The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ...
LECTURE I. ROM. 3.24, 25., Being justified freely by his Grace, &c. THE Apostle in the words precedent laid down two Propositions, to debase man and all his works, that so he might make way for the exaltation of that grace of justification here spoken of.
LECTURE I ROM. 3.24, 25., Being justified freely by his Grace, etc. THE Apostle in the words precedent laid down two Propositions, to debase man and all his works, that so he might make Way for the exaltation of that grace of justification Here spoken of.
n1 uh np1. crd, crd, vbg vvn av-j p-acp po31 n1, av dt n1 p-acp dt n2 j vvn a-acp crd n2, pc-acp vvi n1 cc d po31 n2, cst av pns31 vmd vvi n1 p-acp dt n1 pp-f d n1 pp-f n1 av vvn pp-f.
or eternall life, or (which is most probable) matter of glorying and boasting before God, which the Apostle speaks of afterwards, is not much materiall.
or Eternal life, or (which is most probable) matter of glorying and boasting before God, which the Apostle speaks of afterwards, is not much material.
cc j n1, cc (r-crq vbz av-ds j) n1 pp-f vvg cc vvg p-acp np1, r-crq dt n1 vvz pp-f av, vbz xx d j-jn.
Now the Apostle having described our condition to be thus miserable, he commends the Grace of God in justifying of us, which is decyphered most exactly in a few words;
Now the Apostle having described our condition to be thus miserable, he commends the Grace of God in justifying of us, which is deciphered most exactly in a few words;
av dt n1 vhg vvn po12 n1 pc-acp vbi av j, pns31 vvz dt n1 pp-f np1 p-acp vvg pp-f pno12, r-crq vbz vvn ds av-j p-acp dt d n2;
so that you have in the Text a most compendious delineation of justification. First, There is the benefit set down, being justified. Secondly, The efficient cause, Gods Grace ;
so that you have in the Text a most compendious delineation of justification. First, There is the benefit Set down, being justified. Secondly, The efficient cause, God's Grace;
But the Apostle might use this speech in reference to sins past before his coming, to shew the efficacy and power of Christs death, that it was not the bloud of Rams and Goats,
But the Apostle might use this speech in Referente to Sins passed before his coming, to show the efficacy and power of Christ death, that it was not the blood of Rams and Goats,
cc-acp dt n1 vmd vvi d n1 p-acp n1 p-acp n2 vvn p-acp po31 n-vvg, pc-acp vvi dt n1 cc n1 pp-f npg1 n1, cst pn31 vbds xx dt n1 pp-f n2 cc n2,
Pighius, though a Papist, calleth this the chief par• of Christian Doctrine, confessing that it had been obscured rather then cleared by their own Writers:
Pighius, though a Papist, calls this the chief par• of Christian Doctrine, confessing that it had been obscured rather then cleared by their own Writers:
np1, cs dt njp, vvz d dt j-jn n1 pp-f njp n1, vvg cst pn31 vhd vbn vvn av-c av vvn p-acp po32 d n2:
We are therefore sollicitous (whatsoever the Antinomians say to the contrary) that the doctrine of Gods grace in Justification may be fully improved to the uttermost,
We Are Therefore solicitous (whatsoever the Antinomians say to the contrary) that the Doctrine of God's grace in Justification may be Fully improved to the uttermost,
but run to this ▪ Doctrine, as the City of refuge? This is the water that their souls pant after, this is the bread that their fainting stomacks would ▪ gladly feed on:
but run to this ▪ Doctrine, as the city of refuge? This is the water that their Souls pant After, this is the bred that their fainting stomachs would ▪ gladly feed on:
Chemnitius relateth, that he did saepè cohorrescere, many times tremble when he thought of a speech which Luther would often say (and it was ominous) That after his death the Doctrine of Justification would be corrupted:
Chemnitz relateth, that he did saepè cohorrescere, many times tremble when he Thought of a speech which Luther would often say (and it was ominous) That After his death the Doctrine of Justification would be corrupted:
And indeed when those first Reformers had made the body of this truth in all the severall parts of it like that of Absalom, comely and beautifull, without any blemish, there presently rose up many perverted in minde,
And indeed when those First Reformers had made the body of this truth in all the several parts of it like that of Absalom, comely and beautiful, without any blemish, there presently rose up many perverted in mind,
cc av c-crq d ord n2 vhd vvn dt n1 pp-f d n1 p-acp d dt j n2 pp-f pn31 av-j d pp-f np1, j cc j, p-acp d n1, a-acp av-j vvd a-acp d vvn p-acp n1,
as in Popery, then he bendeth himself to errours on the right hand, by setting it up in such a seeming way, by amplifications of it, that thereby all repentance and godly humiliation shall he quite evacuated:
as in Popery, then he bendeth himself to errors on the right hand, by setting it up in such a seeming Way, by amplifications of it, that thereby all Repentance and godly humiliation shall he quite evacuated:
c-acp p-acp n1, cs pns31 vvz px31 p-acp n2 p-acp dt j-jn n1, p-acp vvg pn31 a-acp p-acp d dt j-vvg n1, p-acp n2 pp-f pn31, cst av d n1 cc j n1 vmb pns31 av vvd:
And certainly, when a Christian will set his heart to think about this truth, he must lay this for a foundation, that, in this matter of Justifying, Gods thoughts and his thoughts do differ as much as heaven and earth ;
And Certainly, when a Christian will Set his heart to think about this truth, he must lay this for a Foundation, that, in this matter of Justifying, God's thoughts and his thoughts do differ as much as heaven and earth;
cc av-j, c-crq dt njp vmb vvi po31 n1 pc-acp vvi p-acp d n1, pns31 vmb vvi d p-acp dt n1, cst, p-acp d n1 pp-f vvg, ng1 n2 cc po31 n2 vdb vvi p-acp d c-acp n1 cc n1;
And this is the ground of all that dangerous errour in Popery, they look upon it as against the principles of reason, that we should be accounted righteous any other way,
And this is the ground of all that dangerous error in Popery, they look upon it as against the principles of reason, that we should be accounted righteous any other Way,
cc d vbz dt n1 pp-f d cst j n1 p-acp n1, pns32 vvb p-acp pn31 p-acp p-acp dt n2 pp-f n1, cst pns12 vmd vbi vvn j d j-jn n1,
yet he was exceedingly troubled with the word Justifie, for that old opinion had much soaked into him, that it must be to make righteous, as sanctificare is to make holy, or calefacere to make hot;
yet he was exceedingly troubled with the word Justify, for that old opinion had much soaked into him, that it must be to make righteous, as sanctificare is to make holy, or calefacere to make hight;
What makes it so confidently and generally asserted by Papists, that Justification is a transmutation, a change from the state of unrighteousnesse to the state of holinesse,
What makes it so confidently and generally asserted by Papists, that Justification is a transmutation, a change from the state of unrighteousness to the state of holiness,
And though this matter was agitated seven moneths in the Councell of Trent, yet because they did not follow the Star of the Scripture, they came not to the lodging where Christ was.
And though this matter was agitated seven months in the Council of Trent, yet Because they did not follow the Star of the Scripture, they Come not to the lodging where christ was.
cc cs d n1 vbds vvn crd n2 p-acp dt n1 pp-f np1, av c-acp pns32 vdd xx vvi dt n1 pp-f dt n1, pns32 vvd xx p-acp dt n1 c-crq np1 vbds.
but then there are other words, which the Scripture doth peculiarly use, as being subservient to expresse that peculiar matter, which the holy Ghost only teacheth,
but then there Are other words, which the Scripture does peculiarly use, as being subservient to express that peculiar matter, which the holy Ghost only Teaches,
and such is this word, to justifie, for the greek word NONLATINALPHABET, is observed by learned men to have two significations, one to punish a man, or condemn h•m, which is clean contrary to the Apostle his use of the word;
and such is this word, to justify, for the greek word, is observed by learned men to have two significations, one to Punish a man, or condemn h•m, which is clean contrary to the Apostle his use of the word;
cc d vbz d n1, pc-acp vvi, p-acp dt n1 n1, vbz vvn p-acp j n2 pc-acp vhi crd n2, pi p-acp vvb dt n1, cc vvb n1, r-crq vbz av-j j-jn p-acp dt n1 po31 n1 pp-f dt n1;
Thus the word justificare is not used by any approved humane Authors, no more then sanctificare and glorificare. As therefore we must goe to the Scripture ▪ only for the knowledge of the nature of the thing,
Thus the word justificare is not used by any approved humane Authors, no more then sanctificare and glorificare. As Therefore we must go to the Scripture ▪ only for the knowledge of the nature of the thing,
av dt n1 fw-la vbz xx vvn p-acp d j-vvn j n2, av-dx dc cs fw-la cc fw-la. c-acp av pns12 vmb vvi p-acp dt n1 ▪ av-j p-acp dt n1 pp-f dt n1 pp-f dt n1,
for God doth not account him just who is not so, and certainly to esteem a man just without righteousnesse, is as absurd as to account a man learned without learning,
for God does not account him just who is not so, and Certainly to esteem a man just without righteousness, is as absurd as to account a man learned without learning,
p-acp np1 vdz xx vvi pno31 av r-crq vbz xx av, cc av-j pc-acp vvi dt n1 j p-acp n1, vbz a-acp j c-acp pc-acp vvi dt n1 vvn p-acp n1,
but reckoned to him by the satisfaction of another: for a man is accounted righteous two waies, either when he is not guilty of the crime charged upon him,
but reckoned to him by the satisfaction of Another: for a man is accounted righteous two ways, either when he is not guilty of the crime charged upon him,
and indeed the Apostle Rom. 5. saith, many are made righteous by the second Adam, which if not meant of inherent holinesse, doth imply, that the righteousness we have by Christ is not meerly declarative, but also constitutive ;
and indeed the Apostle Rom. 5. Says, many Are made righteous by the second Adam, which if not meant of inherent holiness, does imply, that the righteousness we have by christ is not merely declarative, but also constitutive;
cc av dt n1 np1 crd vvz, d vbr vvn j p-acp dt ord np1, r-crq cs xx vvn pp-f j n1, vdz vvi, cst dt n1 pns12 vhb p-acp np1 vbz xx av-j j, p-acp av j;
or other testimony, even as the word that in Cal signifieth to b• wicked, doth in Hiphil signifie to condemn and judge a man as wicked, so that there are these two things in justifying, whereof one is the ground of the other,
or other testimony, even as the word that in Call signifies to b• wicked, does in Hiphil signify to condemn and judge a man as wicked, so that there Are these two things in justifying, whereof one is the ground of the other,
cc j-jn n1, av p-acp dt n1 cst p-acp vvb vvz p-acp n1 j, vdz p-acp np1 vvb p-acp vvb cc vvb dt n1 c-acp j, av cst a-acp vbr d crd n2 p-acp vvg, c-crq pi vbz dt n1 pp-f dt n-jn,
From these two followeth a third, which is to deal with a man so justified as a just man, so that condemnation, crimes, reproach and fear shall be taken away from him.
From these two follows a third, which is to deal with a man so justified as a just man, so that condemnation, crimes, reproach and Fear shall be taken away from him.
p-acp d crd vvz dt ord, r-crq vbz pc-acp vvi p-acp dt n1 av vvn p-acp dt j n1, av d n1, n2, n1 cc n1 vmb vbi vvn av p-acp pno31.
This declareth the admirable benefit of being justified before God, for when this is done, Rom. 5.1. We have peace with God, Ephes. 3. We come with boldnesse into his presence, and open face;
This Declareth the admirable benefit of being justified before God, for when this is done, Rom. 5.1. We have peace with God, Ephesians 3. We come with boldness into his presence, and open face;
Thou thinkest if thy heart were not conscious to sin, if nothing but holinesse were in thee, thou wouldest be bold, thou wouldst not fear or be troubled,
Thou Thinkest if thy heart were not conscious to sin, if nothing but holiness were in thee, thou Wouldst be bold, thou Wouldst not Fear or be troubled,
pns21 vv2 cs po21 n1 vbdr xx j pc-acp vvi, cs pix cc-acp n1 vbdr p-acp pno21, pns21 vmd2 vbi j, pns21 vmd2 xx vvi cc vbi vvn,
This work of Justification may be excellently compared with that Parable, Mat. 18. where a man owing many talents to his master, is called upon to pay them,
This work of Justification may be excellently compared with that Parable, Mathew 18. where a man owing many Talents to his master, is called upon to pay them,
d n1 pp-f n1 vmb vbi av-j vvn p-acp d n1, np1 crd c-crq dt n1 vvg d n2 p-acp po31 n1, vbz vvn p-acp pc-acp vvi pno32,
and although the servant prayed his Master to have patience, and he would pay him all (which we cannot say) yet, it is said, his Master forgave him all the debt.
and although the servant prayed his Master to have patience, and he would pay him all (which we cannot say) yet, it is said, his Master forgave him all the debt.
cc cs dt n1 vvd po31 n1 pc-acp vhi n1, cc pns31 vmd vvi pno31 d (r-crq pns12 vmbx vvi) av, pn31 vbz vvn, po31 n1 vvd pno31 d dt n1.
That the word is a judiciall word in the generall appeareth, Deu. 25.1. where the Scripture speaketh of a controversie between men brought to judgement, and the Judge justifying the righteous, so 2 Kin. 15.4. There Absalom wisheth he were Judge in the land, that he might justifie him who brought his case to him ;
That the word is a judicial word in the general appears, Deu. 25.1. where the Scripture speaks of a controversy between men brought to judgement, and the Judge justifying the righteous, so 2 Kin. 15.4. There Absalom wishes he were Judge in the land, that he might justify him who brought his case to him;
Hence there is an accuser, and our sins called debts, and the opposite to this justification is condemnation, and the Apostle calleth it a charge that is laid upon men.
Hence there is an accuser, and our Sins called debts, and the opposite to this justification is condemnation, and the Apostle calls it a charge that is laid upon men.
av pc-acp vbz dt n1, cc po12 n2 vvn n2, cc dt j-jn p-acp d n1 vbz n1, cc dt n1 vvz pn31 dt vvb cst vbz vvn p-acp n2.
for in thy sight no man shall be justified, Psa. 143. and Paul, 1 Cor. 4.3. It is a very small thing to be judged of mans judgement, where a mans judgement is called a day, according to the Cilician phrase (as Jerome saith) and having spoken this, he addeth something of his justification before God;
for in thy sighed no man shall be justified, Psa. 143. and Paul, 1 Cor. 4.3. It is a very small thing to be judged of men judgement, where a men judgement is called a day, according to the Cilician phrase (as Jerome Says) and having spoken this, he adds something of his justification before God;
so that there is nothing clearer then that the word is a judicial word, and with John who in his Epistles never useth the word justifie, the sense of it is expressed, by not to come into judgement, or to be translated from death unto life.
so that there is nothing clearer then that the word is a judicial word, and with John who in his Epistles never uses the word justify, the sense of it is expressed, by not to come into judgement, or to be translated from death unto life.
av cst pc-acp vbz pix jc cs d dt n1 vbz dt j n1, cc p-acp np1 r-crq p-acp po31 n2 av-x vvz dt n1 vvi, dt n1 pp-f pn31 vbz vvn, p-acp xx pc-acp vvi p-acp n1, cc pc-acp vbi vvn p-acp n1 p-acp n1.
Thus when Christ is said to be justified in the Spirit, that is, declared to be the Son of God by the Spirit, which was spoken in reference to those calumnies and reproaches that were cast upon him;
Thus when christ is said to be justified in the Spirit, that is, declared to be the Son of God by the Spirit, which was spoken in Referente to those calumnies and Reproaches that were cast upon him;
who will say a lame Vulcan goeth upright with another mans legs? who will compare some deformed Thersites to a fair Absalom, because of some imaginary beauty which is not in him? But the Scripture is too plain, 2 Cor. 5. to be eluded, Ipse factus est peccatum, sicut nos justitia non nostra sed Dei,
who will say a lame Megalo Goes upright with Another men legs? who will compare Some deformed Thersites to a fair Absalom, Because of Some imaginary beauty which is not in him? But the Scripture is too plain, 2 Cor. 5. to be eluded, Ipse factus est peccatum, sicut nos justitia non nostra sed Dei,
this made Bernard say, Quid tam ad mortem quod morte Christi non salvetur, Meum meritum est miseratio Domini, non planè sum meriti inops quamdiu ille miserationum non fuerit inops.
this made Bernard say, Quid tam ad mortem quod morte Christ non salvetur, Meum Merit est miseratio Domini, non planè sum Merit Inops Quamdiu Isle miserationum non fuerit Inops.
Therefore the godly are for their comfort to know that this Justification of theirs, is no lesse a reall and solid foundation for comfort (yea it is more) then if they had the most perfect and compleat inherent righteousnesse that could be:
Therefore the godly Are for their Comfort to know that this Justification of theirs, is no less a real and solid Foundation for Comfort (yea it is more) then if they had the most perfect and complete inherent righteousness that could be:
av dt j vbr p-acp po32 n1 pc-acp vvi cst d n1 pp-f png32, vbz dx av-dc dt j cc j n1 p-acp n1 (uh pn31 vbz av-dc) av cs pns32 vhd dt av-ds j cc j j n1 cst vmd vbi:
for she hath much good stored up for her, and thou canst not do this upon an imputed righteousnesse: imputed righteousnesse and inherent, differ only in the manner, not in reality:
for she hath much good stored up for her, and thou Canst not do this upon an imputed righteousness: imputed righteousness and inherent, differ only in the manner, not in reality:
c-acp pns31 vhz d j vvn a-acp p-acp pno31, cc pns21 vm2 xx vdi d p-acp dt vvd n1: vvd n1 cc j, vvb av-j p-acp dt n1, xx p-acp n1:
it is all one, as to Gods glory, and as to thy comfort, whether righteousnesse be thine inherent, or thine imputed, if it be a true real righteousnesse.
it is all one, as to God's glory, and as to thy Comfort, whither righteousness be thine inherent, or thine imputed, if it be a true real righteousness.
pn31 vbz d pi, c-acp p-acp ng1 n1, cc c-acp p-acp po21 n1, cs n1 vbb po21 j, cc po21 vvn, cs pn31 vbb dt j j n1.
Tenthly, Consider, the Scripture speaks of this justification, as to us, still in a passive sense, we are justified, and that whether it speaks upon a supposition of Justification by works of the Law,
Tenthly, Consider, the Scripture speaks of this justification, as to us, still in a passive sense, we Are justified, and that whither it speaks upon a supposition of Justification by works of the Law,
but God? and who but God can command all the tempests and waves in thy troubled soul to be still? When therefore others are said to Justifie, that is only to be understood declaratively, and no more.
but God? and who but God can command all the tempests and waves in thy troubled soul to be still? When Therefore Others Are said to Justify, that is only to be understood declaratively, and no more.
cc-acp np1? cc q-crq p-acp np1 vmb vvi d dt n2 cc n2 p-acp po21 j-vvn n1 pc-acp vbi av? c-crq av n2-jn vbr vvn pc-acp vvi, cst vbz av-j pc-acp vbi vvn av-j, cc dx av-dc.
What a Cordiall and reviver would it be to Gods people, to live in the power of this gift bestowed upon them? it is God that justifieth thee, O my troubled soul!
What a Cordial and reviver would it be to God's people, to live in the power of this gift bestowed upon them? it is God that Justifieth thee, Oh my troubled soul!
but as paternus Judex, a fatherly Iudge, having an admirable temperament of justice and mercy, so that God pronounceth this sentence from the Throne of Justice and Mercy also;
but as Paternus Judge, a fatherly Judge, having an admirable temperament of Justice and mercy, so that God pronounceth this sentence from the Throne of justice and Mercy also;
cc-acp c-acp fw-la np1, dt j n1, vhg dt j n1 pp-f n1 cc n1, av cst np1 vvz d n1 p-acp dt n1 pp-f n1 cc n1 av;
As in the accepting of a surety for us, that he would not keep to the Law, of having us in our own persons to pay the utmost farthing: This was great love;
As in the accepting of a surety for us, that he would not keep to the Law, of having us in our own Persons to pay the utmost farthing: This was great love;
thus the Scripture cals it forgiving, not imputing sin, imputing righteousnes, making righteous, all which are actions from God to us, not ours to him,
thus the Scripture calls it forgiving, not imputing since, imputing righteousness, making righteous, all which Are actions from God to us, not ours to him,
av dt n1 vvz pn31 j-vvg, xx vvg n1, vvg n1, vvg j, d r-crq vbr n2 p-acp np1 p-acp pno12, xx png12 pc-acp pno31,
And from this particular, we may gather much comfort, for when we look into our selves and see no such righteousnesse or holinesse, that we dare hold out to God,
And from this particular, we may gather much Comfort, for when we look into our selves and see no such righteousness or holiness, that we Dare hold out to God,
cc p-acp d j, pns12 vmb vvi d n1, c-acp c-crq pns12 vvb p-acp po12 n2 cc vvb dx d n1 cc n1, cst pns12 vvb vvb av p-acp np1,
and in this sense, it is more blessed for us to receive, then to give. This made the Father say, justitia nostra, est indulgentia tua, our righteousnesse is thy indulgence.
and in this sense, it is more blessed for us to receive, then to give. This made the Father say, justitia nostra, est Indulgence tua, our righteousness is thy indulgence.
Therefore let not the troubled heart say, where is my perfect repenting? where is my perfect obedience? but rather ask, where is Gods forgiving? where is Gods not imputing? how hardly is the soul drawn off from resting in it self? it is not thy doing, but Gods doing ;
Therefore let not the troubled heart say, where is my perfect repenting? where is my perfect Obedience? but rather ask, where is God's forgiving? where is God's not imputing? how hardly is the soul drawn off from resting in it self? it is not thy doing, but God's doing;
av vvb xx dt j-vvn n1 vvi, q-crq vbz po11 j vvg? q-crq vbz po11 j n1? cc-acp av-c vvb, q-crq vbz ng1 j-vvg? q-crq vbz ng1 xx vvg? uh-crq av vbz dt n1 vvn a-acp p-acp vvg p-acp pn31 n1? pn31 vbz xx av vdg, p-acp ng1 vdg;
The Antinomian, he indeed wringeth these breasts of Consolation, till bloud cometh, but the true sweet milk of the word must not therefore be thrown away.
The Antinomian, he indeed wringeth these breasts of Consolation, till blood comes, but the true sweet milk of the word must not Therefore be thrown away.
dt jp, pns31 av vvz d n2 pp-f n1, c-acp n1 vvz, cc-acp dt j j n1 pp-f dt n1 vmb xx av vbi vvn av.
and howsoever those who wallow in a Laodicean fulnesse, judge not this such blessednesse, yet, ask a Cain, ask a Judas, demand of the tormented in hell,
and howsoever those who wallow in a Laodicean fullness, judge not this such blessedness, yet, ask a Cain, ask a Judas, demand of the tormented in hell,
cc c-acp d r-crq vvb p-acp dt np1 n1, vvb xx d d n1, av, vvb dt np1, vvb dt np1, n1 pp-f dt j-vvn p-acp n1,
as so many Egyptians dead upon the shoar, as if they had never been, that thou shouldst be able to say, Lord, where are such lusts, such sins of mine? I finde them all cancelled;
as so many egyptians dead upon the shore, as if they had never been, that thou Shouldst be able to say, Lord, where Are such Lustiest, such Sins of mine? I find them all canceled;
c-acp av d njp2 j p-acp dt n1, c-acp cs pns32 vhd av-x vbn, cst pns21 vmd2 vbi j pc-acp vvi, n1, q-crq vbr d n2, d n2 pp-f png11? pns11 vvb pno32 d vvn;
Another expression is of accepting us in Christ, and herein lieth much of Justification, that it is an acceptation of us to eternall life, Eph. 1.6.
another expression is of accepting us in christ, and herein lies much of Justification, that it is an acceptation of us to Eternal life, Ephesians 1.6.
j-jn n1 vbz pp-f vvg pno12 p-acp np1, cc av vvz d pp-f n1, cst pn31 vbz dt n1 pp-f pno12 p-acp j n1, np1 crd.
because it's against Law, but when God doth not impute sin, because of the satisfaction of Christ intervening, that is most consentaneous and agreeable to Justice.
Because it's against Law, but when God does not impute since, Because of the satisfaction of christ intervening, that is most consentaneous and agreeable to justice.
There is one word more equivalent, and that is reconciliation, some indeed make this an effect of Justification, some make reconciliation the general, and remission of sin a particular part;
There is one word more equivalent, and that is reconciliation, Some indeed make this an Effect of Justification, Some make reconciliation the general, and remission of since a particular part;
pc-acp vbz crd n1 av-dc j, cc d vbz n1, d av vvi d dt n1 pp-f n1, d vvi n1 dt n1, cc n1 pp-f n1 dt j vvb;
but we need not be curious, where Justification is there is reconciliation ; and this doth suppose, that those who were at discord before, are now made friends,
but we need not be curious, where Justification is there is reconciliation; and this does suppose, that those who were At discord before, Are now made Friends,
cc-acp pns12 vvb xx vbi j, c-crq n1 vbz pc-acp vbz n1; cc d vdz vvi, cst d r-crq vbdr p-acp n1 a-acp, vbr av vvn n2,
Having laid down these introductory Propositions, which describe most of the matter or nature of Justification, I shall now come to shew, wherein it doth particularly consist, wherein the true nature is, onely let me prem•se two or three Cautions.
Having laid down these introductory Propositions, which describe most of the matter or nature of Justification, I shall now come to show, wherein it does particularly consist, wherein the true nature is, only let me prem•se two or three Cautions.
vhg vvn a-acp d n1 n2, r-crq vvb av-ds pp-f dt n1 cc n1 pp-f n1, pns11 vmb av vvi pc-acp vvi, c-crq pn31 vdz av-j vvi, c-crq dt j n1 vbz, av-j vvb pno11 vvi crd cc crd n2.
1. We must not confound those things, which may be consequent, or concomitant to justification, with justification it self, for many things may necessarily be together,
1. We must not confound those things, which may be consequent, or concomitant to justification, with justification it self, for many things may necessarily be together,
crd pns12 vmb xx vvi d n2, r-crq vmb vbi j, cc j p-acp n1, p-acp n1 pn31 n1, p-acp d n2 vmb av-j vbi av,
We will not enter into dispute (as some of the Schoolmen have, and concluded affirmatively) Whether God may not accept of a sinner to eternall life, without any inward change of that mans heart:
We will not enter into dispute (as Some of the Schoolmen have, and concluded affirmatively) Whither God may not accept of a sinner to Eternal life, without any inward change of that men heart:
pns12 vmb xx vvi p-acp n1 (c-acp d pp-f dt n2 vhb, cc vvd av-j) cs np1 vmb xx vvi pp-f dt n1 p-acp j n1, p-acp d j n1 pp-f cst ng1 n1:
and not for any worth or dignity of Faith, but God out of his meer good pleasure (say they) hath appointed Faith to be that to man fallen, which universal righteousnesse would have been to Adam: and hence it is, that they will not allow any trope or metonymie in that phrase, Abraham beleeved, and it was imputed to him for righteousness.
and not for any worth or dignity of Faith, but God out of his mere good pleasure (say they) hath appointed Faith to be that to man fallen, which universal righteousness would have been to Adam: and hence it is, that they will not allow any trope or metonymy in that phrase, Abraham believed, and it was imputed to him for righteousness.
cc xx p-acp d n1 cc n1 pp-f n1, cc-acp np1 av pp-f po31 j j n1 (vvb pns32) vhz vvn n1 pc-acp vbi d p-acp n1 vvn, r-crq j n1 vmd vhi vbn p-acp np1: cc av pn31 vbz, cst pns32 vmb xx vvi d n1 cc n1 p-acp d n1, np1 vvd, cc pn31 vbds vvn p-acp pno31 p-acp n1.
remission of sin, grounded upon the imputation of Christs righteousnesse, so that his righteousnesse imputed to us, is supposed to be in the order before sin forgiven ;
remission of since, grounded upon the imputation of Christ righteousness, so that his righteousness imputed to us, is supposed to be in the order before since forgiven;
JUstification consisteth in these two particulars, Remission of sin, and Imputation of righteousnesse: Indeed here is diversity of expressions among the learned, as you have already heard:
JUstification Consisteth in these two particulars, Remission of since, and Imputation of righteousness: Indeed Here is diversity of expressions among the learned, as you have already herd:
n1 vvz p-acp d crd n2-j, n1 pp-f n1, cc n1 pp-f n1: av av vbz n1 pp-f n2 p-acp dt j, c-acp pn22 vhb av vvn:
some make Imputation of righteousnes, the efficient or meritorious cause of our Justification, and Remission of sin, the only form of our Justification;
Some make Imputation of righteousness, the efficient or meritorious cause of our Justification, and Remission of since, the only from of our Justification;
d vvb n1 pp-f n1, dt j cc j n1 pp-f po12 n1, cc n1 pp-f n1, dt j p-acp pp-f po12 n1;
But howsoever we call these two things, yet this will be made plain, that God in Justification, vouchsafeth these two priviledges to the person justified; First, He forgiveth his sins ;
But howsoever we call these two things, yet this will be made plain, that God in Justification, vouchsafeth these two privileges to the person justified; First, He forgiveth his Sins;
cc-acp c-acp pns12 vvb d crd n2, av d vmb vbi vvn j, cst np1 p-acp n1, vvz d crd n2 p-acp dt n1 vvn; ord, pns31 vvz po31 n2;
That Justification is remission of sins, is generally received, the great Question is about imputation of Christs righteousnes (but of that afterwards) only here may be a Doubt,
That Justification is remission of Sins, is generally received, the great Question is about imputation of Christ righteousness (but of that afterwards) only Here may be a Doubt,
how we can properly say, That Justification is pardon of sin, for a man is not justified, in that he is pardoned, but rather it supposeth him guilty: It is true, Remission of sin doth suppose a man faulty in himself, but because Christ did take our sins upon him, and we are accepted of through him, as our Surety, therefore may remission of sin be well called Justification:
how we can properly say, That Justification is pardon of since, for a man is not justified, in that he is pardoned, but rather it Supposeth him guilty: It is true, Remission of since does suppose a man faulty in himself, but Because christ did take our Sins upon him, and we Are accepted of through him, as our Surety, Therefore may remission of since be well called Justification:
Indeed pardon can never be called an inherent righteousnesse, or a qualitative Justice (but rather it opposeth it) but it may be called a Legal or Judicial righteousnesse, because God for the obedience and satisfaction of Christ, doth account of us as righteous, having pardoned our sin ;
Indeed pardon can never be called an inherent righteousness, or a qualitative justice (but rather it Opposeth it) but it may be called a Legal or Judicial righteousness, Because God for the Obedience and satisfaction of christ, does account of us as righteous, having pardoned our since;
and withall imputing Christs righteousnesse to us, both which make up our Justification ▪ For the understanding therefore of the first particular, viz. Remission of sins, take these Propositions, which will be the foundation upon which many material questions will be built.
and withal imputing Christ righteousness to us, both which make up our Justification ▪ For the understanding Therefore of the First particular, viz. Remission of Sins, take these Propositions, which will be the Foundation upon which many material questions will be built.
cc av vvg npg1 n1 p-acp pno12, d r-crq vvb a-acp po12 n1 ▪ c-acp dt n1 av pp-f dt ord j, n1 n1 pp-f n2, vvb d n2, r-crq vmb vbi dt n1 p-acp r-crq d j-jn n2 vmb vbi vvn.
God no where saying to them, Repent and believe. And although Salmeron holdeth, that God gave the lapsed Angels space to repent, before they were peremptorily adjudged unto their everlasting torments ;
God no where saying to them, repent and believe. And although Salmeron holds, that God gave the lapsed Angels Molle to Repent, before they were peremptorily adjudged unto their everlasting torments;
Secondly, A sin may be said to be forgiven in Christ meritoriously, when God laid the sins of his people upon him, which the Prophet Isaiah doth describe as plainly, Isa. 53. as any Evangelist;
Secondly, A since may be said to be forgiven in christ meritoriously, when God laid the Sins of his people upon him, which the Prophet Isaiah does describe as plainly, Isaiah 53. as any Evangelist;
Now you must not conclude, such a mans sins are pardoned ▪ because they are laid upon Christ a long while ago, which is the Antinomians perpetual ▪ panalogizing,
Now you must not conclude, such a men Sins Are pardoned ▪ Because they Are laid upon christ a long while ago, which is the Antinomians perpetual ▪ panalogizing,
av pn22 vmb xx vvi, d dt ng1 n2 vbr vvn ▪ p-acp pns32 vbr vvn p-acp np1 dt j n1 av, r-crq vbz dt njp2 j ▪ vvg,
for to this effect of remission of sin, there go more causes besides the meritorious, faith the instrumental cause, which is as necessary in its kinde for this great benefit,
for to this Effect of remission of since, there go more Causes beside the meritorious, faith the instrumental cause, which is as necessary in its kind for this great benefit,
c-acp p-acp d n1 pp-f n1 pp-f n1, pc-acp vvi dc n2 p-acp dt j, n1 dt j n1, r-crq vbz a-acp j p-acp po31 n1 p-acp d j n1,
for as the grace of God, which is the efficient cause of pardon, doth not make a sin compleatly forgiven, without the meritorious cause, so neither doth the meritorious without the instrumental, but there is a necessity of the presence,
for as the grace of God, which is the efficient cause of pardon, does not make a since completely forgiven, without the meritorious cause, so neither does the meritorious without the instrumental, but there is a necessity of the presence,
Thirdly, A sin is said to be pardoned, when the guilt is taken away, and this is properly, Remission of iniquities. Fourthly, Sin is pardoned in our sense and feeling,
Thirdly, A since is said to be pardoned, when the guilt is taken away, and this is properly, Remission of iniquities. Fourthly, since is pardoned in our sense and feeling,
ord, dt n1 vbz vvn pc-acp vbi vvn, c-crq dt n1 vbz vvn av, cc d vbz av-j, n1 pp-f n2. ord, n1 vbz vvn p-acp po12 n1 cc n1,
And lastly, Sin is forgiven when the temporal affliction is removed, and in this sense the Scripture doth much use the word, forgivenesse of sins, and his not pardoning, is when he will punish.
And lastly, since is forgiven when the temporal affliction is removed, and in this sense the Scripture does much use the word, forgiveness of Sins, and his not pardoning, is when he will Punish.
cc ord, n1 vbz vvn c-crq dt j n1 vbz vvn, cc p-acp d n1 dt n1 vdz d vvi dt n1, n1 pp-f n2, cc po31 xx vvg, vbz c-crq pns31 vmb vvi.
3. There are several things considerable in sin, when we say it is forgiven. First, In sin there is a privation of that innocency which he had before ;
3. There Are several things considerable in since, when we say it is forgiven. First, In since there is a privation of that innocency which he had before;
It cannot be affirmed of us but in a limited sense, thus far, that when a man commits a sin, that guilt may be charged upon him, whereof he was innocent before.
It cannot be affirmed of us but in a limited sense, thus Far, that when a man commits a since, that guilt may be charged upon him, whereof he was innocent before.
and this is inseparable from any sin, if it be a sin, there is a desert of damnation, & thus all the sins of the godly, howsoever they shall not actually condemn them, yet they have a desert of condemnation.
and this is inseparable from any since, if it be a since, there is a desert of damnation, & thus all the Sins of the godly, howsoever they shall not actually condemn them, yet they have a desert of condemnation.
cc d vbz j p-acp d n1, cs pn31 vbb dt n1, pc-acp vbz dt n1 pp-f n1, cc av d dt n2 pp-f dt j, c-acp pns32 vmb xx av-j vvi pno32, av pns32 vhb dt n1 pp-f n1.
and forgivenes of sin doth properly lie in this, not in taking away the desert of the guilt of sin, but the actual ordination of it to condemnation.
and forgiveness of since does properly lie in this, not in taking away the desert of the guilt of since, but the actual ordination of it to condemnation.
cc n1 pp-f n1 vdz av-j vvi p-acp d, xx p-acp vvg av dt n1 pp-f dt n1 pp-f n1, p-acp dt j n1 pp-f pn31 p-acp n1.
Fifthly, In sinne is likewise a blo• or pollution, whereby the soul loseth its former beauty and excellency, and this is not removed by remission, but by sanctification and renovation. Hence it is ordinarily said, that Justification hath a relative being only, but Renovation, an absolute inherent change.
Fifthly, In sin is likewise a blo• or pollution, whereby the soul loses its former beauty and excellency, and this is not removed by remission, but by sanctification and renovation. Hence it is ordinarily said, that Justification hath a relative being only, but Renovation, an absolute inherent change.
ord, p-acp n1 vbz av dt n1 cc n1, c-crq dt n1 vvz po31 j n1 cc n1, cc d vbz xx vvn p-acp n1, p-acp p-acp n1 cc n1. av pn31 vbz av-j vvn, cst n1 vhz dt j vbg j, p-acp n1, dt j j n1.
when an actual sin is committed, the act is transient, that is, quickly passed away, there remaineth only the guilt, which sticketh, till God by pardon doth remove it,
when an actual since is committed, the act is Transient, that is, quickly passed away, there remains only the guilt, which sticketh, till God by pardon does remove it,
Now in this particular lieth the greatest part of the difficulty, in the doctrine of forgivenes of sin, for here sin is in the godly, and truly so, yet for all that it doth not condemn. The Papists finding by experience such motions of original sin in us, yet do say, they are only penal effects, and remain as opportunities by spiritual combate to increase the Crown of glory:
Now in this particular lies the greatest part of the difficulty, in the Doctrine of forgiveness of since, for Here since is in the godly, and truly so, yet for all that it does not condemn. The Papists finding by experience such motions of original since in us, yet do say, they Are only penal effects, and remain as opportunities by spiritual combat to increase the Crown of glory:
av p-acp d j vvz dt js n1 pp-f dt n1, p-acp dt n1 pp-f n1 pp-f n1, p-acp av n1 vbz p-acp dt j, cc av-j av, av p-acp d cst pn31 vdz xx vvi. dt njp2 vvg p-acp n1 d n2 pp-f j-jn n1 p-acp pno12, av vdb vvi, pns32 vbr av-j j n2, cc vvi p-acp n2 p-acp j n1 pc-acp vvi dt n1 pp-f n1:
Dr Crisps Serm. vol. 2. p. 92. For my part (saith he) I do not think as some do, that guilt differs from sin, but that it is sin it self: They are but two words expressing the same thing.
Dr Crisps Sermon vol. 2. p. 92. For my part (Says he) I do not think as Some do, that guilt differs from since, but that it is since it self: They Are but two words expressing the same thing.
It is true, guilt cannot be but where sin hath been, yet guilt of punishment may be removed, when the sin is past. But this the Author doth shew, that sin was so laid on Christ, that from that time he ceaseth to be a sinner any more.
It is true, guilt cannot be but where since hath been, yet guilt of punishment may be removed, when the since is past. But this the Author does show, that since was so laid on christ, that from that time he ceases to be a sinner any more.
pn31 vbz j, n1 vmbx vbi p-acp q-crq n1 vhz vbn, av n1 pp-f n1 vmb vbi vvn, c-crq dt n1 vbz j. p-acp d dt n1 vdz vvi, cst n1 vbds av vvn p-acp np1, cst p-acp d n1 pns31 vvz pc-acp vbi dt n1 d dc.
and howsoever that Parable, Mat. 18. which speaks of the Master forgiving a servant so many talents, yet upon the servants cruelty to some of his fellows, his master calleth him to account,
and howsoever that Parable, Mathew 18. which speaks of the Master forgiving a servant so many Talents, yet upon the Servants cruelty to Some of his Fellows, his master calls him to account,
cc c-acp d n1, np1 crd r-crq vvz pp-f dt n1 j-vvg dt n1 av d n2, av p-acp dt ng1 n1 p-acp d pp-f po31 n2, po31 n1 vvz pno31 pc-acp vvi,
6. Though sin be forgiven, yet there may be the sense of Gods displeasure still ; for, as though God doth forgive, there are many calamities and pressures upon the godly:
6. Though since be forgiven, yet there may be the sense of God's displeasure still; for, as though God does forgive, there Are many calamities and pressures upon the godly:
crd cs n1 vbb vvn, av pc-acp vmb vbi dt n1 pp-f npg1 n1 av; p-acp, c-acp cs np1 vdz vvi, pc-acp vbr d n2 cc n2 p-acp dt j:
not that the godly is by these to satisfie the justice of God, but that hereby we might feel the bitternes of sin, what wormwood and gall is in it, that so we may take heed for the future,
not that the godly is by these to satisfy the Justice of God, but that hereby we might feel the bitterness of since, what wormwood and Gall is in it, that so we may take heed for the future,
xx cst dt j vbz p-acp d pc-acp vvi dt n1 pp-f np1, p-acp cst av pns12 vmd vvi dt n1 pp-f n1, r-crq n1 cc n1 vbz p-acp pn31, cst av pns12 vmb vvi n1 p-acp dt j-jn,
Didst thou not judge the least of his anger falling upon thee more terrible, then all the pains and miseries that ever thou wast plunged into? And by this then, thou mayest stand amazed,
Didst thou not judge the least of his anger falling upon thee more terrible, then all the pains and misery's that ever thou wast plunged into? And by this then, thou Mayest stand amazed,
vdd2 pns21 xx vvi dt ds pp-f po31 n1 vvg p-acp pno21 av-dc j, cs d dt n2 cc n2 cst av pns21 vbd2s vvn p-acp? cc p-acp d av, pns21 vm2 vvi vvn,
though externally and hypocritically, yet God hath removed those judgements, which were imminent upon them, and thus far their sins have been forgiven them ;
though externally and hypocritically, yet God hath removed those Judgments, which were imminent upon them, and thus Far their Sins have been forgiven them;
cs av-j cc av-j, av np1 vhz vvn d n2, r-crq vbdr j p-acp pno32, cc av av-j po32 n2 vhb vbn vvn pno32;
8. This remission of sin is onely to the repenting, believing sinner. To the repentant, Act. 5.31. To give repentance to Israel, and forgivenesse of sins. So Luk. 44.47. That repentance and forgivenesse of sins should be preached in his name, Act. 8.22. Repent, and pray, if the thoughts of thy heart may be forgiven thee, 1 Joh. 1.9.
8. This remission of since is only to the repenting, believing sinner. To the repentant, Act. 5.31. To give Repentance to Israel, and forgiveness of Sins. So Luk. 44.47. That Repentance and forgiveness of Sins should be preached in his name, Act. 8.22. repent, and pray, if the thoughts of thy heart may be forgiven thee, 1 John 1.9.
If we confesse our sins he is faithfull to forgive, &c. These, and many other places do abundantly prove, that there is not forgivenes but where there is repentance ▪ Therefore look upon all those doctrines,
If we confess our Sins he is faithful to forgive, etc. These, and many other places do abundantly prove, that there is not forgiveness but where there is Repentance ▪ Therefore look upon all those doctrines,
cs pns12 vvb po12 n2 pns31 vbz j pc-acp vvi, av np1, cc d j-jn n2 vdb av-j vvi, cst pc-acp vbz xx n1 cc-acp c-crq pc-acp vbz n1 ▪ av vvb p-acp d d n2,
and the same likewise is affirmed of faith, though faith is in another notion then repentance, this being the instrument to apply and receive it. But of this hereafter.
and the same likewise is affirmed of faith, though faith is in Another notion then Repentance, this being the Instrument to apply and receive it. But of this hereafter.
cc dt d av vbz vvn pp-f n1, c-acp n1 vbz p-acp j-jn n1 av n1, d vbg dt n1 pc-acp vvi cc vvi pn31. p-acp pp-f d av.
THe Doctrine about remission of sin being thus particularly declared, we come to that great Question, How afflictions come upon the godly after the pardon of their sins? For the Antinomian goeth into one extremity,
THe Doctrine about remission of since being thus particularly declared, we come to that great Question, How afflictions come upon the godly After the pardon of their Sins? For the Antinomian Goes into one extremity,
that is, Truth suffers between two extream errors. Therefore in prosecuting this point, which is of great practical concernment, I will lay down, First, What the Antinomian saith; Secondly, What the Papist; And lastly, What the Orthodox.
that is, Truth suffers between two extreme errors. Therefore in prosecuting this point, which is of great practical concernment, I will lay down, First, What the Antinomian Says; Secondly, What the Papist; And lastly, What the Orthodox.
d vbz, n1 vvz p-acp crd j-jn n2. av p-acp vvg d n1, r-crq vbz pp-f j j n1, pns11 vmb vvi a-acp, ord, q-crq dt jp vvz; ord, q-crq dt njp; cc ord, q-crq dt n1.
The Antinomian, in his book, called the Honey-Comb of Justification, explaineth himself in these particulars, by which you may judge, that his Honey is Gall. Having made this Objection to himself, That the children of God are corrected by God,
The Antinomian, in his book, called the Honey-Comb of Justification, Explaineth himself in these particulars, by which you may judge, that his Honey is Gall. Having made this Objection to himself, That the children of God Are corrected by God,
Distinguishing first of afflictions, calling some Legal, and some Evangelical, and then he distinguisheth of Persons, making some unconverted, others converted ;
Distinguishing First of afflictions, calling Some Legal, and Some Evangelical, and then he Distinguisheth of Persons, making Some unconverted, Others converted;
vvg ord pp-f n2, vvg d j, cc d np1, cc av pns31 vvz pp-f n2, vvg d vvn, n2-jn vvn;
now (saith he) the legal crosses have a two-fold operation, either vindicative or corrective: Vindicative are such afflictions as God executeth upon the wicked and reprobates ▪ in which sense God is called the God of vengeance:
now (Says he) the Legal Crosses have a twofold operation, either vindicative or corrective: Vindicative Are such afflictions as God Executeth upon the wicked and Reprobates ▪ in which sense God is called the God of vengeance:
av (vvz pns31) dt j n2 vhb dt n1 n1, d j cc n1: j vbr d n2 c-acp np1 vvz p-acp dt j cc n2-jn ▪ p-acp r-crq n1 np1 vbz vvn dt n1 pp-f n1:
Corrective, are such lashes of the Law, as are executed upon those persons that are the children of God by election, but not yet converted, and so under the Law,
Corrective, Are such Lashes of the Law, as Are executed upon those Persons that Are the children of God by election, but not yet converted, and so under the Law,
n1, vbr d n2 pp-f dt n1, c-acp vbr vvn p-acp d n2 cst vbr dt n2 pp-f np1 p-acp n1, p-acp xx av vvn, cc av p-acp dt n1,
as if conversion were from all eternity, as well as Justification, so that as they say, a man in time is justified only declaratively, being indeed so from all eternity, thus he must be said to be converted: and if this be true,
as if conversion were from all eternity, as well as Justification, so that as they say, a man in time is justified only declaratively, being indeed so from all eternity, thus he must be said to be converted: and if this be true,
c-acp cs n1 vbdr p-acp d n1, c-acp av c-acp n1, av d c-acp pns32 vvb, dt n1 p-acp n1 vbz vvn av-j av-j, vbg av av p-acp d n1, av pns31 vmb vbi vvn pc-acp vbi vvn: cc cs d vbb j,
then it will likewise follow, that a man in heaven is glorified likewise onely declaratively, but actually and indeed glorified from all eternity, even while he is in this miserable house of clay.
then it will likewise follow, that a man in heaven is glorified likewise only declaratively, but actually and indeed glorified from all eternity, even while he is in this miserable house of clay.
cs pn31 vmb av vvi, cst dt n1 p-acp n1 vbz vvn av av-j av-j, p-acp av-j cc av vvn p-acp d n1, av cs pns31 vbz p-acp d j n1 pp-f n1.
