not the Gifts of God reconciled to us in the Redeemer, Are Snares that alienate the Hearts of Men from God,
j n2, cs pns32 vbr xx dt n2 pp-f np1 vvn p-acp pno12 p-acp dt n1, vbr n2 cst vvi dt n2 pp-f n2 p-acp np1,
(3) part (DIV2)
111
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1146
and foment their Lusts, and prepare them for final Destruction. The rich Man had his good things here;
and foment their Lustiest, and prepare them for final Destruction. The rich Man had his good things Here;
cc n1 po32 n2, cc vvi pno32 p-acp j n1. dt j n1 vhd po31 j n2 av;
(3) part (DIV2)
111
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1147
and was tormented after his sensual Fruitions. A rebellious Sinner is spared for a time, and punished for ever.
and was tormented After his sensual Fruitions. A rebellious Sinner is spared for a time, and punished for ever.
cc vbds vvn p-acp po31 j n2. dt j n1 vbz vvn p-acp dt n1, cc vvn p-acp av.
(3) part (DIV2)
111
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1148
The King of Sodom was rescued from Captivity by Abraham, and reserved for Destruction by a Shower of Fire and Brimstone.
The King of Sodom was rescued from Captivity by Abraham, and reserved for Destruction by a Shower of Fire and Brimstone.
dt n1 pp-f np1 vbds vvn p-acp n1 p-acp np1, cc vvn p-acp n1 p-acp dt n1 pp-f n1 cc n1.
(3) part (DIV2)
111
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1149
2. The Pardon of our Sins allays and mitigates all Afflictions in the present State.
2. The Pardon of our Sins allays and mitigates all Afflictions in the present State.
crd dt n1 pp-f po12 n2 vvz cc vvz d n2 p-acp dt j n1.
(3) part (DIV2)
112
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1150
The Conscience of Guilt mix'd with Affliction, is like the poisoning a Sword that makes it wound more deadly.
The Conscience of Gilded mixed with Affliction, is like the poisoning a Sword that makes it wound more deadly.
dt n1 pp-f j-vvn vvn p-acp n1, vbz av-j dt vvg dt n1 cst vvz pn31 n1 av-dc j.
(3) part (DIV2)
112
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1151
The Spirit of a Man may bear temporal Evils; that is, by Counsel and Constancy may support himself under them;
The Spirit of a Man may bear temporal Evils; that is, by Counsel and Constancy may support himself under them;
dt n1 pp-f dt n1 vmb vvi j n2-jn; d vbz, p-acp n1 cc n1 vmb vvi px31 p-acp pno32;
(3) part (DIV2)
112
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1152
but a wounded Spirit who can bear? Conscience in Anguish by the feeling of God's Wrath for our Sins,but a wounded Spirit who can bear? Conscience in Anguish by the feeling of God's Wrath for our Sins,
p-acp dt j-vvn n1 r-crq vmb vvi? n1 p-acp n1 p-acp dt n-vvg pp-f npg1 n1 p-acp po12 n2,
(3) part (DIV2)
112
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1153
and Fear of the Extremity of it hereafter, is an intolerable Evil. Let the Affliction be a light Touch upon the outward Man,
and fear of the Extremity of it hereafter, is an intolerable Evil. Let the Affliction be a Light Touch upon the outward Man,
cc n1 pp-f dt n1 pp-f pn31 av, vbz dt j np1 vvb dt n1 vbb dt j n1 p-acp dt j n1,
(3) part (DIV2)
112
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1154
yet when the afflicted Person considers, that 'tis sent from God as an Enemy, and 'tis the Beginning of his Wrath that is a consuming Fire, he is dispirited and sinks under the Weight of it.
yet when the afflicted Person considers, that it's sent from God as an Enemy, and it's the Beginning of his Wrath that is a consuming Fire, he is dispirited and sinks under the Weight of it.
av c-crq dt j-vvn n1 vvz, cst pn31|vbz vvn p-acp np1 p-acp dt n1, cc pn31|vbz dt n1 pp-f po31 n1 cst vbz dt j-vvg n1, pns31 vbz j cc vvz p-acp dt n1 pp-f pn31.
