The love of God manifested in giving our Saviour for the redemption of mankind a sermon preach'd before the Lord Mayor and Court of Aldermen on Nov. the 29th, 1696, being the first Sunday in Advent / by L. Blackburne ...
But that a reasonable Creature, fall'n willfully from that Uprightness, given over to Sin, and polluted with Wickedness, shou'd with all those spots and stains about it be the Object of God's Love, to such a degree,
But that a reasonable Creature, fallen wilfully from that Uprightness, given over to since, and polluted with Wickedness, should with all those spots and stains about it be the Object of God's Love, to such a degree,
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This were enough to startle a forward Faith, were it not that he has said it who cannot fail, he has spoken it who cannot be deceiv'd, who is himself both the Gift and the Assurance of it: who to the manifold expressions of his Goodness to us has added, That of even this opportunity of reviving the dying Images of our shatter'd,
This were enough to startle a forward Faith, were it not that he has said it who cannot fail, he has spoken it who cannot be deceived, who is himself both the Gift and the Assurance of it: who to the manifold expressions of his goodness to us has added, That of even this opportunity of reviving the dying Images of our shattered,
and inflaming our Hearts with a warm and penetrating sense of his astonishing and unbounded Love, with a sense which is not to be had but by the means of Faith, the only proper Instrument for exciting it:
and Inflaming our Hearts with a warm and penetrating sense of his astonishing and unbounded Love, with a sense which is not to be had but by the means of Faith, the only proper Instrument for exciting it:
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There are two things eminently remarkable in these words, The Gift God gave to the World, His Only Begotten Son; and the End for which he gave it, that whosoever believeth in Him shou'd not perish, but have Everlasting Life:
There Are two things eminently remarkable in these words, The Gift God gave to the World, His Only Begotten Son; and the End for which he gave it, that whosoever Believeth in Him should not perish, but have Everlasting Life:
In the first place it will concern us to inquire how Our Saviour is the Gift of God? For The Three Divine Persons, in the adorable Trinity, being Coeternal and Coequal, it may seem inconsistent with that Equality, that One of 'em shou'd have Power or Authority over the Other. For equal Powers will be in a capacity of making equal Resistance,
In the First place it will concern us to inquire how Our Saviour is the Gift of God? For The Three Divine Persons, in the adorable Trinity, being Coeternal and Coequal, it may seem inconsistent with that Equality, that One of they should have Power or authority over the Other. For equal Powers will be in a capacity of making equal Resistance,
Yet there is nothing more common in Holy Scripture than the Expressions of this subordination, and Dependance, this Mission, and Gift of the Son by the Father. The spirit of the Lord is upon me, says he, Isaiah 61.1. (for he applies that Text to himself in the 4th of St. Luke ver.
Yet there is nothing more Common in Holy Scripture than the Expressions of this subordination, and Dependence, this Mission, and Gift of the Son by the Father. The Spirit of the Lord is upon me, Says he, Isaiah 61.1. (for he Applies that Text to himself in the 4th of Saint Lycia ver.
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the 18th ) The spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings to the Meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the Captives,
the 18th) The Spirit of the Lord is upon me, Because the Lord hath anointed me to preach good tidings to the Meek, he hath sent me to bind up the brokenhearted, to proclaim liberty to the Captives,
On this account it is necessary for us to distinguish between their Natural and their Oeconomical State; for there is a very great difference between the one and the other,
On this account it is necessary for us to distinguish between their Natural and their Economical State; for there is a very great difference between the one and the other,
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and a Subordination and Inequality induc'd by the voluntary acceptance of Offices Ministerial to the great work of Our Redemption, which is not founded in the Divine Nature, consider'd simply and absolutely in it self;
and a Subordination and Inequality induced by the voluntary acceptance of Offices Ministerial to the great work of Our Redemption, which is not founded in the Divine Nature, considered simply and absolutely in it self;
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but in the Relation only which their Personal Properties bear to each other, and not with respect to the differen• and unequal Charges they have graciously been pleas'd to take upon 'em, for the compassing that End.
but in the Relation only which their Personal Properties bear to each other, and not with respect to the differen• and unequal Charges they have graciously been pleased to take upon they, for the compassing that End.