In the next place he comes to Evangelical crosses, which fall upon them that are actively and declaratively (as he cals it) converted, and these he denieth expresly to be for their sins,
In the next place he comes to Evangelical Crosses, which fallen upon them that Are actively and declaratively (as he calls it) converted, and these he Denieth expressly to be for their Sins,
p-acp dt ord n1 pns31 vvz p-acp np1 n2, r-crq vvb p-acp pno32 cst vbr av-j cc av-j (c-acp pns31 vvz pn31) vvn, cc d pns31 vvz av-j pc-acp vbi p-acp po32 n2,
Therefore if any man yield to this temptation ( viz. that he hath sin in him when he is afflicted) what is this (saith he) but to deny Christ and his bloud? Think you this to be the voice of the Scriptures? Hence he laboureth to shew that twelve absurdities would follow from this doctrine of Gods afflicting his children for their sins, the strength of which shall be in his place considered;
Therefore if any man yield to this temptation (viz. that he hath since in him when he is afflicted) what is this (Says he) but to deny christ and his blood? Think you this to be the voice of the Scriptures? Hence he Laboureth to show that twelve absurdities would follow from this Doctrine of God's afflicting his children for their Sins, the strength of which shall be in his place considered;
av cs d n1 vvi p-acp d n1 (n1 cst pns31 vhz n1 p-acp pno31 c-crq pns31 vbz vvn) r-crq vbz d (vvz pns31) cc-acp pc-acp vvi np1 cc po31 n1? vvb pn22 d pc-acp vbi dt n1 pp-f dt n2? av pns31 vvz pc-acp vvi d crd n2 vmd vvi p-acp d n1 pp-f n2 vvg po31 n2 p-acp po32 n2, dt n1 pp-f r-crq vmb vbi p-acp po31 n1 vvn;
so that the upshot of his position is to shew, that they are taskmasters and do degenerate to the legall teaching in the Old Testament, whosoever preach that God doth correct Believers for their sins:
so that the upshot of his position is to show, that they Are taskmasters and do degenerate to the Legal teaching in the Old Testament, whosoever preach that God does correct Believers for their Sins:
And that you may see it is not one mans judgement amongst them, see what their great General saith in a Sermon, pag. 162. Know this, that at that instant,
And that you may see it is not one men judgement among them, see what their great General Says in a Sermon, page. 162. Know this, that At that instant,
cc cst pn22 vmb vvi pn31 vbz xx crd ng1 n1 p-acp pno32, vvb r-crq po32 j n1 vvz p-acp dt n1, n1. crd vvb d, cst p-acp d n-jn,
4. cap. 1, & 2. That when God hath forgiven a sin, yet it is according to his Justice, that the sinner should suffer, or do something to satisfie this justice, not in respect of the sin as it is against God (for although some say so,
4. cap. 1, & 2. That when God hath forgiven a since, yet it is according to his justice, that the sinner should suffer, or do something to satisfy this Justice, not in respect of the since as it is against God (for although Some say so,
crd n1. vvn, cc crd cst c-crq np1 vhz vvn dt n1, av pn31 vbz vvg p-acp po31 n1, cst dt n1 vmd vvi, cc vdb pi pc-acp vvi d n1, xx p-acp n1 pp-f dt n1 c-acp pn31 vbz p-acp np1 (c-acp cs d vvb av,
yet others reject it) but in respect of some temporal punishment, either in this life, or in the life to come, which is the ground of Purgatory. And that this may be made good, they say,
yet Others reject it) but in respect of Some temporal punishment, either in this life, or in the life to come, which is the ground of Purgatory. And that this may be made good, they say,
av n2-jn vvb pn31) p-acp p-acp n1 pp-f d j n1, d p-acp d n1, cc p-acp dt n1 pc-acp vvi, r-crq vbz dt n1 pp-f n1. cc cst d vmb vbi vvn j, pns32 vvb,
therefore men may by some satisfactory penalties voluntarily taken upon themselves, rescue themselves from these temporal punishments. Now this is a doctrine extreamly derogating from the full satisfaction of Christs death, as the Orthodox shew against the Papists.
Therefore men may by Some satisfactory penalties voluntarily taken upon themselves, rescue themselves from these temporal punishments. Now this is a Doctrine extremely derogating from the full satisfaction of Christ death, as the Orthodox show against the Papists.
av n2 vmb p-acp d j n2 av-jn vvn p-acp px32, vvb px32 p-acp d j n2. av d vbz dt n1 av-jn j-vvg p-acp dt j n1 pp-f npg1 n1, p-acp dt n1 vvb p-acp dt njp2.
Therefore in the third place, the truth is this, That God when he forgiveth a sin or sins, he doth likewise take off all temporal punishment, properly so called, viz. in order to any vindicative justice, as if a further supply were to be made to Christs sufferings by what we indure:
Therefore in the third place, the truth is this, That God when he forgiveth a since or Sins, he does likewise take off all temporal punishment, properly so called, viz. in order to any vindicative Justice, as if a further supply were to be made to Christ sufferings by what we endure:
av p-acp dt ord n1, dt n1 vbz d, cst np1 c-crq pns31 vvz dt n1 cc n2, pns31 vdz av vvi a-acp d j n1, av-j av vvn, n1 p-acp n1 p-acp d j n1, c-acp cs dt jc n1 vbdr pc-acp vbi vvn p-acp npg1 n2 p-acp r-crq pns12 vvb:
or the impulsive cause (as we may say, though improperly when we speak of God.) Although the final cause, and the end why God doth so, is not to satisfie his justice, but for other ends.
or the impulsive cause (as we may say, though improperly when we speak of God.) Although the final cause, and the end why God does so, is not to satisfy his Justice, but for other ends.
and so the word NONLATINALPHABET seemeth to be an act of some Judge, who doth not attend to mercy, NONLATINALPHABET, Suidas in voc. But the word NONLATINALPHABET to Iudge, is attributed to God when he doth correct his children, 1 Cor. 11.31. where the Apostle useth three words in an elegant paronomasia NONLATINALPHABET and NONLATINALPHABET;
and so the word seems to be an act of Some Judge, who does not attend to mercy,, Suidas in voc. But the word to Judge, is attributed to God when he does correct his children, 1 Cor. 11.31. where the Apostle uses three words in an elegant paronomasia and;
so then when God doth afflict his people, he may be said to do it as a Iudge, and afflictions are called judgements, 1 Pet. 4.17. only when God doth thus correct and punish his people, he is paternus Iudex, a fatherly Judge.
so then when God does afflict his people, he may be said to do it as a Judge, and afflictions Are called Judgments, 1 Pet. 4.17. only when God does thus correct and Punish his people, he is Paternus Judge, a fatherly Judge.
av av c-crq np1 vdz vvi po31 n1, pns31 vmb vbi vvn pc-acp vdi pn31 p-acp dt n1, cc n2 vbr vvn n2, vvn np1 crd. av-j c-crq np1 vdz av vvb cc vvi po31 n1, pns31 vbz fw-la np1, dt j n1.
By death is meant all kinde of evil and punishment, so that had there been no sin going before, there had no curse, either upon man or creatures followed after.
By death is meant all kind of evil and punishment, so that had there been no sin going before, there had no curse, either upon man or creatures followed After.
p-acp n1 vbz vvn d n1 pp-f j-jn cc n1, av cst vhd a-acp vbn dx vvb vvg a-acp, a-acp vhd dx vvi, d p-acp n1 cc n2 vvd a-acp.
Hence it is that Divines say, The very hunger and thirst which Adam had, while in the state of integrity, was without that pain and provocation as it is in us.
Hence it is that Divines say, The very hunger and thirst which Adam had, while in the state of integrity, was without that pain and provocation as it is in us.
av pn31 vbz cst vvz vvb, dt j n1 cc n1 r-crq np1 vhd, cs p-acp dt n1 pp-f n1, vbds p-acp d n1 cc n1 c-acp pn31 vbz p-acp pno12.
As for that dispute, Whether God may not by his absolute Soveraignty adjudge man without the consideration of sin to everlasting misery, the affirmative decision of it will not much incommodate this truth, seeing that even then (they say) God doth this per modum simplicis cruciatus, by way of a meer naked trouble and pain:
As for that dispute, Whither God may not by his absolute Sovereignty adjudge man without the consideration of since to everlasting misery, the affirmative decision of it will not much incommodate this truth, seeing that even then (they say) God does this per modum Simplicio Cruelties, by Way of a mere naked trouble and pain:
p-acp p-acp d n1, cs np1 vmb xx p-acp po31 j n1 vvb n1 p-acp dt n1 pp-f n1 p-acp j n1, dt j n1 pp-f pn31 vmb xx d vvi d n1, vvg cst av av (pns32 vvb) np1 vdz d fw-la fw-la fw-la fw-la, p-acp n1 pp-f dt j j n1 cc n1:
or the blinde man himself had sinned, that he should be born blinde? (speaking according to the opinion of some Philosophers, that was now also received among the Jews (as learned men think) viz. That there was a prexistency of the souls before they were united to their bodies ) our Saviour returneth this answer, Neither hath this man sinned (because he had no being before his birth) nor his parents ( viz. some grievous sin,
or the blind man himself had sinned, that he should be born blind? (speaking according to the opinion of Some Philosophers, that was now also received among the jews (as learned men think) viz. That there was a prexistency of the Souls before they were united to their bodies) our Saviour returns this answer, Neither hath this man sinned (Because he had no being before his birth) nor his Parents (viz. Some grievous since,
cc dt j n1 px31 vhd vvn, cst pns31 vmd vbi vvn j? (vvg p-acp p-acp dt n1 pp-f d n2, cst vbds av av vvn p-acp dt np2 (c-acp j n2 vvb) n1 cst a-acp vbds dt n1 pp-f dt n2 c-acp pns32 vbdr vvn p-acp po32 n2) po12 n1 vvz d n1, d vhz d n1 vvn (c-acp pns31 vhd dx vbg p-acp po31 n1) ccx po31 n2 (n1 d j n1,
Fourthly, That in the calamities which fall upon the godly there is a great difference, some are common and absolutely determined, others more special, and not necessary. This distinction must be attended,
Fourthly, That in the calamities which fallen upon the godly there is a great difference, Some Are Common and absolutely determined, Others more special, and not necessary. This distinction must be attended,
ord, cst p-acp dt n2 r-crq vvb p-acp dt j pc-acp vbz dt j n1, d vbr j cc av-j vvn, ng1-jn av-dc j, cc xx j. d n1 vmb vbi vvn,
for God hath so peremptorily and irrevocably concluded upon some miseries as the fruits of sin, that no repentance or humiliation can ever take them off.
for God hath so peremptorily and irrevocably concluded upon Some misery's as the fruits of since, that no Repentance or humiliation can ever take them off.
c-acp np1 vhz av av-j cc av-j vvn p-acp d n2 p-acp dt n2 pp-f n1, cst dx n1 cc n1 vmb av vvi pno32 a-acp.
Thus though a man should have as much faith as Abraham, as much meeknesse as Moses, as much uprightnesse as David, as much zeal and labour for the Church, as Paul ;
Thus though a man should have as much faith as Abraham, as much meekness as Moses, as much uprightness as David, as much zeal and labour for the Church, as Paul;
av cs dt n1 vmd vhi c-acp d n1 c-acp np1, p-acp d n1 c-acp np1, p-acp d n1 c-acp np1, p-acp d n1 cc n1 p-acp dt n1, c-acp np1;
Hence secondly, they differ in the fittedness of these afflictions to do good, God doth moderate these afflictions to his people, that thereby grace may be increased;
Hence secondly, they differ in the fittedness of these afflictions to do good, God does moderate these afflictions to his people, that thereby grace may be increased;
av ord, pns32 vvb p-acp dt n1 pp-f d n2 pc-acp vdi j, np1 vdz vvi d n2 p-acp po31 n1, cst av n1 vmb vbi vvn;
1. From the Scripture, that makes their sin the cause of their trouble: Thus of David, Because thou (saith Nathan, 2 Sam. 12.14.) hast given great occasion to the enemies of the Lord to blaspheme, the childe also that is born of thee, shall die:
1. From the Scripture, that makes their since the cause of their trouble: Thus of David, Because thou (Says Nathan, 2 Sam. 12.14.) hast given great occasion to the enemies of the Lord to Blaspheme, the child also that is born of thee, shall die:
and it is a poor evasion to say, this was in the Old Testament, for was not the chastisement of the godly mens peace in the Old Testament, laid upon Christ,
and it is a poor evasion to say, this was in the Old Testament, for was not the chastisement of the godly men's peace in the Old Testament, laid upon christ,
Here the Psalmist cals the chastisements upon those, whose sins were forgiven, vengeance: as in other places, his anger is said to smoak against the sheep of his pasture ;
Here the Psalmist calls the chastisements upon those, whose Sins were forgiven, vengeance: as in other places, his anger is said to smoke against the sheep of his pasture;
If the godly have these goads, then certainly, as they may conclude their temporal mercies to be the fruit of their godlinesse, which hath the promise of this life, and the life to come ;
If the godly have these goads, then Certainly, as they may conclude their temporal Mercies to be the fruit of their godliness, which hath the promise of this life, and the life to come;
cs dt j vhb d n2, av av-j, c-acp pns32 vmb vvi po32 j n2 pc-acp vbi dt n1 pp-f po32 n1, r-crq vhz dt n1 pp-f d n1, cc dt n1 pc-acp vvi;
or causality, but their afflictions are so, because of their sins: Hence the Apostle urgeth the godly, Heb. 12.19. with this, that even our God is a consuming fire:
or causality, but their afflictions Are so, Because of their Sins: Hence the Apostle urges the godly, Hebrew 12.19. with this, that even our God is a consuming fire:
cc n1, cc-acp po32 n2 vbr av, c-acp pp-f po32 n2: av dt n1 vvz dt j, np1 crd. p-acp d, cst av po12 n1 vbz dt j-vvg n1:
and pressing these to the godly, doth evidently declare this truth; and certainly the Apostle, speaking of the godly, Rom. 8.10. saith, the body is dead because of sin ;
and pressing these to the godly, does evidently declare this truth; and Certainly the Apostle, speaking of the godly, Rom. 8.10. Says, the body is dead Because of since;
cc vvg d p-acp dt j, vdz av-j vvi d n1; cc av-j dt n1, vvg pp-f dt j, np1 crd. vvz, dt n1 vbz j c-acp pp-f n1;
now rebuke is alwaies for some fault, and this is further cleared, because he makes this conclusion, be zealous therefore and repent, therefore sin was precedent.
now rebuke is always for Some fault, and this is further cleared, Because he makes this conclusion, be zealous Therefore and Repent, Therefore since was precedent.
av vvb vbz av p-acp d n1, cc d vbz av-jc vvn, c-acp pns31 vvz d n1, vbb j av cc vvi, av n1 vbds j.
it would be ridiculous to say, the father whips the childe from sin, not for sin. It is true, he doth it from sin, by way of prevention to the future, yet for sin also.
it would be ridiculous to say, the father whips the child from since, not for since. It is true, he does it from since, by Way of prevention to the future, yet for since also.
because the persons whom he reproveth, God is said to love them, and they are children not bastards. Again he saith, There is no sin mentioned, therefore it was not for sin ;
Because the Persons whom he Reproveth, God is said to love them, and they Are children not bastards. Again he Says, There is no since mentioned, Therefore it was not for since;
c-acp dt n2 r-crq pns31 vvz, np1 vbz vvn p-acp vvb pno32, cc pns32 vbr n2 xx n2. av pns31 vvz, a-acp vbz dx n1 vvn, av pn31 vbds xx p-acp n1;
Why should this be spoken, but because they are for our sins? Heb. 12.5. Despise not the chastening of God, neither faint when thou art rebuked of him.
Why should this be spoken, but Because they Are for our Sins? Hebrew 12.5. Despise not the chastening of God, neither faint when thou art rebuked of him.
Where two things may seem to be forbidden, though some make them all one, one not to faint, NONLATINALPHABET, a metaphore from those who faint in the race, through languor, and dissolution of minde.
Where two things may seem to be forbidden, though Some make them all one, one not to faint,, a metaphor from those who faint in the raze, through languor, and dissolution of mind.
c-crq crd n2 vmb vvi pc-acp vbi vvn, cs d vvi pno32 d pi, pi xx p-acp j,, dt n1 p-acp d r-crq vvb p-acp dt n1, p-acp n1, cc n1 pp-f n1.
this makes them cry down Fast-daies, repentance, humiliation, and confession of sin: yea they make it Popery, and hypocrisie what is done this way. NONLATINALPHABET we may say with Homer.
this makes them cry down Fast-daies, Repentance, humiliation, and Confessi of since: yea they make it Popery, and hypocrisy what is done this Way. we may say with Homer.
d vvz pno32 vvi a-acp n2, n1, n1, cc n1 pp-f n1: uh pns32 vvb pn31 n1, cc n1 r-crq vbz vdn d n1. pns12 vmb vvi p-acp np1.
is it not Gods will that the Magistrate should put him to death for this sin? and what God would have the Magistrate do, is it not as much as if God himself had done? and must not all say this is a chastisement upon him because of his sin? Thus have I brought reasons to prove that, which I think was never denied before, till this age, which every day like Africa bringeth forth some Monster.
is it not God's will that the Magistrate should put him to death for this since? and what God would have the Magistrate do, is it not as much as if God himself had done? and must not all say this is a chastisement upon him Because of his since? Thus have I brought Reasons to prove that, which I think was never denied before, till this age, which every day like Africa brings forth Some Monster.
vbz pn31 xx n2 vmb cst dt n1 vmd vvi pno31 p-acp n1 p-acp d n1? cc q-crq np1 vmd vhi dt n1 vdb, vbz pn31 xx p-acp d c-acp cs np1 px31 vhd vdn? cc vmb xx d vvi d vbz dt n1 p-acp pno31 c-acp pp-f po31 n1? av vhb pns11 vvn n2 pc-acp vvi d, r-crq pns11 vvb vbds av-x vvn a-acp, c-acp d n1, r-crq d n1 av-j np1 vvz av d n1.
And certainly the Doctrine of afflictions upon the godly is so sweet and wholesome a truth, that none but a Spider could suck out such poison from it, as the Antinomian hath done.
And Certainly the Doctrine of afflictions upon the godly is so sweet and wholesome a truth, that none but a Spider could suck out such poison from it, as the Antinomian hath done.
cc av-j dt n1 pp-f n2 p-acp dt j vbz av j cc j dt n1, cst pix cc-acp dt n1 vmd vvi av d n1 p-acp pn31, c-acp dt njp vhz vdn.
LECTURE V. ROM. 3.24, 25. Being justified freely by his grace, &c. WE come now to consider how the Antinomian can make good that Paradox of his [ God chastiseth not believers because of their sins ] and indeed the Author forementioned doth much sweat and tug, in bringing in severall absurdities, which he conceives will follow upon the truth asserted by us.
LECTURE V. ROM. 3.24, 25. Being justified freely by his grace, etc. WE come now to Consider how the Antinomian can make good that Paradox of his [ God Chastiseth not believers Because of their Sins ] and indeed the Author forementioned does much sweat and tug, in bringing in several absurdities, which he conceives will follow upon the truth asserted by us.
for whereas in the forequoted place he makes his assertion universal, that Ged seeth not sin in persons converted, and therefore there are no afflictions befall them because of sin:
for whereas in the forequoted place he makes his assertion universal, that Ged sees not since in Persons converted, and Therefore there Are no afflictions befall them Because of since:
c-acp cs p-acp dt j-vvn n1 pns31 vvz po31 n1 j, cst vvd vvz xx n1 p-acp n2 vvn, cc av a-acp vbr av-dx n2 vvi pno32 c-acp pp-f n1:
Now see how flat contrary that same Authour speaks in the same book, pag. 117. for there making an opposition between the condition of believers in the Old Testament,
Now see how flat contrary that same Author speaks in the same book, page. 117. for there making an opposition between the condition of believers in the Old Testament,
av vvb c-crq j n-jn cst d n1 vvz p-acp dt d n1, n1. crd p-acp a-acp vvg dt n1 p-acp dt n1 pp-f n2 p-acp dt j n1,
and Ʋzzah, and Jonah, and Ely, with others temporally corrected: Therefore it was (saith he) came those terrible Famines, whereby mothers were driven to eat their own children, all was because they were under the severity of the Law, that if they did but a little step awry, they were sharply scourged for the same.
and Ʋzzah, and Jonah, and Ely, with Others temporally corrected: Therefore it was (Says he) Come those terrible Famines, whereby mother's were driven to eat their own children, all was Because they were under the severity of the Law, that if they did but a little step awry, they were sharply scourged for the same.
cc np1, cc np1, cc np1, p-acp n2-jn av-j vvn: av pn31 vbds (vvz pns31) vvd d j n2, c-crq n2 vbdr vvn pc-acp vvi po32 d n2, d vbds c-acp pns32 vbdr p-acp dt n1 pp-f dt n1, cst cs pns32 vdd p-acp dt j n1 av, pns32 vbdr av-j vvn p-acp dt d.
Now how great a contradiction is this to his other assertion? for were not the godly under the Old Testament actually converted? had they not Christs righteousnes made theirs? were they not elected? how cometh it about then, that they were afflicted for sin, and not believers under the New Testament? when a man can bring the East and West together,
Now how great a contradiction is this to his other assertion? for were not the godly under the Old Testament actually converted? had they not Christ righteousness made theirs? were they not elected? how comes it about then, that they were afflicted for since, and not believers under the New Testament? when a man can bring the East and West together,
av c-crq j dt n1 vbz d p-acp po31 j-jn n1? p-acp vbdr xx dt j p-acp dt j n1 av-j vvn? vhd pns32 xx npg1 n1 vvn png32? vbdr pns32 xx vvn? c-crq vvz pn31 a-acp av, cst pns32 vbdr vvn p-acp n1, cc xx n2 p-acp dt j n1? c-crq dt n1 vmb vvi dt n1 cc n1 av,
and anger are ceased, saith he, and hence it is that we glory in our afflictions: but now if they were for our sins, we had no more cause to glory in them,
and anger Are ceased, Says he, and hence it is that we glory in our afflictions: but now if they were for our Sins, we had no more cause to glory in them,
cc n1 vbr vvn, vvz pns31, cc av pn31 vbz cst pns12 vvb p-acp po12 n2: p-acp av cs pns32 vbdr p-acp po12 n2, pns12 vhd dx dc n1 pc-acp vvi p-acp pno32,
For the opening of this place consider these things, some ancient Commentators reade the word imperatively (NONLATINALPHABET for NONLATINALPHABET) let us have, instead of we have, and thus they have interpreted it,
For the opening of this place Consider these things, Some ancient Commentators read the word imperatively (for) let us have, instead of we have, and thus they have interpreted it,
p-acp dt n-vvg pp-f d n1 vvi d n2, d j n2 vvb dt n1 av-j (p-acp) vvb pno12 vhi, av pp-f pns12 vhb, cc av pns32 vhb vvn pn31,
[ Being justified by Faith, let us take heed how we sin again, but preserve our peace with God ] The words taken this way would much confirm, rather then debilitate our assertion:
[ Being justified by Faith, let us take heed how we sin again, but preserve our peace with God ] The words taken this Way would much confirm, rather then debilitate our assertion:
If by peace we should understand the sense of Gods favour, and the declaration of it in our consciences (as by their arguments they must do) then it proveth against their opinion as well as any others:
If by peace we should understand the sense of God's favour, and the declaration of it in our Consciences (as by their Arguments they must do) then it Proves against their opinion as well as any Others:
But 2ly, the true and direct answer to this place is, that there is a twofold peace, one which is opposite to the hatred of God, as he is a terrible enemy to sinners, unreconciled with them, in which sense he is often described in Scripture.
But 2ly, the true and Direct answer to this place is, that there is a twofold peace, one which is opposite to the hatred of God, as he is a terrible enemy to Sinners, unreconciled with them, in which sense he is often described in Scripture.
now the Apostle speaks of the former kinde of peace. Being justified that is God being once reconciled with us in Christ, he hath no more hostile enmity against us,
now the Apostle speaks of the former kind of peace. Being justified that is God being once reconciled with us in christ, he hath no more hostile enmity against us,
The sense of Gods displeasure as a father, may well stand together with an assurance, that for all this he is no enemy. A childe that bitterly crieth out because of his fathers chastisements,
The sense of God's displeasure as a father, may well stand together with an assurance, that for all this he is no enemy. A child that bitterly cries out Because of his Father's chastisements,
dt n1 pp-f npg1 n1 p-acp dt n1, vmb av vvi av p-acp dt n1, cst p-acp d d pns31 vbz dx n1. dt n1 cst av-j vvz av c-acp pp-f po31 ng1 n2,
Distinguish then between a peace that doth oppose the hatred of God to a sinner as an enemy, and a peace which doth oppose only the frowns of a father ; and this objection is answered.
Distinguish then between a peace that does oppose the hatred of God to a sinner as an enemy, and a peace which does oppose only the frowns of a father; and this objection is answered.
vvb av p-acp dt n1 cst vdz vvi dt n1 pp-f np1 p-acp dt n1 p-acp dt n1, cc dt n1 r-crq vdz vvi av-j dt n2 pp-f dt n1; cc d n1 vbz vvn.
I will acknowledge the people of God are apt under his sore displeasure not to discern between a father and an enemy. They have much adoe to keep up this in their hearts;
I will acknowledge the people of God Are apt under his soar displeasure not to discern between a father and an enemy. They have much ado to keep up this in their hearts;
pns11 vmb vvi dt n1 pp-f np1 vbr j p-acp po31 j n1 xx pc-acp vvi p-acp dt n1 cc dt n1. pns32 vhb d n1 pc-acp vvi a-acp d p-acp po32 n2;
therefore it was a most blessed thing when God at the Reformation out of Popery, caused this truth to break out, That punishments for sin were not satisfactory to God, but fatherly chastisements.
Therefore it was a most blessed thing when God At the Reformation out of Popery, caused this truth to break out, That punishments for since were not satisfactory to God, but fatherly chastisements.
av pn31 vbds dt av-ds j-vvn n1 c-crq np1 p-acp dt n1 av pp-f n1, vvd d n1 pc-acp vvi av, cst n2 p-acp n1 vbdr xx j p-acp np1, cc-acp j n2.
Thus you have this answered, and as for that which followeth, we glory in tribulations, the Apostle must be limited to those which fall upon us for professing of Christ and his truth.
Thus you have this answered, and as for that which follows, we glory in tribulations, the Apostle must be limited to those which fallen upon us for professing of christ and his truth.
av pn22 vhb d vvn, cc c-acp p-acp d r-crq vvz, pns12 vvb p-acp n2, dt n1 vmb vbi vvn p-acp d r-crq vvb p-acp pno12 p-acp vvg pp-f np1 cc po31 n1.
by Peace here, Calvin doth well understand, not that of quietnes in the conscience, but a reconciliation made with God through his sufferings. And it is observed by some,
by Peace Here, calvin does well understand, not that of quietness in the conscience, but a reconciliation made with God through his sufferings. And it is observed by Some,
p-acp n1 av, np1 vdz av vvi, xx d pp-f n1 p-acp dt n1, p-acp dt n1 vvn p-acp np1 p-acp po31 n2. cc pn31 vbz vvn p-acp d,
But Secondly, The Antinomian in that place pag. 129. doth fully answer himself, All chastisement (saith he) for sin, needfull for the making perfect peace between God and his justified children, was laid upon him:
But Secondly, The Antinomian in that place page. 129. does Fully answer himself, All chastisement (Says he) for since, needful for the making perfect peace between God and his justified children, was laid upon him:
very true, Therefore say we, though these chastisements be for sin, yet they are not upon the godly as upon Christ, they are not to satisfie Gods justice, to work a reconciliation, but only to humble them in themselves,
very true, Therefore say we, though these chastisements be for since, yet they Are not upon the godly as upon christ, they Are not to satisfy God's Justice, to work a reconciliation, but only to humble them in themselves,
av j, av vvb pns12, cs d n2 vbb p-acp n1, av pns32 vbr xx p-acp dt j c-acp p-acp np1, pns32 vbr xx p-acp vvi n2 n1, pc-acp vvi dt n1, p-acp j pc-acp vvi pno32 p-acp px32,
To say therefore as the Papists, Christ by his death did only remove the spirituall evil, and we by our sufferings must take away the temporall punishment, this would indeed be derogatory to Christ,
To say Therefore as the Papists, christ by his death did only remove the spiritual evil, and we by our sufferings must take away the temporal punishment, this would indeed be derogatory to christ,
p-acp vvi av p-acp dt njp2, np1 p-acp po31 n1 vdd av-j vvi dt j n-jn, cc pns12 p-acp po12 n2 vmb vvi av dt j n1, d vmd av vbi n1 p-acp np1,
A Third place brought in to maintain their errour, is James 1.2, 3, 4, 5. Count it matter of all joy when you shall fall into divers temptations, therefore (saith he) they are not for sin, because they are matters of joy;
A Third place brought in to maintain their error, is James 1.2, 3, 4, 5. Count it matter of all joy when you shall fallen into diverse temptations, Therefore (Says he) they Are not for since, Because they Are matters of joy;
and mark how he baptizeth (goeth on the Author) crosses and afflictions, as it were with a new name, taken from the nature of the change of them through the Gospel, calling them temptations and trials. But mark the ignorance of the adversary rather then the name of afflictions:
and mark how he baptizeth (Goes on the Author) Crosses and afflictions, as it were with a new name, taken from the nature of the change of them through the Gospel, calling them temptations and trials. But mark the ignorance of the adversary rather then the name of afflictions:
God saith, the afflictions upon the people of Israel for fourty years in the wildernesse (and they were not all beleevers, much lesse beleevers under the Gospel) were to humble them,
God Says, the afflictions upon the people of Israel for fourty Years in the Wilderness (and they were not all believers, much less believers under the Gospel) were to humble them,
and prove or try them? And Jer. 9.7. God speaking of the Israelites saith, He will melt them and try them. See also Dan. 9.25. Zech. 13.9. Whereby you will presently judge of the mans bold ignorance.
and prove or try them? And Jer. 9.7. God speaking of the Israelites Says, He will melt them and try them. See also Dan. 9.25. Zechariah 13.9. Whereby you will presently judge of the men bold ignorance.
cc vvi cc vvi pno32? np1 np1 crd. np1 vvg pp-f dt np2 vvz, pns31 vmb vvi pno32 cc vvi pno32. vvb av np1 crd. np1 crd. c-crq pn22 vmb av-j vvi pp-f dt ng1 j n1.
Count it (implying a man in his choicest deliberation ought to do so) all joy, an Hebraism, full, perfect joy, when ye fall, the word is so fall that ye are compassed round about.
Count it (implying a man in his Choicest deliberation ought to do so) all joy, an Hebraism, full, perfect joy, when you fallen, the word is so fallen that you Are compassed round about.
but such as are for Christs name: certainly the Apostle writing to the Corinthians, and speaking of the chastisements of God upon them for their sins, he doth not bid them count that all joy, but rather exhorts them to judge themselves that they be not condemned with the world.
but such as Are for Christ name: Certainly the Apostle writing to the Corinthians, and speaking of the chastisements of God upon them for their Sins, he does not bid them count that all joy, but rather exhorts them to judge themselves that they be not condemned with the world.
cc-acp d c-acp vbr p-acp npg1 n1: av-j dt n1 vvg p-acp dt njp2, cc vvg pp-f dt n2 pp-f np1 p-acp pno32 p-acp po32 n2, pns31 vdz xx vvi pno32 vvi cst d n1, p-acp av-c vvz pno32 p-acp vvb px32 cst pns32 vbb xx vvn p-acp dt n1.
He doth not then speak of all kinde of afflictions, but some only, and his meaning is not, that under even those afflictions they should have no grief (for he saith, no affliction is for the present joyous but grievous ) but he giveth one respect why they should rejoyce,
He does not then speak of all kind of afflictions, but Some only, and his meaning is not, that under even those afflictions they should have no grief (for he Says, no affliction is for the present joyous but grievous) but he gives one respect why they should rejoice,
pns31 vdz xx av vvi pp-f d n1 pp-f n2, cc-acp d av-j, cc po31 n1 vbz xx, cst p-acp av d n2 pns32 vmd vhi dx n1 (c-acp pns31 vvz, dx n1 vbz p-acp dt j j p-acp j) cc-acp pns31 vvz crd n1 c-crq pns32 vmd vvi,
and sometimes, be humiliations for the Godlies former sinnes, as well as explorations of their Graces, and more eminent glorifying of them here and hereafter.
and sometime, be humiliations for the Godlies former Sins, as well as explorations of their Graces, and more eminent glorifying of them Here and hereafter.
cc av, vbb n2 p-acp dt n2 j n2, c-acp av c-acp n2 pp-f po32 n2, cc av-dc j vvg pp-f pno32 av cc av.
but I think not that the Apostle doth refer to them in this place: Let us now consider what dangerous Absurdities would flow from this doctrine of ours;
but I think not that the Apostle does refer to them in this place: Let us now Consider what dangerous Absurdities would flow from this Doctrine of ours;
cc-acp pns11 vvb xx d dt n1 vdz vvi p-acp pno32 p-acp d n1: vvb pno12 av vvi r-crq j n2 vmd vvi p-acp d n1 pp-f png12;
and first (saith he) this is to confound Law and Gospel together. The Law should be preached only to secure sinners, the Gospel to broken sinners only;
and First (Says he) this is to confound Law and Gospel together. The Law should be preached only to secure Sinners, the Gospel to broken Sinners only;
cc ord (vvz pns31) d vbz pc-acp vvi n1 cc n1 av. dt n1 vmd vbi vvn av-j p-acp j n2, dt n1 p-acp j-vvn n2 av-j;
for we do not say they are so for their sins, as that thereby they must satisfie the justice of God in their own persons, but for other considerations.
for we do not say they Are so for their Sins, as that thereby they must satisfy the Justice of God in their own Persons, but for other considerations.
c-acp pns12 vdb xx vvi pns32 vbr av p-acp po32 n2, p-acp cst av pns32 vmb vvi dt n1 pp-f np1 p-acp po32 d n2, cc-acp p-acp j-jn n2.
Secondly, If the Gospel be so powerfull to abolish sin, why will he have the Law preached to obstinate sinners? certainly by his rule the Gospel would sooner melt the tuffest and most Ironny sinner that is.
Secondly, If the Gospel be so powerful to Abolah since, why will he have the Law preached to obstinate Sinners? Certainly by his Rule the Gospel would sooner melt the tuffest and most Ironny sinner that is.
and the Antinomian denieth that, for he saith, we are made perfectly holy; not actively, but passively, whereas those places speak of an active holiness.
and the Antinomian Denieth that, for he Says, we Are made perfectly holy; not actively, but passively, whereas those places speak of an active holiness.
cc dt jp vvz cst, c-acp pns31 vvz, pns12 vbr vvn av-j j; xx av-j, p-acp av-j, cs d n2 vvb pp-f dt j n1.
I answer first, If by that which is not, should be meant that which hath a physical and natural existence, then the Argument would prove that no sin whether forgiven or not forgiven, could damn a man,
I answer First, If by that which is not, should be meant that which hath a physical and natural existence, then the Argument would prove that no since whither forgiven or not forgiven, could damn a man,
pns11 vvb ord, cs p-acp d r-crq vbz xx, vmd vbi vvn cst r-crq vhz dt j cc j n1, av dt n1 vmd vvi d dx n1 cs vvn cc xx vvn, vmd vvi dt n1,
because no sin (according to the received opinion) hath any positive natural being: therefore it must be understood of a moral being, that is, a desert of punishment.
Because no since (according to the received opinion) hath any positive natural being: Therefore it must be understood of a moral being, that is, a desert of punishment.
but forgivenesse of sins takes away the actual ordination of them to condemnation. So then a sin, though forgiven, hath some kinde of being, though not that of actual ordination to everlasting death; when therefore sins are said to be thrown into the bottom of the sea and they shall be no more, that is to be understood quoad hoc ▪ in respect of actual condemnation. So Davids sin was forgiven, viz. as to damn David, yet though forgiven, it was still, viz. to afflict David, and to make God angry with him.
but forgiveness of Sins Takes away the actual ordination of them to condemnation. So then a since, though forgiven, hath Some kind of being, though not that of actual ordination to everlasting death; when Therefore Sins Are said to be thrown into the bottom of the sea and they shall be no more, that is to be understood quoad hoc ▪ in respect of actual condemnation. So Davids since was forgiven, viz. as to damn David, yet though forgiven, it was still, viz. to afflict David, and to make God angry with him.
cc-acp n1 pp-f n2 vvz av dt j n1 pp-f pno32 p-acp n1. av av dt n1, cs vvn, vhz d n1 pp-f vbg, cs xx d pp-f j n1 p-acp j n1; c-crq av n2 vbr vvn pc-acp vbi vvn p-acp dt n1 pp-f dt n1 cc pns32 vmb vbi dx av-dc, cst vbz pc-acp vbi vvn av fw-la ▪ p-acp n1 pp-f j n1. av npg1 n1 vbds vvn, n1 a-acp pc-acp vvi np1, av c-acp vvn, pn31 vbds av, n1 p-acp vvb np1, cc pc-acp vvi np1 j p-acp pno31.
Secondly, we give many cordials and antidotes against despair, while we say they are afflictions even for sin, for we add further, That they are all bounded within a due measure;
Secondly, we give many cordials and antidotes against despair, while we say they Are afflictions even for since, for we add further, That they Are all bounded within a due measure;
ord, pns12 vvb d n2 cc n2 p-acp n1, cs pns12 vvb pns32 vbr n2 av p-acp n1, c-acp pns12 vvb av-jc, cst pns32 vbr d vvn p-acp dt j-jn n1;
Thirdly, There is a two-fold trouble, one that is holy and effectual for good, such a trouble as that was which the Angel made in the pool of Bethesda ;
Thirdly, There is a twofold trouble, one that is holy and effectual for good, such a trouble as that was which the Angel made in the pool of Bethesda;
ord, pc-acp vbz dt n1 n1, pi cst vbz j cc j p-acp j, d dt n1 c-acp d vbds r-crq dt n1 vvd p-acp dt n1 pp-f np1;
This I shall endeavour by Gods assistance in that necessary and famous question, of Gods forgiving sin. For to preach in crabbed controversies, is like Gideon, Judg. 8.16. to teach men with briars and thorns, as the phrase there is.
This I shall endeavour by God's assistance in that necessary and famous question, of God's forgiving since. For to preach in crabbed controversies, is like gideon, Judges 8.16. to teach men with briers and thorns, as the phrase there is.
d pns11 vmb vvi p-acp ng1 n1 p-acp d j cc j n1, pp-f n2 j-vvg n1. p-acp pc-acp vvi p-acp j n2, vbz av-j np1, np1 crd. pc-acp vvi n2 p-acp n2 cc n2, c-acp dt n1 pc-acp vbz.
and howsoever the promise for pardon be general to all, yet it is to be understood in this manner, that to the wicked, their sin was no farther forgiven, then in this sense, That their captivity was removed:
and howsoever the promise for pardon be general to all, yet it is to be understood in this manner, that to the wicked, their since was no farther forgiven, then in this sense, That their captivity was removed:
cc c-acp dt n1 p-acp n1 vbb j p-acp d, av pn31 vbz pc-acp vbi vvn p-acp d n1, cst p-acp dt j, po32 n1 vbds av-dx av-jc vvn, av p-acp d n1, cst po32 n1 vbds vvn:
The promise of pardon is described very emphatically and comfortably to the truly humbled Jews, There shall be none of their sins, and none shall be found when sought for:
The promise of pardon is described very emphatically and comfortably to the truly humbled jews, There shall be none of their Sins, and none shall be found when sought for:
dt n1 pp-f n1 vbz vvn av av-j cc av-j p-acp dt av-j vvn np2, pc-acp vmb vbi pix pp-f po32 n2, cc pix vmb vbi vvn c-crq vvd c-acp:
This expression doth suppose a judicial inquiry, (as when God is said to make inquisition for bloud ) and to be found doth imply, God judicially taking notice of a man to punish him, so Rev. 20.15. In her was found the bloud of the Saints:
This expression does suppose a judicial inquiry, (as when God is said to make inquisition for blood) and to be found does imply, God judicially taking notice of a man to Punish him, so Rev. 20.15. In her was found the blood of the Saints:
2. This is extended by them ( pag. 27.) not only to actuall sins but originall sins, for we easily grant that in actuall sins, if once forgiven, there remaineth no more defilement,
2. This is extended by them (page. 27.) not only to actual Sins but original Sins, for we Easily grant that in actual Sins, if once forgiven, there remains no more defilement,
but that he is made in that respect of remission, as white as snow, though there may remain a further disposition to evil, by that sin once committed, if renewing grace help not.
but that he is made in that respect of remission, as white as snow, though there may remain a further disposition to evil, by that since once committed, if renewing grace help not.
They say likewise, our sin is consumed, as if one drop of water should be abolished by the heat of the Sun, yea, pag. 39. the Authour affirmeth, that whosoever have not confidence in this one point, that our sins are so taken away by Christ, that God doth not see our sins in us, without doubt are damned as long as they continue to rob the bloud of Christ of this honour;
They say likewise, our since is consumed, as if one drop of water should be abolished by the heat of the Sun, yea, page. 39. the Author Affirmeth, that whosoever have not confidence in this one point, that our Sins Are so taken away by christ, that God does not see our Sins in us, without doubt Are damned as long as they continue to rob the blood of christ of this honour;
5. Whereas it might be, and is objected, God hath an all-seeing eye, and therefore he cannot but see sin if it be in us, They answer, God indeed seeth all things, saving that which he will not see,
5. Whereas it might be, and is objected, God hath an All-seeing eye, and Therefore he cannot but see since if it be in us, They answer, God indeed sees all things, Saving that which he will not see,
crd cs pn31 vmd vbi, cc vbz vvn, np1 vhz dt j n1, cc av pns31 vmbx p-acp vvi n1 cs pn31 vbb p-acp pno12, pns32 vvb, np1 av vvz d n2, vvg d r-crq pns31 vmb xx vvi,
but undertakes to abolish out of his sight, and they distinguish of Gods knowing and his seeing (p. 68.) God knoweth believers sins, but he doth not see them.
but undertakes to Abolah out of his sighed, and they distinguish of God's knowing and his seeing (p. 68.) God Knoweth believers Sins, but he does not see them.
cc-acp vvz pc-acp vvi av pp-f po31 n1, cc pns32 vvb pp-f npg1 vvg cc po31 vvg (n1 crd.) np1 vvz n2 n2, cc-acp pns31 vdz xx vvi pno32.
So that by these Positions you may see their meaning to be, That a justified man is by Christ so cleansed, that God seeth nothing but what is perfectly holy in him:
So that by these Positions you may see their meaning to be, That a justified man is by christ so cleansed, that God sees nothing but what is perfectly holy in him:
and therefore because the justified feel the contrary, that they have sin, they commend and presse faith, to live above sense, reason, and all our experience;
and Therefore Because the justified feel the contrary, that they have since, they commend and press faith, to live above sense, reason, and all our experience;
cc av c-acp dt vvn vvi dt n-jn, cst pns32 vhb n1, pns32 vvb cc vvi n1, pc-acp vvi p-acp n1, n1, cc d po12 n1;
In the next place, let us consider what is Popery in this point, The Papists, as Bellarmine, lib. de Justif. c. 7. say with the Antinomian, That forgivenesse of sin is the quite abolishing of it, and that whether it be original or actual, so that no sin abideth any more in a man so justified, till he fals from it;
In the next place, let us Consider what is Popery in this point, The Papists, as Bellarmine, lib. de Justif c. 7. say with the Antinomian, That forgiveness of since is the quite abolishing of it, and that whither it be original or actual, so that no since Abideth any more in a man so justified, till he falls from it;
p-acp dt ord n1, vvb pno12 vvi r-crq vbz n1 p-acp d n1, dt njp2, c-acp np1, n1. fw-fr np1 sy. crd n1 p-acp dt njp, cst n1 pp-f n1 vbz dt av n-vvg pp-f pn31, cc cst cs pn31 vbb j-jn cc j, av cst dx n1 vvz d dc p-acp dt n1 av vvn, c-acp pns31 vvz p-acp pn31;
and saith Bellarmine, If the Scripture would have invented words on purpose, to shew that sin is quite extinguished, it could not use other then it doth, and they think it impossible to conceive, that there should be sin in a man, and yet justified ;
and Says Bellarmine, If the Scripture would have invented words on purpose, to show that since is quite extinguished, it could not use other then it does, and they think it impossible to conceive, that there should be since in a man, and yet justified;
cc vvz np1, cs dt n1 vmd vhi vvn n2 p-acp n1, pc-acp vvi d n1 vbz av vvn, pn31 vmd xx vvi j-jn av pn31 vdz, cc pns32 vvb pn31 j pc-acp vvi, cst a-acp vmd vbi n1 p-acp dt n1, cc av vvn;
for this is (say they) to make him at the same time a childe of God and the devil, The devil to dwell in him by sin, and Christ by Justification. Thus they distinguish not between sin reigning and sin being. Though sin be in a godly man,
for this is (say they) to make him At the same time a child of God and the Devil, The Devil to dwell in him by since, and christ by Justification. Thus they distinguish not between sin reigning and since being. Though since be in a godly man,
p-acp d vbz (vvb pns32) p-acp vvi pno31 p-acp dt d n1 dt n1 pp-f np1 cc dt n1, dt n1 pc-acp vvi p-acp pno31 p-acp n1, cc np1 p-acp n1. av pns32 vvb xx p-acp vvb j-vvg cc n1 vbg. cs n1 vbb p-acp dt j n1,
1. Both Papist and Antinomian agree in this, That remission of sin, is quite abolishing and extinguishing of sin, both in the existence of it and punishment (although some Papists hold for the later, viz. of punishment, at least temporal, that that may abide, though the sin be forgiven. )
1. Both Papist and Antinomian agree in this, That remission of since, is quite abolishing and extinguishing of since, both in the existence of it and punishment (although Some Papists hold for the later, viz. of punishment, At least temporal, that that may abide, though the since be forgiven.)
crd av-d njp cc jp vvi p-acp d, cst n1 pp-f n1, vbz av n-vvg cc vvg pp-f n1, av-d p-acp dt n1 pp-f pn31 cc n1 (cs d njp2 vvb p-acp dt jc, n1 pp-f n1, p-acp ds j, cst d vmb vvi, cs dt n1 vbb vvn.)
2. They both agree in the places of Scripture, as Christ cleansing us from all sin, Thou art all fair my love, To purchase to himself a Church without spot or wrinkle ;
2. They both agree in the places of Scripture, as christ cleansing us from all since, Thou art all fair my love, To purchase to himself a Church without spot or wrinkle;
crd pns32 d vvi p-acp dt n2 pp-f n1, c-acp np1 vvg pno12 p-acp d n1, pns21 vb2r d j po11 n1, pc-acp vvi p-acp px31 dt n1 p-acp n1 cc n1;
And, 1. The Orthodox do distinguish of the nature of sin, especially original, and the guilt of it, now (say they) the Scripture makes forgivenes to be the removing of the guilt,
And, 1. The Orthodox do distinguish of the nature of since, especially original, and the guilt of it, now (say they) the Scripture makes forgiveness to be the removing of the guilt,
Thus Pareus, lib. 2. de Justific. cap. 9. p. 491. maintaining, That the godly mans sins are covered, which (saith he) supposeth not that sins are not, but that they are not seen, maketh this objection, but nothing is covered, or hid to God;
Thus Pareus, lib. 2. de Justific. cap. 9. p. 491. maintaining, That the godly men Sins Are covered, which (Says he) Supposeth not that Sins Are not, but that they Are not seen, makes this objection, but nothing is covered, or hid to God;
av np1, n1. crd fw-fr np1. n1. crd n1 crd vvg, cst dt j ng1 n2 vbr vvn, r-crq (vvz pns31) vvz xx d n2 vbr xx, p-acp d pns32 vbr xx vvn, vvz d n1, p-acp pix vbz vvn, cc vvn p-acp np1;
and to this purpose he quoteth Austin, Tecta peccata, quare dixit, ut non viderentur, quid enim erat Dei videre peccata, nisi punire? Brockman likewise de Justific. cap. 2. qu. 10. p. 526. In vain is it objected, That nothing is covered to God, for that is true with this restriction,
and to this purpose he quoteth Austin, Tecta Peccata, quare dixit, ut non viderentur, quid enim erat Dei To see Peccata, nisi Punire? Brockman likewise the Justific. cap. 2. queen. 10. p. 526. In vain is it objected, That nothing is covered to God, for that is true with this restriction,
cc p-acp d n1 pns31 vvz np1, np1 n1, fw-la fw-la, fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la n1, fw-la n1? np1 av dt j. n1. crd n1. crd n1 crd p-acp j vbz pn31 vvn, cst pix vbz vvn p-acp np1, p-acp d vbz j p-acp d n1,
so that if by seeing were meant Gods judicial punishing and condemning, in that sense God doth not see the sins of believers, for he throweth them behinde his back:
so that if by seeing were meant God's judicial punishing and condemning, in that sense God does not see the Sins of believers, for he throweth them behind his back:
av cst cs p-acp vvg vbdr vvn npg1 j vvg cc vvg, p-acp d n1 np1 vdz xx vvi dt n2 pp-f n2, p-acp pns31 vvz pno32 p-acp po31 n1:
for the truth is, That the sins of a Godly man do offend God, and he is angry, not as a Father, but as a Judge: hence (as you heard) the afflictions upon the Godly are for their sins, and called Judgements, onely he is a Fatherly Judge. There is an excellent temperament of both these in God relatively to his people.
for the truth is, That the Sins of a Godly man do offend God, and he is angry, not as a Father, but as a Judge: hence (as you herd) the afflictions upon the Godly Are for their Sins, and called Judgments, only he is a Fatherly Judge. There is an excellent temperament of both these in God relatively to his people.
For the further discussion of this main point, let us consider practically, the sweet and full expression of the Scriptures about pardoning of sin. One word frequently used is Nasa, which signifieth to lift up; and take away a thing so, as that it was an heavy burden, and so some translate that, Psal. 32.1. Blessed is he who is eased of his sin, for you may see in that Psalm, David feeling an insupportable weight upon him by his iniquities, such as he could not stand under: now to pardon, is to take this weight off, so Gen. 4.13.