(3) part (DIV2)
112
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1155
How can frail Man encounter with offended Omnipotence, sinful Man conflict immediately with the Holy God? The Sense of Guilt makes a Man a Terror to himself,
How can frail Man encounter with offended Omnipotence, sinful Man conflict immediately with the Holy God? The Sense of Gilded makes a Man a Terror to himself,
q-crq vmb j n1 vvi p-acp j-vvn n1, j n1 n1 av-j p-acp dt j np1? dt n1 pp-f j-vvn n2 dt n1 dt n1 p-acp px31,
(3) part (DIV2)
112
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1156
and consequently makes Afflictions to be more piercing and dolorous.
and consequently makes Afflictions to be more piercing and dolorous.
cc av-j vvz n2 pc-acp vbi av-dc j-vvg cc j.
(3) part (DIV2)
112
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1157
Whereas when the Soul is establish'd in the Peace of God, it finds Consolation in his pardoning Love, superiour to all kinds and degrees of external Evils that can afflict us here.
Whereas when the Soul is established in the Peace of God, it finds Consolation in his pardoning Love, superior to all Kinds and Degrees of external Evils that can afflict us Here.
cs c-crq dt n1 vbz vvd p-acp dt n1 pp-f np1, pn31 vvz n1 p-acp po31 vvg n1, j-jn p-acp d n2 cc n2 pp-f j n2-jn cst vmb vvi pno12 av.
(3) part (DIV2)
112
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1158
'Tis the happy Privilege of the Inhabitants of Zion, the holy City, They shall not say they are sick,
It's the happy Privilege of the Inhabitants of Zion, the holy city, They shall not say they Are sick,
pn31|vbz dt j n1 pp-f dt n2 pp-f np1, dt j n1, pns32 vmb xx vvi pns32 vbr j,
(3) part (DIV2)
112
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1159
for their Iniquities shall be forgiven. for their Iniquities shall be forgiven.
c-acp po32 n2 vmb vbi vvn.
(3) part (DIV2)
112
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1160
The Divine Comforter fortifies their Faith in the Promises of the blessed Issue out of all their Afflictions:
The Divine Comforter fortifies their Faith in the Promises of the blessed Issue out of all their Afflictions:
dt j-jn n1 vvz po32 n1 p-acp dt vvz pp-f dt j-vvn n1 av pp-f d po32 n2:
(3) part (DIV2)
112
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1161
All things work together for the Good of those who love God. All things work together for the Good of those who love God.
d n2 vvi av p-acp dt j pp-f d r-crq n1 np1.
(3) part (DIV2)
112
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1162
Our Love to God is the Reflection of his Love to us, that is powerful so to order all Evils, that they shall harmoniously conspire to our eternal Happiness.
Our Love to God is the Reflection of his Love to us, that is powerful so to order all Evils, that they shall harmoniously conspire to our Eternal Happiness.
po12 n1 p-acp np1 vbz dt n1 pp-f po31 n1 p-acp pno12, cst vbz j av pc-acp vvi d n2-jn, cst pns32 vmb av-j vvi p-acp po12 j n1.
(3) part (DIV2)
112
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1163
The Impression of this in the Spirits of God's Children, makes them patient and submissive with Resignation under all Afflictions.
The Impression of this in the Spirits of God's Children, makes them patient and submissive with Resignation under all Afflictions.
dt n1 pp-f d p-acp dt n2 pp-f npg1 n2, vvz pno32 j cc j p-acp n1 p-acp d n2.
(3) part (DIV2)
112
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1164
'Tis certain the fastening of the Mind in Contemplation of an excellent Object, may cause so strong a Diversion, that bodily Pains are much mitigated.