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In his Infinite Wisdom and Mercy he laid the Plan of our Redemption, and design'd that inestimable Victim for us, which alone cou'd satisfy his offended Justice.
In his Infinite Wisdom and Mercy he laid the Plan of our Redemption, and designed that inestimable Victim for us, which alone could satisfy his offended justice.
And the Office of the Father being thus, by the very Nature of its Functions, more excellent in the Pre-eminence of Power and Dignity, it was fit that the Son, who was to be the Mediator between God and Man, shou'd receive his Commission for that Office from the Father, upon whose good pleasure only, the receiving satisfaction to infinite Justice from any other hands,
And the Office of the Father being thus, by the very Nature of its Functions, more excellent in the Preeminence of Power and Dignity, it was fit that the Son, who was to be the Mediator between God and Man, should receive his Commission for that Office from the Father, upon whose good pleasure only, the receiving satisfaction to infinite justice from any other hands,
So that in respect of that Designation and that Commission from the Father, our Saviour may be said to be his Gift, though fully equal to him in all the inherent and essential perfections of the Godhead:
So that in respect of that Designation and that Commission from the Father, our Saviour may be said to be his Gift, though Fully equal to him in all the inherent and essential perfections of the Godhead:
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In vain do we search for any thing in God's Nature, or our own, for any Laws or Principles of Nature or Reason, that might oblige him to it on his part, or incline him on ours.
In vain doe we search for any thing in God's Nature, or our own, for any Laws or Principles of Nature or Reason, that might oblige him to it on his part, or incline him on ours.
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There was not any tye upon him to this Gift, in respect of his own Nature; from any Natural, from any Moral, or Political Necessity. For of all the Operations of the Blessed Trinity, the Eternal Generation of the Son,
There was not any tie upon him to this Gift, in respect of his own Nature; from any Natural, from any Moral, or Political Necessity. For of all the Operations of the Blessed Trinity, the Eternal Generation of the Son,
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and the Eternal Procession of the Holy Ghost alone, have in 'em any proper and natural necessity: All other extraneous things are the Works of God's Free Pleasure, which he orders according to the Counsel of his Will; that is,
and the Eternal Procession of the Holy Ghost alone, have in they any proper and natural necessity: All other extraneous things Are the Works of God's Free Pleasure, which he order according to the Counsel of his Will; that is,
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as to their Qualities, by the standing and unchangeable Rule of his Infinite Perfections. But he was not a Debtor to Man on account of any of these, to find a ransom for his Sins, who had made himself a contradiction to all those Perfections,
as to their Qualities, by the standing and unchangeable Rule of his Infinite Perfections. But he was not a Debtor to Man on account of any of these, to find a ransom for his Sins, who had made himself a contradiction to all those Perfections,
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and vain presumptuous Man naturally affecting independency in all things, will be apt to flatter himself with Arguments drawn from the Nature of Government, that this Gift of God is not so free as we pretend;
and vain presumptuous Man naturally affecting independency in all things, will be apt to flatter himself with Arguments drawn from the Nature of Government, that this Gift of God is not so free as we pretend;
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and that he being the supreme Magistrate and Governour of the World, was bound for that reason, not to give up the whole body of his Subjects to the severity of His Laws, which demanded their final and universal Destruction:
and that he being the supreme Magistrate and Governor of the World, was bound for that reason, not to give up the Whole body of his Subject's to the severity of His Laws, which demanded their final and universal Destruction:
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But that by the very Nature of his Office he was oblig'd to find some way of preserving them with whom that Relation of Government might still subsist and continue.
But that by the very Nature of his Office he was obliged to find Some Way of preserving them with whom that Relation of Government might still subsist and continue.
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But the vanity of this imagination in Relation to God's Government, will manifestly appear if we consider the very great difference there is between Divine and Humane Laws; and the vast disproportion between the Nature of the Sovereignty of God, and that of the Mightiest Princes upon Earth.
But the vanity of this imagination in Relation to God's Government, will manifestly appear if we Consider the very great difference there is between Divine and Humane Laws; and the vast disproportion between the Nature of the Sovereignty of God, and that of the Mightiest Princes upon Earth.
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The Laws of Men 'tis true are made for the benefit of Society; and 'tis but just therefore that they shou'd give way to the good of it whenever they happen to come in competition.