For the further discussion of this main point, let us Consider practically, the sweet and full expression of the Scriptures about pardoning of since. One word frequently used is Nasa, which signifies to lift up; and take away a thing so, as that it was an heavy burden, and so Some translate that, Psalm 32.1. Blessed is he who is eased of his since, for you may see in that Psalm, David feeling an insupportable weight upon him by his iniquities, such as he could not stand under: now to pardon, is to take this weight off, so Gen. 4.13.
p-acp dt jc n1 pp-f d j n1, vvb pno12 vvi av-j, dt j cc j n1 pp-f dt n2 p-acp vvg pp-f n1. crd n1 av-j vvn vbz np1, r-crq vvz p-acp vvb a-acp; cc vvb av dt n1 av, p-acp cst pn31 vbds dt j n1, cc av d vvi d, np1 crd. vvn vbz pns31 r-crq vbz vvn pp-f po31 n1, p-acp pn22 vmb vvi p-acp d n1, np1 vvg dt j n1 p-acp pno31 p-acp po31 n2, d c-acp pns31 vmd xx vvi p-acp: av p-acp vvb, vbz p-acp vvb d n1 a-acp, av np1 crd.
My sin is greater then can be born, or taken away, i.e. forgiven: again, If thou dost well, is not Levatio, that is, pardon and ease? It is then no marvel,
My since is greater then can be born, or taken away, i.e. forgiven: again, If thou dost well, is not Levatio, that is, pardon and ease? It is then no marvel,
po11 n1 vbz jc cs vmb vbi vvn, cc vvn av, n1 vvn: av, cs pns21 vd2 av, vbz xx np1, cst vbz, vvb cc n1? pn31 vbz av dx n1,
Hence you have it excellently, Zech. 3.9, 10. made the cause of all quietnesse and content, when their sins were pardoned, then they called to their neighbours to sit under their fig-trees.
Hence you have it excellently, Zechariah 3.9, 10. made the cause of all quietness and content, when their Sins were pardoned, then they called to their neighbours to fit under their figtrees.
av pn22 vhb pn31 av-j, np1 crd, crd vvn dt n1 pp-f d n1 cc j, c-crq po32 n2 vbdr vvn, av pns32 vvd p-acp po32 n2 pc-acp vvi p-acp po32 n2.
Another expression of it is called covering of sin, there are two words for this, the one is Chasah, and is used properly of such a thing that is put between the object and the eye, Numb. 9.15. It is used of the Cloud that covered the tabernacle, its applied to a Garment, or any other thing that doth cover, Gen. 3.21.
another expression of it is called covering of since, there Are two words for this, the one is Chasah, and is used properly of such a thing that is put between the Object and the eye, Numb. 9.15. It is used of the Cloud that covered the tabernacle, its applied to a Garment, or any other thing that does cover, Gen. 3.21.
j-jn n1 pp-f pn31 vbz vvn vvg pp-f n1, a-acp vbr crd n2 p-acp d, dt pi vbz np1, cc vbz vvn av-j pp-f d dt n1 cst vbz vvn p-acp dt n1 cc dt n1, j. crd. pn31 vbz vvn pp-f dt n1 cst vvd dt n1, vbz vvn p-acp dt n1, cc d j-jn n1 cst vdz vvi, np1 crd.
and God by this covering, would as by an outward Symbol teach them, by whom their sins should be covered, and to this an allusion seemeth to be, Rev. 3.18. I counsel thee to buy of me white garments, that thy nakednesse may not appear.
and God by this covering, would as by an outward Symbol teach them, by whom their Sins should be covered, and to this an allusion seems to be, Rev. 3.18. I counsel thee to buy of me white garments, that thy nakedness may not appear.
cc np1 p-acp d n-vvg, vmd p-acp p-acp dt j n1 vvi pno32, p-acp ro-crq po32 n2 vmd vbi vvn, cc p-acp d dt n1 vvz pc-acp vbi, n1 crd. pns11 vvb pno21 pc-acp vvi pp-f pno11 j-jn n2, cst po21 n1 vmb xx vvi.
A like word is Caphar, which signifieth covering with pitch, or the like, which doth so cleave to the thing it covereth, that it can hardly be removed. Its applied Exod. 15.27. to the propitiatory, or covering made of pure gold, wherein God shewed himself gracious. It is used Levit. 16.30.
A like word is Caphar, which signifies covering with pitch, or the like, which does so cleave to the thing it Covereth, that it can hardly be removed. Its applied Exod 15.27. to the propitiatory, or covering made of pure gold, wherein God showed himself gracious. It is used Levit. 16.30.
so doth the bloud of Christ our sins from overflowing us, and this doth excellently describe the nature of pardoning of sin, God doth as it were hide it from us, he will not punish it: but you must not stretch this word too far with the Antinomian,
so does the blood of christ our Sins from overflowing us, and this does excellently describe the nature of pardoning of since, God does as it were hide it from us, he will not Punish it: but you must not stretch this word too Far with the Antinomian,
av vdz dt n1 pp-f np1 po12 n2 p-acp vvg pno12, cc d vdz av-j vvi dt n1 pp-f vvg pp-f n1, np1 vdz p-acp pn31 vbdr vvi pn31 p-acp pno12, pns31 vmb xx vvi pn31: p-acp pn22 vmb xx vvi d n1 av av-j p-acp dt njp,
as if God did not know it, Jer. 16.17 The Hebrew word Zaphan, is applied to the Northern part of the world, because it is hidden from the heat of the Sun. Hence Joseph is called, Gen. 41.45. Zapthnath paaneah, because he was a revealer of hidden things. Those iniquities therefore which are so often before thee, they are as it were hidden from God.
as if God did not know it, Jer. 16.17 The Hebrew word Zaphan, is applied to the Northern part of the world, Because it is hidden from the heat of the Sun. Hence Joseph is called, Gen. 41.45. Zapthnath Paaneah, Because he was a revealer of hidden things. Those iniquities Therefore which Are so often before thee, they Are as it were hidden from God.
Another is Mechah (and I will name no more) which is to blot out, or wipe out, a Metaphor from those who cancel or blot out their debts ▪ when once discharged.
another is Mechah (and I will name no more) which is to blot out, or wipe out, a Metaphor from those who cancel or blot out their debts ▪ when once discharged.
j-jn vbz np1 (cc pns11 vmb vvi av-dx av-dc) r-crq vbz pc-acp vvi av, cc vvb av, dt n1 p-acp d r-crq vvb cc vvb av po32 n2 ▪ q-crq c-acp vvn.
Now besides these verbal expressions, you have many real phrases that do declare this great mercy, as Micah 7.19. He will subdue our iniquities, and thou wilt cast them into the bottom of the sea, where the Prophet doth admire the goodnesse and freenesse of God herein, Who is a God like thee? passing by iniquity, subduing sins.
Now beside these verbal expressions, you have many real phrases that do declare this great mercy, as micah 7.19. He will subdue our iniquities, and thou wilt cast them into the bottom of the sea, where the Prophet does admire the Goodness and freeness of God herein, Who is a God like thee? passing by iniquity, subduing Sins.
av p-acp d j n2, pn22 vhb d j n2 cst vdb vvi d j n1, c-acp np1 crd. pns31 vmb vvi po12 n2, cc pns21 vm2 vvi pno32 p-acp dt n1 pp-f dt n1, c-crq dt n1 vdz vvi dt n1 cc n1 pp-f np1 av, r-crq vbz dt np1 vvb pno21? j p-acp n1, j-vvg n2.
so it is with God pardoning: but Junius understands it thus, As the thick cloud dissolved into rain, washeth away the soil and filth of the earth, so will the Lord in pardoning, take away that noisomnesse and offence their sins made. Consider Hezekiahs expression, Isa. 38.17. Thou hast cast all my sins behinde thy back ;
so it is with God pardoning: but Junius understands it thus, As the thick cloud dissolved into rain, washes away the soil and filth of the earth, so will the Lord in pardoning, take away that noisomnesse and offence their Sins made. Consider Hezekiah's expression, Isaiah 38.17. Thou hast cast all my Sins behind thy back;
av pn31 vbz p-acp np1 vvg: p-acp np1 vvz pn31 av, p-acp dt j n1 vvn p-acp n1, vvz av dt n1 cc n1 pp-f dt n1, av vmb dt n1 p-acp vvg, vvb av d n1 cc n1 po32 n2 vvn. vvb njp2 n1, np1 crd. pns21 vh2 vvn d po11 n2 p-acp po21 n1;
and thus God doth, not as if he did not take notice to chastise for them, but they shall not have their proper effect, which is to condemn. And these expressions are very necessary to a contrite heart, which is apt to imagine God as alwaies beholding his sins,
and thus God does, not as if he did not take notice to chastise for them, but they shall not have their proper Effect, which is to condemn. And these expressions Are very necessary to a contrite heart, which is apt to imagine God as always beholding his Sins,
cc av np1 vdz, xx c-acp cs pns31 vdd xx vvi n1 p-acp vvb p-acp pno32, p-acp pns32 vmb xx vhi po32 j n1, r-crq vbz p-acp vvb. cc d n2 vbr av j p-acp dt j n1, r-crq vbz j pc-acp vvi np1 c-acp av vvg po31 n2,
and sending forth his judgements because of them, whereas it must be as a foundation laid, That God is gracious and mercifull, not only in the generall,
and sending forth his Judgments Because of them, whereas it must be as a Foundation laid, That God is gracious and merciful, not only in the general,
cc vvg av po31 n2 c-acp pp-f pno32, cs pn31 vmb vbi p-acp dt n1 vvd, cst np1 vbz j cc j, xx av-j p-acp dt n1,
As far as the East is from the West, so far hath he removed our sins from us, where the Psalmist makes Gods mercies as much above our sins, as heaven is above earth;
As Far as the East is from the West, so Far hath he removed our Sins from us, where the Psalmist makes God's Mercies as much above our Sins, as heaven is above earth;
This mercy, which if not injoyed, every thing, our beds, our fields and houses, will be an hell to us ▪ The summe of these words and phrases amounteth to these comfortable considerations.
This mercy, which if not enjoyed, every thing, our Beds, our fields and houses, will be an hell to us ▪ The sum of these words and phrases amounteth to these comfortable considerations.
d n1, r-crq cs xx vvn, d n1, po12 n2, po12 n2 cc n2, vmb vbi dt n1 p-acp pno12 ▪ dt n1 pp-f d n2 cc n2 vvz p-acp d j n2.
not that all the pollution of sin is likewise totally taken away, for that would contradict other places of Scripture, which say, sin is still in us, but only the condemning power is subdued ;
not that all the pollution of since is likewise totally taken away, for that would contradict other places of Scripture, which say, since is still in us, but only the condemning power is subdued;
xx d d dt n1 pp-f n1 vbz av av-j vvn av, p-acp cst vmd vvi j-jn n2 pp-f n1, r-crq vvb, n1 vbz av p-acp pno12, p-acp j dt vvg n1 vbz vvn;
or by us, and therefore thou art not to build thy hope of pardon upon any work of Regeneration or Mortification within thee, but Gods goodnesse without thee;
or by us, and Therefore thou art not to built thy hope of pardon upon any work of Regeneration or Mortification within thee, but God's Goodness without thee;
cc p-acp pno12, cc av pns21 vb2r xx pc-acp vvi po21 n1 pp-f n1 p-acp d n1 pp-f n1 cc n1 p-acp pno21, cc-acp ng1 n1 p-acp pno21;
even as a Creditor doth forgive many thousands to a Debtor, by his meer voluntary Act. Now we are apt to think according to the principles of Popery, that our Justification is no better then our inherent holinesse is,
even as a Creditor does forgive many thousands to a Debtor, by his mere voluntary Act. Now we Are apt to think according to the principles of Popery, that our Justification is no better then our inherent holiness is,
whereas any godly man may sit down and consider, that he is not able to goe out with his five thousrnd, against, the Justice of God that comes against him with ten thousand.
whereas any godly man may fit down and Consider, that he is not able to go out with his five thousrnd, against, the justice of God that comes against him with ten thousand.
cs d j n1 vmb vvi a-acp cc vvi, cst pns31 vbz xx j pc-acp vvi av p-acp po31 crd vvn, p-acp, dt n1 pp-f np1 cst vvz p-acp pno31 p-acp crd crd.
grace sanctifying doth not, because as Bonaventure well observeth, the remedy given by grace against originall sin, is not ordained against it, prout corrumpit naturam, sed prout personam, as it doth infect our nature, for so it sticketh till death,
grace sanctifying does not, Because as Bonaventure well observeth, the remedy given by grace against original since, is not ordained against it, prout corrumpit naturam, sed prout Personam, as it does infect our nature, for so it sticketh till death,
for who can rationally desire more then this doth amount to? but to expect such a pardon, such a justification, as that God shall take no notice of sin, to chastise or afflict for it, is to say, There is forgiveness with God ▪ that he may not be feared, contrary to Davids expression.
for who can rationally desire more then this does amount to? but to expect such a pardon, such a justification, as that God shall take no notice of since, to chastise or afflict for it, is to say, There is forgiveness with God ▪ that he may not be feared, contrary to Davids expression.
In those daies, and at that time, the iniquity of Iudah shall be sought for, &c. FIfthly, From this Scripture-expression is gathered, That gross sins are blotted out, as well as sins of an inferiour nature ;
In those days, and At that time, the iniquity of Iudah shall be sought for, etc. FIfthly, From this Scripture expression is gathered, That gross Sins Are blotted out, as well as Sins of an inferior nature;
p-acp d n2, cc p-acp d n1, dt n1 pp-f np1 vmb vbi vvn p-acp, av ord, p-acp d n1 vbz vvn, cst j n2 vbr vvn av, c-acp av c-acp n2 pp-f dt j-jn n1;
how is the true repentant affected with slavish fears sometimes, as if his sins did blot out Gods mercy like a thick cloud? as if our transgressions had subdued his goodnesse,
how is the true repentant affected with slavish fears sometime, as if his Sins did blot out God's mercy like a thick cloud? as if our transgressions had subdued his Goodness,
Though your sins be as scarlet, they shall be as white as snow, &c. It was wonderfull mercy that ever so horrid and bloudy sinners (therefore their sins are said to be like scarlet) should become so clear,
Though your Sins be as scarlet, they shall be as white as snow, etc. It was wonderful mercy that ever so horrid and bloody Sinners (Therefore their Sins Are said to be like scarlet) should become so clear,
cs po22 n2 vbb a-acp j-jn, pns32 vmb vbi a-acp j-jn c-acp n1, av pn31 vbds j n1 cst av av j cc j n2 (av po32 n2 vbr vvn pc-acp vbi av-j j-jn) vmd vvi av j,
Thus David also, Psal. 51. after he had wallowed in that mire, he prayeth to be purged, in an allusive expression, with hysope, which was the last thing used in their legal purifications,
Thus David also, Psalm 51. After he had wallowed in that mire, he Prayeth to be purged, in an allusive expression, with hyssop, which was the last thing used in their Legal purifications,
and therefore doth imply the total and compleat cleansing by Christ, and upon this, David saith, He shall be whiter then snow, which phrase is neither with the Papist to be extended to sanctification, as if such perfect clean righteousnesse were vouchsafed to him,
and Therefore does imply the total and complete cleansing by christ, and upon this, David Says, He shall be Whiter then snow, which phrase is neither with the Papist to be extended to sanctification, as if such perfect clean righteousness were vouchsafed to him,
cc av vdz vvi dt j cc j vvg p-acp np1, cc p-acp d, np1 vvz, pns31 vmb vbi jc-jn cs n1, r-crq n1 vbz av-dx p-acp dt njp pc-acp vbi vvn p-acp n1, c-acp cs d j j n1 vbdr vvn p-acp pno31,
as that there were no sin in him, nor with the Antinomian, as if God did quite abolish sin from David out of his sight, so as to take no notice of it,
as that there were no since in him, nor with the Antinomian, as if God did quite Abolah since from David out of his sighed, so as to take no notice of it,
and much more evil to come to Davids house) but in respect of final condemnation, God having thus pardoned David through Christ, would no more adjudge him to everlasting punishment,
and much more evil to come to Davids house) but in respect of final condemnation, God having thus pardoned David through christ, would no more adjudge him to everlasting punishment,
ten thousand talents was a great summe of money, yet how easily forgiven by that kinde Master? Thus Exod. 34.7. God is described forgiving sins of all sorts, and this he proclaimed, when his glory passed by;
ten thousand Talents was a great sum of money, yet how Easily forgiven by that kind Master? Thus Exod 34.7. God is described forgiving Sins of all sorts, and this he proclaimed, when his glory passed by;
crd crd n2 vbds dt j n1 pp-f n1, av c-crq av-j vvn p-acp d j n1? av np1 crd. np1 vbz vvn j-vvg n2 pp-f d n2, cc d pns31 vvd, c-crq po31 n1 vvn p-acp;
and how necessary is this for the contrite heart, which judgeth his sins, because of the aggravations of them, to be unpardonable? If they had not been of such a breadth and depth,
and how necessary is this for the contrite heart, which Judgeth his Sins, Because of the aggravations of them, to be unpardonable? If they had not been of such a breadth and depth,
cc c-crq j vbz d p-acp dt j n1, r-crq vvz po31 n2, c-acp pp-f dt n2 pp-f pno32, pc-acp vbi j? cs pns32 vhd xx vbn pp-f d dt n1 cc n1,
That all their sins, though never so many, shall likewise be blotted out. The Sea could as easily drown an whole Hoast of Pharaohs men, as twenty Souldiers.
That all their Sins, though never so many, shall likewise be blotted out. The Sea could as Easily drown an Whole Host of Pharaohs men, as twenty Soldiers.
cst d po32 n2, cs av-x av av-d, vmb av vbi vvn av. dt n1 vmd p-acp av-j vvi dt j-jn n1 pp-f np1 n2, c-acp crd n2.
The Apostle is excellent, Rom. 5. in this, making an opposition between the first Adam and second, aggravating the superlative power of the gift by grace, above the evil through sin:
The Apostle is excellent, Rom. 5. in this, making an opposition between the First Adam and second, aggravating the superlative power of the gift by grace, above the evil through since:
Who would not think that while Gods goodness in the Scripture is thus unfolded, there should not be a dejected, unbeleeving Christian in the world? shall our sin abound to condemnation, more then his grace to justification? because sin is too strong for us, is it therefore too much for the grace of God also? you see by ths, that we may drink wine enough, in the Scripture Wine-cellars, to make our hearts glad, and yet swallow not down any dregs of Popish or Antinomian errors.
Who would not think that while God's Goodness in the Scripture is thus unfolded, there should not be a dejected, unbelieving Christian in the world? shall our since abound to condemnation, more then his grace to justification? Because since is too strong for us, is it Therefore too much for the grace of God also? you see by this, that we may drink wine enough, in the Scripture Wine-cellars, to make our hearts glad, and yet swallow not down any dregs of Popish or Antinomian errors.
q-crq vmd xx vvi cst cs npg1 n1 p-acp dt n1 vbz av vvn, pc-acp vmd xx vbi dt j-vvn, vvg np1 p-acp dt n1? vmb po12 n1 vvi p-acp n1, av-dc cs po31 n1 p-acp n1? c-acp n1 vbz av j p-acp pno12, vbz pn31 av av av-d c-acp dt n1 pp-f np1 av? pn22 vvb p-acp d, cst pns12 vmb vvi n1 av-d, p-acp dt n1 n2, pc-acp vvi po12 n2 j, cc av vvb xx p-acp d n2 pp-f j cc jp n2.
These things thus explained, I come to confirm you with severall Arguments, that God doth see sin so as to be offended and displeased with it, in those that are already justified.
These things thus explained, I come to confirm you with several Arguments, that God does see since so as to be offended and displeased with it, in those that Are already justified.
np1 n2 av vvn, pns11 vvb pc-acp vvi pn22 p-acp j n2, cst np1 vdz vvi n1 av c-acp pc-acp vbi vvn cc vvn p-acp pn31, p-acp d cst vbr av vvn.
And the first rank of Arguments shall be taken from those places of Scripture where the godly do aggravate their sin, under this notion, that it was in Gods sight, that he especially beheld it, and was offended with it: and this aggravation the Prophet Nathan doth set home upon David, 2 Sam. 12.9.
And the First rank of Arguments shall be taken from those places of Scripture where the godly do aggravate their since, under this notion, that it was in God's sighed, that he especially beheld it, and was offended with it: and this aggravation the Prophet Nathan does Set home upon David, 2 Sam. 12.9.
cc dt ord n1 pp-f n2 vmb vbi vvn p-acp d n2 pp-f n1 c-crq dt j vdb vvi po32 n1, p-acp d n1, cst pn31 vbds p-acp npg1 n1, cst pns31 av-j vvd pn31, cc vbds vvn p-acp pn31: cc d n1 dt n1 np1 vdz vvi av-an p-acp np1, crd np1 crd.
This Argument seemeth to be Cogent, but see what an answer the Antinomian giveth, whereby you may see that true of Tertullian, that besides the poëtica, and pictoria, tertia jam est, ea { que } haeretica licentia, besides the boldnesse of Poets and Painters to invent any thing, there is a third, and that is of Hereticks.
This Argument seems to be Cogent, but see what an answer the Antinomian gives, whereby you may see that true of Tertullian, that beside the poëtica, and pictoria, tertia jam est, ea { que } Heretical licentia, beside the boldness of Poets and Painters to invent any thing, there is a third, and that is of Heretics.
d n1 vvz pc-acp vbi np1, cc-acp vvb r-crq dt n1 dt njp vvz, c-crq pn22 vmb vvi d j pp-f np1, cst p-acp dt fw-la, cc fw-la, fw-la fw-la fw-la, fw-la { fw-fr } fw-gr fw-la, p-acp dt n1 pp-f n2 cc n2 pc-acp vvi d n1, pc-acp vbz dt ord, cc d vbz pp-f n2.
The Answer is this, David doth here judge according to his sense and feeling, what he was to finde at Gods hand by the Law, so that he doth not speak this (according to their divinity) in a way of faith, but sense and failing ;
The Answer is this, David does Here judge according to his sense and feeling, what he was to find At God's hand by the Law, so that he does not speak this (according to their divinity) in a Way of faith, but sense and failing;
dt n1 vbz d, np1 vdz av vvi vvg p-acp po31 n1 cc n1, r-crq pns31 vbds pc-acp vvi p-acp ng1 n1 p-acp dt n1, av cst pns31 vdz xx vvi d (vvg p-acp po32 n1) p-acp dt n1 pp-f n1, cc-acp n1 cc j-vvg;
How unpardonable is this error, to make that which was a speciall tendernesse of godly sorrow upon David, to be a part of his humane weaknesse? But (saith the Author) he speaketh in the Gospel-way afterwards, when he saith, purge me, and I shall be whiter then Snow:
How unpardonable is this error, to make that which was a special tenderness of godly sorrow upon David, to be a part of his humane weakness? But (Says the Author) he speaks in the Gospel way afterwards, when he Says, purge me, and I shall be Whiter then Snow:
God (as is to be shewed) hath in the Scripture a three-fold eye, to our purpose, the eye of omnisciency (which the Antinomian will grant) and all agree in;
God (as is to be showed) hath in the Scripture a threefold eye, to our purpose, the eye of omnisciency (which the Antinomian will grant) and all agree in;
These places and the like were true in the Old Testament, and applied particularly to the godly Jews then living, by way of comfort to them, as the context plainly evidenceth.
These places and the like were true in the Old Testament, and applied particularly to the godly jews then living, by Way of Comfort to them, as the context plainly Evidenceth.
d n2 cc dt j vbdr j p-acp dt j n1, cc vvd av-j p-acp dt j np2 av j-vvg, p-acp n1 pp-f n1 p-acp pno32, c-acp dt n1 av-j vvz.
and their sins laid upon Christ? Now these are the great Arguments why God seeth no sin in beleevers (as they hold) and were not ▪ all these as verificable upon the godly in the Old Testament?
and their Sins laid upon christ? Now these Are the great Arguments why God sees no since in believers (as they hold) and were not ▪ all these as verificable upon the godly in the Old Testament?
cc po32 n2 vvn p-acp np1? av d vbr dt j n2 c-crq np1 vvz dx n1 p-acp n2 (c-acp pns32 vvb) cc vbdr xx ▪ d d c-acp j p-acp dt j p-acp dt j n1?
2. The calamity was generall, and who can say, none of the Justified suffered under it? and this chaftising of them, is that which is called setting of sins before Gods face.
2. The calamity was general, and who can say, none of the Justified suffered under it? and this chaftising of them, is that which is called setting of Sins before God's face.
crd dt n1 vbds j, cc r-crq vmb vvi, pix pp-f dt vvn vvn p-acp pn31? cc d vvg pp-f pno32, vbz d r-crq vbz vvn vvg pp-f n2 p-acp npg1 n1.
I will name one place more in this rank, and that is Luke 15.21: Where you have a confession of a penitent son, I have sinned against heaven, and before thee.
I will name one place more in this rank, and that is Lycia 15.21: Where you have a Confessi of a penitent son, I have sinned against heaven, and before thee.
pns11 vmb vvi crd n1 av-dc p-acp d n1, cc d vbz av crd: c-crq pn22 vhb dt n1 pp-f dt j-jn n1, pns11 vhb vvn p-acp n1, cc p-acp pno21.
As for Grotius his observation upon the place, Haec fabula declarat, quod omnes homines sunt ortu filii Dei, sed•e• jure excidunt semet à Deo alienando, that is, this fable declareth that all men are by birth the sons of God,
As for Grotius his observation upon the place, Haec fabula Declarat, quod omnes homines sunt ortu Sons Dei, sed•e• jure excidunt semet à God alienando, that is, this fable Declareth that all men Are by birth the Sons of God,
but they fall from that right, by alienating themselves from God, it deserveth a double Animadversion, one for calling this Parable fabula, which although in a critical notion, it may have a right sense,
but they fallen from that right, by alienating themselves from God, it deserveth a double Animadversion, one for calling this Parable fabula, which although in a critical notion, it may have a right sense,
Secondly, he sheweth unsound Divinity, worse then Pelagians or Arminians, as his very expression declareth; (but to passe that) The Parable doth represent a godly man foully lapsed in sin,
Secondly, he shows unsound Divinity, Worse then Pelagians or Arminians, as his very expression Declareth; (but to pass that) The Parable does represent a godly man foully lapsed in since,
and whatsoever other Doctors teach, yet this is the best way, for godly persons repenting, to aggravate their sinfulnesse, in reference to Gods beholding of them,
and whatsoever other Doctors teach, yet this is the best Way, for godly Persons repenting, to aggravate their sinfulness, in Referente to God's beholding of them,
cc r-crq j-jn n2 vvb, av d vbz dt js n1, p-acp j n2 vvg, pc-acp vvi po32 n1, p-acp n1 p-acp n2 vvg pp-f pno32,
and being angry with them, Quicun { que } sibi se excusat, accusat Deo, whosoever excuseth himself to himself, accuseth himself to God, said Salvian and Tertul. In quantum non peperceris tibi, in tantum tibi Deus (crede) parcet, so much as thou shalt not spare thy self, God (beleeve it) will spare thee.
and being angry with them, Quicun { que } sibi se excusat, accusat God, whosoever excuseth himself to himself, Accuseth himself to God, said Salvian and Tertulian In quantum non peperceris tibi, in Tantum tibi Deus (crede) parcet, so much as thou shalt not spare thy self, God (believe it) will spare thee.
A second rank of Arguments shall be from those places where the Spirit of God is said to mortifie our sins, or we by his help to crucifie our sins: if the Spirit of God do inable us to crucifie and mortifie sin,
A second rank of Arguments shall be from those places where the Spirit of God is said to mortify our Sins, or we by his help to crucify our Sins: if the Spirit of God do inable us to crucify and mortify since,
They say, We do not mortifie sin, no not by Gods Spirit, out of Gods sight, but only out of our own sight, so that when the Spirit of God overcometh a corruption in us, this is not by removing it out of Gods sight,
They say, We do not mortify since, no not by God's Spirit, out of God's sighed, but only out of our own sighed, so that when the Spirit of God Overcometh a corruption in us, this is not by removing it out of God's sighed,
pns32 vvb, pns12 vdb xx vvi n1, uh-dx xx p-acp npg1 n1, av pp-f npg1 n1, cc-acp av-j av pp-f po12 d n1, av cst c-crq dt n1 pp-f np1 vvz dt n1 p-acp pno12, d vbz xx p-acp vvg pn31 av pp-f npg1 n1,
but our own only, Honey-Comb, pag. 164. for (say they) Christs righteousnesse being made ours, we are all clean before God, and that which the Spirit of God doth afterwards in sanctification, is cleansing away sin only declaratively before men;
but our own only, Honey-Comb, page. 164. for (say they) Christ righteousness being made ours, we Are all clean before God, and that which the Spirit of God does afterwards in sanctification, is cleansing away since only declaratively before men;
cc-acp po12 d j, n1, n1. crd c-acp (vvb pns32) npg1 n1 vbg vvn png12, pns12 vbr d j p-acp np1, cc cst r-crq dt n1 pp-f np1 vdz av p-acp n1, vbz vvg av n1 av-j av-j p-acp n2;
Hence (as you heard) they distinguish of a two ▪ fold cleansing, one secret and mysticall by Christs righteousnesse, and the other palpable and grosse to our sense and feeling, which is by Gods spirit in us ;
Hence (as you herd) they distinguish of a two ▪ fold cleansing, one secret and mystical by Christ righteousness, and the other palpable and gross to our sense and feeling, which is by God's Spirit in us;
av (c-acp pn22 vvd) pns32 vvb pp-f dt crd ▪ n1 vvg, crd j-jn cc j p-acp npg1 n1, cc dt n-jn j cc j p-acp po12 n1 cc n1, r-crq vbz p-acp npg1 n1 p-acp pno12;
for what Christs bloud doth meritoriously cleanse away, the same Christs Spirit doth by efficacious application. Hence Christ by his death doth quite remove sin, in respect of the guilt of it here on earth,
for what Christ blood does meritoriously cleanse away, the same Christ Spirit does by efficacious application. Hence christ by his death does quite remove since, in respect of the guilt of it Here on earth,
p-acp r-crq npg1 n1 vdz av-j vvi av, dt d npg1 n1 vdz p-acp j n1. av np1 p-acp po31 n1 vdz av vvi n1, p-acp n1 pp-f dt n1 pp-f pn31 av p-acp n1,
Hence this is the great difference between a Pharisaicall or externall mortification, and a spirituall; The former is from humane principles to humane motives;
Hence this is the great difference between a Pharisaical or external mortification, and a spiritual; The former is from humane principles to humane motives;
av d vbz dt j n1 p-acp dt j cc j n1, cc dt j; dt j vbz p-acp j n2 p-acp j n2;
but God-ward, and who can think when Eph. 4. we are exhorted to put on the new man, which after God is created in righteousnesse, that any other sense can be drawn out of it,
but Godward, and who can think when Ephesians 4. we Are exhorted to put on the new man, which After God is created in righteousness, that any other sense can be drawn out of it,
then that, the putting off the old man, and putting on the new, have relation to God as well as man? It is therefore well observed by Musculus on the former Text, that both these are put together, If ye through the Spirit do mortifie;
then that, the putting off the old man, and putting on the new, have Relation to God as well as man? It is Therefore well observed by Musculus on the former Text, that both these Are put together, If you through the Spirit do mortify;
av cst, dt vvg a-acp dt j n1, cc vvg p-acp dt j, vhb n1 p-acp np1 c-acp av c-acp n1? pn31 vbz av av vvn p-acp np1 p-acp dt j n1, cst d d vbr vvn av, cs pn22 p-acp dt n1 vdb vvi;
we and the Spirit. The Spirit, and that sheweth all the Popish means of mortification to be unprofitable, the Spirit of God neither appointing them, or working by them.
we and the Spirit. The Spirit, and that shows all the Popish means of mortification to be unprofitable, the Spirit of God neither appointing them, or working by them.
pns12 cc dt n1. dt n1, cc d vvz d dt j n2 pp-f n1 pc-acp vbi j, dt n1 pp-f np1 av-d vvg pno32, cc vvg p-acp pno32.
Then he addeth ye, denoting that we also are to work and act (being first quickned with a spiritual life put into us) and not as some do now dangerously maintain, give up all, expecting the operation of the Spirit only.
Then he adds you, denoting that we also Are to work and act (being First quickened with a spiritual life put into us) and not as Some do now dangerously maintain, give up all, expecting the operation of the Spirit only.
cs pns31 vvz pn22, vvg cst pns12 av vbr pc-acp vvi cc n1 (vbg ord vvn p-acp dt j n1 vvn p-acp pno12) cc xx p-acp d vdb av av-j vvi, vvb a-acp d, vvg dt n1 pp-f dt n1 av-j.
for if the Spirit of God do not cleanse our corruption from Gods sight, then still the more corruption is washed away, God still doth no waies approve that holinesse,
for if the Spirit of God do not cleanse our corruption from God's sighed, then still the more corruption is washed away, God still does no ways approve that holiness,
c-acp cs dt n1 pp-f np1 vdb xx vvi po12 n1 p-acp npg1 n1, cs av dt av-dc n1 vbz vvn av, np1 av vdz av-dx n2 vvi d n1,
Lastly, If the Spirit of God do only mortifie, as to our feeling, and not to Gods sight, then when the soul departs into glory, all that inherent purity, must only be declaratively also;
Lastly, If the Spirit of God do only mortify, as to our feeling, and not to God's sighed, then when the soul departs into glory, all that inherent purity, must only be declaratively also;
ord, cs dt n1 pp-f np1 vdb av-j vvi, c-acp p-acp po12 n1, cc xx p-acp ng1 n1, av c-crq dt n1 vvz p-acp n1, d cst j n1, vmb av-j vbi av-j av;
but not because of God ▪ Shall I be sorrowfull because God is offended when he is not offended? shall I weep because God is angry when he is not angry? If you ask Peter why he weeps bitterly, will he not say,
but not Because of God ▪ Shall I be sorrowful Because God is offended when he is not offended? shall I weep Because God is angry when he is not angry? If you ask Peter why he weeps bitterly, will he not say,
because by their sins they provoked God to bring temporal calamities upon them? so that the poisonous nature of this Doctrine, appeareth in nothing more then in this, it taketh away all grounds of humiliation and repentance of sin in those that do believe.
Because by their Sins they provoked God to bring temporal calamities upon them? so that the poisonous nature of this Doctrine, appears in nothing more then in this, it Takes away all grounds of humiliation and Repentance of since in those that do believe.
c-acp p-acp po32 n2 pns32 vvd np1 pc-acp vvi j n2 p-acp pno32? av cst dt j n1 pp-f d n1, vvz p-acp pix av-dc cs p-acp d, pn31 vvz av d n2 pp-f n1 cc n1 pp-f n1 p-acp d cst vdb vvi.
Therefore mark it, He that saith there is no sin in the Church of God now (which is their express opinion) he must likewise say, There is no godly sorrow in the Church of God now.
Therefore mark it, He that Says there is no since in the Church of God now (which is their express opinion) he must likewise say, There is no godly sorrow in the Church of God now.
av vvb pn31, pns31 cst vvz a-acp vbz dx n1 p-acp dt n1 pp-f np1 av (r-crq vbz po32 j n1) pns31 vmb av vvi, a-acp vbz dx j n1 p-acp dt n1 pp-f np1 av.
Remember the gracious Promise, Zech. 12. where God promiseth, a spirit of prayer and mourning for sin, as well as to blot out sin, he shall not obtain the promise for the later, that feeleth not the promise for the former.
remember the gracious Promise, Zechariah 12. where God promises, a Spirit of prayer and mourning for since, as well as to blot out since, he shall not obtain the promise for the later, that feeleth not the promise for the former.
vvb dt j n1, np1 crd n1 np1 vvz, dt n1 pp-f n1 cc n1 p-acp n1, c-acp av c-acp pc-acp vvi av n1, pns31 vmb xx vvi dt n1 p-acp dt jc, cst vvz xx dt n1 p-acp dt j.
And certainly, if this Doctrine were true, why did Paul say, Though I made you sorry, I did not repent? We Ministers ought to repent, that ever we made you sorry;
And Certainly, if this Doctrine were true, why did Paul say, Though I made you sorry, I did not Repent? We Ministers ought to Repent, that ever we made you sorry;
cc av-j, cs d n1 vbdr j, q-crq vdd np1 vvb, cs pns11 vvd pn22 j, pns11 vdd xx vvi? pns12 n2 vmd pc-acp vvi, cst av pns12 vvd pn22 j;
This Argument doth properly and directly overthrow the whole Antinomian assertion, but because I have largely proved this already, I will not insist on it.
This Argument does properly and directly overthrow the Whole Antinomian assertion, but Because I have largely proved this already, I will not insist on it.
d n1 vdz av-j cc av-j vvi dt j-jn jp n1, cc-acp c-acp pns11 vhb av-j vvn d av, pns11 vmb xx vvi p-acp pn31.
To make good their assertion, that God seeth no sin, they are forced also to hold, that all the afflictions upon the godly, are only trials of their faith, preservatives from sin, but not correctives for sin.
To make good their assertion, that God sees no since, they Are forced also to hold, that all the afflictions upon the godly, Are only trials of their faith, preservatives from since, but not correctives for since.
But did not God see sin in Moses, when for his unbelief he kept him out of Canaan? Did not he see sin in David, though pardoned, grievously chastising him afterwards? Did he not see sin in Jonah, who would fain have run from Gods face, that he might not have seen him? Did he not see sin in the Corinthians,
But did not God see since in Moses, when for his unbelief he kept him out of Canaan? Did not he see since in David, though pardoned, grievously chastising him afterwards? Did he not see since in Jonah, who would fain have run from God's face, that he might not have seen him? Did he not see since in the Corinthians,
when many of them were sick and weak, for abusing the Ordinances, yet many of them were such, that therefore were chastened, that they might not be condemned of the Lord.
when many of them were sick and weak, for abusing the Ordinances, yet many of them were such, that Therefore were chastened, that they might not be condemned of the Lord.
c-crq d pp-f pno32 vbdr j cc j, p-acp vvg dt n2, av d pp-f pno32 vbdr d, cst av vbdr vvn, cst pns32 vmd xx vbi vvn pp-f dt n1.
Tell me ye afflicted and wounded for sin, is not this the best oyl that can be poured into your sores? Tell me ye spiritual Lazarusses, that lie at the gate of God daily, who is rich in mercy, desiring the very crumbs that fall from this table of grace, are you thankfull because God provideth food and raiment,
Tell me the afflicted and wounded for since, is not this the best oil that can be poured into your sores? Tell me you spiritual Lazaruses, that lie At the gate of God daily, who is rich in mercy, desiring the very crumbs that fallen from this table of grace, Are you thankful Because God Provideth food and raiment,
A Fifth rank of arguments is from those places of Scripture, wherein the people of God in their petitions and supplications, doe necessarily imply this truth, that God seeth, taketh notice,
A Fifth rank of Arguments is from those places of Scripture, wherein the people of God in their petitions and supplications, do necessarily imply this truth, that God sees, Takes notice,
dt ord n1 pp-f n2 vbz p-acp d n2 pp-f n1, c-crq dt n1 pp-f np1 p-acp po32 n2 cc n2, vdb av-j vvi d n1, cst np1 vvz, vvz n1,
Now all petitions use to be in a two-fold faith, one applicative and fiduciall, the other doctrinall and assertive, which is the foundation of the former.
Now all petitions use to be in a twofold faith, one applicative and fiducial, the other doctrinal and assertive, which is the Foundation of the former.
av d n2 vvb pc-acp vbi p-acp dt n1 n1, crd j cc j, dt j-jn j cc j, r-crq vbz dt n1 pp-f dt j.
It is plain by this praier, Gods face, and so his eyes were upon Davids sins though justified, and that a godly man falling into grievous sins, hath them not presently covered from Gods eyes ;
It is plain by this prayer, God's face, and so his eyes were upon Davids Sins though justified, and that a godly man falling into grievous Sins, hath them not presently covered from God's eyes;
pn31 vbz j p-acp d n1, ng1 n1, cc av po31 n2 vbdr p-acp npg1 n2 cs vvn, cc d dt j n1 vvg p-acp j n2, vhz pno32 xx av-j vvn p-acp n2 n2;
for his meaning by this phrase, is, that God would not regard them to visit them on him, the contrary whereof is Psa. 119.15. Let their sin be continually before thee ;
for his meaning by this phrase, is, that God would not regard them to visit them on him, the contrary whereof is Psa. 119.15. Let their since be continually before thee;
and this is observable, that David doth again and again petition for pardon, whereby is shewed how difficult a thing it is to obtain the favour of God after we have offended him by our sins.
and this is observable, that David does again and again petition for pardon, whereby is showed how difficult a thing it is to obtain the favour of God After we have offended him by our Sins.
cc d vbz j, cst np1 vdz av cc av vvb p-acp n1, c-crq vbz vvn c-crq j dt n1 pn31 vbz pc-acp vvi dt n1 pp-f np1 c-acp pns12 vhb vvn pno31 p-acp po12 n2.
Neither let that be replied, that this is done by Believers in the Old Testament ; for Paul bringeth a proof from Psa. 32.1. to shew what is the nature of Justification, even under the Gospel.
Neither let that be replied, that this is done by Believers in the Old Testament; for Paul brings a proof from Psa. 32.1. to show what is the nature of Justification, even under the Gospel.
And that I may once for all this dissolve this objection of theirs, I shall handle distinctly this question, Whether the Justification of believers under the Old Testament and New, be not uniform and altogether the same? which is to be affirmatively maintained,
And that I may once for all this dissolve this objection of theirs, I shall handle distinctly this question, Whither the Justification of believers under the Old Testament and New, be not uniform and altogether the same? which is to be affirmatively maintained,
cc cst pns11 vmb a-acp p-acp d d vvb d n1 pp-f png32, pns11 vmb vvi av-j d n1, cs dt n1 pp-f n2 p-acp dt j n1 cc j, vbb xx j cc av dt d? r-crq vbz pc-acp vbi av-j vvn,
Again, though God removed Davids sin in respect of condemnation, yet not in respect of all other effects of his anger, for so his sin did still lie as a burden on him,
Again, though God removed Davids since in respect of condemnation, yet not in respect of all other effects of his anger, for so his since did still lie as a burden on him,
av, cs np1 vvd npg1 n1 p-acp n1 pp-f n1, av xx p-acp n1 pp-f d j-jn n2 pp-f po31 n1, p-acp av po31 n1 vdd av vvi p-acp dt n1 p-acp pno31,
In the next place consider, Psa. 32.1, 3, 4. Of all parts of the Scripture, the Psalms have this excellency, that they do in a lively experimental way set forth the gracious works of God upon the soul,
In the next place Consider, Psa. 32.1, 3, 4. Of all parts of the Scripture, the Psalms have this excellency, that they do in a lively experimental Way Set forth the gracious works of God upon the soul,
p-acp dt ord n1 vvi, np1 crd, crd, crd pp-f d n2 pp-f dt n1, dt n2 vhb d n1, cst pns32 vdb p-acp dt j j n1 vvd av dt j n2 pp-f np1 p-acp dt n1,
wherein David being for a while grievously crushed by Gods anger for his sins, at last feeling the Sun-shine of his favour breaking through the clouds, he doth in the beginning of the same joyfully break out, admiring the happines of those who have their sins pardoned,
wherein David being for a while grievously crushed by God's anger for his Sins, At last feeling the Sunshine of his favour breaking through the Clouds, he does in the beginning of the same joyfully break out, admiring the happiness of those who have their Sins pardoned,
For how cometh David to be thus affected with forgivenesse of his sins? even because he confessed it not, was not humbled under it, till Gods wrath was heavy upon him,
For how comes David to be thus affected with forgiveness of his Sins? even Because he confessed it not, was not humbled under it, till God's wrath was heavy upon him,
so that its ungodlinesse by Davids judgement not to confesse sin, or to pray for the pardon, which how can any Antinomian do by his principles, that holdeth, God seeth not, or taketh notice,
so that its ungodliness by Davids judgement not to confess since, or to pray for the pardon, which how can any Antinomian do by his principles, that holds, God sees not, or Takes notice,
av cst po31 n1 p-acp npg1 n1 xx pc-acp vvi n1, cc pc-acp vvi p-acp dt n1, q-crq q-crq vmb d jp vdb p-acp po31 n2, cst vvz, np1 vvz xx, cc vvz n1,
so as to be offended with the sins of justified persons: and so they are not only Antinomists, but Anti ▪ Confessionists, Anti-Petitionists, and Anti-penitents.
so as to be offended with the Sins of justified Persons: and so they Are not only Antinomists, but Anti ▪ Confessionists, Anti-Petitionists, and Anti-penitents.
av c-acp pc-acp vbi vvn p-acp dt n2 pp-f vvn n2: cc av pns32 vbr xx av-j n2, cc-acp fw-la ▪ np1, j, cc j.
A sixth sort of Arguments shall be from those places, where God is said to take notice of our sin, more then we can or do, 1 Joh. 3.18, 19, 20. where the Apostle presseth believers to a sincere love of one another with this Argument, that hereby we shall assure our hearts before him ;
A sixth sort of Arguments shall be from those places, where God is said to take notice of our since, more then we can or do, 1 John 3.18, 19, 20. where the Apostle Presseth believers to a sincere love of one Another with this Argument, that hereby we shall assure our hearts before him;
dt ord n1 pp-f n2 vmb vbi p-acp d n2, c-crq np1 vbz vvn pc-acp vvi n1 pp-f po12 n1, av-dc cs pns12 vmb cc vdb, vvn np1 crd, crd, crd c-crq dt n1 vvz n2 p-acp dt j n1 pp-f pi j-jn p-acp d n1, cst av pns12 vmb vvi po12 n2 p-acp pno31;
and this holdeth universally in every holy duty, as well as that of love: if our hearts condemn us for hypocrisie, and insincerity in them, God doth much more,
and this holds universally in every holy duty, as well as that of love: if our hearts condemn us for hypocrisy, and insincerity in them, God does much more,
cc d vvz av-j p-acp d j n1, c-acp av c-acp d pp-f n1: cs po12 n2 vvb pno12 p-acp n1, cc n1 p-acp pno32, np1 vdz d dc,
Now how can this Apostolicall assertion be true, if so be God took no notice, or were not offended at the sins of his people? Its an argument of sweet meditation to humble us, that if where there is but a drop of grace, our sins are so lothsome and offensive;
Now how can this Apostolical assertion be true, if so be God took no notice, or were not offended At the Sins of his people? Its an argument of sweet meditation to humble us, that if where there is but a drop of grace, our Sins Are so loathsome and offensive;
av q-crq vmb d j n1 vbb j, cs av vbb np1 vvd dx n1, cc vbdr xx vvn p-acp dt n2 pp-f po31 n1? pn31|vbz dt n1 pp-f j n1 pc-acp vvi pno12, cst cs c-crq pc-acp vbz p-acp dt n1 pp-f n1, po12 n2 vbr av j cc j;
how much more must they be to the ocean of all purity? To this the Antinomian replieth ( Honey-Comb p 89.) that John speaks this of hypocrites, and not the justified children of God ;
how much more must they be to the Ocean of all purity? To this the Antinomian Replieth (Honey-Comb p 89.) that John speaks this of Hypocrites, and not the justified children of God;
c-crq d dc vmb pns32 vbb p-acp dt n1 pp-f d n1? p-acp d dt jp vvz (n1 zz crd) cst np1 vvz d pp-f n2, cc xx dt vvn n2 pp-f np1;
But 1. he gives the expresse title of little children to them, ver. 18. and my little children, so that he taketh upon him the bowels of a father to them.
But 1. he gives the express title of little children to them, ver. 18. and my little children, so that he Takes upon him the bowels of a father to them.
for it is usuall with the Apostle to threaten even those that are godly, and dear to him, with the condition and punishment of Hypocrites and Apostates,
for it is usual with the Apostle to threaten even those that Are godly, and dear to him, with the condition and punishment of Hypocrites and Apostates,
c-acp pn31 vbz j p-acp dt n1 pc-acp vvi av d cst vbr j, cc j-jn p-acp pno31, p-acp dt n1 cc n1 pp-f n2 cc n2,
but his meaning is to be restrained to the faithfull dispensation of the office committed to him, in which though he had not perfection, yet his conscience did not accuse him of grosse negligence or unfaithfulnes ;
but his meaning is to be restrained to the faithful Dispensation of the office committed to him, in which though he had not perfection, yet his conscience did not accuse him of gross negligence or unfaithfulness;
cc-acp po31 n1 vbz pc-acp vbi vvn p-acp dt j n1 pp-f dt n1 vvn p-acp pno31, p-acp r-crq cs pns31 vhd xx n1, av po31 n1 vdd xx vvi pno31 pp-f j n1 cc n1;
yet because they say, he seeth no sin in us inherently ▪ they must conclude for some perfect inherent righteousnes. Lastly, Ps. 19. David crying out, Who can understand his errors? prayeth thereupon, Cleanse thou me from secret sins ;
yet Because they say, he sees no since in us inherently ▪ they must conclude for Some perfect inherent righteousness. Lastly, Ps. 19. David crying out, Who can understand his errors? Prayeth thereupon, Cleanse thou me from secret Sins;
A seventh rank of Arguments, shall be from those places, wherein God hath commanded Ministers to binde and retain the sins of scandalous offenders, and hath promised, to ratifie that in heaven, which they according to his will, do on earth.
A seventh rank of Arguments, shall be from those places, wherein God hath commanded Ministers to bind and retain the Sins of scandalous offenders, and hath promised, to ratify that in heaven, which they according to his will, do on earth.