It's certain the fastening of the Mind in Contemplation of an excellent Object, may cause so strong a Diversion, that bodily Pains Are much mitigated.
pn31|vbz j dt vvg pp-f dt n1 p-acp n1 pp-f dt j n1, vmb vvi av j dt n1, cst j n2 vbr av-d vvn.
(3) part (DIV2)
112
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1165
The Martyrs, by the powerful Impression of the glorious Reward, seem'd to be in an Extasy, without Feeling in the midst of their cruel Sufferings.
The Martyrs, by the powerful Impression of the glorious Reward, seemed to be in an Ecstasy, without Feeling in the midst of their cruel Sufferings.
dt n2, p-acp dt j n1 pp-f dt j n1, vvd pc-acp vbi p-acp dt n1, p-acp vvg p-acp dt n1 pp-f po32 j n2.
(3) part (DIV2)
112
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1166
The Prophet Habakkuk triumphantly declares, Altho the Fig-tree shall not blossom, neither shall Fruit be in the Vines:
The Prophet Habakkuk triumphantly declares, Although the Fig tree shall not blossom, neither shall Fruit be in the Vines:
dt n1 np1 av-j vvz, cs dt n1 vmb xx vvi, dx vmb n1 vbi p-acp dt n2:
(3) part (DIV2)
112
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1167
the Labour of the Olive shall fail, and the Fields shall yield no Meat:
the Labour of the Olive shall fail, and the Fields shall yield no Meat:
dt n1 pp-f dt n1 vmb vvi, cc dt n2 vmb vvi dx n1:
(3) part (DIV2)
112
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1168
The Flock shall be cut off from the Fold, and there shall be no Herd in the Stalls. The Flock shall be Cut off from the Fold, and there shall be no Heard in the Stalls.
dt vvb vmb vbi vvn a-acp p-acp dt vvb, cc pc-acp vmb vbi dx n1 p-acp dt n2.
(3) part (DIV2)
112
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1169
Tho all the Supports and Comforts of Life fail, yet I will rejoice in the Lord, I will joy in the God of my Salvation.
Though all the Supports and Comforts of Life fail, yet I will rejoice in the Lord, I will joy in the God of my Salvation.
cs d dt vvz cc n2 pp-f n1 vvi, av pns11 vmb vvi p-acp dt n1, pns11 vmb vvi p-acp dt n1 pp-f po11 n1.
(3) part (DIV2)
112
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1170
Joy is the Affection of Prosperity;
Joy is the Affection of Prosperity;
n1 vbz dt n1 pp-f n1;
(3) part (DIV2)
112
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1171
but as the scalding Drops of God's Wrath upon the Conscience turn all the Comforts of a Man into Torment,
but as the scalding Drops of God's Wrath upon the Conscience turn all the Comforts of a Man into Torment,
cc-acp c-acp dt j-vvg n2 pp-f npg1 n1 p-acp dt n1 vvb d dt n2 pp-f dt n1 p-acp n1,
(3) part (DIV2)
112
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1172
so the cordial Drops of his Love change Afflictions into Consolations.
so the cordial Drops of his Love change Afflictions into Consolations.
av dt j n2 pp-f po31 n1 vvi n2 p-acp n2.
(3) part (DIV2)
112
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1173
3. I will shew that the Pardon of our Sins produces an excellent Temper and Disposition of Soul to praise God.
3. I will show that the Pardon of our Sins produces an excellent Temper and Disposition of Soul to praise God.
crd pns11 vmb vvi d dt n1 pp-f po12 n2 vvz dt j vvi cc n1 pp-f n1 pc-acp vvi np1.
(3) part (DIV2)
113
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1174
Love to the Benefactor, and Joy in the Benefit, are the Incentives of Thankfulness. They tune the Heart and Tongue in the Musick of Praise.