The Laws of Men it's true Are made for the benefit of Society; and it's but just Therefore that they should give Way to the good of it whenever they happen to come in competition.
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But the Sovereignty of God depends not upon Men, that it shou'd be extinguish'd, even with the whole race of 'em, Thousands of Angels wou'd still stand before him,
But the Sovereignty of God depends not upon Men, that it should be extinguished, even with the Whole raze of they, Thousands of Angels would still stand before him,
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Or if he shou'd destroy the whole Creation, it were still in his Power to make a new one, and re-establish that External Glory and Sovereignty which is neither any way necessary to his Being,
Or if he should destroy the Whole Creation, it were still in his Power to make a new one, and re-establish that External Glory and Sovereignty which is neither any Way necessary to his Being,
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or not make, such a Creature as Man, capable of choosing Good or Evil, yet as he was pleas'd to make him such) cou'd not in consequence of those Attributes but establish an inviolable Relation between that Good or Evil,
or not make, such a Creature as Man, capable of choosing Good or Evil, yet as he was pleased to make him such) could not in consequence of those Attributes but establish an inviolable Relation between that Good or Evil,
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and rewards or punishments, and that not any Natural Powers, not any Moral Perfections, or Political Capacity of his own, cou'd lay any necessity upon him not to accomplish that establishment in the Destruction of the Miserable Offenders.
and rewards or punishments, and that not any Natural Powers, not any Moral Perfections, or Political Capacity of his own, could lay any necessity upon him not to accomplish that establishment in the Destruction of the Miserable Offenders.
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and if it appear farther, That there was nothing in Man which cou'd deserve it from him, there will every circumstance be found to concur, which is necessary to make a Gift intirely and absolutely Free.
and if it appear farther, That there was nothing in Man which could deserve it from him, there will every circumstance be found to concur, which is necessary to make a Gift entirely and absolutely Free.
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as his righteousness may profit the Son of Man? There is too great a distance between God and his Creatures, too great a dependance and debt on the one side, to allow of any capacity of deserving from the other.
as his righteousness may profit the Son of Man? There is too great a distance between God and his Creatures, too great a dependence and debt on the one side, to allow of any capacity of deserving from the other.
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This was the condition of lost Man, when yet God so lov'd the World, that he gave his only begotten Son, to the end that whosoever believeth in him, should not perish, but have Everlasting Life.
This was the condition of lost Man, when yet God so loved the World, that he gave his only begotten Son, to the end that whosoever Believeth in him, should not perish, but have Everlasting Life.
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It was not limited barely to the freeing us from Punishment, it extended to the enstating us in Life Everlasting; and however these two are commonly mistaken or confounded, one for, or with another;
It was not limited barely to the freeing us from Punishment, it extended to the instating us in Life Everlasting; and however these two Are commonly mistaken or confounded, one for, or with Another;
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yet they are distinct Effects, in different regards depending equally on the same Gift, and both together making up the great End of it, the Salvation of our Souls.
yet they Are distinct Effects, in different regards depending equally on the same Gift, and both together making up the great End of it, the Salvation of our Souls.
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The Pardon of our sins, and deliverance from Death, was due to our Blessed Saviour's Infinite Satisfaction: But our claim to Eternal Life depends wholly on his Merit, as all those Gifts and Graces do, which conduce to our obtaining it.
The Pardon of our Sins, and deliverance from Death, was due to our Blessed Saviour's Infinite Satisfaction: But our claim to Eternal Life depends wholly on his Merit, as all those Gifts and Graces do, which conduce to our obtaining it.