Experience witnesseth, that a justified person may fall into some scandalous sin, whereby the whole Congregation may be much offended, and God highly provoked.
Experience Witnesseth, that a justified person may fallen into Some scandalous since, whereby the Whole Congregation may be much offended, and God highly provoked.
This binding is not by way of authority, but ministerial declaration, & effectual application of Gods threatnings in his Word to such a person sinning,
This binding is not by Way of Authority, but ministerial declaration, & effectual application of God's threatenings in his Word to such a person sinning,
d vvg vbz xx p-acp n1 pp-f n1, p-acp j n1, cc j n1 pp-f npg1 n2-vvg p-acp po31 n1 p-acp d dt n1 vvg,
and be not offended with the person so hainously sinning? The places that prove such a binding of sin, and Gods ratifying of their sentence, are Joh. 20.23. Mat. 16.19. Mat. 18.18.
and be not offended with the person so heinously sinning? The places that prove such a binding of since, and God's ratifying of their sentence, Are John 20.23. Mathew 16.19. Mathew 18.18.
cc vbb xx vvn p-acp dt n1 av av-j vvg? dt n2 cst vvb d dt vvg pp-f n1, cc n2 vvg pp-f po32 n1, vbr np1 crd. np1 crd. np1 crd.
and he delivered up to Satan, that God is not angry with him? yea, is not he bound then to apprehend God estranged from him? when a godly man is excommunicated, he is not only cast out from the externall Church-society,
and he Delivered up to Satan, that God is not angry with him? yea, is not he bound then to apprehend God estranged from him? when a godly man is excommunicated, he is not only cast out from the external Church society,
cc pns31 vvd a-acp p-acp np1, cst np1 vbz xx j p-acp pno31? uh, vbz xx pns31 vvn av pc-acp vvi np1 vvn p-acp pno31? c-crq dt j n1 vbz vvn, pns31 vbz xx av-j vvn av p-acp dt j n1,
and it would not be faith against sense (as the Adversary cals it) but presumption against Scripture to say ▪ God was at that time well pleased with him;
and it would not be faith against sense (as the Adversary calls it) but presumption against Scripture to say ▪ God was At that time well pleased with him;
cc pn31 vmd xx vbi n1 p-acp n1 (c-acp dt n1 vvz pn31) p-acp n1 p-acp n1 pc-acp vvi ▪ np1 vbds p-acp d n1 av vvn p-acp pno31;
so if he do not repent, Christ at the last day will command him to depart from his presence and the holy Angels, according to that of Tertul. in Apologetico, Summum futuri judicii praejudicium est, si quis it a deliquerit, ut à communicatione orationis & conventus, & omnis sancti commeroii relegetur.
so if he do not Repent, christ At the last day will command him to depart from his presence and the holy Angels, according to that of Tertulian in Apologetico, Summum Future Judicii praejudicium est, si quis it a deliquerit, ut à communication orationis & conventus, & omnis sancti commeroii relegetur.
av cs pns31 vdb xx vvi, np1 p-acp dt ord n1 vmb vvi pno31 pc-acp vvi p-acp po31 n1 cc dt j n2, vvg p-acp d pp-f np1 p-acp np1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la dt fw-la, fw-la fw-fr n1 fw-la cc fw-la, cc fw-la fw-la fw-la fw-la.
The eighth kinde of Arguments is from those places, where Christ is said still to be an Advocate, and to make Intercession for believers after they are justified, which would be altogether needless,
The eighth kind of Arguments is from those places, where christ is said still to be an Advocate, and to make Intercession for believers After they Are justified, which would be altogether needless,
dt ord n1 pp-f n2 vbz p-acp d n2, c-crq np1 vbz vvn av pc-acp vbi dt n1, cc pc-acp vvi n1 p-acp n2 c-acp pns32 vbr vvn, r-crq vmd vbi av j,
In the former place, John having said, That Christs bloud cleanseth us from all sin (a place the Antinomian much urgeth, not considering that at the same time the Apostle ver. 9. requireth confession and shame in our selves,
In the former place, John having said, That Christ blood Cleanseth us from all since (a place the Antinomian much urges, not considering that At the same time the Apostle ver. 9. requires Confessi and shame in our selves,
p-acp dt j n1, np1 vhg vvn, cst npg1 n1 vvz pno12 p-acp d n1 (dt n1 dt n1 av-d vvz, xx vvg cst p-acp dt d n1 dt n1 fw-la. crd vvz n1 cc vvb p-acp po12 n2,
yet he is also a Judge, and that he so taketh notice of, and is displeased with their sins, that did not Christ intercede and deprecate the wrath of God, it would utterly consume them.
yet he is also a Judge, and that he so Takes notice of, and is displeased with their Sins, that did not christ intercede and deprecate the wrath of God, it would utterly consume them.
av pns31 vbz av dt n1, cc cst pns31 av vvz n1 pp-f, cc vbz vvn p-acp po32 n2, cst vdd xx np1 vvi cc vvi dt n1 pp-f np1, pn31 vmd av-j vvi pno32.
Thou therefore who sayest, God the Father is not offended, why then doth Christ perform the Office of an Advocate? If thy sins be not brought into the Court, what need any pleading for thee? In the other place, Heb 7.25. The Apostle acknowledgeth a two-fold function of Christs Priestly Office, The one is, The offering up of himself for our sins ;
Thou Therefore who Sayest, God the Father is not offended, why then does christ perform the Office of an Advocate? If thy Sins be not brought into the Court, what need any pleading for thee? In the other place, Hebrew 7.25. The Apostle acknowledgeth a twofold function of Christ Priestly Office, The one is, The offering up of himself for our Sins;
now we must not so advance Christs sufferings in the taking away of sin, so as to exclude the other part of his Priestly Office, which is, continually to plead our cause for us:
now we must not so advance Christ sufferings in the taking away of since, so as to exclude the other part of his Priestly Office, which is, continually to plead our cause for us:
av pns12 vmb xx av vvi npg1 n2 p-acp dt vvg av pp-f n1, av c-acp pc-acp vvi dt j-jn n1 pp-f po31 j n1, r-crq vbz, av-j pc-acp vvi po12 n1 p-acp pno12:
for the Apostle makes Christ to stand before the face of God, as some great Favorite before an earthly Prince, to plead in the behalf of those who are accused;
for the Apostle makes christ to stand before the face of God, as Some great Favourite before an earthly Prince, to plead in the behalf of those who Are accused;
I Shall now conclude with the last sort of Arguments, which are from those Scriptures that speak how God is affected with his people when they have sinned, which affections do necessarily imply Gods seeing of sin, so as to be angry with them, yea in some respects Gods anger is more to them then others,
I Shall now conclude with the last sort of Arguments, which Are from those Scriptures that speak how God is affected with his people when they have sinned, which affections do necessarily imply God's seeing of since, so as to be angry with them, yea in Some respects God's anger is more to them then Others,
pns11 vmb av vvi p-acp dt ord n1 pp-f n2, r-crq vbr p-acp d n2 cst vvb q-crq np1 vbz vvn p-acp po31 n1 c-crq pns32 vhb vvn, r-crq n2 vdb av-j vvi n2 vvg pp-f n1, av c-acp pc-acp vbi j p-acp pno32, uh p-acp d n2 npg1 n1 vbz av-dc p-acp pno32 av n2-jn,
Grieve not the holy Spirit of God, &c. where the godly in their sins are said to grieve Gods Spirit. Now can the Spirit of God, which is also God, be grieved (to speak after the manner of men) at our sins,
Grieve not the holy Spirit of God, etc. where the godly in their Sins Are said to grieve God's Spirit. Now can the Spirit of God, which is also God, be grieved (to speak After the manner of men) At our Sins,
and not take notice of them? certainly if they grieve God, they ought to grieve us, let us not neglect that which the Spirit of God is so offended with.
and not take notice of them? Certainly if they grieve God, they ought to grieve us, let us not neglect that which the Spirit of God is so offended with.
cc xx vvi n1 pp-f pno32? av-j cs pns32 vvb np1, pns32 vmd pc-acp vvi pno12, vvb pno12 xx vvi d r-crq dt n1 pp-f np1 vbz av vvn p-acp.
O what a dreadfull consideration should this be against all falshoods in this point ▪ Doth not God, doth not the Spirit of God take notice of thy corruptions,
O what a dreadful consideration should this be against all falsehoods in this point ▪ Does not God, does not the Spirit of God take notice of thy corruptions,
sy r-crq dt j n1 vmd d vbi p-acp d n2 p-acp d n1 ▪ vdz xx np1, vdz xx dt n1 pp-f np1 vvb n1 pp-f po21 n2,
yet it is grieved and vexed at them? furthermore the aggravation of this sin is seen in that it is against the Spirit that doth seal us to the day of redemption.
yet it is grieved and vexed At them? furthermore the aggravation of this since is seen in that it is against the Spirit that does seal us to the day of redemption.
av pn31 vbz vvn cc vvn p-acp pno32? av dt n1 pp-f d n1 vbz vvn p-acp cst pn31 vbz p-acp dt n1 cst vdz vvi pno12 p-acp dt n1 pp-f n1.
A Metaphor, saith Zanchy (in loc.) from Merchants, who having bought such goods, seal them as their own, that so leaving others, they may transport them.
A Metaphor, Says Zanchy (in loc.) from Merchant's, who having bought such goods, seal them as their own, that so leaving Others, they may transport them.
how much more divine? Observe likewise that passage of God to Moses, Ex. 4.14. where Moses out of the sense of his infirmity, refusing the office God called him to twice or thrice, it is said, The Lords wrath was kindled against him.
how much more divine? Observe likewise that passage of God to Moses, Ex. 4.14. where Moses out of the sense of his infirmity, refusing the office God called him to twice or thrice, it is said, The lords wrath was kindled against him.
c-crq av-d av-dc j-jn? vvb av d n1 pp-f np1 p-acp np1, np1 crd. q-crq np1 av pp-f dt n1 pp-f po31 n1, vvg dt n1 np1 vvd pno31 p-acp av cc av, pn31 vbz vvn, dt n2 n1 vbds vvn p-acp pno31.
In the Hebrew it is very emphatical, The fury of the Lord was angry against Moses, and the LXX, NONLATINALPHABET, by which expression was signified, God was not lightly, but grievously angry with him ; So Ps. 74.1. the Church crieth out, Why doth thine anger smoke against the sheep of thy pasture? and in many other places.
In the Hebrew it is very emphatical, The fury of the Lord was angry against Moses, and the LXX,, by which expression was signified, God was not lightly, but grievously angry with him; So Ps. 74.1. the Church cries out, Why does thine anger smoke against the sheep of thy pasture? and in many other places.
p-acp dt njp pn31 vbz av j, dt n1 pp-f dt n1 vbds j p-acp np1, cc dt crd,, p-acp r-crq n1 vbds vvn, np1 vbds xx av-j, cc-acp av-j j p-acp pno31; av np1 crd. dt n1 vvz av, uh-crq vdz po21 n1 n1 p-acp dt n1 pp-f po21 n1? cc p-acp d j-jn n2.
Now, can God be angry, and that in so high a degree, with that which he doth not see, or take notice of? It is true Isidor. Pelus. l. 1. ep. 144. will not suffer, that notice and affliction which God layeth upon us, to be called NONLATINALPHABET or NONLATINALPHABET,
Now, can God be angry, and that in so high a degree, with that which he does not see, or take notice of? It is true Isidore. Pelus. l. 1. Epistle. 144. will not suffer, that notice and affliction which God Layeth upon us, to be called or,
av, vmb np1 vbb j, cc cst p-acp av j dt n1, p-acp d r-crq pns31 vdz xx vvi, cc vvb n1 pp-f? pn31 vbz j np1. np1. n1 crd vvb. crd vmb xx vvi, cst n1 cc n1 r-crq np1 vvz p-acp pno12, pc-acp vbi vvn cc,
and that of God to his own people, yea vengeance, which is more, Ps. 96.8. But that it may the better appear, how great the guilt of sin in believers,
and that of God to his own people, yea vengeance, which is more, Ps. 96.8. But that it may the better appear, how great the guilt of since in believers,
cc d pp-f np1 p-acp po31 d n1, uh n1, r-crq vbz av-dc, np1 crd. p-acp cst pn31 vmb dt av-jc vvi, c-crq j dt n1 pp-f n1 p-acp n2,
First, What the Scripture stiles them, 1 Sam. 2.29. There God reproveth Eli in his indulgence about his sons, with this remarkable expression, Thou honourest thy sons above me.
First, What the Scripture stile them, 1 Sam. 2.29. There God Reproveth Eli in his indulgence about his Sons, with this remarkable expression, Thou honourest thy Sons above me.
and can God but be offended with them that despise him? 1 Sam. 2.13. They that despise me, shall be lightly esteemed, saith God again to Eli. Thus likewise to David, 2 Sam. 12.9. Wherefore hast thou despised the commandment of the Lord? God cannot but take notice of that which is a despising, and contemning of him.
and can God but be offended with them that despise him? 1 Sam. 2.13. They that despise me, shall be lightly esteemed, Says God again to Eli. Thus likewise to David, 2 Sam. 12.9. Wherefore hast thou despised the Commandment of the Lord? God cannot but take notice of that which is a despising, and contemning of him.
cc vmb np1 p-acp vbi vvn p-acp pno32 d vvb pno31? crd np1 crd. pns32 d vvb pno11, vmb vbi av-j vvn, vvz np1 av p-acp np1 av av p-acp np1, crd np1 crd. q-crq vh2 pns21 vvn dt n1 pp-f dt n1? n1 vmbx p-acp vvb n1 pp-f cst r-crq vbz dt vvg, cc vvg pp-f pno31.
Is God as well pleased with Peter denying Christ, as Peter repenting? as much pleased with David in his adultery and murder, as when making his penitential Psalm? The Papists indeed would fasten such prodigious consequences upon the Protestants Doctrine,
Is God as well pleased with Peter denying christ, as Peter repenting? as much pleased with David in his adultery and murder, as when making his penitential Psalm? The Papists indeed would fasten such prodigious consequences upon the Protestants Doctrine,
vbz np1 c-acp av vvn p-acp np1 vvg np1, p-acp np1 vvg? p-acp av-d vvn p-acp np1 p-acp po31 n1 cc n1, c-acp c-crq vvg po31 j n1? dt njp2 av vmd vvi d j n2 p-acp dt n2 n1,
That God is thus displeased with justified persons, when they thus sin, is plain, 2 Sam. 11.29. where what we translate ( displeased ) according to the original, is, was evil in the eyes of the Lord ;
That God is thus displeased with justified Persons, when they thus since, is plain, 2 Sam. 11.29. where what we translate (displeased) according to the original, is, was evil in the eyes of the Lord;
where you see expresse Scripture, That God did see sin in David, because that which he had done, was evil in Gods eyes: so again, 1 Chron. 21.7. Davids numbering of the people, is said to be evil in the eyes of the Lord.
where you see express Scripture, That God did see since in David, Because that which he had done, was evil in God's eyes: so again, 1 Chronicles 21.7. Davids numbering of the people, is said to be evil in the eyes of the Lord.
Lastly, Their sins are offences against God, and can God be offended with that which he doth not behold? Elihu speaks true and excellent Doctrine, Iob 34.32. though he erred in the application, Surely it is meet to be said unto God, I have born chastisement, I will offend no more ;
Lastly, Their Sins Are offences against God, and can God be offended with that which he does not behold? Elihu speaks true and excellent Doctrine, Job 34.32. though he erred in the application, Surely it is meet to be said unto God, I have born chastisement, I will offend no more;
where he acknowledgeth, That chastisements are for sins, and that sins are offences. If then the sins of Gods people are a dishonour to him, a despising of him, a displeasing of him, they are evil in his eyes, and an offence to him, it cannot be but that he must see sin in his people.
where he acknowledgeth, That chastisements Are for Sins, and that Sins Are offences. If then the Sins of God's people Are a dishonour to him, a despising of him, a displeasing of him, they Are evil in his eyes, and an offence to him, it cannot be but that he must see since in his people.
Secondly, The Scripture describeth Gods threatning and upbraiding of them with all his kindnesses he did to them, so that God doth not only take notice of them, but in the several aggravations of their ingratitude and unkindnesse unto him, in all that they offend.
Secondly, The Scripture Describeth God's threatening and upbraiding of them with all his Kindnesses he did to them, so that God does not only take notice of them, but in the several aggravations of their ingratitude and unkindness unto him, in all that they offend.
ord, dt n1 vvz n2 vvg cc vvg pp-f pno32 p-acp d po31 n2 pns31 vdd p-acp pno32, av cst np1 vdz xx av-j vvb n1 pp-f pno32, cc-acp p-acp dt j n2 pp-f po32 n1 cc n1 p-acp pno31, p-acp d cst pns32 vvb.
Thus observe Gods dealing with Eli, 1 Sam. 2.28. Did not I choose thy father out of all the Tribes of Israel to be my Priest, to offer upon my Altar? Did I not give unto thy father all the offerings by fire of the children of Israel? wherefore kick ye at my sacrifice? What a cutting sword must this needs be in Eli 's heart? and because the children of God have a Spirit of love in them, these upbraidings must needs wound their heart the more.
Thus observe God's dealing with Eli, 1 Sam. 2.28. Did not I choose thy father out of all the Tribes of Israel to be my Priest, to offer upon my Altar? Did I not give unto thy father all the offerings by fire of the children of Israel? Wherefore kick you At my sacrifice? What a cutting sword must this needs be in Eli is heart? and Because the children of God have a Spirit of love in them, these upbraidings must needs wound their heart the more.
av vvi npg1 vvg p-acp np1, vvn np1 crd. vdd xx pns11 vvi po21 n1 av pp-f d dt n2 pp-f np1 pc-acp vbi po11 n1, pc-acp vvi p-acp po11 n1? vdd pns11 xx vvi p-acp po21 n1 d dt n2 p-acp n1 pp-f dt n2 pp-f np1? q-crq vvb pn22 p-acp po11 n1? q-crq dt j-vvg n1 vmb d n2 vbb p-acp np1 vbz n1? cc c-acp dt n2 pp-f np1 vhb dt n1 pp-f n1 p-acp pno32, d n2-vvg vmb av vvi po32 n1 dt av-dc.
wherefore hast thou despised the commandment of God? &c. Must not this pierce into the very bowels of David? Shall God upbraid his people falling into sin, spread before their eyes the manifold mercies he hath bestowed upon them,
Wherefore hast thou despised the Commandment of God? etc. Must not this pierce into the very bowels of David? Shall God upbraid his people falling into since, spread before their eyes the manifold Mercies he hath bestowed upon them,
but if men walk unworthy of the benefits received, he doth then upbraid, as Mar. 16.14. He is said to upbraid the Disciples, because of their unbelief.
but if men walk unworthy of the benefits received, he does then upbraid, as Mar. 16.14. He is said to upbraid the Disciples, Because of their unbelief.
Neither when the Orthodox say, That Election is absolute ▪ do they exclude the media instituta, means appointed by God, in which the fruit of Election is accomplished,
Neither when the Orthodox say, That Election is absolute ▪ do they exclude the media Instituta, means appointed by God, in which the fruit of Election is accomplished,
but conditions antecedan•ous, as if that decree did remain suspense and uncertain, till the will of man had determined, 1 Cor. 6.9, 10. The Apostle laieth down an universal rule, such and such grosse offenders shall not inherit the kingdom of heaven, that is, those who live so and do not repent,
but conditions antecedan•ous, as if that Decree did remain suspense and uncertain, till the will of man had determined, 1 Cor. 6.9, 10. The Apostle Layeth down an universal Rule, such and such gross offenders shall not inherit the Kingdom of heaven, that is, those who live so and do not Repent,
cc-acp n2 j, c-acp cs d n1 vdd vvi n1 cc j, c-acp dt n1 pp-f n1 vhd vvn, crd np1 crd, crd dt n1 vvz a-acp dt j n1, d cc d j n2 vmb xx vvi dt n1 pp-f n1, cst vbz, d r-crq vvb av cc vdb xx vvi,
Therefore no godly man falling into any of those grosse sins, may deceive himself, and think he shall enter into the kingdom of heaven without a change.
Therefore no godly man falling into any of those gross Sins, may deceive himself, and think he shall enter into the Kingdom of heaven without a change.
av dx j n1 vvg p-acp d pp-f d j n2, vmb vvi px31, cc vvb pns31 vmb vvi p-acp dt n1 pp-f n1 p-acp dt n1.
Hence 1 Cor. 11. the Apostle makes every man that receiveth unworthily (and yet some of them were godly) to receive their damnation, that is, their eternal damnation, without repentance and reformation ;
Hence 1 Cor. 11. the Apostle makes every man that receives unworthily (and yet Some of them were godly) to receive their damnation, that is, their Eternal damnation, without Repentance and Reformation;
av crd np1 crd dt n1 vvz d n1 cst vvz av-j (cc av d pp-f pno32 vbdr j) pc-acp vvi po32 n1, cst vbz, po32 j n1, p-acp n1 cc n1;
where speaking to the godly that are to receive a kingdom that is eternal, he exhorteth them to duty, Let us have grace (NONLATINALPHABET) that is, Let us retain and keep grace, NONLATINALPHABET is for NONLATINALPHABET, as Ro. 15.4. and observe the manner, with reverence and godly fear, NONLATINALPHABET is such a fear as relateth to punishment ;
where speaking to the godly that Are to receive a Kingdom that is Eternal, he exhorteth them to duty, Let us have grace () that is, Let us retain and keep grace, is for, as Ro. 15.4. and observe the manner, with Reverence and godly Fear, is such a Fear as relateth to punishment;
and the meaning is, God is no less angry with Christians sinning against him, then formerly with the Israelites, & it is as easy for him to destroy whom he is offended with,
and the meaning is, God is no less angry with Christians sinning against him, then formerly with the Israelites, & it is as easy for him to destroy whom he is offended with,
Know then (brethren) that as there are places in the New Testament, which speak of the riches of his grace, so also of his consuming anger. As therefore the promises of the Scripture are for consolation & hope to the godly, so are the threatnings for a godly fear. Between these two milstones a Christian is made dulcis farina, as Luther once said;
Know then (brothers) that as there Are places in the New Testament, which speak of the riches of his grace, so also of his consuming anger. As Therefore the promises of the Scripture Are for consolation & hope to the godly, so Are the threatenings for a godly Fear. Between these two millstones a Christian is made dulcis farina, as Luther once said;
vvb av (n2) cst p-acp a-acp vbr n2 p-acp dt j n1, r-crq vvb pp-f dt n2 pp-f po31 n1, av av pp-f po31 vvg n1. c-acp av dt n2 pp-f dt n1 vbr p-acp n1 cc vvb p-acp dt j, av vbr dt n2-vvg p-acp dt j n1. p-acp d crd n2 dt njp vbz vvn fw-la fw-la, p-acp np1 a-acp vvd;
Therefore for a man to take only those places of Scripture, which speak of the goodnesse of the promises, and to reject the terrors of the threatnings ▪ is spiritual theft in an high degree.
Therefore for a man to take only those places of Scripture, which speak of the Goodness of the promises, and to reject the terrors of the threatenings ▪ is spiritual theft in an high degree.
as to be seen through and made manifest, before the judgement-seat of God (as those that are to plead a cause in an eminent place before a Judge) to receive a reward sutable to his life:
as to be seen through and made manifest, before the judgement-seat of God (as those that Are to plead a cause in an eminent place before a Judge) to receive a reward suitable to his life:
Yet this apprehension of the Lords terror did not exclude love, for v. 14. he saith, The love of Christ constraineth us, NONLATINALPHABET, either an expression from those who had a spirit of prophecie upon them, that was very powerfull, whereby they could not but speak,
Yet this apprehension of the lords terror did not exclude love, for v. 14. he Says, The love of christ constrains us,, either an expression from those who had a Spirit of prophecy upon them, that was very powerful, whereby they could not but speak,
av d n1 pp-f dt n2 n1 vdd xx vvi n1, c-acp n1 crd pns31 vvz, dt n1 pp-f np1 vvz pno12,, d dt n1 p-acp d r-crq vhd dt n1 pp-f n1 p-acp pno32, cst vbds av j, c-crq pns32 vmd xx cc-acp vvi,
Yet the guilt of the sin will cause the guilt of the person, if not taken off by Christ as the meritorious, and faith as the instrumentall cause. The sins then of Beleevers and ungodly are both alike, only that the guilt of them doth not redound upon the persons alike, is because the one takes the way appointed by God to obtain pardon, and the other doth not.
Yet the guilt of the since will cause the guilt of the person, if not taken off by christ as the meritorious, and faith as the instrumental cause. The Sins then of Believers and ungodly Are both alike, only that the guilt of them does not redound upon the Persons alike, is Because the one Takes the Way appointed by God to obtain pardon, and the other does not.
av dt n1 pp-f dt n1 vmb vvi dt n1 pp-f dt n1, cs xx vvn a-acp p-acp np1 p-acp dt j, cc n1 p-acp dt j n1. dt n2 av pp-f n2 cc j vbr av-d av, av-j d dt n1 pp-f pno32 vdz xx vvi p-acp dt n2 av-j, vbz p-acp dt pi vvz dt n1 vvn p-acp np1 pc-acp vvi n1, cc dt n-jn vdz xx.
of how much sorer punishment, suppose ye, shall he be thought worthy? &c. Observe that interposition, NONLATINALPHABET, think ye, do you not easily think that such sins offend God more? Now although the truly sanctified can never fall into such a condition, totally and finally, yet their sins committed wilfully against the Gospel, are gradually, and in some measure of such a nature,
of how much Sorer punishment, suppose you, shall he be Thought worthy? etc. Observe that interposition,, think you, do you not Easily think that such Sins offend God more? Now although the truly sanctified can never fallen into such a condition, totally and finally, yet their Sins committed wilfully against the Gospel, Are gradually, and in Some measure of such a nature,
pp-f q-crq d jc n1, vvb pn22, vmb pns31 vbi vvn j? av vvb d n1,, vvb pn22, vdb pn22 xx av-j vvi cst d n2 vvi np1 av-dc? av cs dt av-j j-vvn vmb av-x vvi p-acp d dt n1, av-j cc av-j, av po32 n2 vvn av-j p-acp dt n1, vbr av-jn, cc p-acp d n1 pp-f d dt n1,
and consider how that the Apostle speaks these things, even to them, of whom he hoped better things, and things that accompany salvation, Heb. 6. If therefore we see a godly man, who hath tasted much of Gods favour, play the prodigall, walk loosely, we may and ought (notwithstanding Antinomian positions) powerfully and severely set home these places of Scripture upon his conscience.
and Consider how that the Apostle speaks these things, even to them, of whom he hoped better things, and things that accompany salvation, Hebrew 6. If Therefore we see a godly man, who hath tasted much of God's favour, play the prodigal, walk loosely, we may and ought (notwithstanding Antinomian positions) powerfully and severely Set home these places of Scripture upon his conscience.
cc vvb c-crq d dt n1 vvz d n2, av p-acp pno32, pp-f ro-crq pns31 vvd jc n2, cc n2 cst vvb n1, np1 crd cs av pns12 vvb dt j n1, r-crq vhz vvn d pp-f npg1 n1, vvb dt j-jn, vvb av-j, pns12 vmb cc vmd (p-acp jp n2) av-j cc av-j vvn av-an d n2 pp-f n1 p-acp po31 n1.
And observe how in the New Testament, the Apostle alledgeth two places out of the Old, Vengeance belongeth to me, Deut. 32.35. and the Lord will judge his people, Psal. 135.14. To judge, is to avenge;
And observe how in the New Testament, the Apostle allegeth two places out of the Old, Vengeance belongeth to me, Deuteronomy 32.35. and the Lord will judge his people, Psalm 135.14. To judge, is to avenge;
as the Apostle argueth, To which of the Angels said he, Sit at my right hand? &c. so may we, To what wicked man hath God poured out his love, revealed himself kindly,
as the Apostle argue, To which of the Angels said he, Fit At my right hand? etc. so may we, To what wicked man hath God poured out his love, revealed himself kindly,
In those daies, and at that time, the iniquity of Iudah shall be sought for, &c. LEt us in the next place consider the particulars wherein Gods eye of anger doth manifest it self upon his own children, if sinning against him.
In those days, and At that time, the iniquity of Iudah shall be sought for, etc. LEt us in the next place Consider the particulars wherein God's eye of anger does manifest it self upon his own children, if sinning against him.
p-acp d n2, cc p-acp d n1, dt n1 pp-f np1 vmb vbi vvn p-acp, av vvb pno12 p-acp dt ord n1 vvi dt n2-j c-crq npg1 n1 pp-f n1 vdz vvi pn31 n1 p-acp po31 d n2, cs vvg p-acp pno31.
first, When they sin against God, they are involved in the common and ordinary afflictions, which do usually accompany sin in the wicked: Thus 1 Cor. 11.30.
First, When they sin against God, they Are involved in the Common and ordinary afflictions, which do usually accompany since in the wicked: Thus 1 Cor. 11.30.
now these were NONLATINALPHABET, strokes from God, and therefore came from his anger for their sins. Though the Lords Supper consist of a twofold bread, the one earthly for the body, the other heavenly the bread of life for the soul,
now these were, Strokes from God, and Therefore Come from his anger for their Sins. Though the lords Supper consist of a twofold bred, the one earthly for the body, the other heavenly the bred of life for the soul,
av d vbdr, n2 p-acp np1, cc av vvd p-acp po31 vvi p-acp po32 n2. cs dt n2 n1 vvi pp-f dt j n1, dt crd j p-acp dt n1, dt j-jn j dt n1 pp-f n1 p-acp dt n1,
yet both body and soul did miserably decay, because of unworthy receiving; This Table being as Chrysostom said, mensa Aquilarum, not Graculorum, food for Eagles, not Jaies.
yet both body and soul did miserably decay, Because of unworthy receiving; This Table being as Chrysostom said, mensa Aquilarum, not Graculorum, food for Eagles, not Jays.
av d n1 cc n1 vdd av-j vvi, c-acp pp-f j n-vvg; d n1 vbg p-acp np1 vvd, fw-la fw-la, xx fw-la, n1 p-acp n2, xx n2.
As therefore those children, who have fainting diseases upon them, and do secretly eat salt, oatmeal, &c. though they have never such excellent food at their fathers table,
As Therefore those children, who have fainting diseases upon them, and do secretly eat salt, oatmeal, etc. though they have never such excellent food At their Father's table,
p-acp av d n2, r-crq vhb j-vvg n2 p-acp pno32, cc vdb av-jn vvi n1, n1, av cs pns32 vhb av d j n1 p-acp po32 ng1 n1,
Now that these bodily diseases are the common issue and fruit of sin, appeareth Lev. 26.16. Deut. 28.22. grace therefore of justification can give no Supesedeas to any disease that shall arrest a believer offending;
Now that these bodily diseases Are the Common issue and fruit of since, appears Lev. 26.16. Deuteronomy 28.22. grace Therefore of justification can give no Supesedeas to any disease that shall arrest a believer offending;
av cst d j n2 vbr dt j n1 cc n1 pp-f n1, vvz np1 crd. np1 crd. n1 av pp-f n1 vmb vvi dx fw-la p-acp d n1 cst vmb vvi dt n1 vvg;
This is aggravated by what followeth, for all the earth is mine, that is, seeing there are so many nations in the world, over whom I have full power and dominion;
This is aggravated by what follows, for all the earth is mine, that is, seeing there Are so many Nations in the world, over whom I have full power and dominion;
d vbz vvn p-acp r-crq vvz, p-acp d dt n1 vbz png11, cst vbz, vvg pc-acp vbr av d n2 p-acp dt n1, p-acp ro-crq pns11 vhb j n1 cc n1;
It is time, that is, a seasonable opportunity by the decree and appointment of God, for judgement, that is, chastisements for former sins, which are called judgements,
It is time, that is, a seasonable opportunity by the Decree and appointment of God, for judgement, that is, chastisements for former Sins, which Are called Judgments,
because they are publique testimonies and manifestations of Gods anger against sins, and are to put the godly in minde of their sins (only it is NONLATINALPHABET not NONLATINALPHABET in the original) The word is used even of the godly, 1 Cor. 11.31, 32. 1 Pet. 4.6.
Because they Are public testimonies and manifestations of God's anger against Sins, and Are to put the godly in mind of their Sins (only it is not in the original) The word is used even of the godly, 1 Cor. 11.31, 32. 1 Pet. 4.6.
By the house of God he meaneth the true Members of the Church, and whereas he saith it begins in them, he thereby intimates, that the godly in this life are more exposed to afflictions for sin,
By the house of God he means the true Members of the Church, and whereas he Says it begins in them, he thereby intimates, that the godly in this life Are more exposed to afflictions for since,
for so God did begin first with his people, Isa. 10.12. Jer. 25.17, 18. Ezek. 9.6. begin at my Sanctuary, Ezek. 21.4. There God in publique calamities maketh no difference between the righteous and the ungodly;
for so God did begin First with his people, Isaiah 10.12. Jer. 25.17, 18. Ezekiel 9.6. begin At my Sanctuary, Ezekiel 21.4. There God in public calamities makes no difference between the righteous and the ungodly;
The word NONLATINALPHABET is used of those things that with much labour are brought about, Act. 14.18. Act. 27.7. These tribulations are so great, that they almost destroy the godly themselves: see also Jam. 5.13. Is any sick, where the godly man is supposed to be sick, and the cause ( if he hath committed sin ) that is, such sins as were the causes of that disease, they shall be forgiven him ;
The word is used of those things that with much labour Are brought about, Act. 14.18. Act. 27.7. These tribulations Are so great, that they almost destroy the godly themselves: see also Jam. 5.13. Is any sick, where the godly man is supposed to be sick, and the cause (if he hath committed since) that is, such Sins as were the Causes of that disease, they shall be forgiven him;
dt n1 vbz vvn pp-f d n2 cst p-acp d n1 vbr vvn a-acp, n1 crd. n1 crd. np1 n2 vbr av j, cst pns32 av vvi dt j px32: vvb av np1 crd. vbz d j, c-crq dt j n1 vbz vvn pc-acp vbi j, cc dt n1 (cs pns31 vhz vvn n1) cst vbz, d n2 c-acp vbdr dt n2 pp-f d n1, pns32 vmb vbi vvn pno31;
Jonah who endeavoured to flie from Gods face (and that he might easily have done by Antinomian Doctrine) with what a prodigious judgement was he overtaken? Jonah 2. The Prophet cals it the belly of hell ;
Jonah who endeavoured to fly from God's face (and that he might Easily have done by Antinomian Doctrine) with what a prodigious judgement was he overtaken? Jonah 2. The Prophet calls it the belly of hell;
and how deeply his soul was afflicted under that punishment, appeareth, in that he saith, his soul fainted within him, and he concluded, he was cast out of Gods sight.
and how deeply his soul was afflicted under that punishment, appears, in that he Says, his soul fainted within him, and he concluded, he was cast out of God's sighed.
cc c-crq av-jn po31 n1 vbds vvn p-acp d n1, vvz, p-acp cst pns31 vvz, po31 n1 vvd p-acp pno31, cc pns31 vvd, pns31 vbds vvn av pp-f npg1 n1.
so in that 1 Cor. 11.30. when he saith, that many of the Corinthians were dead for their unworthy receiving, it is to be understood of an immature and untimely death;
so in that 1 Cor. 11.30. when he Says, that many of the Corinthians were dead for their unworthy receiving, it is to be understood of an immature and untimely death;
av p-acp d crd np1 crd. c-crq pns31 vvz, cst d pp-f dt np1 vbdr j p-acp po32 j n-vvg, pn31 vbz pc-acp vbi vvn pp-f dt n1 cc j n1;
we have a clear instance in Ʋzzah wherein Gods anger was so apparent, by striking him suddenly dead, that the thing is said to displease David, 2 Sam. 6.7. The anger of God was kindled against Ʋzzah, and he smote him for his error.
we have a clear instance in Ʋzzah wherein God's anger was so apparent, by striking him suddenly dead, that the thing is said to displease David, 2 Sam. 6.7. The anger of God was kindled against Ʋzzah, and he smote him for his error.
although its thought the carrying of the Ark was limited only to the Levites that were the sons of Kohath, and that no other Levite might touch the Ark, which if so,
although its Thought the carrying of the Ark was limited only to the Levites that were the Sons of Kohath, and that no other Levite might touch the Ark, which if so,
and indeed this seemeth to be the proper cause, because it was a personal fault of Ʋzzah, whereas the putting of it on a new cart, was the error of others besides him.
and indeed this seems to be the proper cause, Because it was a personal fault of Ʋzzah, whereas the putting of it on a new cart, was the error of Others beside him.
how watchfull should godly parents be, lest for their sins committed, a curse should cleave to the family for many generations? I acknowledge these calamities as they fel upon Ely a godly man,
how watchful should godly Parents be, lest for their Sins committed, a curse should cleave to the family for many generations? I acknowledge these calamities as they fell upon Ely a godly man,
Lastly, These temporal evils will reach even to the publique Church and State wherein they live, so that the sins of godly men may help to pull down publique judgements.
Lastly, These temporal evils will reach even to the public Church and State wherein they live, so that the Sins of godly men may help to pull down public Judgments.
ord, d j n2-jn vmb vvi av p-acp dt j n1 cc n1 c-crq pns32 vvb, av cst dt n2 pp-f j n2 vmb vvi pc-acp vvi a-acp j n2.
Thus it was with Hezekiah, for his unthankfulnes and pride, there was wrath upon Judah and Jerusalem, 2 Chron. 32.25. so Davids sin in numbring the people, it was the death of many thousand in Israel ;
Thus it was with Hezekiah, for his unthankfulness and pride, there was wrath upon Judah and Jerusalem, 2 Chronicles 32.25. so Davids sin in numbering the people, it was the death of many thousand in Israel;
av pn31 vbds p-acp np1, p-acp po31 n1 cc n1, pc-acp vbds n1 p-acp np1 cc np1, crd np1 crd. av npg1 vvb p-acp vvg dt n1, pn31 vbds dt n1 pp-f d crd p-acp np1;
Hence you have Esay, Daniel and Ezra joining themselves in the number with others, who made publike confessions of their sins upon daies of humiliation.
Hence you have Isaiah, daniel and Ezra joining themselves in the number with Others, who made public confessions of their Sins upon days of humiliation.
and refuges, relying upon them? How unadvised are our thoughts and words? now these hairs of sins (as I may so call them, both for number and seeming littlenesse) are all numbred before God.
and refuges, relying upon them? How unadvised Are our thoughts and words? now these hairs of Sins (as I may so call them, both for number and seeming littleness) Are all numbered before God.
cc n2, vvg p-acp pno32? q-crq j vbr po12 n2 cc n2? av d n2 pp-f n2 (c-acp pns11 vmb av vvi pno32, av-d p-acp n1 cc j-vvg n1) vbr d vvn p-acp np1.
so also for Errors in Judgements, and false opinions: How well would it be for the Antinomian, if God did not see this sin in them, that they hold, he seeth no sin in Believers? I fear me God seeth, and taketh notice of their erroneous Sermons, of their corrupt Doctrines and seducing Books.
so also for Errors in Judgments, and false opinions: How well would it be for the Antinomian, if God did not see this since in them, that they hold, he sees no since in Believers? I Fear me God sees, and Takes notice of their erroneous Sermons, of their corrupt Doctrines and seducing Books.
av av p-acp n2 p-acp n2, cc j n2: uh-crq av vmd pn31 vbi p-acp dt np1, cs np1 vdd xx vvi d n1 p-acp pno32, cst pns32 vvb, pns31 vvz dx n1 p-acp n2? pns11 vvb pno11 np1 vvz, cc vvz n1 pp-f po32 j n2, pp-f po32 j n2 cc j-vvg n2.
and although they keep the foundation, appeareth in that notable place, 1 Cor. 3.12, 13, 14, 15. It is a difficult place, and those that would build Purgatory out of it, they are the Architects of that hay and stubble the text speaks of.
and although they keep the Foundation, appears in that notable place, 1 Cor. 3.12, 13, 14, 15. It is a difficult place, and those that would built Purgatory out of it, they Are the Architects of that hay and stubble the text speaks of.
cc cs pns32 vvb dt n1, vvz p-acp d j n1, crd np1 crd, crd, crd, crd pn31 vbz dt j n1, cc d cst vmd vvi n1 av pp-f pn31, pns32 vbr dt n2 pp-f d vhb cc n1 dt n1 vvz pp-f.
the materials are compared to gold and silver, to precious stones. The place is an allusion to Isa. 54.12. I will make thy windows of Agats, and thy gates of Carbuncles, and all thy borders of pleasant stones ;
the materials Are compared to gold and silver, to precious stones. The place is an allusion to Isaiah 54.12. I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones;
dt n2-jn vbr vvn p-acp n1 cc n1, p-acp j n2. dt n1 vbz dt n1 p-acp np1 crd. pns11 vmb vvi po21 n2 pp-f n2, cc po21 n2 pp-f n2, cc d po21 n2 pp-f j n2;
this is the nature of true Doctrine. Now false Doctrine, though it be not in fundamentals, but in meer accessories, is called hay and stubble, and he that preacheth these shall come to a severe trial.
this is the nature of true Doctrine. Now false Doctrine, though it be not in fundamentals, but in mere accessories, is called hay and stubble, and he that Preacheth these shall come to a severe trial.
d vbz dt n1 pp-f j n1. av j n1, c-acp pn31 vbb xx p-acp n2-j, p-acp p-acp j n2-jn, vbz vvn n1 cc n1, cc pns31 cst vvz d vmb vvi p-acp dt j n1.
The lucrum cessans is as great a losse, as the damnum emergens. Oh! what a fearfull thing will it be for false teachers, who have made it their whole business to spread new opinions, to lose all their labour!
The lucrum cessans is as great a loss, as the damnum emergens. Oh! what a fearful thing will it be for false Teachers, who have made it their Whole business to spread new opinions, to loose all their labour!
That which thou comfortest thy self with, and gloriest in, as if it were persecution, it may be is nothing but part of the fire in the Text, which is to afflict thee, that thy drosse may be purged out:
That which thou comfortest thy self with, and gloriest in, as if it were persecution, it may be is nothing but part of the fire in the Text, which is to afflict thee, that thy dross may be purged out:
And if Antinomians have trouble for their Doctrine, they are bound to believe God chastiseth them for this very opinion, that he doth not chastise for sin.
And if Antinomians have trouble for their Doctrine, they Are bound to believe God Chastiseth them for this very opinion, that he does not chastise for since.
cc cs njp2 vhb n1 p-acp po32 n1, pns32 vbr vvn pc-acp vvi np1 vvz pno32 p-acp d j n1, cst pns31 vdz xx vvi p-acp n1.
The Apostle speaks as terribly afterwards, v. 17. If any man defile the temple of God, him shall God destroy, where the Apostle calleth the Corinthians, The temple of God:
The Apostle speaks as terribly afterwards, v. 17. If any man defile the temple of God, him shall God destroy, where the Apostle calls the Corinthians, The temple of God:
so that as God destroyed Athaliah, and Beltashazzar for prophaning the Temple, and the offerings or gifts of the Temple, no lesse punishment (unlesse they repent) shall fall upon those who pervert the Doctrines of Christ.
so that as God destroyed Athaliah, and Belshazzar for profaning the Temple, and the offerings or Gifts of the Temple, no less punishment (unless they Repent) shall fallen upon those who pervert the Doctrines of christ.
av cst p-acp np1 vvd np1, cc np1 p-acp vvg dt n1, cc dt n2 cc n2 pp-f dt n1, av-dx dc n1 (cs pns32 vvb) vmb vvi p-acp d r-crq vvb dt n2 pp-f np1.
Thus after the committing of gross sin, God hides his face, and then for the while, they are like so many Cains and Judas 's, crying out, Their sin is greater then they can bear ;
Thus After the committing of gross since, God hides his face, and then for the while, they Are like so many Cains and Judas is, crying out, Their since is greater then they can bear;
av p-acp dt vvg pp-f j n1, np1 vvz po31 n1, cc av p-acp dt n1, pns32 vbr av-j av d np1 cc np1 vbz, vvg av, po32 n1 vbz jc cs pns32 vmb vvi;
Now our Divines say, That eternity is not essential to the punishment of hell (for Christ suffered the torments of hell for us, which yet were not in time eternal) but accidental,
Now our Divines say, That eternity is not essential to the punishment of hell (for christ suffered the torments of hell for us, which yet were not in time Eternal) but accidental,
av po12 n2-jn vvb, cst n1 vbz xx j p-acp dt n1 pp-f n1 (c-acp np1 vvd dt n2 pp-f n1 p-acp pno12, r-crq av vbdr xx p-acp n1 j) p-acp j,
because those in hell are not able to satisfie Gods justice, therefore they must continue there till they have paid the last farthing, which because they cannot do to all eternity,
Because those in hell Are not able to satisfy God's Justice, Therefore they must continue there till they have paid the last farthing, which Because they cannot do to all eternity,
c-acp d p-acp n1 vbr xx j pc-acp vvi npg1 n1, av pns32 vmb vvi a-acp c-acp pns32 vhb vvn dt ord n1, r-crq c-acp pns32 vmbx vdi p-acp d n1,
and can all this be done, yet God take no notice of sin? As the godly in this life time, may have that joy in the Gospel, which passeth all understanding, and more then the heart can perceive;
and can all this be done, yet God take no notice of since? As the godly in this life time, may have that joy in the Gospel, which passes all understanding, and more then the heart can perceive;
cc vmb d d vbb vdn, av np1 vvb dx n1 pp-f n1? p-acp dt j p-acp d n1 n1, vmb vhi d n1 p-acp dt n1, r-crq vvz d n1, cc av-dc cs dt n1 vmb vvi;
especially this is seen in lapses, when persecutions do abound, and men through fear have denied that truth, which in their consciences they were assured of.
especially this is seen in lapses, when persecutions do abound, and men through Fear have denied that truth, which in their Consciences they were assured of.
av-j d vbz vvn p-acp n2, c-crq n2 vdb vvi, cc n2 p-acp n1 vhb vvn d n1, r-crq p-acp po32 n2 pns32 vbdr vvn pp-f.
And as it is thus in matter of consolation, so in the particular of sanctification, how may you observe some, who have been planted by Gods grace like a Paradise, through their negligence and corruptions become like a parched wilderness? was not David in his fall, till recovered,
And as it is thus in matter of consolation, so in the particular of sanctification, how may you observe Some, who have been planted by God's grace like a Paradise, through their negligence and corruptions become like a parched Wilderness? was not David in his fallen, till recovered,
cc c-acp pn31 vbz av p-acp n1 pp-f n1, av p-acp dt j pp-f n1, q-crq vmb pn22 vvi d, r-crq vhb vbn vvn p-acp npg1 n1 av-j dt n1, p-acp po32 n1 cc n2 vvn av-j dt j-vvn n1? vbds xx np1 p-acp po31 n1, c-acp vvn,
Was he not like Samson when his hair was cut off, not able to break the cords of sin he was tied in? some have thought a godly man can no more fall from the degrees of grace,
Was he not like samson when his hair was Cut off, not able to break the cords of since he was tied in? Some have Thought a godly man can no more fallen from the Degrees of grace,
and the people of God complain, Why hast thou hardened our hearts from thy fear? Isa. 63.17. not that God doth infuse hardness, but only he denieth mollifying grace.
and the people of God complain, Why hast thou hardened our hearts from thy Fear? Isaiah 63.17. not that God does infuse hardness, but only he Denieth mollifying grace.
And certainly a gracious tender heart, must fear a deliverance up to hardnesse more then up to Satan, Illud est cor durum, quod non trepidat ad nomen cordis duri, said Bernard, That is an hard heart, which doth not tremble at the name of an hard heart.
And Certainly a gracious tender heart, must Fear a deliverance up to hardness more then up to Satan, Illud est cor durum, quod non trepidat ad Nome Cordis Duri, said Bernard, That is an hard heart, which does not tremble At the name of an hard heart.
A godly man therefore may so provoké God, that he be left in a senslesse, stupid way, acting sin without tender remorse, and securely lying down therein.
A godly man Therefore may so provoke God, that he be left in a senseless, stupid Way, acting since without tender remorse, and securely lying down therein.
dt j n1 av vmb av vvi np1, cst pns31 vbb vvn p-acp dt j, j n1, vvg n1 p-acp j n1, cc av-j vvg a-acp av.