Love to the Benefactor, and Joy in the Benefit, Are the Incentives of Thankfulness. They tune the Heart and Tongue in the Music of Praise.
n1 p-acp dt n1, cc n1 p-acp dt n1, vbr dt n2-jn pp-f n1. pns32 vvb dt n1 cc n1 p-acp dt n1 pp-f n1.
(3) part (DIV2)
113
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1175
When they are raised to a Flame, they have a kind of Charm, of Rapture and extatick Force,
When they Are raised to a Flame, they have a kind of Charm, of Rapture and ecstatic Force,
c-crq pns32 vbr vvn p-acp dt n1, pns32 vhb dt n1 pp-f n1, pp-f n1 cc j n1,
(3) part (DIV2)
113
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1176
and transport the Soul above it self in Expressions of Praise. These holy Affections in the Angels and Saints above are in their Exaltation:
and transport the Soul above it self in Expressions of Praise. These holy Affections in the Angels and Saints above Are in their Exaltation:
cc vvi dt n1 p-acp pn31 n1 p-acp n2 pp-f n1. np1 j n2 p-acp dt n2 cc n2 a-acp vbr p-acp po32 n1:
(3) part (DIV2)
113
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1177
and the Circle of their Employment is, to acknowledg and admire, to reverence and magnify God,
and the Circle of their Employment is, to acknowledge and admire, to Reverence and magnify God,
cc dt n1 pp-f po32 n1 vbz, pc-acp vvi cc vvi, pc-acp vvi cc vvi np1,
(3) part (DIV2)
113
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1178
for his absolute Excellencies, and his relative Benefits. Love and Joy are regulated by their Objects and Motives.
for his absolute Excellencies, and his relative Benefits. Love and Joy Are regulated by their Objects and Motives.
p-acp po31 j n2, cc po31 j n2. n1 cc n1 vbr vvn p-acp po32 n2 cc n2.
(3) part (DIV2)
113
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1179
Exceeding Love and Joy, when terminated on worldly things, are exceeding Folly: they are empty and vanishing, a sudden Blaze that dies in a Moment.
Exceeding Love and Joy, when terminated on worldly things, Are exceeding Folly: they Are empty and vanishing, a sudden Blaze that die in a Moment.
vvg n1 cc n1, c-crq vvn p-acp j n2, vbr vvg n1: pns32 vbr j cc vvg, dt j n1 cst vvz p-acp dt n1.
(3) part (DIV2)
113
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1180
But the Pardon of our Sins infinitely endears God to us, and produces a substantial permanent Joy.
But the Pardon of our Sins infinitely endears God to us, and produces a substantial permanent Joy.
p-acp dt n1 pp-f po12 n2 av-j vvz np1 p-acp pno12, cc vvz dt j j n1.
(3) part (DIV2)
113
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1181
His Love, tho our Hearts be as hard as a Rock, as cold and dead as the Grave, will melt us,
His Love, though our Hearts be as hard as a Rock, as cold and dead as the Grave, will melt us,
po31 n1, cs po12 n2 vbb a-acp j c-acp dt n1, c-acp j-jn cc j c-acp dt j, vmb vvi pno12,
(3) part (DIV2)
113
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1182
and kindle a holy Heat of Affection, a Love singular and supreme to God, according to the Excellency of the Benefit.
and kindle a holy Heat of Affection, a Love singular and supreme to God, according to the Excellency of the Benefit.
cc vvi dt j n1 pp-f n1, dt n1 j cc j p-acp np1, vvg p-acp dt n1 pp-f dt n1.
(3) part (DIV2)
113
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1183
Love will ingeminate the Praises of God: Thou art my God, I will praise thee: thou art my God, I will exalt thee.
Love will ingeminate the Praises of God: Thou art my God, I will praise thee: thou art my God, I will exalt thee.
n1 vmb j dt n2 pp-f np1: pns21 vb2r po11 np1, pns11 vmb vvi pno21: pns21 vb2r po11 np1, pns11 vmb vvi pno21.