or as a Voluntary Oblation which Christ made of himself to purchase for us an inheritance in the highest Heavens, by Vertue of that Covenant which he made with the Father as Mediator between God and Man, it is his satisfaction which respects the Guilt of our sins,
or as a Voluntary Oblation which christ made of himself to purchase for us an inheritance in the highest Heavens, by Virtue of that Covenant which he made with the Father as Mediator between God and Man, it is his satisfaction which respects the Gilded of our Sins,
and the consequence of that can reach no farther than putting us in a state of Impunity. But it is the Merit of our Blessed Saviour which respects our Natural want and incapacity of Eternal Happiness; and the Formal Effect of that is, not the Delivering us from Hell, which the satisfaction has perform'd already;
and the consequence of that can reach no farther than putting us in a state of Impunity. But it is the Merit of our Blessed Saviour which respects our Natural want and incapacity of Eternal Happiness; and the Formal Effect of that is, not the Delivering us from Hell, which the satisfaction has performed already;
Not that the Merit or Satisfaction in the Sacrifice of Christ can any way be separated or divided from it (it cou'd not satisfy if it were not Meritorious;
Not that the Merit or Satisfaction in the Sacrifice of christ can any Way be separated or divided from it (it could not satisfy if it were not Meritorious;
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For though God having made Man at first Just and Innocent, and put him in Possession of that Happiness which he lost by Sin, it may seem probable, that the Satisfaction made for that Sin shou'd of it self re-instate him in that Happiness, and supersede by that means all manner of necessity of any farther purchace to be made for him.
For though God having made Man At First Just and Innocent, and put him in Possession of that Happiness which he lost by since, it may seem probable, that the Satisfaction made for that since should of it self reinstate him in that Happiness, and supersede by that means all manner of necessity of any farther purchase to be made for him.
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it will be found to be such as Man cou'd lay no claim to from any natural right, and therefore such as cou'd not any way be due to him upon and from his restitution to his natural State.
it will be found to be such as Man could lay no claim to from any natural right, and Therefore such as could not any Way be due to him upon and from his restitution to his natural State.
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For his natural State consisted in the enjoyment of an Earthly Paradise, and depended, as to its duration, on his continuance in Innocence. But the Life Eternal of the Gospel is a supernatural Gift, not an animal felicity in its own Nature capable of change, however conditionally lasting.
For his natural State consisted in the enjoyment of an Earthly Paradise, and depended, as to its duration, on his Continuance in Innocence. But the Life Eternal of the Gospel is a supernatural Gift, not an animal felicity in its own Nature capable of change, however conditionally lasting.
'Tis a happiness which will make us like the Angels of God, in a state unchangeable and indefeasible, giving Immortality to our Bodies, and impeccability to our Souls;
It's a happiness which will make us like the Angels of God, in a state unchangeable and indefeasible, giving Immortality to our Bodies, and impeccability to our Souls;
and requiring therefore a new right (beyond the simple pardoning of our Sins, on account of the ransom paid for us, beyond the restoring us to the State from which we were fallen) which might acquire to us an Everlasting Inheritance in the Kingdom of God, by the infinite Merits of the voluntary oblation which our Blessed Saviour made of himself, unconstrain'd by any Power, unoblig'd by any Law, unengag'd by any Merit of ours that cou'd deserve it.
and requiring Therefore a new right (beyond the simple pardoning of our Sins, on account of the ransom paid for us, beyond the restoring us to the State from which we were fallen) which might acquire to us an Everlasting Inheritance in the Kingdom of God, by the infinite Merits of the voluntary oblation which our Blessed Saviour made of himself, unconstrained by any Power, unobliged by any Law, unengaged by any Merit of ours that could deserve it.
3. Which leads us to the consideration of the Principle, upon which God was pleas'd to bestow this Gift, his Infinite and unbounded Love and Compassion.
3. Which leads us to the consideration of the Principle, upon which God was pleased to bestow this Gift, his Infinite and unbounded Love and Compassion.
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and he that has once put off and renounc'd his Allegiance, cannot rationally expect or hope for the benefits of that Government which he refuses to submit to,
and he that has once put off and renounced his Allegiance, cannot rationally expect or hope for the benefits of that Government which he refuses to submit to,
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when we were set at a wider distance from him by our Sins, than we were by our Nature; when all the Characters of his Perfections in us were blotted, or eras'd;
when we were Set At a wider distance from him by our Sins, than we were by our Nature; when all the Characters of his Perfections in us were blotted, or erased;
It was the Misery of Man alone which mov'd the Divine Compassion; a Misery too great for any Natural Powers to redeem him from, too intense for any Creatures Pity to abate or relieve.
It was the Misery of Man alone which moved the Divine Compassion; a Misery too great for any Natural Powers to Redeem him from, too intense for any Creatures Pity to abate or relieve.