Lastly, The anger of God eternal cannot indeed be in the event upon him, but yet it doth conditionally oblige him till he doth repent, so that you may suppose a Believer to be damned,
Lastly, The anger of God Eternal cannot indeed be in the event upon him, but yet it does conditionally oblige him till he does Repent, so that you may suppose a Believer to be damned,
A conditional Proposition, Nihil ponit in esse, but it doth in posse, and therefore the Scripture makes such hypothetical Propositions, wherein a possibility of Apostacy is supposed in the godly, if left to themselves;
A conditional Proposition, Nihil Ponit in esse, but it does in posse, and Therefore the Scripture makes such hypothetical Propositions, wherein a possibility of Apostasy is supposed in the godly, if left to themselves;
as in that famous place, Ezek. 18.14. When the righteous man turneth away from his righteousnesse, and committeth iniquity, all his righteousnesse shall not be mentioned, in his sins he shall die.
as in that famous place, Ezekiel 18.14. When the righteous man turns away from his righteousness, and Committeth iniquity, all his righteousness shall not be mentioned, in his Sins he shall die.
c-acp p-acp cst j n1, np1 crd. c-crq dt j n1 vvz av p-acp po31 n1, cc vvz n1, d po31 n1 vmb xx vbi vvn, p-acp po31 n2 pns31 vmb vvi.
and therefore if you suppose a justified person not to repent of his grievous sins committed, you may also suppose him to die in the displeasure and eternal wrath of God: but this is more exactly to be considered of,
and Therefore if you suppose a justified person not to Repent of his grievous Sins committed, you may also suppose him to die in the displeasure and Eternal wrath of God: but this is more exactly to be considered of,
cc av cs pn22 vvb dt vvn n1 xx pc-acp vvi pp-f po31 j n2 vvn, pn22 vmb av vvi pno31 pc-acp vvi p-acp dt n1 cc j n1 pp-f np1: p-acp d vbz av-dc av-j pc-acp vbi vvn pp-f,
as also because that principal and noble Question, How far Gods taking notice of sin, to chastise and punish it, is subject to the meer liberty of his will, will in some measure be discussed, I shall therefore insist upon this Text. Not that the Orthodox make it their shield of Achilles, as the Antinomian slandereth, Honey-comb, p. 73. But because the vanity of that distinction, which they make between Gods seeing and his knowing, may be brought out from behinde the stuff, where like Saul it had hid it self.
as also Because that principal and noble Question, How Far God's taking notice of since, to chastise and Punish it, is Subject to the mere liberty of his will, will in Some measure be discussed, I shall Therefore insist upon this Text. Not that the Orthodox make it their shield of Achilles, as the Antinomian Slandereth, Honeycomb, p. 73. But Because the vanity of that distinction, which they make between God's seeing and his knowing, may be brought out from behind the stuff, where like Saul it had hid it self.
c-acp av c-acp d j-jn cc j n1, c-crq av-j n2 vvg n1 pp-f n1, pc-acp vvi cc vvi pn31, vbz j-jn p-acp dt j n1 pp-f po31 n1, vmb p-acp d n1 vbi vvn, pns11 vmb av vvi p-acp d np1 xx d dt n1 vvb pn31 po32 n1 pp-f np1, p-acp dt jp vvz, n1, n1 crd cc-acp c-acp dt n1 pp-f d n1, r-crq pns32 vvb p-acp npg1 vvg cc po31 vvg, vmb vbi vvn av p-acp p-acp dt n1, c-crq av-j np1 pn31 vhd vvn pn31 n1.
And first, for the Text absolutely in it self, The words are part of that excellent commendation, which is given to Gods word. The purity and power of Religion is kept up by acknowledging the fulness and perfection of the Scripture.
And First, for the Text absolutely in it self, The words Are part of that excellent commendation, which is given to God's word. The purity and power of Religion is kept up by acknowledging the fullness and perfection of the Scripture.
Hence as the Papists make the Scripture but a sheath to receive any sword, either of gold or iron (words that will bear any sense you put upon them) so do the Illuminatists, that a godly man is above all books, teachers, writings,
Hence as the Papists make the Scripture but a sheath to receive any sword, either of gold or iron (words that will bear any sense you put upon them) so do the Illuminatists, that a godly man is above all books, Teachers, writings,
av c-acp dt njp2 vvb dt n1 p-acp dt n1 pc-acp vvi d n1, av-d pp-f n1 cc n1 (n2 cst vmb vvi d n1 pn22 vvd p-acp pno32) av vdb dt n2, cst dt j n1 vbz p-acp d n2, n2, n2,
We have therefore the greater cause to set up the Scriptures in their Divine authority and fulnes, by how much the more others indeavor to diminish it.
We have Therefore the greater cause to Set up the Scriptures in their Divine Authority and fullness, by how much the more Others endeavour to diminish it.
The subject is called NONLATINALPHABET, the word of God. Bellarmine and other Papists, that they might depress the Authority of the Scriptures, understand this of Christ, who is often called the Word. Their reasons are partly because Christ is in other places called so, as Joh. 1.1. & alibi, and partly because this Word is spoken of as a person, and therefore all things are said to be open and naked to his sight. But these are not Cogent;
The Subject is called, the word of God. Bellarmine and other Papists, that they might depress the authority of the Scriptures, understand this of christ, who is often called the Word. Their Reasons Are partly Because christ is in other places called so, as John 1.1. & alibi, and partly Because this Word is spoken of as a person, and Therefore all things Are said to be open and naked to his sighed. But these Are not Cogent;
dt j-jn vbz vvn, dt n1 pp-f np1. np1 cc n-jn njp2, cst pns32 vmd vvi dt n1 pp-f dt n2, vvb d pp-f np1, r-crq vbz av vvn dt n1. po32 n2 vbr av p-acp np1 vbz p-acp j-jn n2 vvn av, c-acp np1 crd. cc fw-la, cc av c-acp d n1 vbz vvn pp-f p-acp dt n1, cc av d n2 vbr vvn pc-acp vbi j cc j p-acp po31 n1. p-acp d vbr xx np1;
for having before exhorted them to receive the Gospel, and to hearken to the voice, while it cals to day, among other Arguments he brings this from the nature of Gods word, which is to be understood both of the Law and the Gospel;
for having before exhorted them to receive the Gospel, and to harken to the voice, while it calls to day, among other Arguments he brings this from the nature of God's word, which is to be understood both of the Law and the Gospel;
therefore this Argument holds true of the Scriptures. As for the second reason it is ordinary by a metonymy to attribute that to the Scripture which belongs to God speaking by the Scripture, as Gal. 3.22. The Scripture hath concluded all under sin, &c. so the Scripture is said to speak Ja. 4.5.
Therefore this Argument holds true of the Scriptures. As for the second reason it is ordinary by a metonymy to attribute that to the Scripture which belongs to God speaking by the Scripture, as Gal. 3.22. The Scripture hath concluded all under since, etc. so the Scripture is said to speak Ja. 4.5.
av d n1 vvz j pp-f dt n2. c-acp p-acp dt ord n1 pn31 vbz j p-acp dt j pc-acp vvi cst p-acp dt n1 r-crq vvz p-acp np1 vvg p-acp dt n1, p-acp np1 crd. dt n1 vhz vvn d p-acp n1, av av dt n1 vbz vvn pc-acp vvi np1 crd.
In the next place consider the commendation, and that is, 1. from the adjunct qualities, 2. from the powerfull effects. The adjunct qualities are ( quick and powerfull ) that is, it is not dead or frustrated, but puts forth its power and efficacy, which our words cannot do.
In the next place Consider the commendation, and that is, 1. from the adjunct qualities, 2. from the powerful effects. The adjunct qualities Are (quick and powerful) that is, it is not dead or frustrated, but puts forth its power and efficacy, which our words cannot do.
p-acp dt ord n1 vvi dt n1, cc d vbz, crd p-acp dt n1 n2, crd p-acp dt j n2. dt n1 n2 vbr (j cc j) cst vbz, pn31 vbz xx j cc vvn, p-acp vvz av po31 n1 cc n1, r-crq po12 n2 vmbx vdi.
Such a sword they say, the Levites in the Old Testament did use in dividing and opening the sacrifices, in which Metaphor the Apostle continueth afterwards.
Such a sword they say, the Levites in the Old Testament did use in dividing and opening the Sacrifices, in which Metaphor the Apostle Continueth afterwards.
d dt n1 pns32 vvb, dt np2 p-acp dt j n1 vdd vvi p-acp vvg cc vvg dt n2, p-acp r-crq n1 dt n1 vvz av.
so that the Text speaking not barely of an omniscient eye of God, but an eye discerning ▪ judging and punishing, doth in this consideration pertinently belong to the controversie.
so that the Text speaking not barely of an omniscient eye of God, but an eye discerning ▪ judging and punishing, does in this consideration pertinently belong to the controversy.
av cst dt n1 vvg xx av-j pp-f dt j n1 pp-f np1, p-acp dt n1 vvg ▪ vvg cc vvg, vdz p-acp d n1 av-j vvi p-acp dt n1.
We need not be curious in distinguishing between the spirit and the soul (only the Scripture doth not confound these together) nor between the things understood by the marrow and joints, which are translated from the body to the soul.
We need not be curious in distinguishing between the Spirit and the soul (only the Scripture does not confound these together) nor between the things understood by the marrow and Joints, which Are translated from the body to the soul.
pns12 vvb xx vbi j p-acp vvg p-acp dt n1 cc dt n1 (av-j dt n1 vdz xx vvi d av) cc p-acp dt n2 vvd p-acp dt n1 cc n2, r-crq vbr vvn p-acp dt n1 p-acp dt n1.
Negative, There is no creature, NONLATINALPHABET inapparent, but he seeth thorow it. Affirmative, All things are naked and opened, opened is more then naked:
Negative, There is no creature, inapparent, but he sees thorough it. Affirmative, All things Are naked and opened, opened is more then naked:
j-jn, pc-acp vbz dx n1, n1, cc-acp pns31 vvz p-acp pn31. j, d n2 vbr j cc vvn, vvn vbz dc cs j:
Much is said by Criticks concerning the word NONLATINALPHABET ▪ Cameron thinks it translated from wrastlers, who are said NONLATINALPHABET their adversary,
Much is said by Critics Concerning the word ▪ Cameron thinks it translated from wrestlers, who Are said their adversary,
Thus you see how emphatical and full the Scripture is in describing of Gods omniscient eye of any sin wheresover it is, and that not by a meer bare cognition, but of judging ; so that the Observation is,
Thus you see how emphatical and full the Scripture is in describing of God's omniscient eye of any since Wherever it is, and that not by a mere bore cognition, but of judging; so that the Observation is,
av pn22 vvb c-crq j cc j dt n1 vbz p-acp vvg pp-f npg1 j n1 pp-f d n1 av pn31 vbz, cc cst xx p-acp dt j j n1, cc-acp pp-f vvg; av cst dt n1 vbz,
but he doth not see them, Hon. Comb p. 67, 68, 69, 70. and this distinction they plead so boldly for, that (they say) although all men, Devils and Angels, would gain-say it, yet it must stand;
but he does not see them, Hon. Comb p. 67, 68, 69, 70. and this distinction they plead so boldly for, that (they say) although all men, Devils and Angels, would gainsay it, yet it must stand;
cc-acp pns31 vdz xx vvi pno32, np1 n1 n1 crd, crd, crd, crd cc d n1 pns32 vvb av av-j p-acp, cst (pns32 vvb) cs d n2, n2 cc n2, vmd vvi pn31, av pn31 vmb vvi;
first, The Scripture (saith he) distinguisheth them, now he argueth, that as it is a sin to distinguish where the Scripture doth not (and thereupon he instanceth in the distinction of the guilt of sin, and the nature of sin, making it a new distinction,
First, The Scripture (Says he) Distinguisheth them, now he argue, that as it is a since to distinguish where the Scripture does not (and thereupon he Instanceth in the distinction of the guilt of since, and the nature of since, making it a new distinction,
and suspecting it for a corrupter of the Gospel, as if Christ had taken away the guilt of our sins, and not the sins themselves ) so where the Scripture doth distinguish, there it is a sin for us not to distinguish.
and suspecting it for a corrupter of the Gospel, as if christ had taken away the guilt of our Sins, and not the Sins themselves) so where the Scripture does distinguish, there it is a since for us not to distinguish.
cc vvg pn31 p-acp dt n1 pp-f dt n1, c-acp cs np1 vhd vvn av dt n1 pp-f po12 n2, cc xx dt vvz px32) av c-crq dt n1 vdz vvi, a-acp pn31 vbz dt n1 p-acp pno12 xx pc-acp vvi.
Let us consider how he proveth this distinction of Gods seeing and knowing. The place he brings is Psal. 94 ▪ 9, 10. He that formed the eye, shall not he see? he that teacheth man knowledge, shall not he know? Here (saith he) they are distinctly set down,
Let us Consider how he Proves this distinction of God's seeing and knowing. The place he brings is Psalm 94 ▪ 9, 10. He that formed the eye, shall not he see? he that Teaches man knowledge, shall not he know? Here (Says he) they Are distinctly Set down,
vvb pno12 vvi c-crq pns31 vvz d n1 pp-f n2 vvg cc vvg. dt n1 pns31 vvz vbz np1 crd ▪ crd, crd pns31 cst vvd dt n1, vmb xx pns31 vvi? pns31 cst vvz n1 n1, vmb xx pns31 vvi? av (vvz pns31) pns32 vbr av-j vvn a-acp,
and the Scripture useth this continual practice, saying no where, That God doth not know the sins of justified persons, but in many places, That he seeth no sin in them.
and the Scripture uses this continual practice, saying no where, That God does not know the Sins of justified Persons, but in many places, That he sees no since in them.
cc dt n1 vvz d j n1, vvg dx c-crq, cst np1 vdz xx vvi dt n2 pp-f vvn n2, p-acp p-acp d n2, cst pns31 vvz dx n1 p-acp pno32.
sometimes for the actions or effects that do flow from Gods seeing, and then it is used either in a good sense for the eye of his care, protection and approbation, or in a bad sense, and that two waies, either for an eye of condemnation, in which sense God doth not see the sins of Beleevers, or of displeasure and anger, in which sense its expresly said, the sinfull actions of godly men are evil in Gods eyes:
sometime for the actions or effects that do flow from God's seeing, and then it is used either in a good sense for the eye of his care, protection and approbation, or in a bad sense, and that two ways, either for an eye of condemnation, in which sense God does not see the Sins of Believers, or of displeasure and anger, in which sense its expressly said, the sinful actions of godly men Are evil in God's eyes:
av p-acp dt n2 cc n2 cst vdb vvi p-acp n2 vvg, cc av pn31 vbz vvn av-d p-acp dt j n1 p-acp dt n1 pp-f po31 n1, n1 cc n1, cc p-acp dt j n1, cc d crd n2, av-d p-acp dt n1 pp-f n1, p-acp r-crq n1 np1 vdz xx vvi dt n2 pp-f n2, cc pp-f n1 cc n1, p-acp r-crq n1 pn31|vbz av-j vvn, dt j n2 pp-f j n2 vbr j-jn p-acp npg1 n2:
And thus it is of eyes, and when to see is attributed to God, it is the same thing with to know, so that to make a difference between these two is grosse ignorance.
And thus it is of eyes, and when to see is attributed to God, it is the same thing with to know, so that to make a difference between these two is gross ignorance.
cc av pn31 vbz pp-f n2, cc c-crq p-acp vvb vbz vvn p-acp np1, pn31 vbz dt d n1 p-acp p-acp vvb, av cst pc-acp vvi dt n1 p-acp d crd vbz j n1.
and therefore differs from our knowledge many waies: 1. His knowledge is his substance: Hence Synesius said, God to be NONLATINALPHABET, by his understanding. 2. Its not caused from objects;
and Therefore differs from our knowledge many ways: 1. His knowledge is his substance: Hence Synesius said, God to be, by his understanding. 2. Its not caused from objects;
cc av vvz p-acp po12 n1 d n2: crd po31 n1 vbz po31 n1: av np1 vvd, np1 pc-acp vbi, p-acp po31 n1. crd pn31|vbz xx vvn p-acp n2;
or as a man standing upon an high Tower doth with one cast of his eye behold Passengers at the bottom of the Tower, which go successively one after another;
or as a man standing upon an high Tower does with one cast of his eye behold Passengers At the bottom of the Tower, which go successively one After Another;
cc c-acp dt n1 vvg p-acp dt j n1 vdz p-acp pi vvn pp-f po31 n1 vvi n2 p-acp dt n1 pp-f dt n1, r-crq vvb av-j pi p-acp n-jn;
Thus Deus est totus lux, & totus oculus, God is altogether light, and wholly an eye. 4. Knowledge in us, is properly taken for to know a thing by its causes, but it is not so in God.
Thus Deus est totus lux, & totus oculus, God is altogether Light, and wholly an eye. 4. Knowledge in us, is properly taken for to know a thing by its Causes, but it is not so in God.
av fw-mi fw-la fw-la fw-la, cc fw-la fw-la, np1 vbz av j, cc av-jn dt n1. crd n1 p-acp pno12, vbz av-j vvn p-acp pc-acp vvi dt n1 p-acp po31 n2, p-acp pn31 vbz xx av p-acp np1.
This rightly understood will overthrow that distinction of knowing and seeing. Thirdly, That text, Psal. 94. doth no waies suppose such a distinction ;
This rightly understood will overthrow that distinction of knowing and seeing. Thirdly, That text, Psalm 94. does not ways suppose such a distinction;
np1 av-jn vvn vmb vvi d n1 pp-f vvg cc vvg. ord, cst n1, np1 crd vdz xx n2 vvb d dt n1;
for the Psalmist doth there intend, whatsoever perfection is either in bodily seeing, or mentall knowing, it is eminently and more transcendently in God;
for the Psalmist does there intend, whatsoever perfection is either in bodily seeing, or mental knowing, it is eminently and more transcendently in God;
yea, the text maketh thus against the Antinomian, if a believer himself and others see sin in him, shall not God much more? Indeed in the creatures, there is a distinction between seeing and knowing in some respects,
yea, the text makes thus against the Antinomian, if a believer himself and Others see since in him, shall not God much more? Indeed in the creatures, there is a distinction between seeing and knowing in Some respects,
uh, dt n1 vvz av p-acp dt jp, cs dt n1 px31 cc n2-jn vvb n1 p-acp pno31, vmb xx n1 av-d av-dc? av p-acp dt n2, a-acp vbz dt n1 p-acp vvg cc vvg p-acp d n2,
for knowing may be of a thing in the abstract, but seeing doth denote the intuitive present apprehension, so that knowing hath a perfection which seeing hath not,
for knowing may be of a thing in the abstract, but seeing does denote the intuitive present apprehension, so that knowing hath a perfection which seeing hath not,
and the reason is, because intuitive knowledge, or the apprehension of a thing present, is the most noble knowledge, not that the things themselves do coexist,
and the reason is, Because intuitive knowledge, or the apprehension of a thing present, is the most noble knowledge, not that the things themselves do coexist,
cc dt n1 vbz, c-acp j n1, cc dt n1 pp-f dt n1 j, vbz dt av-ds j n1, xx cst dt n2 px32 vdb vvi,
as well as he seeth none in them, so Hab. 1. God is said to be of purer eye• then to behold iniquity ▪ that is, with approbation, and so in this sense, we may say, God seeth no sin, no not in wicked men:
as well as he sees none in them, so Hab. 1. God is said to be of Purer eye• then to behold iniquity ▪ that is, with approbation, and so in this sense, we may say, God sees no since, no not in wicked men:
c-acp av c-acp pns31 vvz pi p-acp pno32, av np1 crd np1 vbz vvn pc-acp vbi pp-f jc n1 cs pc-acp vvi n1 ▪ d vbz, p-acp n1, cc av p-acp d n1, pns12 vmb vvi, np1 vvz dx n1, uh-dx xx p-acp j n2:
for it is expresly said of Davids numbring the people, and of his murder, that it was evil in Gods eyes, and he confesses that he had done that evil in Gods sight. But of this more hereafter.
for it is expressly said of Davids numbering the people, and of his murder, that it was evil in God's eyes, and he Confesses that he had done that evil in God's sighed. But of this more hereafter.
p-acp pn31 vbz av-j vvn pp-f npg1 vvg dt n1, cc pp-f po31 vvi, cst pn31 vbds j-jn p-acp ng1 n2, cc pns31 vvz cst pns31 vhd vdn d n-jn p-acp ng1 n1. cc-acp pp-f d dc av.
Fifthly, There is in reason no distinction to be made to our capacities between Gods knowing and seeing, for in those instances the Author giveth, we may say God knoweth in that respect as he seeth, and he doth not see in that respect he doth not know ;
Fifthly, There is in reason no distinction to be made to our capacities between God's knowing and seeing, for in those instances the Author gives, we may say God Knoweth in that respect as he sees, and he does not see in that respect he does not know;
ord, pc-acp vbz p-acp n1 dx n1 pc-acp vbi vvn p-acp po12 n2 p-acp n2 vvg cc vvg, p-acp p-acp d n2 dt n1 vvz, pns12 vmb vvi np1 vvz p-acp d n1 c-acp pns31 vvz, cc pns31 vdz xx vvi p-acp d n1 pns31 vdz xx vvi;
So God knoweth his people in Christ, as well as seeth them in Christ, and therefore if by Christ he seeth no sin in them, he must likewise know none in them. Now this error is grounded upon a dangerous conceit,
So God Knoweth his people in christ, as well as sees them in christ, and Therefore if by christ he sees no since in them, he must likewise know none in them. Now this error is grounded upon a dangerous conceit,
av np1 vvz po31 n1 p-acp np1, c-acp av c-acp vvz pno32 p-acp np1, cc av cs p-acp np1 pns31 vvz dx n1 p-acp pno32, pns31 vmb av vvb pix p-acp pno32. av d n1 vbz vvn p-acp dt j n1,
as if Gods seeing were limited to things existent, and his knowledge to things past or future, so that it's inexcusable ignorance, to say with this Author, that God knew the Sun and Moon before he made them,
as if God's seeing were limited to things existent, and his knowledge to things passed or future, so that it's inexcusable ignorance, to say with this Author, that God knew the Sun and Moon before he made them,
c-acp cs ng1 vvg vbdr vvn p-acp n2 j, cc po31 n1 p-acp n2 p-acp cc j-jn, av cst pn31|vbz j n1, pc-acp vvi p-acp d n1, cst np1 vvd dt n1 cc n1 c-acp pns31 vvd pno32,
Here is a description of eternity, proving that God seeth all things with one intuitive cast of his eye, and that although to us things are present, past and to come,
Here is a description of eternity, proving that God sees all things with one intuitive cast of his eye, and that although to us things Are present, past and to come,
av vbz dt n1 pp-f n1, vvg cst np1 vvz d n2 p-acp crd j n1 pp-f po31 n1, cc cst cs p-acp pno12 n2 vbr j, j cc pc-acp vvi,
yet we must rest more upon this Scripture assertion, then our own understanding, Quicquid de Deo dici (we may add cogitari ) potest, eo ipso est indignum quia dici (cogitari) potest:
yet we must rest more upon this Scripture assertion, then our own understanding, Quicquid de God dici (we may add cogitari) potest, eo ipso est indignum quia dici (cogitari) potest:
av pns12 vmb vvi av-dc p-acp d n1 n1, cs po12 d n1, fw-la fw-la fw-la fw-la (pns12 vmb vvi fw-la) fw-la, fw-la fw-la fw-la fw-la fw-la fw-la (fw-la) fw-la:
The Schoolmen dispute, whether those things which God did once know, he still knoweth, as for example, God once knew that Christ was to die, but now it is not true, that he is to die ;
The Schoolmen dispute, whither those things which God did once know, he still Knoweth, as for Exampl, God once knew that christ was to die, but now it is not true, that he is to die;
dt n2 vvb, cs d n2 r-crq np1 vdd a-acp vvb, pns31 av vvz, a-acp p-acp n1, np1 a-acp vvd d np1 vbds pc-acp vvi, p-acp av pn31 vbz xx j, cst pns31 vbz pc-acp vvi;
or ceaseth to know what he did, but rather that the thing it self beginneth to be known, or ceaseth to be known, so that the change is not in respect of Gods knowing, but the thing known, as when I see the Sun,
or ceases to know what he did, but rather that the thing it self begins to be known, or ceases to be known, so that the change is not in respect of God's knowing, but the thing known, as when I see the Sun,
Hence they also resolve, that God knoweth all things simul together, that his knowledge is invariable, that it admitteth not of increase or decrease, that all things are present to him,
Hence they also resolve, that God Knoweth all things simul together, that his knowledge is invariable, that it admitteth not of increase or decrease, that all things Are present to him,
av pns32 av vvb, cst np1 vvz d n2 fw-la av, cst po31 n1 vbz j, cst pn31 vvz xx pp-f vvb cc vvb, cst d n2 vbr j p-acp pno31,
and that as the Sun is alwaies in actu lucendi, so God in actu intelligendi: So that this very Text doth briefly overthrow all that which the Antinomian in so many pages sweateth to prove;
and that as the Sun is always in Acts lucendi, so God in Acts intelligendi: So that this very Text does briefly overthrow all that which the Antinomian in so many pages sweateth to prove;
cc cst p-acp dt n1 vbz av p-acp fw-la fw-la, av np1 p-acp fw-la fw-la: av cst d j n1 vdz av-j vvi d d r-crq dt jp p-acp av d n2 vvz pc-acp vvi;
because they have no present being, and so God shall not only, not see sins in the godly, but likewise not in the ungodly: All the past sins of Judas and Cain, God did not see at the day of their death,
Because they have no present being, and so God shall not only, not see Sins in the godly, but likewise not in the ungodly: All the past Sins of Judas and Cain, God did not see At the day of their death,
c-acp pns32 vhb dx n1 vbg, cc av np1 vmb xx av-j, xx vvi n2 p-acp dt j, p-acp av xx p-acp dt j-u: d dt j n2 pp-f np1 cc np1, np1 vdd xx vvi p-acp dt n1 pp-f po32 n1,
Eightly, If therefore God doth not see a thing because it is past, what need the Antinomian run to Christs merits taking away sin out of Gods sight, for this would follow by natural consequence,
Eighth, If Therefore God does not see a thing Because it is past, what need the Antinomian run to Christ merits taking away since out of God's sighed, for this would follow by natural consequence,
ord, cs av np1 vdz xx vvi dt n1 c-acp pn31 vbz j, q-crq vvb dt njp vvn p-acp npg1 n2 vvg av n1 av pp-f npg1 n1, p-acp d vmd vvi p-acp j n1,
Ninthly, All these instances for Gods not seeing, yet knowing, are contrary to the doctrine they hold ▪ God doth not see the Floud that drowned the world, he seeth not Naamans Leprosie,
Ninthly, All these instances for God's not seeing, yet knowing, Are contrary to the Doctrine they hold ▪ God does not see the Flood that drowned the world, he sees not Naamans Leprosy,
ord, d d n2 p-acp n2 xx vvg, av vvg, vbr j-jn p-acp dt n1 pns32 vvb ▪ np1 vdz xx vvi dt n1 cst vvd dt n1, pns31 vvz xx np1 n1,
Tenthly, What an empty Cobweb is this distinction, even for that very purpose they bring it? Oh say they, if God see sin, he is of so pure a nature, that he cannot be but horribly and infinitely displeased with us:
Tenthly, What an empty Cobweb is this distinction, even for that very purpose they bring it? O say they, if God see since, he is of so pure a nature, that he cannot be but horribly and infinitely displeased with us:
But will this comfort my conscience, if they say at the same time, though God doth not see it, yet he knoweth it? Alas, God is of that pure nature, that if he knoweth but the least sin by me, he cannot but be infinitely displeased at it.
But will this Comfort my conscience, if they say At the same time, though God does not see it, yet he Knoweth it? Alas, God is of that pure nature, that if he Knoweth but the least since by me, he cannot but be infinitely displeased At it.
cc-acp vmb d vvi po11 n1, cs pns32 vvb p-acp dt d n1, cs np1 vdz xx vvi pn31, av pns31 vvz pn31? uh, np1 vbz pp-f d j n1, cst cs pns31 vvz p-acp dt ds n1 p-acp pno11, pns31 vmbx p-acp vbi av-j vvn p-acp pn31.
LECTURE XII. HEBREWS 4.13. All things are naked and opened to him, &c. THe second answer made by the Antinomians to this Argument from Gods omnisciency, is this,
LECTURE XII. HEBREWS 4.13. All things Are naked and opened to him, etc. THe second answer made by the Antinomians to this Argument from God's omnisciency, is this,
n1 np1. np1 crd. d n2 vbr j cc vvn p-acp pno31, av dt ord n1 vvd p-acp dt njp2 p-acp d n1 p-acp npg1 n1, vbz d,
For when we say, how weak and absurd is it, to hold, God doth not see that, which we see? They answer ( Honey-Comb pag. 61.) Here we oppose the power of God against his will,
For when we say, how weak and absurd is it, to hold, God does not see that, which we see? They answer (Honey-Comb page. 61.) Here we oppose the power of God against his will,
Now we told you that this answer is not universally to be slighted, for our Divines, Pareus and others (as I mentioned before) (maintaining that remission of sin, though it be the utter deletion of the guilt, yet not the ful eradication and abolition of the filth, but that it still continueth in us) make this objection to themselves, Nothing is hid or covered from Gods eyes,
Now we told you that this answer is not universally to be slighted, for our Divines, Pareus and Others (as I mentioned before) (maintaining that remission of since, though it be the utter deletion of the guilt, yet not the full eradication and abolition of the filth, but that it still Continueth in us) make this objection to themselves, Nothing is hid or covered from God's eyes,
av pns12 vvd pn22 d d n1 vbz xx av-j pc-acp vbi vvn, p-acp po12 n2-jn, np1 cc n2-jn (c-acp pns11 vvd a-acp) (vvg d n1 pp-f n1, cs pn31 vbb dt vvb n1 pp-f dt n1, av xx dt j n1 cc n1 pp-f dt n1, p-acp cst pn31 av vvz p-acp pno12) vvb d n1 p-acp px32, pix vbz vvn cc vvn p-acp npg1 n2,
To this they answer, God seeth all, but what he will not see, and that is a known saying of Austins, Noluit advertere, noluit animadvertere, noluit agnoscere, maluit ignoscere, God will not take notice of the sins of justified persons, he will not punish them, he had rather forgive them.
To this they answer, God sees all, but what he will not see, and that is a known saying of Austins, Noluit advertere, noluit animadvertere, noluit agnoscere, maluit ignoscere, God will not take notice of the Sins of justified Persons, he will not Punish them, he had rather forgive them.
p-acp d pns32 vvb, np1 vvz d, cc-acp q-crq pns31 vmb xx vvi, cc d vbz dt j-vvn n1 pp-f npg1, fw-la fw-mi, fw-la fw-mi, fw-la fw-la, fw-la fw-la, np1 vmb xx vvi n1 pp-f dt n2 pp-f vvn n2, pns31 vmb xx vvi pno32, pns31 vhd av-c vvb pno32.
whether he will chastise or no, why then should not Gods anger and his chastisements be removed from the godly by Christs death as well as his justice and punishments ? It's therefore worthy the inquiry, how far Gods taking notice of sin so as to chastise or punish it, is subject to the meer liberty of his will:
whither he will chastise or no, why then should not God's anger and his chastisements be removed from the godly by Christ death as well as his Justice and punishments? It's Therefore worthy the inquiry, how Far God's taking notice of since so as to chastise or Punish it, is Subject to the mere liberty of his will:
cs pns31 vmb vvi cc uh-dx, uh-crq av vmd xx n2 vvb cc po31 n2 vbb vvn p-acp dt j p-acp npg1 n1 c-acp av c-acp po31 n1 cc n2? pn31|vbz av j dt n1, c-crq av-j n2 vvg n1 pp-f n1 av c-acp pc-acp vvi cc vvi pn31, vbz j-jn p-acp dt j n1 pp-f po31 n1:
First, There is in God a liberty and free-will, whereby he doth whatsoever he pleaseth, so that as the Psalmist saith, He that made the eye to see, shall not he see? He that maketh man to know, shall not he know? and thus he that gave man and Angels this perfection of freedom, shall not he much more be free? Therefore those titles of NONLATINALPHABET and NONLATINALPHABET, which the Greek Fathers sometimes give to the will of man, are too proud and lofty,
First, There is in God a liberty and freewill, whereby he does whatsoever he Pleases, so that as the Psalmist Says, He that made the eye to see, shall not he see? He that makes man to know, shall not he know? and thus he that gave man and Angels this perfection of freedom, shall not he much more be free? Therefore those titles of and, which the Greek Father's sometime give to the will of man, Are too proud and lofty,
ord, a-acp vbz p-acp np1 dt n1 cc n1, c-crq pns31 vdz r-crq pns31 vvz, av cst p-acp dt n1 vvz, pns31 cst vvd dt n1 pc-acp vvi, vmb xx pns31 vvi? pns31 cst vvz n1 pc-acp vvi, vmb xx pns31 vvi? cc av pns31 cst vvd n1 cc n2 d n1 pp-f n1, vmb xx pns31 av-d dc vbb j? av d n2 pp-f cc, r-crq dt jp n2 av vvi p-acp dt n1 pp-f n1, vbr av j cc j,
Indeed so far as freedom is conceived in creatures to have some potential NONLATINALPHABET indifferency, or NONLATINALPHABET, a suspendedness to be determined by some other, so far we are not to conceive it in God;
Indeed so Far as freedom is conceived in creatures to have Some potential indifferency, or, a suspendedness to be determined by Some other, so Far we Are not to conceive it in God;
np1 av av-j c-acp n1 vbz vvn p-acp n2 pc-acp vhi d j n1, cc, dt n1 pc-acp vbi vvn p-acp d n-jn, av av-j pns12 vbr xx pc-acp vvi pn31 p-acp np1;
and so that same potest as peccandi, power to sin, which some make necessary to liberty, and which they call a perfection ▪ though they grant the action of sin it self to be an imperfection (though this should be granted, which must not) yet neither could this be found in Gods liberty, and no marvell, seeing that it is not in the liberty of Christs humane will, for though Christs obedience was truly and properly so, being under a command of God,
and so that same potest as Peccandi, power to since, which Some make necessary to liberty, and which they call a perfection ▪ though they grant the actium of since it self to be an imperfection (though this should be granted, which must not) yet neither could this be found in God's liberty, and no marvel, seeing that it is not in the liberty of Christ humane will, for though Christ Obedience was truly and properly so, being under a command of God,
cc av cst d fw-la p-acp fw-la, n1 p-acp n1, r-crq d vvb j p-acp n1, cc r-crq pns32 vvb dt n1 ▪ cs pns32 vvb dt n1 pp-f n1 pn31 n1 pc-acp vbi dt n1 (cs d vmd vbi vvn, r-crq vmb xx) av d vmd d vbi vvn p-acp npg1 n1, cc dx n1, vvg cst pn31 vbz xx p-acp dt n1 pp-f npg1 j n1, c-acp cs npg1 n1 vbds av-j cc av-j av, vbg p-acp dt n1 pp-f np1,
Those who make liberty consistent with a necessity of immutability, and do not think indifferency necessary, but only knowledge, and judgement going before, they extend it even to the goodnesse and holinesse of God;
Those who make liberty consistent with a necessity of immutability, and do not think indifferency necessary, but only knowledge, and judgement going before, they extend it even to the Goodness and holiness of God;
d r-crq vvb n1 j p-acp dt n1 pp-f n1, cc vdb xx vvi n1 j, p-acp j n1, cc n1 vvg a-acp, pns32 vvb pn31 av p-acp dt n1 cc n1 pp-f np1;
so they say, God is liberè bonus, freely good, and doth freely love himself, so they make the confirmed Angels and Saints, freely to love God, though necessarily, thus we sin freely, though necessarily: But others, who make a power to do, or not do, necessary to liberty, think it a kinde of blasphemy to say, God doth freely will that which is good:
so they say, God is liberè bonus, freely good, and does freely love himself, so they make the confirmed Angels and Saints, freely to love God, though necessarily, thus we sin freely, though necessarily: But Others, who make a power to do, or not do, necessary to liberty, think it a kind of blasphemy to say, God does freely will that which is good:
av pns32 vvb, np1 vbz fw-la fw-la, av-j j, cc vdz av-j n1 px31, av pns32 vvb dt j-vvn n2 cc n2, av-j p-acp n1 np1, cs av-j, av pns12 vvb av-j, c-acp av-j: p-acp n2-jn, r-crq vvb dt n1 pc-acp vdi, cc xx vdi, j p-acp n1, vvb pn31 dt n1 pp-f n1 pc-acp vvi, np1 vdz av-j vmb d r-crq vbz j:
but an affection of his will only, and they think that necessarium and contingens, under which liberty is comprehended, are differences of ens in its full latitude, as finitum and infinitum ;
but an affection of his will only, and they think that Necessary and contingens, under which liberty is comprehended, Are differences of ens in its full latitude, as finitum and infinitum;
therefore as the same thing cannot be finite and infinite, so neither necessary and free, but this is to put the definition of liberty into too strait fetters,
Therefore as the same thing cannot be finite and infinite, so neither necessary and free, but this is to put the definition of liberty into too strait fetters,
av c-acp dt d n1 vmbx vbi j cc j, av dx j cc j, p-acp d vbz pc-acp vvi dt n1 pp-f n1 p-acp av j n2,
Propos. 3. Gods omnisciency, or his bare seeing and taking notice of sin, when it is, is not subject to his liberty, He cannot but see, whatsoever is,
Propos. 3. God's omnisciency, or his bore seeing and taking notice of since, when it is, is not Subject to his liberty, He cannot but see, whatsoever is,
np1 crd npg1 n1, cc po31 j vvg cc vvg n1 pp-f n1, c-crq pn31 vbz, vbz xx j-jn p-acp po31 n1, pns31 vmbx p-acp vvi, r-crq vbz,
but then when he hath so prepared an object, then he is not loosned from the obligation of Justice. To procure an object of Justice ariseth from the Soveraignty and meer freedom of God :
but then when he hath so prepared an Object, then he is not loosened from the obligation of justice. To procure an Object of justice arises from the Sovereignty and mere freedom of God:
cc-acp av c-crq pns31 vhz av vvd dt n1, cs pns31 vbz xx j-vvn p-acp dt n1 pp-f n1. p-acp vvi dt n1 pp-f n1 vvz p-acp dt n1 cc j n1 pp-f np1:
Propos. 5. Whatsoever may be said in an absolute sense about Gods Justice, yet since that threatning promulged (In the day thou eatest thereof, thou shalt die the death) God cannot in Iustice, but punish sinners.
Propos. 5. Whatsoever may be said in an absolute sense about God's justice, yet since that threatening promulged (In the day thou Eatest thereof, thou shalt die the death) God cannot in justice, but Punish Sinners.
Though it be in his freedom whether he will give thee a being, or no, yet if thou art an obstinate sinner, it is not in his freedom, whether he will damn thee or no ;
Though it be in his freedom whither he will give thee a being, or no, yet if thou art an obstinate sinner, it is not in his freedom, whither he will damn thee or not;
cs pn31 vbb p-acp po31 n1 cs pns31 vmb vvi pno21 dt vbg, cc uh-dx, av cs pns21 vb2r dt j n1, pn31 vbz xx p-acp po31 n1, cs pns31 vmb vvi pno21 cc xx;
It is Camerons opinion, That the word Iustitia, NONLATINALPHABET, when attributed to God, doth alwayes signifie Goodnesse, Salvation, Redemption, but never in the Scripture (saith he) doth it denote an affection in God, whereby he avengeth himself upon sinners ;
It is Camerons opinion, That the word Iustitia,, when attributed to God, does always signify goodness, Salvation, Redemption, but never in the Scripture (Says he) does it denote an affection in God, whereby he avengeth himself upon Sinners;
But though the word signifie so sometimes, yet in some places it must needs mean this disposition in God, Psal. 9.5. 1 Tim. 4.8. 2 Thess. 1.6. so that in some sense, we may with several Orthodox men, say, Iustice is essential to God.
But though the word signify so sometime, yet in Some places it must needs mean this disposition in God, Psalm 9.5. 1 Tim. 4.8. 2 Thess 1.6. so that in Some sense, we may with several Orthodox men, say, justice is essential to God.
cc-acp cs dt n1 vvb av av, av p-acp d n2 pn31 vmb av vvi d n1 p-acp np1, np1 crd. crd np1 crd. crd np1 crd. av cst p-acp d n1, pns12 vmb p-acp j n1 n2, vvb, n1 vbz j p-acp np1.
but to his Iustice, Rev. 16.5, 7. Thus Exod. 24. God is described by this property, Not acquitting the guilty. Now when we say, God cannot but punish sin with death since the promulgation of the threatning, that is not so to be understood,
but to his justice, Rev. 16.5, 7. Thus Exod 24. God is described by this property, Not acquitting the guilty. Now when we say, God cannot but Punish since with death since the Promulgation of the threatening, that is not so to be understood,
cc-acp p-acp po31 n1, n1 crd, crd av np1 crd np1 vbz vvn p-acp d n1, xx vvg dt j. av c-crq pns12 vvb, np1 vmbx cc-acp vvi n1 p-acp n1 p-acp dt n1 pp-f dt j-vvg, cst vbz xx av pc-acp vbi vvn,
and so therefore from all eternity it was just with God to punish a sinner, neither could he forgive him without a satisfaction. This is diligently to be observed,
and so Therefore from all eternity it was just with God to Punish a sinner, neither could he forgive him without a satisfaction. This is diligently to be observed,
cc av av p-acp d n1 pn31 vbds j p-acp np1 pc-acp vvi dt n1, av-dx vmd pns31 vvi pno31 p-acp dt n1. d vbz av-j pc-acp vbi vvn,
It is true Gods hatred and displicency of sin cannot but be, yet the destination of it actually to punishment comes in some sense under his liberty.
It is true God's hatred and displicency of since cannot but be, yet the destination of it actually to punishment comes in Some sense under his liberty.
pn31 vbz j npg1 n1 cc n1 pp-f n1 vmbx p-acp vbi, av dt n1 pp-f pn31 av-j p-acp n1 vvz p-acp d n1 p-acp po31 n1.
so that God doth not let sin go unpunished, only he provideth a Ram to be sacrificed for Isaac, a Mediator to come between his wrath and us. It is true, reason (as we see) doth much gainsay this mystery;
so that God does not let since go unpunished, only he Provideth a Ram to be sacrificed for Isaac, a Mediator to come between his wrath and us. It is true, reason (as we see) does much gainsay this mystery;
av cst np1 vdz xx vvb n1 vvi j, av-j pns31 vvz dt vvb pc-acp vbi vvn p-acp np1, dt n1 pc-acp vvi p-acp po31 j cc pno12. pn31 vbz j, n1 (c-acp pns12 vvb) vdz d vvi d n1;
Though therefore God cannot but execute justice upon sinners, yet his justice did admit of a temperament, whereby God doth proceed to see the sins of his people, to hate them, but yet to punish them upon Christ.
Though Therefore God cannot but execute Justice upon Sinners, yet his Justice did admit of a temperament, whereby God does proceed to see the Sins of his people, to hate them, but yet to Punish them upon christ.
7. Prop. There is a great deal of difference between Iustice, as it is an essential property in God, ad intra, and between the effects of it, ad extra.
7. Prop. There is a great deal of difference between justice, as it is an essential property in God, ad intra, and between the effects of it, ad extra.
Here you see the anger of God subject to his free-will. If the effects of Gods justice should flow from him as burning from fire, or drowning from water, the whole world were not able to endure before him who is a consuming fire. How could it come about, that the wicked do so overflow with prosperity in this world,
Here you see the anger of God Subject to his freewill. If the effects of God's Justice should flow from him as burning from fire, or drowning from water, the Whole world were not able to endure before him who is a consuming fire. How could it come about, that the wicked do so overflow with Prosperity in this world,
if so be that God did necessarily punish and destroy, which are effects of his Iustice? So that there is a great difference between Iustice taken for an attribute, and Iustice for the effects ;
if so be that God did necessarily Punish and destroy, which Are effects of his justice? So that there is a great difference between justice taken for an attribute, and justice for the effects;
cs av vbb d np1 vdd av-j vvi cc vvi, r-crq vbr n2 pp-f po31 n1? av cst pc-acp vbz dt j n1 p-acp n1 vvn p-acp dt vvb, cc n1 p-acp dt n2;
God cannot but be alwayes just the former, whereas there is a liberty in the latter. As in man, the power of laughing is an essential property in him, yet the act of laughter ariseth in some measure by the freenes of his will.
God cannot but be always just the former, whereas there is a liberty in the latter. As in man, the power of laughing is an essential property in him, yet the act of laughter arises in Some measure by the freeness of his will.
Hence it is that Gods essential Iustice doth not receive more or lesse, but the effects of his Iustice may be more or lesse: If many men be in the same sin,
Hence it is that God's essential justice does not receive more or less, but the effects of his justice may be more or less: If many men be in the same since,
av pn31 vbz cst n2 j n1 vdz xx vvi dc cc av-dc, p-acp dt n2 pp-f po31 ng1 vmb vbi dc cc av-dc: cs d n2 vbb p-acp dt d n1,
and thereby all punishments are taken away, why not as well all afflictions? If he hath removed greater, will he think much at the lesse? The answer lieth fully in this, Christ by his bloud and satisfaction undertook that the justice of God should never fall upon us to punish us, not that he should never be angry with us a Father, to chastise us. By this redemption, its Christs will that God should not as a just Iudge, require compensation of us ;
and thereby all punishments Are taken away, why not as well all afflictions? If he hath removed greater, will he think much At the less? The answer lies Fully in this, christ by his blood and satisfaction undertook that the Justice of God should never fallen upon us to Punish us, not that he should never be angry with us a Father, to chastise us. By this redemption, its Christ will that God should not as a just Judge, require compensation of us;
cc av d n2 vbr vvn av, q-crq xx a-acp av d n2? cs pns31 vhz vvn jc, vmb pns31 vvi d p-acp dt av-dc? dt n1 vvz av-j p-acp d, np1 p-acp po31 n1 cc n1 vvd cst dt n1 pp-f np1 vmd av-x vvi p-acp pno12 p-acp vvb pno12, xx cst pns31 vmd av-x vbi j p-acp pno12 dt n1, p-acp vvb pno12. p-acp d n1, po31 npg1 n1 cst np1 vmd xx p-acp dt j n1, vvb n1 pp-f pno12;
it is therefore no derogation to Christs death, no injury to his sufferings, if notwithstanding them, God doth afflict for sin, even his own children.
it is Therefore no derogation to Christ death, no injury to his sufferings, if notwithstanding them, God does afflict for since, even his own children.
pn31 vbz av dx n1 p-acp npg1 n1, dx n1 p-acp po31 n2, cs p-acp pno32, np1 vdz vvi p-acp n1, av po31 d n2.
9. Propos. By reason of this anger of God against sin, even still abiding, those afflictions which come upon believers, are from a conveniency with the justice of God.
9. Propos. By reason of this anger of God against since, even still abiding, those afflictions which come upon believers, Are from a conveniency with the Justice of God.
crd np1 p-acp n1 pp-f d n1 pp-f np1 p-acp n1, av av vvg, d n2 r-crq vvb p-acp n2, vbr p-acp dt n1 p-acp dt n1 pp-f np1.
Although therefore God do not alwayes chastise every godly man, but sometimes by their repentance these very chastis•ments are either prevented or removed, yet when God doth thus break out in his anger against them, this is becoming his just nature, and the world thereby seeth how he is displeased with it. One of the Articles which Arminius relateth,
Although Therefore God do not always chastise every godly man, but sometime by their Repentance these very chastis•ments Are either prevented or removed, yet when God does thus break out in his anger against them, this is becoming his just nature, and the world thereby sees how he is displeased with it. One of the Articles which Arminius relateth,
cs av np1 vdb xx av vvb d j n1, cc-acp av p-acp po32 n1 d j n2 vbr av-d vvn cc vvn, av c-crq np1 vdz av vvb av p-acp po31 n1 p-acp pno32, d vbz vvg po31 j n1, cc dt n1 av vvz c-crq pns31 vbz vvn p-acp pn31. crd pp-f dt n2 r-crq np1 vvz,
To this he answereth, pa. 103. Resp. ad Artic. 31. That the calamities inflicted upon David for his sin, in the matter of Ʋriah, may be called punishments properly ;
To this he Answers, Paul. 103. Resp. and Artic. 31. That the calamities inflicted upon David for his since, in the matter of Ʋriah, may be called punishments properly;
for he grants, That Christ satisfied both for eternal and temporal punishments, but yet God when he takes off the spiritual punishment, may for a while reserve the temporal, as though Christ hath taken away the jus, the power and right death hath over us, yet he hath not quite destroyed actual death: but all this is a meer itching, to innovate needlesly in Religion;
for he grants, That christ satisfied both for Eternal and temporal punishments, but yet God when he Takes off the spiritual punishment, may for a while reserve the temporal, as though christ hath taken away the jus, the power and right death hath over us, yet he hath not quite destroyed actual death: but all this is a mere itching, to innovate needlessly in Religion;
c-acp pns31 vvz, cst np1 vvd av-d p-acp j cc j n2, p-acp av np1 c-crq pns31 vvz a-acp dt j n1, vmb p-acp dt n1 vvb dt j, c-acp cs np1 vhz vvn av dt fw-la, dt n1 cc j-jn n1 vhz p-acp pno12, av pns31 vhz xx av vvn j n1: p-acp d d vbz dt j j-vvg, pc-acp vvi av-j p-acp n1;
for if they be bound to pray that God would forgive them their debts, therefore they are involved in debts, and in deep humility they are to acknowledge this, withall desiring the cancelling or blotting them out ;
for if they be bound to pray that God would forgive them their debts, Therefore they Are involved in debts, and in deep humility they Are to acknowledge this, withal desiring the cancelling or blotting them out;
c-acp cs pns32 vbb vvn pc-acp vvi cst np1 vmd vvi pno32 po32 n2, av pns32 vbr vvn p-acp n2, cc p-acp j-jn n1 pns32 vbr pc-acp vvi d, av vvg dt vvg cc vvg pno32 av;
so that as the Church anciently used this place against those Pelagian Doctrines, which dreamed of a perfection in this life, and immunity from all sin, no lesse doth it overthrow those novel Assertions, of being without sin (though not inherently ) yet as to Gods eye and account.
so that as the Church anciently used this place against those Pelagian Doctrines, which dreamed of a perfection in this life, and immunity from all since, no less does it overthrow those novel Assertions, of being without since (though not inherently) yet as to God's eye and account.
av cst p-acp dt n1 av-jn vvn d n1 p-acp d jp n2, r-crq vvd pp-f dt n1 p-acp d n1, cc n1 p-acp d n1, av-dx av-dc vdz pn31 vvi d j n2, pp-f vbg p-acp n1 (cs xx av-j) av a-acp p-acp ng1 n1 cc n1.