(3) part (DIV2)
113
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1184
Our Joy in the Benefit will be according to our extreme want of it, and the Strength of our Desires to obtain it.
Our Joy in the Benefit will be according to our extreme want of it, and the Strength of our Desires to obtain it.
po12 n1 p-acp dt n1 vmb vbi vvg p-acp po12 j-jn n1 pp-f pn31, cc dt n1 pp-f po12 n2 pc-acp vvi pn31.
(3) part (DIV2)
113
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1185
Without the Pardon of our Sins, it had been better for us we had never been born ;
Without the Pardon of our Sins, it had been better for us we had never been born;
p-acp dt n1 pp-f po12 n2, pn31 vhd vbn jc p-acp pno12 pns12 vhd av-x vbn vvn;
(3) part (DIV2)
113
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1186
or made in a lower Rank of Creatures uncapable of Damnation.
or made in a lower Rank of Creatures uncapable of Damnation.
cc vvd p-acp dt jc n1 pp-f n2 j pp-f n1.
(3) part (DIV2)
113
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1187
According to the Conviction of the Greatness of our Misery, our Longings will be for Deliverance:
According to the Conviction of the Greatness of our Misery, our Longings will be for Deliverance:
vvg p-acp dt n1 pp-f dt n1 pp-f po12 n1, po12 n2-vvg vmb vbi p-acp n1:
(3) part (DIV2)
113
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1188
The Desire accomplish'd is a Tree of Life. The Tree of Life was in the midst of Paradise, the Centre of its Pleasures.The Desire accomplished is a Tree of Life. The Tree of Life was in the midst of Paradise, the Centre of its Pleasures.
dt n1 vvd vbz dt n1 pp-f n1. dt n1 pp-f n1 vbds p-acp dt n1 pp-f n1, dt n1 pp-f po31 n2.
(3) part (DIV2)
113
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1189
According to the Degrees of our Desires, such is the Sweetness of Fruition.
According to the Degrees of our Desires, such is the Sweetness of Fruition.
vvg p-acp dt n2 pp-f po12 n2, d vbz dt n1 pp-f n1.
(3) part (DIV2)
113
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1190
Now when the Soul is overwhelm'd with the fearful Apprehensions of everlasting Death, how ardent are the Desires of Pardon? how unsatisfied without it? and what Impressions of Joy are felt from the sealing its Pardon? Solomon tells us, That good News from a far Country is like cooling Water to one burnt up with Thirst.
Now when the Soul is overwhelmed with the fearful Apprehensions of everlasting Death, how Ardent Are the Desires of Pardon? how unsatisfied without it? and what Impressions of Joy Are felt from the sealing its Pardon? Solomon tells us, That good News from a Far Country is like cooling Water to one burned up with Thirst.
av c-crq dt n1 vbz vvn p-acp dt j n2 pp-f j n1, c-crq j vbr dt n2 pp-f n1? q-crq j-vvn p-acp pn31? cc q-crq n2 pp-f n1 vbr vvn p-acp dt vvg po31 n1? np1 vvz pno12, cst j n1 p-acp dt j n1 vbz av-j vvg n1 p-acp pi vvn a-acp p-acp n1.