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it was not inconsistent with the inviolable Majesty of God's Laws, and his immutable Decree of punishing Sin, that God shou'd have inclinations of rendring himself placable to Mankind;
it was not inconsistent with the inviolable Majesty of God's Laws, and his immutable decree of punishing since, that God should have inclinations of rendering himself placable to Mankind;
that he shou'd be mov'd with compassion to such a degree as to procure us the means of Reconciliation; since even those means, by the satisfaction given, serv'd but yet more to raise the Glory and Honour of his Government,
that he should be moved with compassion to such a degree as to procure us the means of Reconciliation; since even those means, by the satisfaction given, served but yet more to raise the Glory and Honour of his Government,
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A Love worthy our warmest attention to all the endearing circumstances of it! worthy our utmost acknowledgments and gratitude for so infinite an Obligation!
A Love worthy our warmest attention to all the endearing Circumstances of it! worthy our utmost acknowledgments and gratitude for so infinite an Obligation!
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He gave the Son of his Love for Rebels and Enemies; from the Throne of his Glory, above the Heavens, to be born among Beasts, and to die among Thieves:
He gave the Son of his Love for Rebels and Enemies; from the Throne of his Glory, above the Heavens, to be born among Beasts, and to die among Thieves:
For verily he took not on him the Nature of Angels, but he took on him the seed of Abraham, Heb. 2.16. That in him all the Nations of the earth might be blessed.
For verily he took not on him the Nature of Angels, but he took on him the seed of Abraham, Hebrew 2.16. That in him all the nations of the earth might be blessed.
It was not restrain'd to one Family or People; within the private Enclosure of the House of Judah, or the narrow bounds of the Land of Canaan: It spread it self wide among the Nations, The Inhabitants of the Isles may be glad thereof.
It was not restrained to one Family or People; within the private Enclosure of the House of Judah, or the narrow bounds of the Land of Canaan: It spread it self wide among the nations, The Inhabitants of the Isles may be glad thereof.
For God is no narrow selfish Being, with partial regards and contracted Bounty; no Arbitrary Dispenser of a groundless Choice, but an absolutely Free and general Benefactor.
For God is no narrow selfish Being, with partial regards and contracted Bounty; no Arbitrary Dispenser of a groundless Choice, but an absolutely Free and general Benefactor.
The World which God so lov'd comprehends all Mankind, and the value of the ransom he gave for it is sufficient to satisfy for as many Worlds as the wantonest Philosopher can imagine,
The World which God so loved comprehends all Mankind, and the valve of the ransom he gave for it is sufficient to satisfy for as many World's as the wantonest Philosopher can imagine,
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Shou'd God have propos'd severe and arbitrary Terms to us, in order to our Deliverance from the Misery we were fallen into, we must have had very shallow apprehensions of that Misery, to have been capable of thinking any possible means of escaping it insupportable;
Should God have proposed severe and arbitrary Terms to us, in order to our Deliverance from the Misery we were fallen into, we must have had very shallow apprehensions of that Misery, to have been capable of thinking any possible means of escaping it insupportable;
Now it is very suitable to God's Nature, that he should make our Faith in his Son this Condition; for it is an acknowledgment of many of his Divine Perfections,
Now it is very suitable to God's Nature, that he should make our Faith in his Son this Condition; for it is an acknowledgment of many of his Divine Perfections,
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Men may attempt to perswade our Belief, but God alone has a right to command it. He has an absolute Authority over our Souls and all their Faculties, over our Thoughts and Understandings, to pull down strong holds,
Men may attempt to persuade our Belief, but God alone has a right to command it. He has an absolute authority over our Souls and all their Faculties, over our Thoughts and Understandings, to pull down strong holds,
our judgments are no longer at our own command, we have no right to examine and canvass the natural grounds or modes of those Mysteries he requires us to believe;
our Judgments Are no longer At our own command, we have no right to examine and canvas the natural grounds or modes of those Mysteres he requires us to believe;
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and whatever action of ours contributes most to the setting out the Glory of the Divine Attributes, it is most suitable to the Divine Nature to require it of us.
and whatever actium of ours contributes most to the setting out the Glory of the Divine Attributes, it is most suitable to the Divine Nature to require it of us.