What Ter•ullian said of the Lords-Prayer in general, is most true of this Petition, Quantum substringitur verbis, tantum diffunditur sensibus, it is as comprehensive in sense,
What Ter•ullian said of the Lord's-prayer in general, is most true of this Petition, Quantum substringitur verbis, Tantum diffunditur sensibus, it is as comprehensive in sense,
Thirdly, The Object or Matter of Petition, Our debts (that is) as Luke 11 ▪ expounds it, sins. Fourthly, The Condition or Qualification of those who are to expect pardon ( As we forgive our Debtors ) which words are not to be understood causally and meritoriously of Justification, nor as if we did hereby teach God to imitate us :
Thirdly, The Object or Matter of Petition, Our debts (that is) as Lycia 11 ▪ expounds it, Sins. Fourthly, The Condition or Qualification of those who Are to expect pardon (As we forgive our Debtors) which words Are not to be understood causally and meritoriously of Justification, nor as if we did hereby teach God to imitate us:
ord, dt n1 cc n1 pp-f vvb, po12 n2 (cst vbz) p-acp av crd ▪ vvz pn31, n2. ord, dt n1 cc n1 pp-f d r-crq vbr pc-acp vvi n1 (c-acp pns12 vvb po12 n2) r-crq n2 vbr xx pc-acp vbi vvn av-j cc av-j pp-f n1, ccx p-acp cs pns12 vdd av vvi np1 pc-acp vvi pno12:
Cassianus Collat. 9. cap. 23. reproveth some that would not forgive others, but yet lest they should lie in their prayer, they would leave this part out of the Petition:
Cassian Collat. 9. cap. 23. Reproveth Some that would not forgive Others, but yet lest they should lie in their prayer, they would leave this part out of the Petition:
np1 np1 crd n1. crd vvz d cst vmd xx vvi n2-jn, cc-acp av cs pns32 vmd vvi p-acp po32 n1, pns32 vmd vvi d n1 av pp-f dt vvb:
Besides this order doth well teach us, That although we have all bodily necessaries, yet if our sins are not forgiven we cannot take any delight in any worldly advantage whatsoever.
Beside this order does well teach us, That although we have all bodily necessaries, yet if our Sins Are not forgiven we cannot take any delight in any worldly advantage whatsoever.
p-acp d n1 vdz av vvi pno12, cst cs pns12 vhb d j n2-j, av cs po12 n2 vbr xx vvn pns12 vmbx vvi d n1 p-acp d j n1 r-crq.
I shall begin with the Object of the Petition, which is in the Text Debts. Sins are so called to aggravate the nature of them, and make us more fearfull and cautelous how we run into them.
I shall begin with the Object of the Petition, which is in the Text Debts. Sins Are so called to aggravate the nature of them, and make us more fearful and cautelous how we run into them.
pns11 vmb vvi p-acp dt n1 pp-f dt vvb, r-crq vbz p-acp dt n1 n2. ng1 vbr av vvn pc-acp vvi dt n1 pp-f pno32, cc vvb pno12 dc j cc j c-crq pns12 vvb p-acp pno32.
so the Grecians say, NONLATINALPHABET, and the Latines, Poenas debere. So the Hebrew word NONLATINALPHABET is used both for Debts and Guilt, Dan. 1.10. Ezech. 18.7. as also for Sin, Exod. 32. and NONLATINALPHABET which is applied to a Sinner, Jam. 2.20.
so the Greeks say,, and the Latins, Poenas Debere. So the Hebrew word is used both for Debts and Gilded, Dan. 1.10. Ezekiel 18.7. as also for since, Exod 32. and which is applied to a Sinner, Jam. 2.20.
av dt njp2 vvb,, cc dt np1, np1 fw-la. av dt njp n1 vbz vvn av-d p-acp n2 cc j-vvn, np1 crd. np1 crd. c-acp av c-acp n1, np1 crd cc r-crq vbz vvn p-acp dt n1, np1 crd.
where our sins against God are not only compared to a Debt ▪ but a debt of a vast sum, ten thousand talents, which there is no hope for us ever to discharge,
where our Sins against God Are not only compared to a Debt ▪ but a debt of a vast sum, ten thousand Talents, which there is no hope for us ever to discharge,
but that which we do against God to ten thousand talents. O that men therefore who account it such a misery and slavery to be in money-debts, would bemoan their condition of sin-debts. As sins are debts, so God is said to have a debt-book ▪ wherein he writeth all our transgressions:
but that which we do against God to ten thousand Talents. Oh that men Therefore who account it such a misery and slavery to be in money-debts, would bemoan their condition of sin-debts. As Sins Are debts, so God is said to have a debt-book ▪ wherein he Writeth all our transgressions:
This hand-writing in the Scripture should as much appale and astonish us, as that on the wall did Belshazzar. So that phrase NONLATINALPHABET, not to reckon or impute, is taken from accounts in debts. But to open the Point,
This handwriting in the Scripture should as much appall and astonish us, as that on the wall did Belshazzar. So that phrase, not to reckon or impute, is taken from accounts in debts. But to open the Point,
d n1 p-acp dt n1 vmd p-acp d vvb cc vvi pno12, c-acp cst p-acp dt n1 vdd np1. av cst n1, xx pc-acp vvi cc vvb, vbz vvn p-acp n2 p-acp n2. p-acp pc-acp vvi dt n1,
but yet in this Petition we must not limit it to the latter respect only, but include both the deformity and demerit of sin, that God would forgive both.
but yet in this Petition we must not limit it to the latter respect only, but include both the deformity and demerit of since, that God would forgive both.
cc-acp av p-acp d vvb pns12 vmb xx vvi pn31 p-acp dt d n1 av-j, cc-acp vvb d dt n1 cc n1 pp-f n1, cst np1 vmd vvi d.
What it is in sin that doth denominate a sinner, will in time be discussed. Secondly, Consider Why they are called debts, and that may be in these respects.
What it is in since that does denominate a sinner, will in time be discussed. Secondly, Consider Why they Are called debts, and that may be in these respects.
First, Because upon our sin, we owe God his honour, his glory, yea, his very deity again, which as much as lieth in us, we by transgressions have taken away.
First, Because upon our since, we owe God his honour, his glory, yea, his very deity again, which as much as lies in us, we by transgressions have taken away.
And the Prophet Ezekiel his lying so many daies on one side, and then on the other, to his great pain and trouble, was as some think, to represent, how much God was affected with the Israelites sins,
And the Prophet Ezekielem his lying so many days on one side, and then on the other, to his great pain and trouble, was as Some think, to represent, how much God was affected with the Israelites Sins,
cc dt n1 np1 po31 vvg av d n2 p-acp crd n1, cc av p-acp dt n-jn, p-acp po31 j n1 cc vvi, vbds p-acp d vvb, pc-acp vvi, c-crq d np1 vbds vvn p-acp dt np2 n2,
They have low and narrow thoughts of sin, which think any externall or internall humiliation for sin, can be satisfactory to Gods Justice. Hence the godly do not (as the Antinomians charge them) put any such meritorious efficacy, and causality in them. They attribute not that to their tears, which belongs to Christs bloud ;
They have low and narrow thoughts of since, which think any external or internal humiliation for since, can be satisfactory to God's justice. Hence the godly do not (as the Antinomians charge them) put any such meritorious efficacy, and causality in them. They attribute not that to their tears, which belongs to Christ blood;
pns32 vhb j cc j n2 pp-f n1, r-crq vvb d j cc j n1 p-acp n1, vmb vbi j p-acp ng1 n1. av dt j vdb xx (c-acp dt njp2 vvb pno32) vvd d d j n1, cc n1 p-acp pno32. pns32 vvb xx d p-acp po32 n2, r-crq vvz p-acp npg1 n1;
they do not judge their crucifying sin to be equivalent with Christ crucified; they do not in practice that which some have done in opinion, say, they are the Messias or Christ: and certainly if the Psalmist say, we cannot ransome our selves from the grave, much lesse can we from hell.
they do not judge their crucifying since to be equivalent with christ Crucified; they do not in practice that which Some have done in opinion, say, they Are the Messias or christ: and Certainly if the Psalmist say, we cannot ransom our selves from the grave, much less can we from hell.
You have a full parable to this purpose, Mat. 25. Where you have every opportunity, even the least, that God puts into our hands, compared to a talent, and that for the greatnesse and preciousnesse of it,
You have a full parable to this purpose, Mathew 25. Where you have every opportunity, even the least, that God puts into our hands, compared to a talon, and that for the greatness and preciousness of it,
pn22 vhb dt j n1 p-acp d n1, np1 crd c-crq pn22 vhb d n1, av dt ds, cst np1 vvz p-acp po12 n2, vvn p-acp dt n1, cc cst p-acp dt n1 cc n1 pp-f pn31,
What an amazement and astonishment will that voice from heaven put us into, Give an account of thy Stewardship, unlesse Christ be our surety, and he undertake to discharge all? so that the very word debts, may breed in us much love to Christ, who was willing to stand engaged for us. Phocian the Athenian, coming to one in publike office, that was very solicitious about giving up his accounts,
What an amazement and astonishment will that voice from heaven put us into, Give an account of thy Stewardship, unless christ be our surety, and he undertake to discharge all? so that the very word debts, may breed in us much love to christ, who was willing to stand engaged for us. Phocian the Athenian, coming to one in public office, that was very solicitous about giving up his accounts,
Thus are men in debt, desirous to lie latitant, and not to be seen, Grave vocabulum debitorum, said Ambrose, The name of debts is very dreadfull and terrible.
Thus Are men in debt, desirous to lie latitant, and not to be seen, Grave Vocabulum debitorum, said Ambrose, The name of debts is very dreadful and terrible.
av vbr n2 p-acp n1, j pc-acp vvi j, cc xx pc-acp vbi vvn, j fw-la fw-la, vvd np1, dt n1 pp-f n2 vbz av j cc j.
Hence Ambrose speaketh of some, who for the shame and distresse thereof, have made away themselves, fearing more opprobrium vitae, then mortis periculum, the reproach of life, then the punishment of death.
Hence Ambrose speaks of Some, who for the shame and distress thereof, have made away themselves, fearing more opprobrium vitae, then mortis periculum, the reproach of life, then the punishment of death.
av np1 vvz pp-f d, r-crq p-acp dt n1 cc n1 av, vhb vvn av px32, vvg dc fw-la fw-la, av fw-la fw-la, dt n1 pp-f n1, cs dt n1 pp-f n1.
hence Horace cals the wicked debtor, Sceleratus Proteus, fiet aper, modo avis, modo saxum, & cum volét arbor, become in all shapes, to evade the Creditor,
hence Horace calls the wicked debtor, Sceleratus Proteus, fiet aper, modo avis, modo saxum, & cum volét arbour, become in all shapes, to evade the Creditor,
av np1 vvz dt j n1, np1 np1, fw-la n1, fw-la fw-fr, fw-la fw-la, cc fw-la fw-la n1, vvn p-acp d n2, pc-acp vvi dt n1,
so let us follow Christ, who only is able to take off this heavy burden from us, and know the longer we lie in our debts, the more they will encrease upon us.
so let us follow christ, who only is able to take off this heavy burden from us, and know the longer we lie in our debts, the more they will increase upon us.
Suppose the highest punishments that we reade of in Histories against perfidious debtors, yet that doth not amount to the punishment of our spirituall debts.
Suppose the highest punishments that we read of in Histories against perfidious debtors, yet that does not amount to the punishment of our spiritual debts.
His master was wroth, and delivered him to the t•rmentors, till he had paid all that was due? so then chains and imprisonments are the worst of worldly debts,
His master was wroth, and Delivered him to the t•rmentors, till he had paid all that was due? so then chains and imprisonments Are the worst of worldly debts,
po31 n1 vbds j, cc vvd pno31 p-acp dt n2, c-acp pns31 vhd vvn d cst vbds j-jn? av av n2 cc n2 vbr dt js pp-f j n2,
In these debts death will free a man: but then is the beginning of our misery by spirituall debts. So Mat. 5.26. Thou shalt by no means come out, till thou hast paid the utmost farthing ;
In these debts death will free a man: but then is the beginning of our misery by spiritual debts. So Mathew 5.26. Thou shalt by no means come out, till thou hast paid the utmost farthing;
and because we are never able to do that, therefore must our condemnation be eternall. We pity the indebted prisoners that out of their grates cry, Bread, bread ;
and Because we Are never able to do that, Therefore must our condemnation be Eternal. We pity the indebted Prisoners that out of their grates cry, Bred, bred;
cc c-acp pns12 vbr av j pc-acp vdi d, av vmb po12 n1 vbi j. pns12 vvb dt j-vvn n2 cst av pp-f po32 vvz vvb, n1, n1;
But how more doleful is that cry of Dives out of hell for a drop of water, and none giveth unto him? This is some mitigating consideration to the worst troubles here, that they are not eternal ;
But how more doleful is that cry of Dives out of hell for a drop of water, and none gives unto him? This is Some mitigating consideration to the worst Troubles Here, that they Are not Eternal;
cc-acp q-crq n1 j vbz d n1 pp-f vvz av pp-f n1 p-acp dt n1 pp-f n1, cc pix vvz p-acp pno31? d vbz d j-vvg n1 p-acp dt js n2 av, cst pns32 vbr xx j;
The use may be of instruction to the godly, that notwithstanding their Justification and forgivenesse of sins past, yet they run into debt daily, and such debts, as for the pardon of them, they must renew daily sorrow and confession,
The use may be of instruction to the godly, that notwithstanding their Justification and forgiveness of Sins past, yet they run into debt daily, and such debts, as for the pardon of them, they must renew daily sorrow and Confessi,
dt n1 vmb vbi pp-f n1 p-acp dt j, cst p-acp po32 n1 cc n1 pp-f n2 j, av pns32 vvb p-acp n1 av-j, cc d n2, c-acp p-acp dt n1 pp-f pno32, pns32 vmb vvi j n1 cc n1,
but on the contrary, that he was altogether righteous and free, how could this man with any deep remorse and acknowledgement bewail himself? so that this Petition containeth excellent Doctrine as well as practice.
but on the contrary, that he was altogether righteous and free, how could this man with any deep remorse and acknowledgement bewail himself? so that this Petition Containeth excellent Doctrine as well as practice.
cc-acp p-acp dt n-jn, cst pns31 vbds av j cc j, q-crq vmd d n1 p-acp d j-jn n1 cc n1 vvb px31? av cst d vvb vvz j n1 c-acp av c-acp n1.
Tertullian called the Lords Prayer, Breviarum Evangelij, a breviary or sum of the Gospel, for legem credendi, adde & operandi, lex statuit supplicandi, said another, The Law or Rule of Prayer, teacheth the rule of faith and practice;
Tertullian called the lords Prayer, Breviarum Evangelij, a breviary or sum of the Gospel, for legem credendi, add & operandi, lex statuit supplicandi, said Another, The Law or Rule of Prayer, Teaches the Rule of faith and practice;
np1 vvn dt n2 n1, fw-la np2, dt n1 cc n1 pp-f dt n1, c-acp fw-la fw-la, vvb cc fw-la, fw-la n1 fw-la, vvd j-jn, dt n1 cc n1 pp-f n1, vvz dt n1 pp-f n1 cc n1;
do not therefore think that Justification giveth thee such a quietus est that new sins daily committed by thee should be no matter of humiliation or confession;
do not Therefore think that Justification gives thee such a quietus est that new Sins daily committed by thee should be no matter of humiliation or Confessi;
vdb xx av vvi d n1 vvz pno21 d dt n1 fw-la cst j n2 av-j vvn p-acp pno21 vmd vbi dx n1 pp-f n1 cc n1;
WE have already considered the object in this Petition, viz. sins, which according to the Syriak Idiotism are called debts, as alms are called righteousnesse, ver. 1. in an Hebraism.
WE have already considered the Object in this Petition, viz. Sins, which according to the Syrian Idiotism Are called debts, as alms Are called righteousness, ver. 1. in an Hebraism.
The next thing to be treated of, is the Petition it self, forgive us, NONLATINALPHABET: this word is most commonly used by the Apostles to signifie pardon of sins ;
The next thing to be treated of, is the Petition it self, forgive us,: this word is most commonly used by the Apostles to signify pardon of Sins;
as if we maintained justifying faith to be that whereby we believe our sins are certainly forgiven us in Christ, chargeth this absurdity upon us, lib. 1. de Just. c. 10. That we take away this Petition in the Lords Prayer:
as if we maintained justifying faith to be that whereby we believe our Sins Are Certainly forgiven us in christ, charges this absurdity upon us, lib. 1. the Just. c. 10. That we take away this Petition in the lords Prayer:
c-acp cs pns12 vvd vvg n1 pc-acp vbi d q-crq pns12 vvb po12 n2 vbr av-j vvn pno12 p-acp np1, vvz d n1 p-acp pno12, n1. crd dt j. sy. crd cst pns12 vvb av d vvb p-acp dt n2 n1:
It is true according to the Antinomian Divinity, which saith, there is no sin now in the Church, this Prayer doth no more belong to us then to the Angels in heaven:
It is true according to the Antinomian Divinity, which Says, there is no since now in the Church, this Prayer does no more belong to us then to the Angels in heaven:
but if God should condescend thus far to us, instead of millions of sins we owe, to set down but an hundred, yea, should we come down as low in the number of sins,
but if God should condescend thus Far to us, instead of millions of Sins we owe, to Set down but an hundred, yea, should we come down as low in the number of Sins,
Howsoever, as in the controversal part is to be shewed, Justification is not reiterated, but is a state in which we were at first believing put into, without Apostacy from it, either total or final:
Howsoever, as in the controversal part is to be showed, Justification is not reiterated, but is a state in which we were At First believing put into, without Apostasy from it, either total or final:
or that we might be predestinated, according as some have falsly said, Si non sis praedestinatus, ora, ut praedestineris, If thou art not predestinated, pray that thou mayest be.
or that we might be predestinated, according as Some have falsely said, Si non sis praedestinatus, ora, ut praedestineris, If thou art not predestinated, pray that thou Mayest be.
cc cst pns12 vmd vbi vvn, vvg p-acp d vhb av-j vvn, fw-mi fw-fr fw-la fw-la, fw-la, fw-la fw-la, cs pns21 vb2r xx vvn, vvb cst pns21 vm2 vbi.
so that a total and full remission will be only at the day of Judgement, as appeareth Act. 3.19. That your sins may be blotted out, when the times of refreshing shall come:
so that a total and full remission will be only At the day of Judgement, as appears Act. 3.19. That your Sins may be blotted out, when the times of refreshing shall come:
or such an imputed righteousnesse in the Antinomian way, that will overthrow this Petition for forgivenesse of sins. If all thy former sins be forgiven,
or such an imputed righteousness in the Antinomian Way, that will overthrow this Petition for forgiveness of Sins. If all thy former Sins be forgiven,
cc d dt j-vvn n1 p-acp dt np1 n1, cst vmb vvi d vvb p-acp n1 pp-f n2. cs d po21 j n2 vbb vvn,
and no pardon for future, thy case would be desperate, for sin like Samsons hair, though it be cut, yet it will grow again, and come to great strength.
and no pardon for future, thy case would be desperate, for since like Samsons hair, though it be Cut, yet it will grow again, and come to great strength.
cc dx n1 p-acp j-jn, po21 n1 vmd vbi j, p-acp n1 av-j np2 n1, cs pn31 vbb vvn, av pn31 vmb vvi av, cc vvb p-acp j n1.
when we pray for sanctification and glorification in that Petition, Thy Kingdom come, it might be as well said, that we were sanctified and glorified from all eternity;
when we pray for sanctification and glorification in that Petition, Thy Kingdom come, it might be as well said, that we were sanctified and glorified from all eternity;
c-crq pns12 vvb p-acp n1 cc n1 p-acp d vvb, po21 n1 vvi, pn31 vmd vbi c-acp av vvd, cst pns12 vbdr vvn cc vvn p-acp d n1;
This Argument seemeth to be so strong against them, that they have confest, A man is already glorified while he is upon earth, most absurdly confounding the Decrees of God from eternity to do things, with the executions of them in time.
This Argument seems to be so strong against them, that they have confessed, A man is already glorified while he is upon earth, most absurdly confounding the Decrees of God from eternity to do things, with the executions of them in time.
How ridiculous would it be to expound that Petition, Give us our daily bread, thus, Not that God should give us daily bread, but only make us to see and feel that he hath given it us?
How ridiculous would it be to expound that Petition, Give us our daily bred, thus, Not that God should give us daily bred, but only make us to see and feel that he hath given it us?
but more immediately out of Gods Book. So that when God doth forgive, he doth cancel those debts which are in his Book, and not only the guilt that lieth upon our hearts:
but more immediately out of God's Book. So that when God does forgive, he does cancel those debts which Are in his Book, and not only the guilt that lies upon our hearts:
cc-acp av-dc av-j av pp-f npg1 n1. av cst c-crq np1 vdz vvi, pns31 vdz vvi d n2 r-crq vbr p-acp po31 n1, cc xx av-j dt n1 cst vvz p-acp po12 n2:
The third reason, This Explication, as the whole sense of the Petition, would overthrow all other places of Scripture, which make no pardon of sin to be,
The third reason, This Explication, as the Whole sense of the Petition, would overthrow all other places of Scripture, which make no pardon of since to be,
dt ord n1, d n1, c-acp dt j-jn n1 pp-f dt vvb, vmd vvi d j-jn n2 pp-f n1, r-crq vvb dx n1 pp-f n1 pc-acp vbi,
but where the subject hath such qualifications, as this in the Text of forgiving others, it is not indeed put as a cause or merit, but yet it is as a qualification of the subject ;
but where the Subject hath such qualifications, as this in the Text of forgiving Others, it is not indeed put as a cause or merit, but yet it is as a qualification of the Subject;
cc-acp c-crq dt n-jn vhz d n2, c-acp d p-acp dt n1 pp-f j-vvg n2-jn, pn31 vbz xx av vvn p-acp dt n1 cc n1, p-acp av pn31 vbz p-acp dt n1 pp-f dt j-jn;
therefore our Saviour repeateth this again, Except ye forgive others, neither will my heavenly Father forgive you. So Act. 10.43. Whosoever believeth on him shall have remission of sins, Rom. 3.15. He is a propitiation through faith in his bloud ;
Therefore our Saviour repeateth this again, Except you forgive Others, neither will my heavenly Father forgive you. So Act. 10.43. Whosoever Believeth on him shall have remission of Sins, Rom. 3.15. He is a propitiation through faith in his blood;
here faith is made an instrument to apply and bring that pardon to the soul, which it had not before. So 1 Joh. 1.9. If we confesse our sins, he is faithfull and just to forgive us our sins.
Here faith is made an Instrument to apply and bring that pardon to the soul, which it had not before. So 1 John 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins.
av n1 vbz vvn dt n1 pc-acp vvi cc vvi d n1 p-acp dt n1, r-crq pn31 vhd xx a-acp. np1 vvn np1 crd. cs pns12 vvb po12 n2, pns31 vbz j cc j pc-acp vvi pno12 po12 n2.
and so whereas I pray for daily bread, not to-morrow bread, I shall here beg for the sense of the pardon, not only of my sins to day, but tomorrow, and the next year :
and so whereas I pray for daily bred, not tomorrow bred, I shall Here beg for the sense of the pardon, not only of my Sins to day, but tomorrow, and the next year:
cc av cs pns11 vvb p-acp j n1, xx av-an n1, pns11 vmb av vvi p-acp dt n1 pp-f dt n1, xx av-j pp-f po11 n2 p-acp n1, p-acp av-an, cc dt ord n1:
but in this Prayer, we desire also that as the sins are removed, so also whatsoever troubles, afflictions and chastisements do remain, that they also may be taken away;
but in this Prayer, we desire also that as the Sins Are removed, so also whatsoever Troubles, afflictions and chastisements do remain, that they also may be taken away;
cc-acp p-acp d n1, pns12 vvb av cst p-acp dt n2 vbr vvn, av av r-crq vvz, n2 cc n2 vdb vvi, cst pns32 av vmb vbi vvn av;
7. In this Petition, we pray, That God would deliver us from those effects of sin, which God hath immutably set upon it, such as are sicknesses, death and corruption ;
7. In this Petition, we pray, That God would deliver us from those effects of since, which God hath immutably Set upon it, such as Are Sicknesses, death and corruption;
crd p-acp d vvb, pns12 vvb, cst np1 vmd vvi pno12 p-acp d n2 pp-f n1, r-crq np1 vhz av-j vvn p-acp pn31, d c-acp vbr n2, n1 cc n1;
but there is also a positive investing of us with a title to everlasting life and glory, only our corruptibility hinders us from the actual possession of that which we have a right unto:
but there is also a positive investing of us with a title to everlasting life and glory, only our corruptibility hinders us from the actual possession of that which we have a right unto:
8. We pray not only for pardon of sin, but also for the good concomitants and effects of it, which are Peace with God, and Joy in the holy Ghost, Rom. 5.1.
8. We pray not only for pardon of since, but also for the good concomitants and effects of it, which Are Peace with God, and Joy in the holy Ghost, Rom. 5.1.
crd pns12 vvb xx av-j p-acp n1 pp-f n1, p-acp av c-acp dt j n2 cc n2 pp-f pn31, r-crq vbr n1 p-acp np1, cc n1 p-acp dt j n1, np1 crd.
yea all the glory of Heaven, and say, All this is mine. Yea there is a full reconciliation made between God and that person, notwithstanding all former enmity,
yea all the glory of Heaven, and say, All this is mine. Yea there is a full reconciliation made between God and that person, notwithstanding all former enmity,
uh d dt n1 pp-f n1, cc vvi, d d vbz png11. uh a-acp vbz dt j n1 vvn p-acp np1 cc d n1, c-acp d j n1,
Again, insomuch that such come not into judgement, Joh. 5.24. There is no condemnation to them, Rom. 8.1. yea there is not so much as any charge or indictment against them.
Again, insomuch that such come not into judgement, John 5.24. There is no condemnation to them, Rom. 8.1. yea there is not so much as any charge or indictment against them.
av, av cst d vvb xx p-acp n1, np1 crd. pc-acp vbz dx n1 p-acp pno32, np1 crd. uh a-acp vbz xx av av-d c-acp d n1 cc n1 p-acp pno32.
What devil, what conscience, what law may accuse thee when God justifieth thee? Now in this Petition we desire that not only pardon of sin, but all these blessed fruits of it, may be vouchsafed to us.
What Devil, what conscience, what law may accuse thee when God Justifieth thee? Now in this Petition we desire that not only pardon of since, but all these blessed fruits of it, may be vouchsafed to us.
q-crq n1, r-crq n1, r-crq n1 vmb vvi pno21 c-crq np1 vvz pno21? av p-acp d vvb pns12 vvb cst xx av-j vvb pp-f n1, p-acp d d j-vvn n2 pp-f pn31, vmb vbi vvn p-acp pno12.
but how few for the grace of God in pardoning in a spiritual manner? Hearken then, O man, to what Christ hath said is good for thee to importune and seek after.
but how few for the grace of God in pardoning in a spiritual manner? Harken then, Oh man, to what christ hath said is good for thee to importune and seek After.
Philo. lib. de Somniis saith, and it was also the opinion of Philosophers, That the Heavens make such an harmonious melody, that if the sound and noise of it could reach to our ears, it would make men leave off all their inferiour and sublunary labour and profit, attending to that only:
Philo lib. de Somniis Says, and it was also the opinion of Philosophers, That the Heavens make such an harmonious melody, that if the found and noise of it could reach to our ears, it would make men leave off all their inferior and sublunary labour and profit, attending to that only:
np1 n1. fw-fr fw-la vvz, cc pn31 vbds av dt n1 pp-f n2, cst dt n2 vvb d dt j n1, cst cs dt n1 cc n1 pp-f pn31 vmd vvi p-acp po12 n2, pn31 vmd vvi n2 vvb a-acp d po32 j-jn cc j n1 cc n1, vvg p-acp cst av-j:
Certainly this Doctrine of remission of sin, which is revealed from Heaven only, hath such excellent harmony in it of Gods Justice and his mercy, of Gods satisfaction and our happinesse, that it may justly make us forget to eat our bread,
Certainly this Doctrine of remission of since, which is revealed from Heaven only, hath such excellent harmony in it of God's justice and his mercy, of God's satisfaction and our happiness, that it may justly make us forget to eat our bred,
How often do we sin voluntarily and willingly after we are inlightned? And then the sins of infirmity and ignorance are more then the sands of the sea-shore:
How often do we sin voluntarily and willingly After we Are enlightened? And then the Sins of infirmity and ignorance Are more then the sands of the seashore:
uh-crq av vdb pns12 vvb av-jn cc av-j c-acp pns12 vbr vvn? cc av dt n2 pp-f n1 cc n1 vbr av-dc cs dt n2 pp-f dt n1:
Is it not therefore necessary that thou shouldest be continually begging for pardon? Know then that these indulgences are not like the Papal, to be bought by money,
Is it not Therefore necessary that thou Shouldst be continually begging for pardon? Know then that these Indulgences Are not like the Papal, to be bought by money,
vbz pn31 xx av j cst pns21 vmd2 vbi av-j vvg p-acp n1? vvb av cst d n2 vbr xx av-j dt j, pc-acp vbi vvn p-acp n1,
Peter thought it a great matter to forgive a brother seven times a day, but if God should not forgive us seventy times seven a day, our condition would be damnable.
Peter Thought it a great matter to forgive a brother seven times a day, but if God should not forgive us seventy times seven a day, our condition would be damnable.
Whereas all Nations used to look up to Heaven for rain, In Aegypto (saith Seneca ) nemo aratorum aspicit Coelum, &c. No Husbandman regards the Heavens,
Whereas all nations used to look up to Heaven for rain, In Egypt (Says Senecca) nemo aratorum aspicit Coelum, etc. No Husbandman regards the Heavens,
So that whether this cleansing of Christ be understood in regard of the filth or guilt of sin, its not compleatly fulfilled, till we come into heaven.
So that whither this cleansing of christ be understood in regard of the filth or guilt of since, its not completely fulfilled, till we come into heaven.
av cst cs d vvg pp-f np1 vbb vvn p-acp n1 pp-f dt n1 cc n1 pp-f n1, pn31|vbz xx av-j vvn, c-acp pns12 vvb p-acp n1.
And whereas the Apostle saith, We all have sin, that is to be understood, partly in regard of the vicious affections and inordinate concupiscence, which is in every one;
And whereas the Apostle Says, We all have since, that is to be understood, partly in regard of the vicious affections and inordinate concupiscence, which is in every one;
cc cs dt n1 vvz, pns12 d vhb n1, cst vbz pc-acp vbi vvn, av p-acp n1 pp-f dt j n2 cc j n1, r-crq vbz p-acp d pi;
The most material Answer that I have observed by any given to this Argument from our duty of praying for pardon of sin, is given by Castalio de Iustif. p. 63. It is this, This prayer is not so prescribed us (saith he) that we should alwayes pray so,
The most material Answer that I have observed by any given to this Argument from our duty of praying for pardon of since, is given by Castalio de Justif p. 63. It is this, This prayer is not so prescribed us (Says he) that we should always pray so,
dt av-ds j-jn n1 cst pns11 vhb vvn p-acp d vvn p-acp d n1 p-acp po12 n1 pp-f vvg p-acp n1 pp-f n1, vbz vvn p-acp np1 fw-fr np1 zz. crd pn31 vbz d, d n1 vbz xx av vvn pno12 (vvz pns31) d pns12 vmd av vvi av,
Hence (as you heard) the Apostle John puts himself in the number here, If we say we have no sin, &c. certainly the Apostle Paul was farre from these thoughts, 1 Tim. 1.18. where he cals himself the chiefest of all sinners:
Hence (as you herd) the Apostle John puts himself in the number Here, If we say we have no since, etc. Certainly the Apostle Paul was Far from these thoughts, 1 Tim. 1.18. where he calls himself the chiefest of all Sinners:
As the Pharisee said, I am not as other men, adulterers, covetous, &c. The godly man on the contrary, thinketh he is not holy, zealous, sincere, as other godly men are.
As the Pharisee said, I am not as other men, Adulterers, covetous, etc. The godly man on the contrary, Thinketh he is not holy, zealous, sincere, as other godly men Are.
When Paul Rom. 7. complaineth of that evil in him, and law of sinne, can we think he never desired the pardon of it? And when our Saviour, Joh. 17.17. prayeth God to sanctifie his Disciples;
When Paul Rom. 7. Complaineth of that evil in him, and law of sin, can we think he never desired the pardon of it? And when our Saviour, John 17.17. Prayeth God to sanctify his Disciples;
And those places which speak of such a perfection in the Law, that we are never able to perform it, argue a constant abiding principle of sin in us, we may conclude then, that this Petition doth suppose a worm in our best fruit, drosse in our purest gold,
And those places which speak of such a perfection in the Law, that we Are never able to perform it, argue a constant abiding principle of since in us, we may conclude then, that this Petition does suppose a worm in our best fruit, dross in our Purest gold,
cc d n2 r-crq vvb pp-f d dt n1 p-acp dt n1, cst pns12 vbr av j pc-acp vvi pn31, vvb dt j j-vvg n1 pp-f n1 p-acp pno12, pns12 vmb vvi av, cst d vvb vdz vvi dt n1 p-acp po12 js n1, n1 p-acp po12 js n1,
but the tears of these two differed much. The one was meerly because of punishment; the other, because it was against God, Against thee onely have I sinned.
but the tears of these two differed much. The one was merely Because of punishment; the other, Because it was against God, Against thee only have I sinned.
As a man who beareth an heavie weight upon his back, being ready to break under it, rouls it upon the next stall he meets with, to ease himself, Psal. 55.22. Consider therefore what thou feelest within;
As a man who bears an heavy weight upon his back, being ready to break under it, rouls it upon the next stall he meets with, to ease himself, Psalm 55.22. Consider Therefore what thou Feel within;
Art thou as the poor prisoner, bound in his chains and irons, longing for a releasment? Art thou as one ashamed in the presence of so glorious a God? Quidni totis artubus contremiscat ranuncula è palude accedens ad thronum Regis? Why should not the Frog coming out of the lake to the Kings Throne, altogether tremble?
Art thou as the poor prisoner, bound in his chains and irons, longing for a releasement? Art thou as one ashamed in the presence of so glorious a God? Quidni Totis artubus contremiscat ranuncula è palude accedens ad Throne Regis? Why should not the Frog coming out of the lake to the Kings Throne, altogether tremble?
vb2r pns21 p-acp dt j n1, vvn p-acp po31 n2 cc n2, vvg p-acp dt n1? vb2r pns21 p-acp pi j p-acp dt n1 pp-f av j dt n1? fw-la fw-la fw-la vvn fw-la fw-la vvb fw-la fw-la fw-la fw-la? q-crq vmd xx dt n1 vvg av pp-f dt n1 p-acp dt ng1 n1, av vvb?
if it were so easie and customary a work? Why Rom. 8. are these groans unutterable wrought by the Spirit of God in us at that time? insomuch that a soul in prayer, is in spiritual travel and heavenly Agonies:
if it were so easy and customary a work? Why Rom. 8. Are these groans unutterable wrought by the Spirit of God in us At that time? insomuch that a soul in prayer, is in spiritual travel and heavenly Agonies:
cs pn31 vbdr av j cc j dt n1? q-crq np1 crd vbr d n2 j vvn p-acp dt n1 pp-f np1 p-acp pno12 p-acp d n1? av cst dt n1 p-acp n1, vbz p-acp j n1 cc j n2:
Hierom complained of his distractions and dulness in praier, Siccine putas orasse Jonam? Sic Danielem inter leones? Sic latronem in cruce? Where is thy faith? Did Jonah pray thus in the Whales belly? Did Daniel thus among the Lions? Did the thief thus upon the crosse? If spiritual things were as truly and really apprehended by us,
Hieronymus complained of his distractions and dullness in prayer, Siccine putas orasse Jonam? Sic Daniel inter leones? Sic latronem in Cruce? Where is thy faith? Did Jonah pray thus in the Whale's belly? Did daniel thus among the Lions? Did the thief thus upon the cross? If spiritual things were as truly and really apprehended by us,
Neither may we with Spalato judge the distinction that is made between faith and other graces in this matter of Justification and Remission of sins, a meer metaphysicall subtilty and formality, as is to be shewed.
Neither may we with Spalato judge the distinction that is made between faith and other graces in this matter of Justification and Remission of Sins, a mere metaphysical subtlety and formality, as is to be showed.
av-d vmb pns12 p-acp np1 vvb dt n1 cst vbz vvn p-acp n1 cc j-jn n2 p-acp d n1 pp-f n1 cc n1 pp-f n2, dt j j n1 cc n1, c-acp vbz pc-acp vbi vvn.
There have been some of old, as the Novatians, and Anabaptists of late, who have maintained, There is no hope of pardon to those that after their Baptism do fouly sinne ;
There have been Some of old, as the Novatians, and Anabaptists of late, who have maintained, There is no hope of pardon to those that After their Baptism do foully sin;
for there they suppose is given the plenary Remission; but this is false and uncomfortable: for we have the incestuous person after his repentance received into favour again.
for there they suppose is given the plenary Remission; but this is false and uncomfortable: for we have the incestuous person After his Repentance received into favour again.
c-acp a-acp pns32 vvb vbz vvn dt j-jn n1; cc-acp d vbz j cc j: c-acp pns12 vhb dt j n1 p-acp po31 n1 vvn p-acp n1 av.
How desperate had Peters condition been, if this had been true? And when our Saviour bids us Forgive our brother seventy times seven, we may not think there is more love in the creature,
How desperate had Peter's condition been, if this had been true? And when our Saviour bids us Forgive our brother seventy times seven, we may not think there is more love in the creature,
q-crq j vhd np1 n1 vbn, cs d vhd vbn j? cc c-crq po12 n1 vvz pno12 vvi po12 n1 crd n2 crd, pns12 vmb xx vvi pc-acp vbz dc n1 p-acp dt n1,
then in the Creator, and Gods kindenesse beyond that of a mans, is most emphatically described, Jer. 3.1. Where God promiseth a reconciliation to his people, though they played the adulteresse with him.
then in the Creator, and God's kindness beyond that of a men, is most emphatically described, Jer. 3.1. Where God promises a reconciliation to his people, though they played the adulteress with him.
He may forgive such and such sins, but can these great mountains ever be removed out of his sight, sins of such a magnitude and aggravation? But our Saviour doth not determine us in our Petition,
He may forgive such and such Sins, but can these great Mountains ever be removed out of his sighed, Sins of such a magnitude and aggravation? But our Saviour does not determine us in our Petition,
pns31 vmb vvi d cc d n2, cc-acp vmb d j n2 av vbi vvn av pp-f po31 n1, n2 pp-f d dt n1 cc n1? p-acp po12 n1 vdz xx vvi pno12 p-acp po12 vvb,
How easily might we think, What hope is there to have me speed? Have I not a thousand and thousand times intreated God to forgive me such pride, such vain thoughts, such negligence in his service,
How Easily might we think, What hope is there to have me speed? Have I not a thousand and thousand times entreated God to forgive me such pride, such vain thoughts, such negligence in his service,
c-crq av-j vmd pns12 vvb, q-crq n1 vbz a-acp pc-acp vhi pno11 vvi? vhb pns11 xx dt crd cc crd n2 vvd np1 pc-acp vvi pno11 d n1, d j n2, d n1 p-acp po31 n1,
When he giveth quietnesse, who then can make trouble? and when he hideth his face, who then can behold him? O therefore with all humble thankfulnesse acknowledge this great mercy of pardon,
When he gives quietness, who then can make trouble? and when he Hideth his face, who then can behold him? Oh Therefore with all humble thankfulness acknowledge this great mercy of pardon,
c-crq pns31 vvz n1, r-crq av vmb vvi n1? cc c-crq pns31 vvz po31 n1, r-crq av vmb vvi pno31? uh av p-acp d j n1 vvi d j n1 pp-f n1,
would not that expression have necessarily implied, That God did see them, and look on them, till he covered them? Certainly Joseph did upon a good ground, abstain from sin,
would not that expression have necessarily implied, That God did see them, and look on them, till he covered them? Certainly Joseph did upon a good ground, abstain from since,
vmd xx d n1 vhb av-j vvn, cst np1 vdd vvi pno32, cc vvb p-acp pno32, c-acp pns31 vvd pno32? av-j np1 vdd p-acp dt j n1, vvb p-acp n1,
especially be pressed to seek for it, from this motive which I shall only mention at this time, viz. That pardon of sin is the onely support and help in all miseries and calamities whatsoever.
especially be pressed to seek for it, from this motive which I shall only mention At this time, viz. That pardon of since is the only support and help in all misery's and calamities whatsoever.
av-j vbi vvn pc-acp vvi p-acp pn31, p-acp d n1 r-crq pns11 vmb av-j vvi p-acp d n1, n1 cst vvb pp-f n1 vbz dt j n1 cc vvi p-acp d n2 cc n2 r-crq.
had spoken of Justification by faith, and the peace we have thereby with God, inferreth from thence, We glory in tribulation. Alas, there would be little glory,
had spoken of Justification by faith, and the peace we have thereby with God, infers from thence, We glory in tribulation. Alas, there would be little glory,
Again 1 Pet. 3.16, 17, 18. exhorting the people of God to be ready to suffer for well-doing, giveth this reason, For Christ once suffered for sins, the just for the unjust, &c. So that no misery or calamity can be joyfully undergone,
Again 1 Pet. 3.16, 17, 18. exhorting the people of God to be ready to suffer for welldoing, gives this reason, For christ once suffered for Sins, the just for the unjust, etc. So that no misery or calamity can be joyfully undergone,
av crd np1 crd, crd, crd vvg dt n1 pp-f np1 pc-acp vbi j pc-acp vvi p-acp n1, vvz d n1, p-acp np1 a-acp vvn p-acp n2, dt j p-acp dt j, av av cst dx n1 cc n1 vmb vbi av-j vvn,
HAving explained this Petition positively and practically, we come to handle those Questions, which may make to the clearing of that truth, which is contained in the Text. And I shall pitch upon those that are usefull and necessary, not on thorny and perplexed.
HAving explained this Petition positively and practically, we come to handle those Questions, which may make to the clearing of that truth, which is contained in the Text. And I shall pitch upon those that Are useful and necessary, not on thorny and perplexed.
vhg vvn d vvb av-j cc av-j, pns12 vvb pc-acp vvi d n2, r-crq vmb vvi p-acp dt n-vvg pp-f d n1, r-crq vbz vvn p-acp dt np1 cc pns11 vmb vvi p-acp d cst vbr j cc j, xx p-acp j cc vvn.
and that is, What sinne is, and what are the proper effects of sinne? For a man can never understand, what it is to have sinne blotted out, or taken away, unlesse he be first informed, What the nature of sinne is, and what effects it hath wrought upon the sinner.
and that is, What sin is, and what Are the proper effects of sin? For a man can never understand, what it is to have sin blotted out, or taken away, unless he be First informed, What the nature of sin is, and what effects it hath wrought upon the sinner.
cc d vbz, q-crq n1 vbz, cc r-crq vbr dt j n2 pp-f n1? p-acp dt n1 vmb av-x vvi, r-crq pn31 vbz pc-acp vhi n1 vvn av, cc vvn av, cs pns31 vbb ord vvn, r-crq dt n1 pp-f n1 vbz, cc r-crq n2 pn31 vhz vvn p-acp dt n1.
The Hebrew NONLATINALPHABET is used commonly for sin, and it doth in a proper signification, wherein it is once used, denote an aberration from the mark we shoot at, Judg. 20.16. Every one could sling stones at an hairs breadth, and not misse ;
The Hebrew is used commonly for since, and it does in a proper signification, wherein it is once used, denote an aberration from the mark we shoot At, Judges 20.16. Every one could sling stones At an hairs breadth, and not miss;
Though a learned Critick, Dieu, doth make NONLATINALPHABET, not to signifie beyond, but by, as if it did denote a negligent and carelesse passing by the commands of God.
Though a learned Critic, Dieu, does make, not to signify beyond, but by, as if it did denote a negligent and careless passing by the commands of God.
and so is applied to the soul, and doth denote perversenesse in him that sinneth, and to this may answer NONLATINALPHABET where the particle NONLATINALPHABET is not to be understood privatively onely, but adversatively:
and so is applied to the soul, and does denote perverseness in him that Sinneth, and to this may answer where the particle is not to be understood privatively only, but adversatively:
cc av vbz vvn p-acp dt n1, cc vdz vvi n1 p-acp pno31 cst vvz, cc p-acp d vmb vvi c-crq dt n1 vbz xx pc-acp vbi vvn av-j av-j, cc-acp av-j:
And thus the word is used, 2 Thess. 2.8. 1 Tim. 4.9. The Hebrews also expresse sinne by NONLATINALPHABET which is as much as a desection, or falling off from God;
And thus the word is used, 2 Thess 2.8. 1 Tim. 4.9. The Hebrews also express sin by which is as much as a desection, or falling off from God;
cc av dt n1 vbz vvn, crd np1 crd. crd np1 crd. dt njp2 av vvi n1 p-acp r-crq vbz p-acp d c-acp dt n1, cc vvg a-acp p-acp np1;
and answerable to this in the Greek is NONLATINALPHABET, which is a falling away from that integrity and purity we either once had, or ought still to have.
and answerable to this in the Greek is, which is a falling away from that integrity and purity we either once had, or ought still to have.
cc j p-acp d p-acp dt jp vbz, r-crq vbz dt vvg av p-acp d n1 cc n1 pns12 d a-acp vhd, cc pi av pc-acp vhi.
or whether it be that habitual voluntarily contracted, you have both the actual and habitual NONLATINALPHABET, excellently put together, Rom. 6.19 As you have yeelded your members servants to iniquity unto iniquity:
or whither it be that habitual voluntarily contracted, you have both the actual and habitual, excellently put together, Rom. 6.19 As you have yielded your members Servants to iniquity unto iniquity:
It hath been doubted, how habitual, especially original sin can be called truly sin, because it is not voluntary: for that voluntarinesse should be of the nature of sin, is so universally acknowledged, that neither Doctorum paucitas, nor Indoctorum turba do dissenti•e: neither the few learned men,
It hath been doubted, how habitual, especially original since can be called truly since, Because it is not voluntary: for that voluntariness should be of the nature of since, is so universally acknowledged, that neither Doctorum paucitas, nor Indoctorum turba do dissenti•e: neither the few learned men,
Now although it might fairly be maintained, that NONLATINALPHABET not NONLATINALPHABET, the transgression of a Law, and not voluntariness, is of the nature of a sin; for the Apostle, Rom. 7.15. saith, He doth that which he would not do ;
Now although it might fairly be maintained, that not, the Transgression of a Law, and not voluntariness, is of the nature of a since; for the Apostle, Rom. 7.15. Says, He does that which he would not do;
av cs pn31 vmd av-j vbi vvn, cst xx, dt n1 pp-f dt n1, cc xx n1, vbz pp-f dt n1 pp-f dt n1; p-acp dt n1, np1 crd. vvz, pns31 vdz d r-crq pns31 vmd xx vdi;
yet we may with Austin call this sin voluntary, taking voluntary, as it comprehends the will of Adam, that universal person, and principle in whom we all willed.
yet we may with Austin call this since voluntary, taking voluntary, as it comprehends the will of Adam, that universal person, and principle in whom we all willed.
av pns12 vmb p-acp np1 vvb d n1 j-jn, vvg av-jn, c-acp pn31 vvz dt n1 pp-f np1, cst j n1, cc n1 p-acp ro-crq pns12 d vvd.
And by this means, though Infants are not in themselves capable of any precept, much lesse before they were born, which they were to accomplish in their own person,
And by this means, though Infants Are not in themselves capable of any precept, much less before they were born, which they were to accomplish in their own person,
cc p-acp d n2, cs n2 vbr xx p-acp px32 j pp-f d n1, av-d av-dc p-acp pns32 vbdr vvn, r-crq pns32 vbdr pc-acp vvi p-acp po32 d n1,
whether habitually or actually, whether internally or externally, whether by commission, or by omission, and from hence ariseth the curse which the Law pronounceth against sinners, because its broken by them.
whither habitually or actually, whither internally or externally, whither by commission, or by omission, and from hence arises the curse which the Law pronounceth against Sinners, Because its broken by them.
cs av-j cc av-j, cs av-j cc av-j, cs p-acp n1, cc p-acp n1, cc p-acp av vvz dt n1 r-crq dt n1 vvz p-acp n2, c-acp pn31|vbz vvn p-acp pno32.