(3) part (DIV2)
113
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1191
How much more refreshing is the Testimony of the blessed Comforter from Heaven, to one fainting in the Estuations of Conscience, that his Sins are pardoned? David expresses his Valuation and earnest Longing for the Favour of God,
How much more refreshing is the Testimony of the blessed Comforter from Heaven, to one fainting in the Estuations of Conscience, that his Sins Are pardoned? David Expresses his Valuation and earnest Longing for the Favour of God,
c-crq av-d av-dc vvg vbz dt n1 pp-f dt j-vvn n1 p-acp n1, p-acp pi vvg p-acp dt n2 pp-f n1, cst po31 n2 vbr vvn? np1 vvz po31 n1 cc n1 vvg p-acp dt n1 pp-f np1,
(3) part (DIV2)
113
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1192
and his joyful Sense of it:
and his joyful Sense of it:
cc po31 j n1 pp-f pn31:
(3) part (DIV2)
113
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1193
There be many that say, Who will shew us any Good? Lord, lift up the Light of thy Countenance upon me: There be many that say, Who will show us any Good? Lord, lift up the Light of thy Countenance upon me:
pc-acp vbi d cst vvb, r-crq vmb vvi pno12 d j? n1, vvb a-acp dt n1 pp-f po21 n1 p-acp pno11:
(3) part (DIV2)
113
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1194
Thou hast put Gladness in my Heart, more than in the time that their Corn and Wine increased: Thou hast put Gladness in my Heart, more than in the time that their Corn and Wine increased:
pns21 vh2 vvn n1 p-acp po11 n1, av-dc cs p-acp dt n1 cst po32 n1 cc n1 vvd:
(3) part (DIV2)
113
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1195
An inward cordial Joy, that far exceeds the counterfeit Joy in the Countenance, that ends in Heaviness.
an inward cordial Joy, that Far exceeds the counterfeit Joy in the Countenance, that ends in Heaviness.
dt j j n1, cst av-j vvz dt j-jn n1 p-acp dt n1, cst vvz p-acp n1.
(3) part (DIV2)
113
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1196
Now the thankful Sense of a Benefit is correspondent to the joyful Sense of it, and the joyful according to our languishing longing after it.
Now the thankful Sense of a Benefit is correspondent to the joyful Sense of it, and the joyful according to our languishing longing After it.
av dt j n1 pp-f dt n1 vbz j p-acp dt j n1 pp-f pn31, cc dt j vvg p-acp po12 j-vvg n1 p-acp pn31.
(3) part (DIV2)
113
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1197
Fervent Prayer for the pardoning Mercy of God, and a frozen Acknowledgment of it, are utterly inconsistent.
Fervent Prayer for the pardoning Mercy of God, and a frozen Acknowledgment of it, Are utterly inconsistent.
j n1 p-acp dt vvg n1 pp-f np1, cc dt j-vvn n1 pp-f pn31, vbr av-j j.
(3) part (DIV2)
113
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1198
There is no Joy in the World so sensible and affecting, as the Joy of one saved from present Death.
There is no Joy in the World so sensible and affecting, as the Joy of one saved from present Death.
pc-acp vbz dx n1 p-acp dt n1 av j cc j-vvg, c-acp dt n1 pp-f pi vvn p-acp j n1.
(3) part (DIV2)
113
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1199
A condemned Man values and rejoices more in receiving two Lines where his Pardon is contained,
A condemned Man value's and rejoices more in receiving two Lines where his Pardon is contained,
dt j-vvn n1 vvz cc vvz av-dc p-acp vvg crd n2 c-crq po31 n1 vbz vvn,
(3) part (DIV2)
113
Image 2
1200
than in the Conveyance of a Kingdom.
than in the Conveyance of a Kingdom.
cs p-acp dt n1 pp-f dt n1.
(3) part (DIV2)
113
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1201
Hezekiah, when under the Sentence of Death in his Sickness, how passionate were his Addresses for Recovery? how exuberant were his Joy and Thankfulness for his Rescue from perishing? The living, the living, he shall praise thee, as I do this day. Hezekiah, when under the Sentence of Death in his Sickness, how passionate were his Addresses for Recovery? how exuberant were his Joy and Thankfulness for his Rescue from perishing? The living, the living, he shall praise thee, as I do this day.
np1, c-crq p-acp dt n1 pp-f n1 p-acp po31 n1, c-crq j vbdr po31 n2 p-acp n1? q-crq j vbdr po31 n1 cc n1 p-acp po31 vvb p-acp vvg? dt j-vvg, dt j-vvg, pns31 vmb vvi pno21, c-acp pns11 vdb d n1.