But it is not only agreeable to the Nature of God; it is farther in its own Nature, that is, by the natural tendency of the act it self, absolutely necessary to our Happiness.
But it is not only agreeable to the Nature of God; it is farther in its own Nature, that is, by the natural tendency of the act it self, absolutely necessary to our Happiness.
For it is a mistake to think this an Arbitrary condition, or means of applying to us the Fruit of this Gift, which God might indifferently have chosen, or left for any other;
For it is a mistake to think this an Arbitrary condition, or means of applying to us the Fruit of this Gift, which God might indifferently have chosen, or left for any other;
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It was necessary to the very nature of the transaction, by which our Saviour was to become our Pledge and our Ransom, and to represent our Persons in satisfying for our Sins.
It was necessary to the very nature of the transaction, by which our Saviour was to become our Pledge and our Ransom, and to represent our Persons in satisfying for our Sins.
For our Saviour taking upon him the Office of a Mediator, between God and Man, to make up the great difference between our Maker and his Creatures, by bearing the punishment of our Sins, in his own Person.
For our Saviour taking upon him the Office of a Mediator, between God and Man, to make up the great difference between our Maker and his Creatures, by bearing the punishment of our Sins, in his own Person.
It was not only necessary, that he shou'd be authoriz'd on God's part, whose consent was requir'd to the Translation of the Punishment from our Persons to his;
It was not only necessary, that he should be authorized on God's part, whose consent was required to the translation of the Punishment from our Persons to his;
that by that consent of ours to his acting for us we might have some Title to the Divine Mercy and Favour from the satisfaction and Merit of that Mediation with the Father.
that by that consent of ours to his acting for us we might have Some Title to the Divine Mercy and Favour from the satisfaction and Merit of that Mediation with the Father.
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and there is no possible way of expressing ours, but by resigning our Faith, our Trust and Confidence, by giving our selves up intirely to the Direction and Obedience of the Son of God, who had the goodness for our sakes, to submit himself to that Office and Employment.
and there is no possible Way of expressing ours, but by resigning our Faith, our Trust and Confidence, by giving our selves up entirely to the Direction and obedience of the Son of God, who had the Goodness for our sakes, to submit himself to that Office and Employment.
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And what has he not done to establish that Faith? And what has he left unattempted to engage our affections? If Objects of sense alone can gain our attention, he made himself so to the World in the Veil of his Flesh. If signs from Heaven and astonishing Miracles can assert the Divinity of his Person and of his Doctrine, his Life was full of such arguments and assurances;
And what has he not done to establish that Faith? And what has he left unattempted to engage our affections? If Objects of sense alone can gain our attention, he made himself so to the World in the Veil of his Flesh. If Signs from Heaven and astonishing Miracles can assert the Divinity of his Person and of his Doctrine, his Life was full of such Arguments and assurances;
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If dark and obscure Mysteries seem to shock this Faith, the Evidence of their Truth is founded upon Facts as uncontestable as the commands for receiving 'em are positive and express.
If dark and Obscure Mysteres seem to shock this Faith, the Evidence of their Truth is founded upon Facts as contestable as the commands for receiving they Are positive and express.
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If Reason or Interest can incline our Belief, it is by its own proper tendency and by the Law of the New Covenant, a necessary Condition of our Happiness.
If Reason or Interest can incline our Belief, it is by its own proper tendency and by the Law of the New Covenant, a necessary Condition of our Happiness.
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What bounds then can confine the excess of our transports at the coming of this Conquerour of our spiritual Adversaries! At the coming of a Conquerour assur'd of his Victory over Principalities, over Powers, over the Rulers of the darkness of this World, over spiritual Wickednesses in high Places.
What bounds then can confine the excess of our transports At the coming of this Conqueror of our spiritual Adversaries! At the coming of a Conqueror assured of his Victory over Principalities, over Powers, over the Rulers of the darkness of this World, over spiritual Wickednesses in high Places.
To Him, with the Father, and the Holy Spirit, Three Persons and one God, be all Glory, Honour, Power, Might, Majesty and Dominion, from this time forth for evermore! Amen. FINIS.
To Him, with the Father, and the Holy Spirit, Three Persons and one God, be all Glory, Honour, Power, Might, Majesty and Dominion, from this time forth for evermore! Amen. FINIS.
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