Hence the Apostle saith, Lusts saves, i. do NONLATINALPHABET, entice a man, as a Fisherman doth the silly fish by the bait upon the hook, which the Apostle elswhere cals NONLATINALPHABET, a deceiving or putting a false Syllogism upon our selves.
Hence the Apostle Says, Lustiest saves, i. do, entice a man, as a Fisherman does the silly Fish by the bait upon the hook, which the Apostle elsewhere calls, a deceiving or putting a false Syllogism upon our selves.
for so neither doth man will expresly the evil of the act, although in willing that act to which sin is necessarily annexed, it be interpretatively to will the sin.
for so neither does man will expressly the evil of the act, although in willing that act to which since is necessarily annexed, it be interpretatively to will the since.
c-acp av d vdz vvi vmb av-j dt n-jn pp-f dt n1, cs p-acp vvg d n1 p-acp r-crq n1 vbz av-j vvn, pn31 vbi av-j p-acp vmb dt n1.
whether they be permissive or ordinative, is gloriously vindicated, because he doth nothing deficienter, as falling from that eternal and immutable Law of righteousnesse;
whither they be permissive or ordinative, is gloriously vindicated, Because he does nothing deficienter, as falling from that Eternal and immutable Law of righteousness;
cs pns32 vbb j cc j, vbz av-j vvn, c-acp pns31 vdz pix jc, p-acp vvg p-acp d j cc j n1 pp-f n1;
which guilt some do again distinguish into the guilt of sin, which they call the inward dignity and desert of damnation, which they make inseparable from sinne,
which guilt Some do again distinguish into the guilt of since, which they call the inward dignity and desert of damnation, which they make inseparable from sin,
r-crq n1 d vdb av vvi p-acp dt n1 pp-f n1, r-crq pns32 vvb dt j n1 cc n1 pp-f n1, r-crq pns32 vvb j p-acp n1,
for seeing Remission is a taking away of sin in that respect, whereby we are adjudged and accounted of as sinners, it is necessary to know what that is, which doth so constitute a sinner:
for seeing Remission is a taking away of since in that respect, whereby we Are adjudged and accounted of as Sinners, it is necessary to know what that is, which does so constitute a sinner:
p-acp vvg n1 vbz dt vvg av pp-f n1 p-acp d n1, c-crq pns12 vbr vvn cc vvn pp-f p-acp n2, pn31 vbz j pc-acp vvi r-crq d vbz, r-crq vdz av vvi dt n1:
though the sin be transient, and quickly passeth away, yet it doth still continue, and is as it were still in acting, till by remission it be removed.
though the since be Transient, and quickly passes away, yet it does still continue, and is as it were still in acting, till by remission it be removed.
cs dt n1 vbb j, cc av-j vvz av, av pn31 vdz av vvi, cc vbz p-acp pn31 vbdr av p-acp vvg, c-acp p-acp n1 pn31 vbb vvn.
but yet David by this doth acknowledge that there is something which doth continue that act of sin, whereby David is as much bound up in his conscience,
but yet David by this does acknowledge that there is something which does continue that act of since, whereby David is as much bound up in his conscience,
cc-acp av np1 p-acp d vdz vvi cst pc-acp vbz pi r-crq vdz vvi d n1 pp-f n1, c-crq np1 vbz p-acp av-d vvn a-acp p-acp po31 n1,
you may therefore ask, Wherein doth the sin continue still? What is that which makes me still to be reputed of as if I were a sinner in the very act? It is commonly out of the Schoolmen determined, That after a sinne is committed, there doth remain a Macula, a blot in the soul,
you may Therefore ask, Wherein does the since continue still? What is that which makes me still to be reputed of as if I were a sinner in the very act? It is commonly out of the Schoolmen determined, That After a sin is committed, there does remain a Macula, a blot in the soul,
but in every sin we commit there is a blot and stain made upon the soul, Matth. 15.20. These things that come from the heart defile a man, Ephes. 5.27. Sin is compared to a spot and wrinkle. So Rom. 3.12. All by nature are said to become unprofitable.
but in every since we commit there is a blot and stain made upon the soul, Matthew 15.20. These things that come from the heart defile a man, Ephesians 5.27. since is compared to a spot and wrinkle. So Rom. 3.12. All by nature Are said to become unprofitable.
For the Apostle, vers. 1. spake of cleansing by the bloud of an heifer, which was to be used when a man had toucht any dead thing, which made him legally unclean.
For the Apostle, vers. 1. spoke of cleansing by the blood of an heifer, which was to be used when a man had touched any dead thing, which made him legally unclean.
Therefore that which continueth a man a sinner in Gods account, and is to be removed by remission, is that obligation to eternall wrath appointed by God;
Therefore that which Continueth a man a sinner in God's account, and is to be removed by remission, is that obligation to Eternal wrath appointed by God;
av cst r-crq vvz dt n1 dt n1 p-acp npg1 n1, cc vbz pc-acp vbi vvn p-acp n1, vbz d n1 p-acp j n1 vvn p-acp np1;
and God when he doth forgive, cancelleth this debt or obligation. This being cleared, we may the easilier judge with what act God doth forgive sinne, but of that hereafter.
and God when he does forgive, cancelleth this debt or obligation. This being cleared, we may the easilier judge with what act God does forgive sin, but of that hereafter.
cc np1 c-crq pns31 vdz vvi, vvz d n1 cc n1. np1 vbg vvn, pns12 vmb dt av-jc vvi p-acp r-crq n1 np1 vdz vvi n1, cc-acp pp-f cst av.
in which sense, sin is a moral monster, as there are natural monsters, for the soul in sin doth not bring forth fruit answerable unto reason and the Law of God;
in which sense, since is a moral monster, as there Are natural monsters, for the soul in since does not bring forth fruit answerable unto reason and the Law of God;
Therefore in every sin besides the particular considerations, look upon that general one, which is in all, viz. That peculiar deformity it hath, as it is an offence against God.
Therefore in every since beside the particular considerations, look upon that general one, which is in all, viz. That peculiar deformity it hath, as it is an offence against God.
av p-acp d n1 p-acp dt j n2, vvb p-acp d j pi, r-crq vbz p-acp d, n1 cst j n1 pn31 vhz, c-acp pn31 vbz dt n1 p-acp np1.
If a sin be considered in its kinde, so its not infinite, because one sin is so determined to its kinde, that it is not another sin, as theft is not murder.
If a since be considered in its kind, so its not infinite, Because one since is so determined to its kind, that it is not Another since, as theft is not murder.
cs dt n1 vbi vvn p-acp po31 n1, av pn31|vbz xx j, c-acp crd n1 vbz av vvn p-acp po31 n1, cst pn31 vbz xx j-jn n1, c-acp n1 vbz xx n1.
Therefore thirdly, Sins are said to have infinite evil in them, in respect of the object or person against whom they are committed, viz. God, who is an infinite object.
Therefore Thirdly, Sins Are said to have infinite evil in them, in respect of the Object or person against whom they Are committed, viz. God, who is an infinite Object.
yet that the whole nature of it may be better understood, I shall lay down severall Propositions, all which will tend to give us much light in this great and glorious benefit of the Gospel.
yet that the Whole nature of it may be better understood, I shall lay down several Propositions, all which will tend to give us much Light in this great and glorious benefit of the Gospel.
av cst dt j-jn n1 pp-f pn31 vmb vbi av-jc vvn, pns11 vmb vvi a-acp j n2, d r-crq vmb vvi pc-acp vvi pno12 d n1 p-acp d j cc j n1 pp-f dt n1.
The word that is most frequently used by the Evangelists and Apostles is NONLATINALPHABET, which in the general, is as much as to dismisse or send away, to let alone, to leave, to permit or suffer;
The word that is most frequently used by the Evangelists and Apostles is, which in the general, is as much as to dismiss or send away, to let alone, to leave, to permit or suffer;
dt n1 cst vbz av-ds av-j vvn p-acp dt n2 cc n2 vbz, r-crq p-acp dt n1, vbz p-acp d c-acp pc-acp vvi cc vvi av, pc-acp vvi av-j, pc-acp vvi, pc-acp vvi cc vvi;
But commonly this word is used of absolving those who are accused as guilty, which appeareth in that famous sentence of Agesilaus, who writing to have one Nicias sent to him that was accused, used this expression, NONLATINALPHABET Nicias, if he have done no wrong, absolve him,
But commonly this word is used of absolving those who Are accused as guilty, which appears in that famous sentence of Agesilaus, who writing to have one Nicias sent to him that was accused, used this expression, Nicias, if he have done no wrong, absolve him,
And in this sense forgivenesse of sins may well be called NONLATINALPHABET, but in the Scripture it seemeth rather to be an expression from those that are loosned out of their bonds for their debts;
And in this sense forgiveness of Sins may well be called, but in the Scripture it seems rather to be an expression from those that Are loosened out of their bonds for their debts;
cc p-acp d n1 n1 pp-f n2 vmb av vbi vvn, cc-acp p-acp dt n1 pn31 vvz av-c pc-acp vbi dt n1 p-acp d cst vbr j-vvn av pp-f po32 n2 p-acp po32 n2;
to preach to captives or prisoners, NONLATINALPHABET, freedom or forgivenesse of sin, and so NONLATINALPHABET, shall be as much as NONLATINALPHABET, to loosen bonds,
to preach to captives or Prisoners,, freedom or forgiveness of since, and so, shall be as much as, to loosen bonds,
pc-acp vvi p-acp n2-jn cc n2,, n1 cc n1 pp-f n1, cc av, vmb vbi c-acp av-d c-acp, pc-acp vvi n2,
but where these are, yet these are no meritorious causes, nor can they satisfie God for all that offence and dishonour which our sins have cast upon him.
but where these Are, yet these Are no meritorious Causes, nor can they satisfy God for all that offence and dishonour which our Sins have cast upon him.
cc-acp c-crq d vbr, av d vbr dx j n2, ccx vmb pns32 vvi np1 p-acp d cst n1 cc n1 r-crq po12 n2 vhb vvn p-acp pno31.
remember the root and fountain of all forgivenesse is grace, which is so far from supposing any worth of condignity in thee for pardon, that it rather implieth the contrary.
Remember the root and fountain of all forgiveness is grace, which is so Far from supposing any worth of condignity in thee for pardon, that it rather Implies the contrary.
vvb dt n1 cc n1 pp-f d n1 vbz n1, r-crq vbz av av-j p-acp vvg d n1 pp-f n1 p-acp pno21 p-acp n1, cst pn31 av-c vvz dt n-jn.
and indeed therefore is the Gospel called NONLATINALPHABET, because it preacheth the glad tidings of Gods love and reconciliation thorow Christ with a sinner.
and indeed Therefore is the Gospel called, Because it Preacheth the glad tidings of God's love and reconciliation thorough christ with a sinner.
cc av av vbz dt n1 vvd, c-acp pn31 vvz dt j n2 pp-f npg1 n1 cc n1 p-acp np1 p-acp dt n1.
A third word is NONLATINALPHABET, thus the Publican prayed, Luk. 18.3. Some derive NONLATINALPHABET from NONLATINALPHABET, because we desire to look on those to whom we are propitious.
A third word is, thus the Publican prayed, Luk. 18.3. some derive from, Because we desire to look on those to whom we Are propitious.
dt ord n1 vbz, av dt n1 vvd, np1 crd. d vvb p-acp, c-acp pns12 vvb pc-acp vvi p-acp d p-acp ro-crq pns12 vbr j.
So that as the other words set up the grace of God in pardoning, so this the merits and satisfaction of Christ, 1 Joh. 2.2. 1 Joh. 4.10. Rom. 3.25. Heb. 2.17. In which places the appeasment of God towards us, is attributed to the bloud of Christ.
So that as the other words Set up the grace of God in pardoning, so this the merits and satisfaction of christ, 1 John 2.2. 1 John 4.10. Rom. 3.25. Hebrew 2.17. In which places the appeasement of God towards us, is attributed to the blood of christ.
For although the Scripture apply this to all the benefits and mercies of God, yet Paul applieth it more particularly to pardon of sin, 1 Tim. 1.13. and when Dives prayed, Luk. 16.24. Father Abraham NONLATINALPHABET, have mercy on me, and so by consequent to be removed from that place of torment.
For although the Scripture apply this to all the benefits and Mercies of God, yet Paul Applieth it more particularly to pardon of since, 1 Tim. 1.13. and when Dives prayed, Luk. 16.24. Father Abraham, have mercy on me, and so by consequent to be removed from that place of torment.
p-acp cs dt n1 vvb d p-acp d dt n2 cc n2 pp-f np1, av np1 vvz pn31 av-dc av-jn p-acp n1 pp-f n1, crd np1 crd. cc c-crq vvz vvd, np1 crd. n1 np1, vhb n1 p-acp pno11, cc av p-acp j pc-acp vbi vvn p-acp d n1 pp-f n1.
For I will be mercifull to their iniquities, &c. This is so comprehensive a Petition, that it seemeth to be a generally received form of prayer in the Church, NONLATINALPHABET,
For I will be merciful to their iniquities, etc. This is so comprehensive a Petition, that it seems to be a generally received from of prayer in the Church,,
c-acp pns11 vmb vbi j p-acp po32 n2, av d vbz av j dt vvb, cst pn31 vvz pc-acp vbi dt av-j vvd n1 pp-f n1 p-acp dt n1,,
Now this word supposeth, 1. The party praying for pardon to look upon himself, as in a most miserable and undone estate, that no outward calamity or evil lieth so heavily upon him,
Now this word Supposeth, 1. The party praying for pardon to look upon himself, as in a most miserable and undone estate, that no outward calamity or evil lies so heavily upon him,
av d n1 vvz, crd dt n1 vvg p-acp n1 pc-acp vvi p-acp px31, c-acp p-acp dt av-ds j cc vvn n1, cst dx j n1 cc n-jn vvz av av-j p-acp pno31,
as his sins do ▪ And then secondly, on Gods part, it supposeth that he doth not only pardon, but that even his bowels yearn within him, when he doth forgive. Hence Luk. 1.78. they are called NONLATINALPHABET, the bowels of mercy.
as his Sins do ▪ And then secondly, on God's part, it Supposeth that he does not only pardon, but that even his bowels yearn within him, when he does forgive. Hence Luk. 1.78. they Are called, the bowels of mercy.
c-acp po31 n2 vdb ▪ cc av ord, p-acp ng1 n1, pn31 vvz cst pns31 vdz xx av-j vvi, p-acp d av po31 n2 vvi p-acp pno31, c-crq pns31 vdz vvi. av np1 crd. pns32 vbr vvn, dt n2 pp-f n1.
This goodnesse of God is excellently represented in the father of the Prodigal, Luk. 15.20. Therefore how great a sinne is unbelief, and refusing to have good thoughts of God,
This Goodness of God is excellently represented in the father of the Prodigal, Luk. 15.20. Therefore how great a sin is unbelief, and refusing to have good thoughts of God,
d n1 pp-f np1 vbz av-j vvn p-acp dt n1 pp-f dt j-jn, np1 crd. av c-crq j dt n1 vbz n1, cc vvg pc-acp vhi j n2 pp-f np1,
and that sin hath a desert of condemnation with it, but where God hath pardoned, there he doth not look upon that man as a sinner, but as a just man.
and that since hath a desert of condemnation with it, but where God hath pardoned, there he does not look upon that man as a sinner, but as a just man.
cc d n1 vhz dt n1 pp-f n1 p-acp pn31, cc-acp c-crq np1 vhz vvn, a-acp pns31 vdz xx vvi p-acp d n1 p-acp dt n1, cc-acp c-acp dt j n1.
so pardon of sin is not an utter abolition, and although Christ wrought no semiplenam curationem, as is observed, no half-cures upon any diseased persons,
so pardon of since is not an utter abolition, and although christ wrought no semiplenam curationem, as is observed, no half-cures upon any diseased Persons,
av vvb pp-f n1 vbz xx dt j n1, cc cs np1 vvd dx fw-la fw-la, c-acp vbz vvn, dx n2 p-acp d j-vvn n2,
but whom he healed, he healed perfectly, yet he works by degrees in the grace of Sanctification, as he did perfect the world by severall degrees successively,
but whom he healed, he healed perfectly, yet he works by Degrees in the grace of Sanctification, as he did perfect the world by several Degrees successively,
So that this particular, viz. That forgiveness is a perfect abolition of sin in the former consideration, is of transcendent comfort to the believers:
So that this particular, viz. That forgiveness is a perfect abolition of since in the former consideration, is of transcendent Comfort to the believers:
so it is often to be seen in Gods providence, There are multitudes of sinners, who after their transgressions committed, are not onely without punishment,
so it is often to be seen in God's providence, There Are Multitudes of Sinners, who After their transgressions committed, Are not only without punishment,
av pn31 vbz av pc-acp vbi vvn p-acp ng1 n1, pc-acp vbr n2 pp-f n2, r-crq p-acp po32 n2 vvn, vbr xx av-j p-acp n1,
but the other may be a terrible fruit of his hatred against thee, insomuch that thou hadst better wander up and down like Cain, fearing every thing will kill thee,
but the other may be a terrible fruit of his hatred against thee, insomuch that thou Hadst better wander up and down like Cain, fearing every thing will kill thee,
cc-acp dt n-jn vmb vbi dt j n1 pp-f po31 n1 p-acp pno21, av cst pns21 vhd2 av-jc vvb a-acp cc a-acp j np1, vvg d n1 vmb vvi pno21,
Though therefore we are not so sensible of preventing mercies, as of positive, yet a due and right consideration of Gods love in this matter might much inflame our hearts:
Though Therefore we Are not so sensible of preventing Mercies, as of positive, yet a due and right consideration of God's love in this matter might much inflame our hearts:
cs av pns12 vbr xx av j pp-f vvg n2, c-acp pp-f j, av dt j-jn cc j-jn n1 pp-f npg1 n1 p-acp d n1 vmd av-d vvi po12 n2:
Prop. 5. I• every sin there are (as to the purpose of Justification, these two things considerable) the offence that is done to God, whereby he is displeased, and the obligation of the man so offending him to eternal condemnation.
Prop. 5. I• every since there Are (as to the purpose of Justification, these two things considerable) the offence that is done to God, whereby he is displeased, and the obligation of the man so offending him to Eternal condemnation.
np1 crd n1 d n1 pc-acp vbr (c-acp p-acp dt n1 pp-f n1, d crd n2 j) dt n1 cst vbz vdn p-acp np1, c-crq pns31 vbz vvn, cc dt n1 pp-f dt n1 av vvg pno31 p-acp j n1.
If you say, Why then is repentance and faith pressed so necessarily, that God doth not forgive without it? For if it be onely an act of Gods ▪ then it may be done without any work of the sinner intervening.
If you say, Why then is Repentance and faith pressed so necessarily, that God does not forgive without it? For if it be only an act of God's ▪ then it may be done without any work of the sinner intervening.
cs pn22 vvb, uh-crq av vbz n1 cc n1 vvn av av-j, cst np1 vdz xx vvi p-acp pn31? p-acp cs pn31 vbb av-j dt n1 pp-f ng1 ▪ av pn31 vmb vbi vdn p-acp d n1 pp-f dt n1 j-vvg.
So then, if all these particulars be cast up together, you may clearly conceive, how God doth forgive sin, not by infusing or putting grace into us, which may expel sin,
So then, if all these particulars be cast up together, you may clearly conceive, how God does forgive since, not by infusing or putting grace into us, which may expel since,
av av, cs d d n2-jn vbb vvn a-acp av, pn22 vmb av-j vvi, c-crq np1 vdz vvi n1, xx p-acp vvg cc vvg n1 p-acp pno12, r-crq vmb vvi n1,
Let the Use be, To look upon our selves as bound in chains and fetters by our sins, as made very miserable by them, that so we may the more earnestly desire pardon,
Let the Use be, To look upon our selves as bound in chains and fetters by our Sins, as made very miserable by them, that so we may the more earnestly desire pardon,
and not to walk confidently and delicately, like Agag, saying, The worst is past. God said of Ahab, though humbled for externall motives only, Seest thou how Ahab humbleth himself? How much more will God take notice of those, who humble themselves upon spiritual grounds, desiring ease from Christ.
and not to walk confidently and delicately, like Agag, saying, The worst is passed. God said of Ahab, though humbled for external motives only, See thou how Ahab Humbleth himself? How much more will God take notice of those, who humble themselves upon spiritual grounds, desiring ease from christ.
As therefore Bernard writing to one, epist 180. who he thought was not sollicitous enough about the Judgements of God, in stead of wishing him according to the ordinary custom of salutation, Salutem plurimam, much health, said, Timorem plurimum, much fear:
As Therefore Bernard writing to one, Epistle 180. who he Thought was not solicitous enough about the Judgments of God, in stead of wishing him according to the ordinary custom of salutation, Salutem plurimam, much health, said, Timorem plurimum, much Fear:
YOu have heard, Pardon of sin is Gods work only, as also his manner of doing it, is not by infusing grace into us, which takes away the guilt of sin,
YOu have herd, Pardon of since is God's work only, as also his manner of doing it, is not by infusing grace into us, which Takes away the guilt of since,
It is indeed disputed by the Schoolmen (as you have heard) whether God by his absolute power might not forgive sin without Sanctification of our natures, and the grace of Repentance ;
It is indeed disputed by the Schoolmen (as you have herd) whither God by his absolute power might not forgive since without Sanctification of our nature's, and the grace of Repentance;
And although we cannot say, That there is a natural necessity between Justification and Sanctification, such as is between the light and heat in the fire;
And although we cannot say, That there is a natural necessity between Justification and Sanctification, such as is between the Light and heat in the fire;
cc cs pns12 vmbx vvi, cst pc-acp vbz dt j n1 p-acp n1 cc n1, d c-acp vbz p-acp dt n1 cc n1 p-acp dt n1;
The Scripture sometimes makes forgiving of others a necessary disposition, sometimes confessing and forsaking of them, sometimes believing (though that hath a peculiar nature in receiving of pardon, which other graces have not;
The Scripture sometime makes forgiving of Others a necessary disposition, sometime confessing and forsaking of them, sometime believing (though that hath a peculiar nature in receiving of pardon, which other graces have not;
dt n1 av vvz j-vvg pp-f n2-jn dt j n1, av vvg cc vvg pp-f pno32, av vvg (cs d vhz dt j n1 p-acp vvg pp-f n1, r-crq j-jn n2 vhb xx;
and therefore faith obtaineth pardon by way of an instrument applying, which other graces do not) But if we speak of the expresse formall qualification, it is repentance of our sins, not repentance as it is a meer bare terrour upon thy heart,
and Therefore faith obtaineth pardon by Way of an Instrument applying, which other graces do not) But if we speak of the express formal qualification, it is Repentance of our Sins, not Repentance as it is a mere bore terror upon thy heart,
As for the Assertion it self, it is plain by all those places of Scripture, which make repentance requisite to pardon, Ezek. 14.6. Ezek. 18.30. Mat. 3.2. Luk. 13.3. The learned Dr Twisse, Vind. grat. p. 18. confesseth, that there are Arguments on both sides in the Scripture:
As for the Assertion it self, it is plain by all those places of Scripture, which make Repentance requisite to pardon, Ezekiel 14.6. Ezekiel 18.30. Mathew 3.2. Luk. 13.3. The learned Dr Twisse, Vind. great. p. 18. Confesses, that there Are Arguments on both sides in the Scripture:
is also necessary by a necessity of command, though not è contra. That repentance is necessary by way of a command, is plain by the places fore-quoted, and in innumerable other places.
is also necessary by a necessity of command, though not è contra. That Repentance is necessary by Way of a command, is plain by the places forequoted, and in innumerable other places.
and if it be a natural or moral command, to which command it is reduced? Those that would have it under the command of, Thou shalt not kill, as if there were commanded a care of our souls, that they should not be damned, are ignorant of the true limits and bounds of the several Commandments.
and if it be a natural or moral command, to which command it is reduced? Those that would have it under the command of, Thou shalt not kill, as if there were commanded a care of our Souls, that they should not be damned, Are ignorant of the true Limits and bounds of the several commandments.
cc cs pn31 vbb dt j cc j n1, p-acp r-crq n1 pn31 vbz vvn? d cst vmd vhi pn31 p-acp dt n1 pp-f, pns21 vm2 xx vvi, c-acp cs pc-acp vbdr vvn dt n1 pp-f po12 n2, cst pns32 vmd xx vbi vvn, vbr j pp-f dt j n2 cc n2 pp-f dt j n2.
Certainly this command binds as soon as ever a man hath sinned, Venenata inducias non patiuntur, A man that hath swallowed down poison, is not to linger, but presently to expell it.
Certainly this command binds as soon as ever a man hath sinned, Venenate Inducias non patiuntur, A man that hath swallowed down poison, is not to linger, but presently to expel it.
av-j d n1 vvz a-acp av c-acp av dt n1 vhz vvn, np1 fw-la fw-fr fw-la, dt n1 cst vhz vvn a-acp n1, vbz xx pc-acp vvi, cc-acp av-j pc-acp vvi pn31.
As repentance is thus necessary by way of command, so also by way of means: for the Spirit of God worketh this in a man, to qualifie him for this pardon;
As Repentance is thus necessary by Way of command, so also by Way of means: for the Spirit of God works this in a man, to qualify him for this pardon;
p-acp n1 vbz av j p-acp n1 pp-f vvb, av av p-acp n1 pp-f n2: p-acp dt n1 pp-f np1 vvz d p-acp dt n1, p-acp vvi pno31 p-acp d n1;
So that although there be no causality, condignity or merit in our repentance, yet it is of that nature, that God doth ordain and appoint it a way for pardon:
So that although there be no causality, condignity or merit in our Repentance, yet it is of that nature, that God does ordain and appoint it a Way for pardon:
av cst cs pc-acp vbb dx n1, n1 cc vvb p-acp po12 n1, av pn31 vbz pp-f d n1, cst np1 vdz vvi cc vvi pn31 dt n1 p-acp n1:
So that the command for repentance is not like those positive commands of the Sacraments, wherein the will of the Law-giver is meerly the ground of the duty;
So that the command for Repentance is not like those positive commands of the Sacraments, wherein the will of the Lawgiver is merely the ground of the duty;
av cst dt n1 p-acp n1 vbz xx av-j d j n2 pp-f dt n2, c-crq dt vmb pp-f dt n1 vbz av-j dt n1 pp-f dt n1;
Now how little of the heart is in most mens humiliations? Men being Humiliati magis quam humiles, as Bernard said, humbled and brought low by the hand of God, rather then humble and lowly in their own souls.
Now how little of the heart is in most men's humiliations? Men being Humiliati magis quam Humiles, as Bernard said, humbled and brought low by the hand of God, rather then humble and lowly in their own Souls.
av q-crq j pp-f dt n1 vbz p-acp ds ng2 n2? np1 vbg np1 fw-la fw-la vvz, p-acp np1 vvd, j-vvn cc vvd av-j p-acp dt n1 pp-f np1, av-c cs j cc j p-acp po32 d n2.
Again, if you consider the efficient cause, it is from the Spirit of God, the spring of sorrow must arise from this hill, Zech. 12. Rom. 8. Further,
Again, if you Consider the efficient cause, it is from the Spirit of God, the spring of sorrow must arise from this hill, Zechariah 12. Rom. 8. Further,
Lastly, If you consider the effect and fruit of repentance, it is an advised forsaking and utter abandoning of all those lusts and iniquities, in whose fetters they were before chained:
Lastly, If you Consider the Effect and fruit of Repentance, it is an advised forsaking and utter abandoning of all those Lustiest and iniquities, in whose fetters they were before chained:
ord, cs pn22 vvb dt n1 cc n1 pp-f n1, pn31 vbz dt j-vvn vvg cc j vvg pp-f d d n2 cc n2, p-acp rg-crq n2 pns32 vbdr a-acp vvn:
and by this means, because they cannot tell, when they have sorrowed enough, or when their hearts are broken as they should be, they are kept in perpetual labyrinths,
and by this means, Because they cannot tell, when they have sorrowed enough, or when their hearts Are broken as they should be, they Are kept in perpetual labyrinths,
cc p-acp d n2, c-acp pns32 vmbx vvi, c-crq pns32 vhb vvn av-d, cc c-crq po32 n2 vbr vvn c-acp pns32 vmd vbi, pns32 vbr vvn p-acp j n2,
yet it is a good rule, That the people of God, if they have sorrow in the chiefest manner appretiativè, though not intensivè, by way of judgment and esteem,
yet it is a good Rule, That the people of God, if they have sorrow in the chiefest manner appretiativè, though not intensivè, by Way of judgement and esteem,
av pn31 vbz dt j n1, cst dt n1 pp-f np1, cs pns32 vhb n1 p-acp dt js-jn n1 fw-la, cs xx fw-la, p-acp n1 pp-f n1 cc n1,
David made a bitter out-cry upon the death of Absolom, with sad expressions, Would to God I had died for thee, O Absolom, my son, my son, &c. But when Nathan told him of his Adultery and Murder, though he confessed his sin,
David made a bitter outcry upon the death of Absalom, with sad expressions, Would to God I had died for thee, Oh Absalom, my son, my son, etc. But when Nathan told him of his Adultery and Murder, though he confessed his since,
which phrases were the occasion of that corrupt doctrine in Popery. Chrysostom compareth repentance to the fire, which taketh away all rust of sin in us.
which phrases were the occasion of that corrupt Doctrine in Popery. Chrysostom compareth Repentance to the fire, which Takes away all rust of since in us.
they return this answer, Because they have repented, and because they lead a godly life: Thus they put their trust and confidence in what they have done.
they return this answer, Because they have repented, and Because they led a godly life: Thus they put their trust and confidence in what they have done.
pns32 vvb d n1, c-acp pns32 vhb vvn, cc c-acp pns32 vvb dt j n1: av pns32 vvd po32 n1 cc n1 p-acp r-crq pns32 vhb vdn.
We reade Luk. 7. that Mary Magdalen had many sins pardoned her, because she loved much: But the Parable of a Creditor which forgave debts, that is brought by our Saviour to aggravate her kindnesse, doth plainly shew, That he speaks not of a love, that was the cause of pardon of her sin,
We read Luk. 7. that Marry Magdalen had many Sins pardoned her, Because she loved much: But the Parable of a Creditor which forgave debts, that is brought by our Saviour to aggravate her kindness, does plainly show, That he speaks not of a love, that was the cause of pardon of her since,
Here we would think, that if a man would on purpose hold, that doing of a good work, would be a proper cause to remove sin, he would use no other expression.
Here we would think, that if a man would on purpose hold, that doing of a good work, would be a proper cause to remove since, he would use no other expression.
and although by a metaphor it be applied to redeem and deliver, yet that is alwayes of men and persons, not things, especially it would be ridiculous to say, Redeem thy sins: so that the meaning is, That whereas before Nebuchadnezzar had by injustice and oppression done much rapine and violence;
and although by a metaphor it be applied to Redeem and deliver, yet that is always of men and Persons, not things, especially it would be ridiculous to say, redeem thy Sins: so that the meaning is, That whereas before Nebuchadnezzar had by injustice and oppression done much rapine and violence;
cc cs p-acp dt n1 pn31 vbb vvn p-acp vvb cc vvb, av cst vbz av pp-f n2 cc n2, xx n2, av-j pn31 vmd vbi j pc-acp vvi, vvb po21 n2: av cst dt n1 vbz, cst cs p-acp np1 vhd p-acp n1 cc n1 vdn d n1 cc n1;
and this all Popery goeth upon, yea and all Pharisaical spirits, in their humiliation, that by those afflictions and debasements of their souls, they shall satisfie God, and make him amends.
and this all Popery Goes upon, yea and all Pharisaical spirits, in their humiliation, that by those afflictions and debasements of their Souls, they shall satisfy God, and make him amends.
cc d d n1 vvz p-acp, uh cc d j n2, p-acp po32 n1, cst p-acp d n2 cc n2 pp-f po32 n2, pns32 vmb vvi np1, cc vvi pno31 n2.
because all we have and do is from God, and therefore there must be an acceptation or covenant by way of gift interposed, whereby we may be able to satisfie.
Because all we have and do is from God, and Therefore there must be an acceptation or Covenant by Way of gift interposed, whereby we may be able to satisfy.
c-acp d pns12 vhb cc vdb vbz p-acp np1, cc av pc-acp vmb vbi dt n1 cc n1 p-acp n1 pp-f n1 vvn, c-crq pns12 vmb vbi j pc-acp vvi.
for if this were so, then Gods mercy in giving a repenting heart, and his mercy in pardoning should not be two distinct mercies (which yet are evidently distinguished by the Scripture) but the same entire mercy.
for if this were so, then God's mercy in giving a repenting heart, and his mercy in pardoning should not be two distinct Mercies (which yet Are evidently distinguished by the Scripture) but the same entire mercy.
c-acp cs d vbdr av, cs npg1 n1 p-acp vvg dt vvg n1, cc po31 n1 p-acp vvg vmd xx vbi crd j n2 (r-crq av vbr av-j vvn p-acp dt n1) p-acp dt d j n1.
Now although this be true, yet how few do reform their judgements in this point? and thereupon they come to put that upon their grace within them, which belongs to grace without them.
Now although this be true, yet how few do reform their Judgments in this point? and thereupon they come to put that upon their grace within them, which belongs to grace without them.
av cs d vbb j, av c-crq d vdb vvi po32 n2 p-acp d n1? cc av pns32 vvb pc-acp vvi cst p-acp po32 n1 p-acp pno32, r-crq vvz pc-acp vvi p-acp pno32.
LECTURE XIX. MAT. 6.12. And forgive us our debts. IT hath been shewed, That there is an happy accord between Gods grace in pardoning, and our duty in repenting.
LECTURE XIX. MATHEW. 6.12. And forgive us our debts. IT hath been showed, That there is an happy accord between God's grace in pardoning, and our duty in repenting.
Before I leave this point, it will be necessary to answer some practical Objections, for there is a great miscarriage in many about this very duty of repentance.
Before I leave this point, it will be necessary to answer Some practical Objections, for there is a great miscarriage in many about this very duty of Repentance.
c-acp pns11 vvb d n1, pn31 vmb vbi j pc-acp vvi d j n2, c-acp pc-acp vbz dt j n1 p-acp d p-acp d j n1 pp-f n1.
for if the Spirit of God prepareth us for pardon, by exciting and stirring up Repentance, this Repentance must have some respect of causality to pardon,
for if the Spirit of God Prepareth us for pardon, by exciting and stirring up Repentance, this Repentance must have Some respect of causality to pardon,
c-acp cs dt n1 pp-f np1 vvz pno12 p-acp n1, p-acp j cc vvg a-acp n1, d n1 vmb vhi d n1 pp-f n1 pc-acp vvi,
Now to answer this, lay first this foundation, That God doth indispensably require repentance of all, Act. 17.30. where not only the command of repentance is made known, but the goodnesse of God in pressing this duty:
Now to answer this, lay First this Foundation, That God does indispensably require Repentance of all, Act. 17.30. where not only the command of Repentance is made known, but the Goodness of God in pressing this duty:
av pc-acp vvi d, vvd ord d n1, cst np1 vdz av-j vvi n1 pp-f d, n1 crd. q-crq xx av-j dt n1 pp-f n1 vbz vvn vvn, cc-acp dt n1 pp-f np1 p-acp vvg d n1:
and indignation to them, and therefore hid the means of salvation from them. This grace is also required of the godly sinning, 2 Cor. 7.9, 1O. Revel. 2.16. Tertullian subtilly, but not solidly saith, God first dedicated repentance in his ▪ own self;
and Indignation to them, and Therefore hid the means of salvation from them. This grace is also required of the godly sinning, 2 Cor. 7.9, 1O. Revel. 2.16. Tertullian subtly, but not solidly Says, God First dedicated Repentance in his ▪ own self;
cc n1 p-acp pno32, cc av vvd dt n2 pp-f n1 p-acp pno32. d n1 vbz av vvn pp-f dt j vvg, crd np1 crd, av. vvb. crd. np1 av-j, cc-acp xx av-j vvz, np1 ord vvn n1 p-acp po31 ▪ d n1;
this in the first place might be enough, Because it is his will and command, Bonum est poenitere, an non, quid revolvis? Deus praecipit, said Tertul•ian: Is it good to repent,
this in the First place might be enough, Because it is his will and command, Bonum est poenitere, nias non, quid revolvis? Deus praecipit, said Tertul•ian: Is it good to Repent,
As we see in the Sacraments, God hath promised such spirituall grace in the holy use and application of such outward signs, where there is no naturall connexion at all between the grace and the sign;
As we see in the Sacraments, God hath promised such spiritual grace in the holy use and application of such outward Signs, where there is no natural connexion At all between the grace and the Signen;
c-acp pns12 vvb p-acp dt n2, np1 vhz vvn d j n1 p-acp dt j n1 cc n1 pp-f d j n2, c-crq pc-acp vbz dx j n1 p-acp d p-acp dt n1 cc dt n1;
for alas, if Christs bloud be not able to cleanse away thy sin, how shall thy tears do it? Hence its no lesse then blasphemy, which Rivet reporteth of Panigirolla the Papist, who cals it foolishnesse, and a grievous sin to put confidence wholly in Christs bloud.
for alas, if Christ blood be not able to cleanse away thy since, how shall thy tears do it? Hence its no less then blasphemy, which Rivet Reporteth of Panigirolla the Papist, who calls it foolishness, and a grievous since to put confidence wholly in Christ blood.
For as God, though Christ hath fully satisfied his justice to take away all punishment, doth yet heavily afflict his own people for sin, that so they may in their own sense apprehend what wormwood and gall is in sin;
For as God, though christ hath Fully satisfied his Justice to take away all punishment, does yet heavily afflict his own people for since, that so they may in their own sense apprehend what wormwood and Gall is in since;
c-acp c-acp np1, cs np1 vhz av-j vvn po31 n1 pc-acp vvi av d n1, vdz av av-j vvi po31 d n1 p-acp n1, cst av pns32 vmb p-acp po32 d n1 vvi r-crq n1 cc n1 vbz p-acp n1;
but to those that repent, that so according to their delight in sin, may also be their bitternesse for it, Jer. 2.19. Aristotle said, Homo est magis sensus quam intellectus, much more is he sensus then fides, more sense then faith, and what he experimentally doth most feel, in that he is most affected.
but to those that Repent, that so according to their delight in since, may also be their bitterness for it, Jer. 2.19. Aristotle said, Homo est magis sensus quam Intellectus, much more is he sensus then fides, more sense then faith, and what he experimentally does most feel, in that he is most affected.
cc-acp p-acp d cst vvb, cst av vvg p-acp po32 n1 p-acp n1, vmb av vbi po32 n1 p-acp pn31, np1 crd. np1 vvd, fw-la fw-la fw-la fw-la fw-la fw-la, d dc vbz pns31 fw-la av fw-la, dc n1 av n1, cc r-crq pns31 av-j vdz ds vvi, p-acp cst pns31 vbz av-ds vvn.
2. Another Congruity is this, Hereby we shall come to prize pardon the more, and to esteem the grace of God in forgiving. The sick esteem the Physician.
2. another Congruity is this, Hereby we shall come to prize pardon the more, and to esteem the grace of God in forgiving. The sick esteem the physician.
Now thou that in thy repentance feelest Gods displeasure, art ready to cry out, Why dost thou forsake me? By these throbs and agonies in thy own soul, thou maiest have some scantling of what Christ had in his soul:
Now thou that in thy Repentance Feel God's displeasure, art ready to cry out, Why dost thou forsake me? By these throbs and agonies in thy own soul, thou Mayest have Some scantling of what christ had in his soul:
av pns21 cst p-acp po21 n1 vv2 n2 n1, vb2r j pc-acp vvi av, q-crq vd2 pns21 vvi pno11? p-acp d n2 cc n2 p-acp po21 d n1, pns21 vm2 vhi d n1 pp-f r-crq np1 vhd p-acp po31 n1:
and by this means, God is highly honoured, and we debased. See this notably in David, Psal. 51.4. Against thee have I sinned, that thou mightest be justified, when thou speakest, and clear when thou judgest.
and by this means, God is highly honoured, and we debased. See this notably in David, Psalm 51.4. Against thee have I sinned, that thou Mightest be justified, when thou Speakest, and clear when thou Judges.
cc p-acp d n2, np1 vbz av-j vvn, cc pns12 vvn. vvb d av-j p-acp np1, np1 crd. p-acp pno21 vhb pns11 vvn, cst pns21 vmd2 vbi vvn, c-crq pns21 vv2, cc vvb c-crq pns21 vv2.
and therefore repentance is a kinde of a revenge upon a mans self, 2 Cor. 7.10. The Lord is set up in his greatness and soveraignty, we are made wholly prostrate.
and Therefore Repentance is a kind of a revenge upon a men self, 2 Cor. 7.10. The Lord is Set up in his greatness and sovereignty, we Are made wholly prostrate.
cc av n1 vbz dt n1 pp-f dt n1 p-acp dt ng1 n1, crd np1 crd. dt n1 vbz vvn a-acp p-acp po31 n1 cc n1, pns12 vbr vvn av-jn j.
For seeing regeneration is taking away the heart of stone, and giving an heart of flesh, thereby also is given a flexiblenesse and tendernesse, and aptnesse to relent, because God is dishonoured.
For seeing regeneration is taking away the heart of stone, and giving an heart of Flesh, thereby also is given a flexibleness and tenderness, and aptness to relent, Because God is dishonoured.
p-acp vvg n1 vbz vvg av dt n1 pp-f n1, cc vvg dt n1 pp-f n1, av av vbz vvn dt n1 cc n1, cc n1 pc-acp vvi, p-acp np1 vbz vvn.
And this is the highest our godly sorrow can attain unto, in reference to pardon of sinne, viz. an ordinability of it to be such a way, wherein we may finde mercy.
And this is the highest our godly sorrow can attain unto, in Referente to pardon of sin, viz. an ordinability of it to be such a Way, wherein we may find mercy.
That God may forgive a man living in his impieties and wicked wayes, for they have no aptitude or condecency in their natures, to be referred to such an end.
That God may forgive a man living in his impieties and wicked ways, for they have no aptitude or condecency in their nature's, to be referred to such an end.
cst np1 vmb vvi dt n1 vvg p-acp po31 n2 cc j n2, c-acp pns32 vhb dx n1 cc n1 p-acp po32 n2, pc-acp vbi vvn p-acp d dt n1.
We grant therefore that when the Spirit of God doth humble and soften a mans heart for sin, that it works that in a man, which hath a fitnesse to be used,
We grant Therefore that when the Spirit of God does humble and soften a men heart for since, that it works that in a man, which hath a fitness to be used,
Again, It is not beseeming the grace of God, to give pardon without repentance, for hereby a floud-gate would be opened to all prophanenesse and impiety ;
Again, It is not beseeming the grace of God, to give pardon without Repentance, for hereby a floodgate would be opened to all profaneness and impiety;
av, pn31 vbz xx vvg dt n1 pp-f np1, pc-acp vvi n1 p-acp n1, c-acp av dt n1 vmd vbi vvn p-acp d n1 cc n1;
as well as repenting? who would magnifie grace? who would desire it? So that you see, its neither agreeing with the mercy or the justice of God, to forgive sin before, or without repentance.
as well as repenting? who would magnify grace? who would desire it? So that you see, its neither agreeing with the mercy or the Justice of God, to forgive since before, or without Repentance.
c-acp av c-acp vvg? q-crq vmd vvi n1? r-crq vmd vvi pn31? av cst pn22 vvb, pn31|vbz dx vvg p-acp dt n1 cc dt n1 pp-f np1, pc-acp vvi n1 p-acp, cc p-acp n1.
A second Objection may be, Why repentance wrought by the Spirit of God is not enough to remove sin in the guilt of it? What necessity is there, that besides this there should be a special and gracious act of God to pardon?
A second Objection may be, Why Repentance wrought by the Spirit of God is not enough to remove since in the guilt of it? What necessity is there, that beside this there should be a special and gracious act of God to pardon?
It will be further demanded, But how doest thou hope to have thy sins of thy repentance taken away? Here all must necessarily be resolved into the bloud of Christ:
It will be further demanded, But how dost thou hope to have thy Sins of thy Repentance taken away? Here all must necessarily be resolved into the blood of christ:
3. If it were possible that our repentance were perfect and without spot, yet that could not take away the guilt of sin committed, because sinne is an infinite offence and dishonour to God,
3. If it were possible that our Repentance were perfect and without spot, yet that could not take away the guilt of since committed, Because sin is an infinite offence and dishonour to God,
crd cs pn31 vbdr j cst po12 n1 vbdr j cc p-acp n1, av cst vmd xx vvi av dt n1 pp-f n1 vvn, p-acp n1 vbz dt j n1 cc n1 p-acp np1,
as that which offends him, and is disobedience unto him, if so be there were not some Reality. Besides the Necessity of Christs death by way of satisfaction, doth necessarily argue, That sinne is a reall offence and dishonour to him.
as that which offends him, and is disobedience unto him, if so be there were not Some Reality. Beside the Necessity of Christ death by Way of satisfaction, does necessarily argue, That sin is a real offence and dishonour to him.
c-acp d r-crq vvz pno31, cc vbz n1 p-acp pno31, cs av vbi pc-acp vbdr xx d n1. p-acp dt n1 pp-f npg1 n1 p-acp n1 pp-f n1, vdz av-j vvi, cst n1 vbz dt j n1 cc n1 p-acp pno31.
Hence, Zech. 12. The spirit of Prayer and Mourning is put together, and Rom. 8. Prayer and groans unutterable. As the fowls of the Heaven were at first created out of the water;
Hence, Zechariah 12. The Spirit of Prayer and Mourning is put together, and Rom. 8. Prayer and groans unutterable. As the fowls of the Heaven were At First created out of the water;
av, np1 crd dt n1 pp-f n1 cc vvg vbz vvn av, cc np1 crd n1 cc n2 j. p-acp dt n2 pp-f dt n1 vbdr p-acp ord vvn av pp-f dt n1;
and was a murderer of himself? So if a man hope for pardon, and yet never debase or loath himself repenting of his sins, will you not ••y, he is a murderer of his soul? And be encouraged to it,
and was a murderer of himself? So if a man hope for pardon, and yet never debase or loath himself repenting of his Sins, will you not ••y, he is a murderer of his soul? And be encouraged to it,
cc vbds dt n1 pp-f px31? av cs dt n1 vvb p-acp n1, cc av av vvb cc vvi px31 vvg pp-f po31 n2, vmb pn22 xx vvi, pns31 vbz dt n1 pp-f po31 n1? cc vbb vvn p-acp pn31,
Now in handling of this, I shall not trouble you with that perplex Question so much vexed by the Schoolmen, Whether a transient action be in the Agent,
Now in handling of this, I shall not trouble you with that perplex Question so much vexed by the Schoolmen, Whither a Transient actium be in the Agent,
av p-acp vvg pp-f d, pns11 vmb xx vvi pn22 p-acp d j n1 av av-d vvn p-acp dt n2, cs dt j n1 vbi p-acp dt n1,
We must not therefore apprehend of God, as having a new will to do a thing in time, which he had not from eternity (as Vorstius and others blaspheme) but his will was from all eternity, that such a thing be in time accomplished by his wisdome.
We must not Therefore apprehend of God, as having a new will to do a thing in time, which he had not from eternity (as Vorstius and Others Blaspheme) but his will was from all eternity, that such a thing be in time accomplished by his Wisdom.
pns12 vmb xx av vvi pp-f np1, c-acp vhg dt j n1 pc-acp vdi dt n1 p-acp n1, r-crq pns31 vhd xx p-acp n1 (c-acp np1 cc n2-jn vvb) p-acp po31 n1 vbds p-acp d n1, cst d dt n1 vbb p-acp n1 vvn p-acp po31 n1.
Let us come to give the differences between an immanent action, and a transient, and then we may easily see, which of these two Justification or Remission of sinne is.
Let us come to give the differences between an immanent actium, and a Transient, and then we may Easily see, which of these two Justification or Remission of sin is.
vvb pno12 vvi pc-acp vvi dt n2 p-acp dt j n1, cc dt j, cc av pns12 vmb av-j vvi, r-crq pp-f d crd n1 cc n1 pp-f n1 vbz.
and all the rest, Justification, Regeneration, Glorification, are transient acts: for Predestination though it be an act of God choosing such an one to happinesse,
and all the rest, Justification, Regeneration, Glorification, Are Transient acts: for Predestination though it be an act of God choosing such an one to happiness,
cc d dt n1, n1, n1, n1, vbr j n2: p-acp n1 cs pn31 vbb dt n1 pp-f np1 vvg d dt pi p-acp n1,
yet it doth not work any reall change or positive effect in a man, unlesse we understand it virtually, for it is the cause of all those transient actions that are wrought in time.
yet it does not work any real change or positive Effect in a man, unless we understand it virtually, for it is the cause of all those Transient actions that Are wrought in time.
av pn31 vdz xx vvi d j n1 cc j n1 p-acp dt n1, cs pns12 vvb pn31 av-j, p-acp pn31 vbz dt n1 pp-f d d j n2 cst vbr vvn p-acp n1.