(3) part (DIV2)
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1202
He resolves to renew the Praises of his gracious Preserver every day: The Lord saved me ;
He resolves to renew the Praises of his gracious Preserver every day: The Lord saved me;
pns31 vvz pc-acp vvi dt n2 pp-f po31 j n1 d n1: dt n1 vvd pno11;
(3) part (DIV2)
113
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1203
therefore we will sing my Songs to the stringed Instruments all the Days of our Life, in the House of the Lord. Therefore we will sing my Songs to the stringed Instruments all the Days of our Life, in the House of the Lord.
av pns12 vmb vvi po11 n2 p-acp dt j n2 d dt n2 pp-f po12 n1, p-acp dt n1 pp-f dt n1.
(3) part (DIV2)
113
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1204
Had he so quick and warm a Sense of the Divine Mercy that saved him from the Grave,
Had he so quick and warm a Sense of the Divine Mercy that saved him from the Grave,
vhd pns31 av j cc j dt n1 pp-f dt j-jn n1 cst vvd pno31 p-acp dt j,
(3) part (DIV2)
113
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1205
how much more ardent should our Acknowledgments be for the saving us from Hell? If we have the Feeling of Sin,
how much more Ardent should our Acknowledgments be for the Saving us from Hell? If we have the Feeling of since,
c-crq av-d av-dc j vmd po12 n2 vbb p-acp dt vvg pno12 p-acp n1? cs pns12 vhb dt vvg pp-f n1,
(3) part (DIV2)
113
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1206
as we have of Sickness, and are as duly sensible how much the Life of the Soul, our excellent and immortal Part, is to be preferred before the Life of the frail and perishing Body, our Joy and Thankfulness would be in the highest Elevation, in remembring forgiving Mercy.
as we have of Sickness, and Are as duly sensible how much the Life of the Soul, our excellent and immortal Part, is to be preferred before the Life of the frail and perishing Body, our Joy and Thankfulness would be in the highest Elevation, in remembering forgiving Mercy.
c-acp pns12 vhb pp-f n1, cc vbr c-acp av-jn j c-crq d dt n1 pp-f dt n1, po12 j cc j n1, vbz pc-acp vbi vvn p-acp dt n1 pp-f dt j cc j-vvg n1, po12 n1 cc n1 vmd vbi p-acp dt js n1, p-acp vvg j-vvg n1.
(3) part (DIV2)
113
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1207
This will be the Argument of the high and everlasting Praise of God in Heaven.
This will be the Argument of the high and everlasting Praise of God in Heaven.
d vmb vbi dt n1 pp-f dt j cc j n1 pp-f np1 p-acp n1.
(3) part (DIV2)
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1208
I shall conclude with this Advice, Let us not content our selves with verbal Acknowledgments of this real and glorious Benefit:
I shall conclude with this advice, Let us not content our selves with verbal Acknowledgments of this real and glorious Benefit:
pns11 vmb vvi p-acp d n1, vvb pno12 xx vvi po12 n2 p-acp j n2 pp-f d j cc j n1:
(3) part (DIV2)
114
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1209
Let our Thanksgiving be joined with Thanksdoing; then we shall be accepted. Of this we have the most comforting Assurance from God himself;
Let our Thanksgiving be joined with Thanksdoing; then we shall be accepted. Of this we have the most comforting Assurance from God himself;
vvb po12 n1 vbi vvn p-acp vvg; av pns12 vmb vbi vvn. pp-f d pns12 vhb dt av-ds j-vvg n1 p-acp np1 px31;
(3) part (DIV2)
114
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1210
He that offers Praise glorifies me: and to him that orders his Conversation aright, I will shew the Salvation of God. FINIS. He that offers Praise Glorifies me: and to him that order his Conversation aright, I will show the Salvation of God. FINIS.
pns31 cst vvz n1 vvz pno11: cc p-acp pno31 d n2 po31 n1 av, pns11 vmb vvi dt n1 pp-f np1. fw-la.
(3) part (DIV2)
114
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