Howsoever therefore Justification be called by some an immanent action, and so made to go before Faith and Repentance as if Faith were onely a declaration and signe of pardon of sinne from all eternity,
Howsoever Therefore Justification be called by Some an immanent actium, and so made to go before Faith and Repentance as if Faith were only a declaration and Signen of pardon of sin from all eternity,
c-acp av n1 vbb vvn p-acp d dt j n1, cc av vvd pc-acp vvi p-acp n1 cc n1 c-acp cs n1 vbdr av-j dt n1 cc n1 pp-f n1 pp-f n1 p-acp d n1,
otherwise the simpliciy of Gods nature will be overthrown, and those volitions of God will be created entities, and so must be created by other new volitions, and so in infinitum, as Spanheimius well argueth, only the later part seemeth not to be strong or sufficient,
otherwise the simpliciy of God's nature will be overthrown, and those volitions of God will be created entities, and so must be created by other new volitions, and so in infinitum, as Spanheimius well argue, only the later part seems not to be strong or sufficient,
av dt av-j pp-f npg1 n1 vmb vbi vvn, cc d n2 pp-f np1 vmb vbi vvn n2, cc av vmb vbi vvn p-acp j-jn j n2, cc av p-acp fw-la, p-acp np1 av vvz, av-j dt jc n1 vvz xx pc-acp vbi j cc j,
because when man willeth, he doth not will that by a new volition, and so in infinitum, and why then would such a thing follow in God? Besides its no such absurdity in the actings of the soul, to hold a progresse in infinitum, thus far, that it doth not determinately pitch or end at such an act.
Because when man wills, he does not will that by a new volition, and so in infinitum, and why then would such a thing follow in God? Beside its no such absurdity in the actings of the soul, to hold a progress in infinitum, thus Far, that it does not determinately pitch or end At such an act.
c-acp c-crq n1 vvz, pns31 vdz xx n1 cst p-acp dt j n1, cc av p-acp fw-la, cc q-crq av vmd d dt n1 vvb p-acp np1? p-acp pn31|vbz dx d n1 p-acp dt n2 pp-f dt n1, pc-acp vvi dt n1 p-acp fw-la, av av-j, cst pn31 vdz xx av-j vvi cc vvi p-acp d dt n1.
And this is a perpetual mistake in the Antinomian, to confound Gods Decree and Purpose to justifie, with Justification, Gods immanent action from all eternity, with that transient, which is done in time.
And this is a perpetual mistake in the Antinomian, to confound God's decree and Purpose to justify, with Justification, God's immanent actium from all eternity, with that Transient, which is done in time.
cc d vbz dt j n1 p-acp dt njp, pc-acp vvi npg1 vvb cc vvb pc-acp vvi, p-acp n1, n2 j n1 p-acp d n1, p-acp d j, r-crq vbz vdn p-acp n1.
Now when we say, There is a change made in a man by Justification, it is not meant of an inward, absolute and physical one, such as is in Sanctification,
Now when we say, There is a change made in a man by Justification, it is not meant of an inward, absolute and physical one, such as is in Sanctification,
av c-crq pns12 vvb, pc-acp vbz dt n1 vvd p-acp dt n1 p-acp n1, pn31 vbz xx vvn pp-f dt j, j cc j crd, d c-acp vbz p-acp n1,
Some indeed have spoken of Predestination, as actus continuus, a continued act, and so with them it is good Divinity, Si non sis praedestinatus, ora ut praedestineris, If thou beest not predestinated, pray that thou maiest be;
some indeed have spoken of Predestination, as actus continuus, a continued act, and so with them it is good Divinity, Si non sis praedestinatus, ora ut praedestineris, If thou Best not predestinated, pray that thou Mayest be;
d av vhb vvn pp-f n1, c-acp fw-la fw-la, dt j-vvn n1, cc av p-acp pno32 pn31 vbz j n1, fw-mi fw-fr fw-la fw-la, fw-la fw-la fw-la, cs pns21 vb2s xx vvn, vvb cst pns21 vm2 vbi;
but this is corrupt doctrine, and much opposeth the Scripture, which doth frequently commend election from the eternity of it, that it was before the foundations of the world were laid;
but this is corrupt Doctrine, and much Opposeth the Scripture, which does frequently commend election from the eternity of it, that it was before the foundations of the world were laid;
This being thus cleared, we come to answer the next Question depending upon this, viz. Whether God doth justifie or forgive our sins before we believe or repent? and our answer is negative, That God doth not.
This being thus cleared, we come to answer the next Question depending upon this, viz. Whither God does justify or forgive our Sins before we believe or Repent? and our answer is negative, That God does not.
np1 vbg av vvn, pns12 vvb pc-acp vvi dt ord n1 vvg p-acp d, n1 cs np1 vdz vvi cc vvb po12 n2 c-acp pns12 vvb cc vvi? cc po12 n1 vbz j-jn, cst np1 vdz xx.
Now the Scripture doth plentifully shew, That even believers before their Regeneration are detained in such bonds and chains of guilt and Gods displeasure, Ephes. 2.1, 2, 3. There the Apostle speaking to the converted Ephesians, telleth them of the wretched and cursed condition they were once in,
Now the Scripture does plentifully show, That even believers before their Regeneration Are detained in such bonds and chains of guilt and God's displeasure, Ephesians 2.1, 2, 3. There the Apostle speaking to the converted Ephesians, Telleth them of the wretched and cursed condition they were once in,
av dt n1 vdz av-j vvi, cst av n2 p-acp po32 n1 vbr vvn p-acp d n2 cc n2 pp-f n1 cc ng1 n1, np1 crd, crd, crd a-acp dt n1 vvg p-acp dt vvn np1, vvz pno32 pp-f dt j cc j-vvn n1 pns32 vbdr a-acp p-acp,
But predestination (as is more largely to be shewed) being an immanent act in God, doth denote no positive effect for the present of love upon the person;
But predestination (as is more largely to be showed) being an immanent act in God, does denote no positive Effect for the present of love upon the person;
This also, 1 Cor. 6.9, 10, 11. The Apostle saith of some Corinthians, That they were such as abiding in that state could not inherit the kingdom of God, and such were some of you,
This also, 1 Cor. 6.9, 10, 11. The Apostle Says of Some Corinthians, That they were such as abiding in that state could not inherit the Kingdom of God, and such were Some of you,
np1 av, crd np1 crd, crd, crd dt n1 vvz pp-f d np1, cst pns32 vbdr d c-acp vvg p-acp d n1 vmd xx vvi dt n1 pp-f np1, cc d vbdr d pp-f pn22,
Likewise all the places of Scripture, which speak of Gods wrath upon wicked men, and that they have no peace with God, must needs be true of all godly men while unconverted.
Likewise all the places of Scripture, which speak of God's wrath upon wicked men, and that they have no peace with God, must needs be true of all godly men while unconverted.
av d dt n2 pp-f n1, r-crq vvb pp-f npg1 n1 p-acp j n2, cc cst pns32 vhb dx n1 p-acp np1, vmb av vbi j pp-f d j n2 cs vvn.
Now who can deny but that this is true of Paul, while no believer, but an opposer of godlinesse? The Psalmist also saith, God is angry with the wicked every day ;
Now who can deny but that this is true of Paul, while no believer, but an opposer of godliness? The Psalmist also Says, God is angry with the wicked every day;
av q-crq vmb vvi cc-acp cst d vbz j pp-f np1, cs dx n1, cc-acp dt n1 pp-f n1? dt n1 av vvz, np1 vbz j p-acp dt j d n1;
Was not this true of Manasses before his conversion? It must therefore be a very poisonous Doctrine, to say, That God is as well pleased with a man before his conversion, as after.
Was not this true of Manasses before his conversion? It must Therefore be a very poisonous Doctrine, to say, That God is as well pleased with a man before his conversion, as After.
vbds xx d j pp-f np1 p-acp po31 n1? pn31 vmb av vbi dt av j n1, pc-acp vvi, cst np1 vbz a-acp av vvn p-acp dt n1 p-acp po31 n1, c-acp a-acp.
2. If the Scriptures limit this priviledge of Justification and pardon only to those subjects that are so and so qualified, then till they be thus furnished, they cannot enjoy those priviledges.
2. If the Scriptures limit this privilege of Justification and pardon only to those subject's that Are so and so qualified, then till they be thus furnished, they cannot enjoy those privileges.
crd cs dt n2 vvb d n1 pp-f n1 cc n1 av-j p-acp d n2-jn cst vbr av cc av vvn, av c-acp pns32 vbb av vvn, pns32 vmbx vvi d n2.
Therefore their sins stood uncancelled, as so many Debts in Gods register Book, till they did repent, Act. 26.18. To turn them from darknesse to light, from the power of Satan to God, that they may receive forgivenesse of sins.
Therefore their Sins stood canceled, as so many Debts in God's register Book, till they did Repent, Act. 26.18. To turn them from darkness to Light, from the power of Satan to God, that they may receive forgiveness of Sins.
3. Where the Scripture requireth many things to the obtaining of any speciall benefit, there that benefit cannot be said to be enjoyed, till all those things be brought about.
3. Where the Scripture requires many things to the obtaining of any special benefit, there that benefit cannot be said to be enjoyed, till all those things be brought about.
crd c-crq dt n1 vvz d n2 p-acp dt vvg pp-f d j n1, a-acp d n1 vmbx vbi vvn pc-acp vbi vvn, c-acp d d n2 vbb vvn a-acp.
Now the Word of God speaks of several things required to pardon of sin. There is the Grace and mercy of God, as the efficient cause, Psal. 51.1. Isa. 43.25. Rom. 3.25. 2. There is requisite the bloud of Christ, as the meritorious cause ;
Now the Word of God speaks of several things required to pardon of since. There is the Grace and mercy of God, as the efficient cause, Psalm 51.1. Isaiah 43.25. Rom. 3.25. 2. There is requisite the blood of christ, as the meritorious cause;
for there can be no remission of sins without effusion of bloud, Rom. 3.25. 1 Cor. 15.3. Heb. 1.3. 1 Joh. 4.10. 3. There is Faith required as an instrumental cause, Act. 26.18. Rom. 3.25.
for there can be no remission of Sins without effusion of blood, Rom. 3.25. 1 Cor. 15.3. Hebrew 1.3. 1 John 4.10. 3. There is Faith required as an instrumental cause, Act. 26.18. Rom. 3.25.
We see the Scripture speaking of three causes cooperant to pardon of sin, therefore I may not conclude the effect is wrought till all those causes be.
We see the Scripture speaking of three Causes cooperant to pardon of since, Therefore I may not conclude the Effect is wrought till all those Causes be.
pns12 vvb dt n1 vvg pp-f crd n2 j pc-acp vvi pp-f n1, av pns11 vmb xx vvi dt n1 vbz vvn p-acp d d n2 vbi.
Insomuch that it is so far from being a duty to believe our sins were pardoned from all eternity antecedently to faith and repentance, that we are undoubtedly to believe they were not.
Insomuch that it is so Far from being a duty to believe our Sins were pardoned from all eternity antecedently to faith and Repentance, that we Are undoubtedly to believe they were not.
av cst pn31 vbz av av-j p-acp vbg dt n1 pc-acp vvi po12 n2 vbdr vvn p-acp d n1 av-j p-acp n1 cc n1, cst pns12 vbr av-j pc-acp vvi pns32 vbdr xx.
If the Physician prepare a potion, for the patient to receive it, shall any man say because of those causal preparations, that either the one is pardoned,
If the physician prepare a potion, for the patient to receive it, shall any man say Because of those causal preparations, that either the one is pardoned,
cs dt n1 vvb dt n1, p-acp dt j pc-acp vvi pn31, vmb d n1 vvb c-acp pp-f d j n2, cst d dt pi vbz vvn,
4. If our sins be pardoned antecedently to our Faith and Repentance, then all those effects which are inseparable in the least moment of time from Justification, are also antecedent to our Faith and Repentance:
4. If our Sins be pardoned antecedently to our Faith and Repentance, then all those effects which Are inseparable in the least moment of time from Justification, Are also antecedent to our Faith and Repentance:
crd cs po12 n2 vbb vvn av-j p-acp po12 n1 cc n1, cs d d n2 r-crq vbr j p-acp dt ds n1 pp-f n1 p-acp n1, vbr av n1 p-acp po12 n1 cc n1:
So that although there be a priority of nature, yet they are together in time. God pardons no mans sins whom he doth not heal, Rom. 8.1. 1 Joh. 1.9. Psal. 32.2 A man may be justified, and not glorified, but not justified and unregenerated.
So that although there be a priority of nature, yet they Are together in time. God Pardons no men Sins whom he does not heal, Rom. 8.1. 1 John 1.9. Psalm 32.2 A man may be justified, and not glorified, but not justified and unregenerated.
av cst cs pc-acp vbi dt n1 pp-f n1, av pns32 vbr av p-acp n1. np1 vvz dx ng1 n2 r-crq pns31 vdz xx vvi, np1 crd. crd np1 crd. np1 crd dt n1 vmb vbi vvn, cc xx vvn, cc-acp xx vvn cc vvn.
all which are contrary to the whole tenour of Scripture, which expostulateth with men, for taking his name or words into their mouth, and hate to be reformed:
all which Are contrary to the Whole tenor of Scripture, which expostulateth with men, for taking his name or words into their Mouth, and hate to be reformed:
d r-crq vbr j-jn p-acp dt j-jn n1 pp-f n1, r-crq vvz p-acp n2, p-acp vvg po31 n1 cc n2 p-acp po32 n1, cc vvb pc-acp vbi vvn:
But how unanswerably do the Orthodox prove, a peculiar instrumental vertue in faith for pardon, which others have not? The Apostle expresseth it, NONLATINALPHABET, through faith in his bloud, not love of his bloud;
But how unanswerably do the Orthodox prove, a peculiar instrumental virtue in faith for pardon, which Others have not? The Apostle Expresses it,, through faith in his blood, not love of his blood;
so that if Gods act of predestinating us be enough to instate us into all this favour and love, what need is there of an atonement by Christs bloud? and thus we may urge a Doctors Argument upon himself:
so that if God's act of predestinating us be enough to instate us into all this favour and love, what need is there of an atonement by Christ blood? and thus we may urge a Doctors Argument upon himself:
av cst cs npg1 n1 pp-f vvg pno12 vbi d pc-acp vvi pno12 p-acp d d n1 cc n1, q-crq n1 vbz a-acp pp-f dt n1 p-acp npg1 n1? cc av pns12 vmb vvi dt ng1 n1 p-acp px31:
Those that argue against all qualifications, and say, God requireth nothing of thee, though lying in thy bloud, must needs hold an universal promiscuous pardon of all,
Those that argue against all qualifications, and say, God requires nothing of thee, though lying in thy blood, must needs hold an universal promiscuous pardon of all,
d cst vvb p-acp d n2, cc vvi, np1 vvz pix pp-f pno21, cs vvg p-acp po21 n1, vmb av vvi dt j j n1 pp-f d,
but what is that faith? Not a faith that sins are already pardoned, but a faith relying on him for pardon, which faith also at the same time cleanseth and purifieth the heart.
but what is that faith? Not a faith that Sins Are already pardoned, but a faith relying on him for pardon, which faith also At the same time Cleanseth and Purifieth the heart.
cc-acp q-crq vbz d n1? xx dt n1 cst n2 vbr av vvn, cc-acp dt n1 vvg p-acp pno31 p-acp n1, r-crq n1 av p-acp dt d n1 vvz cc vvz dt n1.
And indeed the Antinomian with those Arguments he fetcheth from some places of Scripture, is like David in Sauls Armour, not able to improve them, the weapons being too big for him.
And indeed the Antinomian with those Arguments he Fetches from Some places of Scripture, is like David in Saul's Armour, not able to improve them, the weapons being too big for him.
cc av dt jp p-acp d n2 pns31 vvz p-acp d n2 pp-f n1, vbz av-j np1 p-acp np1 n1, xx j pc-acp vvi pno32, dt n2 vbg av j c-acp pno31.
The Remonstrants, Acta Synod. p. 293. bring severall places out of our Authours, Lubertus, Smoutius, Piscator, and Others, wherein they expresly say, That God doth blot out our sins,
The Remonstrants, Acta Synod. p. 293. bring several places out of our Authors, Lubertus, Smoutius, Piscator, and Others, wherein they expressly say, That God does blot out our Sins,
dt n2, fw-la n1. n1 crd vvi av-j n2 av pp-f po12 n2, np1, np1, n1, cc n2-jn, c-crq pns32 av-j vvb, cst np1 vdz vvi av po12 n2,
When Grotius had distinguished of a two-fold remission, a full remission, and a lesse full remission, holding this later kinde of remission to be given to impenitent sinners, abusing two places of Scripture for this purpose, Rom. 5. 10. 2 Cor. 5.19.
When Grotius had distinguished of a twofold remission, a full remission, and a less full remission, holding this later kind of remission to be given to impenitent Sinners, abusing two places of Scripture for this purpose, Rom. 5. 10. 2 Cor. 5.19.
or in Gods purpose and intention remission of sins to have been ordained for them, even as conversion, which in his time by Gods grace are to be effected.
or in God's purpose and intention remission of Sins to have been ordained for them, even as conversion, which in his time by God's grace Are to be effected.
cc p-acp npg1 n1 cc n1 n1 pp-f n2 pc-acp vhi vbn vvn p-acp pno32, av c-acp n1, r-crq p-acp po31 n1 p-acp ng1 n1 vbr pc-acp vbi vvn.
Thus Rivet, vind. Apol. p. 127. If therefore any of our Orthodox Authors have acknowledged a remission of sins before faith, it hath been in a particular sense to oppose the Arminians, who maintain a reconciliability,
Thus Rivet, vind. Apollinarian p. 127. If Therefore any of our Orthodox Authors have acknowledged a remission of Sins before faith, it hath been in a particular sense to oppose the Arminians, who maintain a reconciliability,
and not a reconciliation by Christs death, and not in an Antinomian sense, as is more largely to be shewed in answering of their Objection, brought from Christs death for enemies and sinners.
and not a reconciliation by Christ death, and not in an Antinomian sense, as is more largely to be showed in answering of their Objection, brought from Christ death for enemies and Sinners.
cc xx dt n1 p-acp npg1 n1, cc xx p-acp dt jp n1, c-acp vbz av-dc av-j pc-acp vbi vvn p-acp vvg pp-f po32 n1, vvn p-acp npg1 n1 p-acp n2 cc n2.
So that faith as it goeth to the act of justification, is considered in respect of that passive application, whereby a man applieth the righteousnesse of Christ to himself, not of that active application whereby God applieth to man the righteousnesse of Christ:
So that faith as it Goes to the act of justification, is considered in respect of that passive application, whereby a man Applieth the righteousness of christ to himself, not of that active application whereby God Applieth to man the righteousness of christ:
To this purpose the learned Zanchy in his Explication of the second Chapter of the Epistle to the Ephesians, upon those words, vers. 5. [ And you being dead in sin, he hath quickned together with Christ ] doth in the first place distinguish of a two-fold quickning, One whereby we are freed from the guilt of sinne,
To this purpose the learned Zanchy in his Explication of the second Chapter of the Epistle to the Ephesians, upon those words, vers. 5. [ And you being dead in since, he hath quickened together with christ ] does in the First place distinguish of a twofold quickening, One whereby we Are freed from the guilt of sin,
p-acp d n1 dt j j p-acp po31 n1 pp-f dt ord n1 pp-f dt n1 p-acp dt np1, p-acp d n2, fw-la. crd [ cc pn22 vbg j p-acp n1, pns31 vhz vvn av p-acp np1 ] vdz p-acp dt ord n1 vvi pp-f dt n1 j-vvg, crd c-crq pns12 vbr vvn p-acp dt n1 pp-f n1,
In the first respect, God did quicken us in Christ, when by his death (sinne being expiated) he freed from guilt all the elect that have been and shall be, considering them as members in Christ their head.
In the First respect, God did quicken us in christ, when by his death (sin being expiated) he freed from guilt all the elect that have been and shall be, considering them as members in christ their head.
And afterwards the fore-quoted Author, making this Objection to himself, How Christ could be said to be freed from the guilt of sinne, who had no sin? He answereth, The person of Christ is considered two wayes;
And afterwards the forequoted Author, making this Objection to himself, How christ could be said to be freed from the guilt of sin, who had no since? He Answers, The person of christ is considered two ways;
We might instance in other Authors, but these may suffice to certifie, that some orthodox and learned Divines do hold a Justification of the elect in Christ their head,
We might instance in other Authors, but these may suffice to certify, that Some orthodox and learned Divines do hold a Justification of the elect in christ their head,
pns12 vmd n1 p-acp j-jn n2, cc-acp d vmb vvi pc-acp vvi, cst d n1 cc j n2-jn vdb vvi dt n1 pp-f dt j-vvn p-acp np1 po32 n1,
before they do believe, yet so, as they acknowledge also a necessity of a personal Justification by faith, applying this righteousnesse to the person justified.
before they do believe, yet so, as they acknowledge also a necessity of a personal Justification by faith, applying this righteousness to the person justified.
c-acp pns32 vdb vvi, av av, c-acp pns32 vvb av dt n1 pp-f dt j n1 p-acp n1, vvg d n1 p-acp dt n1 vvn.
And if the elect before they believe or repent were thus happy, how then at the same time could they be children of wrath? and so God imputing their sins to them, Can God impute their sins to them,
And if the elect before they believe or Repent were thus happy, how then At the same time could they be children of wrath? and so God imputing their Sins to them, Can God impute their Sins to them,
cc cs dt j-vvn c-acp pns32 vvb cc vvi vbdr av j, c-crq av p-acp dt d n1 vmd pns32 vbb n2 pp-f n1? cc av np1 vvg po32 n2 p-acp pno32, vmb np1 vvi po32 n2 p-acp pno32,
and not impute them to them at the same time? It is true, if we say, That Christ by his sufferings obtained at Gods hand, that in time the elect should beleeve and be justified, this is easily to be conceived;
and not impute them to them At the same time? It is true, if we say, That christ by his sufferings obtained At God's hand, that in time the elect should believe and be justified, this is Easily to be conceived;
cc xx vvi pno32 p-acp pno32 p-acp dt d n1? pn31 vbz j, cs pns12 vvb, cst np1 p-acp po31 n2 vvn p-acp npg1 n1, cst p-acp n1 dt n-vvn vmd vvi cc vbi vvn, d vbz av-j pc-acp vbi vvn;
but it is very difficult to understand, how that all our sins should be at the same time done away in Christ (who is considered as one person with us) and yet imputed to us.
but it is very difficult to understand, how that all our Sins should be At the same time done away in christ (who is considered as one person with us) and yet imputed to us.
cc-acp pn31 vbz av j pc-acp vvi, c-crq cst d po12 n2 vmd vbi p-acp dt d n1 vdn av p-acp np1 (r-crq vbz vvn p-acp crd n1 p-acp pno12) cc av vvn p-acp pno12.
and indeed none of the meanest Antinomians speaks of an original reconciliation which was wrought by Christ on the cross, without any previous conditions in us,
and indeed none of the Meanest Antinomians speaks of an original reconciliation which was wrought by christ on the cross, without any previous conditions in us,
cc av pix pp-f dt js njp2 vvz pp-f dt j-jn n1 r-crq vbds vvn p-acp np1 p-acp dt n1, p-acp d j n2 p-acp pno12,
Thirdly, It is difficult to conceive, how Christ should represent any to his Father, thereby to partake of the heavenly blessings which come by him, till they do actually beleeve,
Thirdly, It is difficult to conceive, how christ should represent any to his Father, thereby to partake of the heavenly blessings which come by him, till they do actually believe,
but these being mercies vouchsafed in time, and limited to such qualifications in the subject, I see not how they can be said to be justified in Christ (before they do believe) otherwise then virtually and meritoriously.
but these being Mercies vouchsafed in time, and limited to such qualifications in the Subject, I see not how they can be said to be justified in christ (before they do believe) otherwise then virtually and meritoriously.
cc-acp d vbg n2 vvn p-acp n1, cc vvn p-acp d n2 p-acp dt n-jn, pns11 vvb xx c-crq pns32 vmb vbi vvn pc-acp vbi vvn p-acp np1 (c-acp pns32 vdb vvi) av av av-j cc av-j.
For the meaning is, That Christ was declared just, and absolved from all the reproaches cast upon him, by the spirit of God, which was done several waies,
For the meaning is, That christ was declared just, and absolved from all the Reproaches cast upon him, by the Spirit of God, which was done several ways,
In which sense, Mat. 11. Wisdom is said to be justified of her children. So that Act. 2.22. seemeth to be a full Commentary on this place, Jesus of Nazareth, a man approved of God among you by signs and wonders, which God did by him in the midst of you:
In which sense, Mathew 11. Wisdom is said to be justified of her children. So that Act. 2.22. seems to be a full Commentary on this place, jesus of Nazareth, a man approved of God among you by Signs and wonders, which God did by him in the midst of you:
And this is that Justification of himself, which Christ speaks of, Isa. 50.8. It is true the Apostle doth apply that spoken of Christ to every believer, Rom. 8. by way of allusion;
And this is that Justification of himself, which christ speaks of, Isaiah 50.8. It is true the Apostle does apply that spoken of christ to every believer, Rom. 8. by Way of allusion;
cc d vbz d n1 pp-f px31, r-crq np1 vvz pp-f, np1 crd. pn31 vbz j dt n1 vdz vvi d vvn pp-f np1 p-acp d n1, np1 crd p-acp n1 pp-f n1;
And Suarez argueth against Justification by faith in the general, upon this ground, Because Infants are justified without it, so that the Argument (if it proveth any thing) would prove a Justification without faith, rather then before faith.
And Suarez argue against Justification by faith in the general, upon this ground, Because Infants Are justified without it, so that the Argument (if it Proves any thing) would prove a Justification without faith, rather then before faith.
Suppose a man should argue about glorification, as the adversary doth about Justification. Infants are glorified without fruits meet for repentance, Therefore men grown up also may be,
Suppose a man should argue about glorification, as the adversary does about Justification. Infants Are glorified without fruits meet for Repentance, Therefore men grown up also may be,
How absurd would that be? Therefore if the conclusion of the Argument were granted, viz. Some that do not believe are justified, restraining it to Infants, the main Question would have no detriment.
How absurd would that be? Therefore if the conclusion of the Argument were granted, viz. some that do not believe Are justified, restraining it to Infants, the main Question would have no detriment.
c-crq j vmd d vbi? av cs dt n1 pp-f dt n1 vbdr vvn, n1 d cst vdb xx vvi vbr vvn, vvg pn31 p-acp n2, dt j n1 vmd vhi dx n1.
when another little childe hath sucked his breast, and so they have sinfull anger, which made the same Father say, Imbecillit as m•mbrorum infantilium innocens est, non animus infantum.
when Another little child hath sucked his breast, and so they have sinful anger, which made the same Father say, Imbecillit as m•mbrorum infantilium Innocent est, non animus Infantum.
c-crq j-jn j n1 vhz vvn po31 n1, cc av pns32 vhb j n1, r-crq vvd dt d n1 vvi, np1 p-acp fw-la fw-la fw-la fw-la, fw-fr n1 fw-la.
Aretius is alledged by some to hold, That even repentance may be attributed to Infants out of Joel 2.16. but the command there is, That parents should bring their children into the publike humiliation, that by the sight of them they may be the more fervently stirred up to pour out their praiers before God.
Aretius is alleged by Some to hold, That even Repentance may be attributed to Infants out of Joel 2.16. but the command there is, That Parents should bring their children into the public humiliation, that by the sighed of them they may be the more fervently stirred up to pour out their Prayers before God.
and by this seed of faith, they become members of Christ, and that relation which is in their faith to Christs merits, is the instrument by which they obtain remission of sin.
and by this seed of faith, they become members of christ, and that Relation which is in their faith to Christ merits, is the Instrument by which they obtain remission of since.
cc p-acp d n1 pp-f n1, pns32 vvb n2 pp-f np1, cc d n1 r-crq vbz p-acp po32 n1 p-acp npg1 n2, vbz dt n1 p-acp r-crq pns32 vvb n1 pp-f n1.
yet Serm. 14. d• Verbis Apostoli, on those words, He that beleeveth not shall be damned, makes this question, Ʋbi ponis parvulos baptizatos? Where put you little children baptized? profectò in numero credentium, truly in the number of beleevers.
yet Sermon 14. d• Verbis Apostles, on those words, He that Believeth not shall be damned, makes this question, Ʋbi ponis Small Children baptizatos? Where put you little children baptised? profectò in numero credentium, truly in the number of believers.
av np1 crd n1 fw-la np1, p-acp d n2, pns31 cst vvz xx vmb vbi vvn, vvz d n1, fw-la fw-la fw-la fw-la? q-crq vvb pn22 j n2 vvn? fw-la p-acp fw-it fw-la, av-j p-acp dt n1 pp-f n2.
So that according to the judgement of these men, Christ, or his Spirit, doth efficiently work in us the act of believing, by which act Christ is received to dwell in us.
So that according to the judgement of these men, christ, or his Spirit, does efficiently work in us the act of believing, by which act christ is received to dwell in us.
And indeed that Charta magna or grand promise for regeneration, doth evidently argue, the habits or internall principles of grace, are before the actions of grace, Ezek 36.26.
And indeed that Charta Magna or grand promise for regeneration, does evidently argue, the habits or internal principles of grace, Are before the actions of grace, Ezekiel 36.26.
cc av d fw-la fw-la cc j n1 p-acp n1, vdz av-j vvi, dt n2 cc j n2 pp-f n1, vbr p-acp dt n2 pp-f n1, np1 crd.
But secondly (which doth fully answer the Objection) It is true, our being ingraffed into Christ, is the root and fountain of faith, and of Justification too;
But secondly (which does Fully answer the Objection) It is true, our being Ingrafted into christ, is the root and fountain of faith, and of Justification too;
p-acp ord (r-crq vdz av-j vvi dt n1) pn31 vbz j, po12 n1 vvn p-acp np1, vbz dt n1 cc n1 pp-f n1, cc pp-f n1 av;
I come therefore to the fifth Argument, which is taken from the collation between the first Adam and second out of Rom. 5.18, 19. From whence is argued, As in the first Adam we are accounted sinners before any thing done on our part;
I come Therefore to the fifth Argument, which is taken from the collation between the First Adam and second out of Rom. 5.18, 19. From whence is argued, As in the First Adam we Are accounted Sinners before any thing done on our part;
pns11 vvb av p-acp dt ord n1, r-crq vbz vvn p-acp dt n1 p-acp dt ord np1 cc vvi av pp-f np1 crd, crd p-acp q-crq vbz vvn, a-acp p-acp dt ord np1 pns12 vbr vvn n2 p-acp d n1 vdn p-acp po12 n1;
And in the first place we cannot but reject those Expositors of that text fore-quoted, who understand us to be sinners in Adam, only by imitation, or by propagation meerly, as from a corrupted fountain;
And in the First place we cannot but reject those Expositors of that text forequoted, who understand us to be Sinners in Adam, only by imitation, or by propagation merely, as from a corrupted fountain;
cc p-acp dt ord n1 pns12 vmbx p-acp vvi d n2 pp-f d n1 j, r-crq vvb pno12 pc-acp vbi n2 p-acp np1, av-j p-acp n1, cc p-acp n1 av-j, c-acp p-acp dt j-vvn n1;
Hence the Apostle laieth the whole transgression upon one, as by one mans disobedience, &c. Those that deny imputation of Adams sin (as the Pelagians of old,
Hence the Apostle Layeth the Whole Transgression upon one, as by one men disobedience, etc. Those that deny imputation of Adams since (as the Pelagians of old,
av dt n1 vvz dt j-jn n1 p-acp crd, a-acp p-acp crd ng1 n1, av d cst vvb n1 pp-f npg1 n1 (c-acp dt n2 pp-f j,
and Erasmus with others of late) do not relish that translation of those words NONLATINALPHABET, in whom all have sinned, but prefer the other, Forasmuch as all have sinned in him ;
and Erasmus with Others of late) do not relish that Translation of those words, in whom all have sinned, but prefer the other, Forasmuch as all have sinned in him;
cc np1 p-acp n2-jn pp-f j) vdb xx vvi d n1 pp-f d n2, p-acp ro-crq d vhb vvn, p-acp vvi dt n-jn, av p-acp d vhb vvn p-acp pno31;
there is mention made of the bed, NONLATINALPHABET in which the paralytique lay, it would be ridiculous to translate that inasmuch. So Act. 2. Be baptized, NONLATINALPHABET, in the name, Heb. 9. Those ordinances consisted NONLATINALPHABET, in meats. We therefore grant, That Adams sin was ours by imputation,
there is mention made of the Bed, in which the Paralytic lay, it would be ridiculous to translate that inasmuch. So Act. 2. Be baptised,, in the name, Hebrew 9. Those ordinances consisted, in Meats. We Therefore grant, That Adams since was ours by imputation,
pc-acp vbz n1 vvn pp-f dt n1, p-acp r-crq dt j vvd, pn31 vmd vbi j pc-acp vvi d av. av n1 crd vbb vvn,, p-acp dt n1, np1 crd d n2 vvd, p-acp n2. pns12 av vvb, cst npg1 n1 vbds png12 p-acp n1,
yea, it is so farre from being ours by consent, that if a man on purpose should now will that Adams sin should be his, this would not make Adams sin imputed to him, it would be a new actual sin in the man, it would not be Adams sin imputed to him.
yea, it is so Far from being ours by consent, that if a man on purpose should now will that Adams since should be his, this would not make Adams sin imputed to him, it would be a new actual since in the man, it would not be Adams sin imputed to him.
If therefore we were in Christ by a natural way, as we are in Adam, then antecedently to any thing wrought in us, we might be partakers of priviledges by one,
If Therefore we were in christ by a natural Way, as we Are in Adam, then antecedently to any thing wrought in us, we might be partakers of privileges by one,
But some of the elect do not beleeve. And the major is proved from, Rom. 8.33. Who shall lay any thing to the charge of Gods elect? It is God that justifieth.
But Some of the elect do not believe. And the Major is proved from, Rom. 8.33. Who shall lay any thing to the charge of God's elect? It is God that Justifieth.
p-acp d pp-f dt n-vvn vdb xx vvi. cc dt j vbz vvn p-acp, np1 crd. q-crq vmb vvi d n1 p-acp dt n1 pp-f n2 vvb? pn31 vbz np1 cst vvz.
In the first place this Argument might easily be laid aside, for the Apostle doth not speak here of election, antecedentèr, antecedently to his other graces, which flow from that in time,
In the First place this Argument might Easily be laid aside, for the Apostle does not speak Here of election, antecedentèr, antecedently to his other graces, which flow from that in time,
p-acp dt ord n1 d n1 vmd av-j vbi vvn av, p-acp dt n1 vdz xx vvi av pp-f n1, n1, av-j p-acp po31 j-jn n2, r-crq vvb p-acp cst p-acp n1,
Therefore by the elect he meaneth those elect that believe, that are holy, that are conformable to the image of God, that do love him, as the context sheweth;
Therefore by the elect he means those elect that believe, that Are holy, that Are conformable to the image of God, that do love him, as the context shows;
and therefore by that adamantine chain, Whom he hath predestinated he hath called, whom he hath called he hath justified, whom he hath justified he hath gl•rified, it is plain, he takes election terminativè (as they say) in the effects of it,
and Therefore by that adamantine chain, Whom he hath predestinated he hath called, whom he hath called he hath justified, whom he hath justified he hath gl•rified, it is plain, he Takes election terminativè (as they say) in the effects of it,
even till it hath obtained the utmost terminus, which is everlasting glory. 2. From this chain also is an infallible Argument against the Opponent, thus,
even till it hath obtained the utmost terminus, which is everlasting glory. 2. From this chain also is an infallible Argument against the Opponent, thus,
av c-acp pn31 vhz vvn dt j fw-la, r-crq vbz j n1. crd p-acp d n1 av vbz dt j n1 p-acp dt n1, av,
The major is grounded upon the method and order which the Apostle observeth, beginning with the highest round in that chain, which is Predestination, and ending in the lowest, which is Glorification: so that it cannot rationally be thought that the Apostle did not intend an exact order, and method in those expressions.
The Major is grounded upon the method and order which the Apostle observeth, beginning with the highest round in that chain, which is Predestination, and ending in the lowest, which is Glorification: so that it cannot rationally be Thought that the Apostle did not intend an exact order, and method in those expressions.
dt j vbz vvn p-acp dt n1 cc n1 r-crq dt n1 vvz, vvg p-acp dt js n1 p-acp d n1, r-crq vbz n1, cc vvg p-acp dt js, r-crq vbz n1: av cst pn31 vmbx av-j vbi vvn cst dt n1 vdd xx vvi dt j n1, cc n1 p-acp d n2.
It is true, the Apostle useth words signifying time past, Whom he hath predestinated, he hath called, &c. But that is either to shew the certainty and infallible connection of these benefits together;
It is true, the Apostle uses words signifying time past, Whom he hath predestinated, he hath called, etc. But that is either to show the certainty and infallible connection of these benefits together;
pn31 vbz j, dt n1 vvz n2 vvg n1 j, ro-crq pns31 vhz vvn, pns31 vhz vvn, av p-acp d vbz av-d pc-acp vvi dt n1 cc j n1 pp-f d n2 av;
4. The Apostle might well say, Who shall lay any thing to the charge of Gods elect? and not of Believers, because election is the maternal mercy, it is the fountain and head from which all other flow.
4. The Apostle might well say, Who shall lay any thing to the charge of God's elect? and not of Believers, Because election is the maternal mercy, it is the fountain and head from which all other flow.
crd dt n1 vmd av vvi, r-crq vmb vvi d n1 p-acp dt n1 pp-f n2 vvb? cc xx pp-f n2, p-acp n1 vbz dt j n1, pn31 vbz dt n1 cc n1 p-acp r-crq d j-jn n1.
Hence the Apostle doth in the same Chapter limit mercies to those that are called according to Gods purpose, implying hereby, that this is the ground and root of all.
Hence the Apostle does in the same Chapter limit Mercies to those that Are called according to God's purpose, implying hereby, that this is the ground and root of all.
av dt n1 vdz p-acp dt d n1 vvi n2 p-acp d cst vbr vvn vvg p-acp ng1 n1, vvg av, cst d vbz dt n1 cc n1 pp-f d.
We grant therefore that Election is an act of great love, but its a love of purpose or intention, not execution, it is Amor ordinativus, not collativus ;
We grant Therefore that Election is an act of great love, but its a love of purpose or intention, not execution, it is Amor ordinativus, not collativus;
pns12 vvb av d n1 vbz dt n1 pp-f j n1, cc-acp pn31|vbz dt n1 pp-f n1 cc n1, xx n1, pn31 vbz np1 av, xx j;
Thus Austin defined Predestination, to be Praeparatio beneficiorum quibus liberantur, a preparing or ordaining of those mercies and priviledges, which the Elect shall have in time.
Thus Austin defined Predestination, to be Preparation Benefits quibus liberantur, a preparing or ordaining of those Mercies and privileges, which the Elect shall have in time.
av np1 vvn n1, pc-acp vbi fw-la fw-la fw-la fw-la, dt vvg cc vvg pp-f d n2 cc n2, r-crq dt n1 vmb vhi p-acp n1.
Now while a man is only under the love of Election, and no more, there is no actual Remission of sin, no acceptance or complacency in his person or duties.
Now while a man is only under the love of Election, and no more, there is no actual Remission of since, no acceptance or complacency in his person or duties.
av cs dt n1 vbz av-j p-acp dt n1 pp-f n1, cc dx av-dc, pc-acp vbz dx j n1 pp-f n1, dx n1 cc n1 p-acp po31 n1 cc n2.
So that in some respects there is a great difference between an elect Person unconverted, and a Reprobate: And again in some respects there is none at all.
So that in Some respects there is a great difference between an elect Person unconverted, and a Reprobate: And again in Some respects there is none At all.
av cst p-acp d n2 a-acp vbz dt j n1 p-acp dt vvb n1 vvn, cc dt j-jn: cc av p-acp d n2 a-acp vbz pix p-acp av-d.
and in this respect God may be said never to hate him that is elect, (In which sense, God is said to love Jacob, and hate Esau ) but the Reprobate shall perish eternally in his sinne.
and in this respect God may be said never to hate him that is elect, (In which sense, God is said to love Jacob, and hate Esau) but the Reprobate shall perish eternally in his sin.
2. There is no difference in this, in that for the present both are children of wrath, both aliens from the promise of grace, no promise of any gracious priviledge either for pardon of sin,
2. There is no difference in this, in that for the present both Are children of wrath, both aliens from the promise of grace, no promise of any gracious privilege either for pardon of since,
as well as of Faith, if every thing be duely weighed, as in that part (God willing) is to he shewed, where also the distinctions about Gods love are to be considered of.
as well as of Faith, if every thing be duly weighed, as in that part (God willing) is to he showed, where also the Distinctions about God's love Are to be considered of.
c-acp av c-acp pp-f n1, cs d n1 vbb av-jn vvn, c-acp p-acp d n1 (np1 vvg) vbz pc-acp pns31 vvd, c-crq av dt n2 p-acp npg1 n1 vbr pc-acp vbi vvn pp-f.
We proceed, and in the next place, we will put his fourth and sixth Argument together, being both grounded upon this, That Christ by his death gave a full satisfaction to God,
We proceed, and in the next place, we will put his fourth and sixth Argument together, being both grounded upon this, That christ by his death gave a full satisfaction to God,
pns12 vvb, cc p-acp dt ord n1, pns12 vmb vvi po31 ord cc ord n1 av, vbg av-d vvn p-acp d, cst np1 p-acp po31 n1 vvd dt j n1 p-acp np1,
as being then purchased by Christs death, otherwise he thinks we must with the Arminians say, Christ by his death made God placabilem, reconcilable, not placatum, reconciled.
as being then purchased by Christ death, otherwise he thinks we must with the Arminians say, christ by his death made God placabilem, reconcilable, not placatum, reconciled.
c-acp vbg av vvn p-acp npg1 n1, av pns31 vvz pns12 vmb p-acp dt njp2 vvb, np1 p-acp po31 n1 vvn np1 fw-la, j, xx fw-la, vvn.
No (saith he) it is otherwise, the ransome demanded 〈 ◊ 〉 paid and accepted, full satisfaction to the divine Justice is given and taken, all the sins of the Elect, all actually pardoned. This is a great oversight.
No (Says he) it is otherwise, the ransom demanded 〈 ◊ 〉 paid and accepted, full satisfaction to the divine justice is given and taken, all the Sins of the Elect, all actually pardoned. This is a great oversight.
av-dx (vvz pns31) pn31 vbz av, dt n1 vvd 〈 sy 〉 vvn cc vvn, j n1 p-acp dt j-jn n1 vbz vvn cc vvn, d dt n2 pp-f dt j-vvn, d av-j vvn. d vbz dt j n1.
Now Bonum est ex integris causis, if God the Fathers Covenant be to give pardon for Christs sake to those that do believe (which faith also is the fruit of Christs death) then may we not separate Christ from faith, no more then faith from Christ,
Now Bonum est ex integris Causis, if God the Father's Covenant be to give pardon for Christ sake to those that do believe (which faith also is the fruit of Christ death) then may we not separate christ from faith, no more then faith from christ,
av fw-la fw-la fw-la n1 fw-la, cs np1 dt ng1 n1 vbb pc-acp vvi n1 p-acp npg1 n1 p-acp d cst vdb vvi (r-crq n1 av vbz dt n1 pp-f npg1 n1) av vmb pns12 xx vvi np1 p-acp n1, av-dx dc cs n1 p-acp np1,
This were to make the instrumental cause, a meritorious cause. The Arminians they make Christ to have purchased pardon upon condition of believing, which believing they do not make a benefit by Christs death;
This were to make the instrumental cause, a meritorious cause. The Arminians they make christ to have purchased pardon upon condition of believing, which believing they do not make a benefit by Christ death;
Now this indeed is an execrable errour, to hold Christ died only to make a way for reconciliation, which reconciliation is wholly suspended upon a mans faith,
Now this indeed is an execrable error, to hold christ died only to make a Way for reconciliation, which reconciliation is wholly suspended upon a men faith,
av d av vbz dt j n1, pc-acp vvi np1 vvd av-j pc-acp vvi dt n1 p-acp n1, r-crq n1 vbz av-jn vvn p-acp dt ng1 n1,
For the opening of this, when it is said, Christ satisfied Gods wrath, this may have a different meaning, either that Christ absolutely purchased reconciliation with the Father,
For the opening of this, when it is said, christ satisfied God's wrath, this may have a different meaning, either that christ absolutely purchased reconciliation with the Father,
whether they believe or no, without any condition at all, as Joab obtained Absoloms reconciliation with David, or Esther the Jews deliverance of Ahashu•rosh, Or with a condition.
whither they believe or no, without any condition At all, as Joab obtained Absoloms reconciliation with David, or Esther the jews deliverance of Ahashu•rosh, Or with a condition.
cs pns32 vvb cc uh-dx, p-acp d n1 p-acp d, c-acp np1 vvn npg1 n1 p-acp np1, cc np1 dt np2 n1 pp-f np1, cc p-acp dt n1.
or else this condition is Concomitant or consequent, viz. A qualification wrought by the Spirit of Christ, whereby we are enabled to receive of those benefits, which come by his death ;
or Else this condition is Concomitant or consequent, viz. A qualification wrought by the Spirit of christ, whereby we Are enabled to receive of those benefits, which come by his death;
cc av d n1 vbz j cc j, n1 dt n1 vvn p-acp dt n1 pp-f np1, c-crq pns12 vbr vvn pc-acp vvi pp-f d n2, r-crq vvb p-acp po31 n1;
This holdeth in natural causes, which necessarily produce their effects, but moral causes, work according to the agreement and liberty of the Persons that are moved thereby.
This holds in natural Causes, which necessarily produce their effects, but moral Causes, work according to the agreement and liberty of the Persons that Are moved thereby.
It is good therefore, when we either call Election absolute, or say, Christ died absolutely, to consider that Absolute may be taken as opposite to a Pre-requisite Condition, which is to be fulfilled by us,
It is good Therefore, when we either call Election absolute, or say, christ died absolutely, to Consider that Absolute may be taken as opposite to a Prerequisite Condition, which is to be fulfilled by us,
His last Argument is from the unchangeableness of Gods love, If we are not justified in his sight before we believe, then God did once hate us, and afterwards love us.
His last Argument is from the unchangeableness of God's love, If we Are not justified in his sighed before we believe, then God did once hate us, and afterwards love us.
po31 ord n1 vbz p-acp dt n1 pp-f npg1 n1, cs pns12 vbr xx vvn p-acp po31 n1 c-acp pns12 vvb, av np1 vdd a-acp vvi pno12, cc av vvb pno12.
Therefore to avoid this, they say, All is from Eternity. Origen who was called by an ancient Writer Centaur, because of his monstrous opinions, argued thus, lib. 1. NONLATINALPHABET, cap. 2. As there cannot be a father without a sonne,
Therefore to avoid this, they say, All is from Eternity. Origen who was called by an ancient Writer Centaur, Because of his monstrous opinions, argued thus, lib. 1., cap. 2. As there cannot be a father without a son,
so that when the world is created, when a man is justified, we say, God who was not a Creator before, is a Creator, who was not a Father by grace, is now by grace;
so that when the world is created, when a man is justified, we say, God who was not a Creator before, is a Creator, who was not a Father by grace, is now by grace;
av cst c-crq dt n1 vbz vvn, c-crq dt n1 vbz vvn, pns12 vvb, np1 r-crq vbds xx dt n1 a-acp, vbz dt n1, r-crq vbds xx dt n1 p-acp n1, vbz av p-acp n1;
Hence when our Divines argue against Arminians, That if the Saints should apostatize, Gods love would be changeable, it is meant of Gods love of Election, which is an absolute purpose and efficacious will to bring such a man to glory:
Hence when our Divines argue against Arminians, That if the Saints should apostatise, God's love would be changeable, it is meant of God's love of Election, which is an absolute purpose and efficacious will to bring such a man to glory:
yet ex hypothesi, supposing God hath made this decree, it doth very truly follow, That if that Saint should not be brought to glory, God would be changeable.
yet ex Hypothesis, supposing God hath made this Decree, it does very truly follow, That if that Saint should not be brought to glory, God would be changeable.
av fw-la fw-la, vvg np1 vhz vvn d n1, pn31 vdz av av-j vvi, cst cs d n1 vmd xx vbi vvn p-acp n1, np1 vmd vbi j.
And besides this immutability, which may be called an immutability of his nature, there is another of his Word and Promise, whereby he hath graciously covenanted to put his fear in their heart, that they shall never depart from him:
And beside this immutability, which may be called an immutability of his nature, there is Another of his Word and Promise, whereby he hath graciously covenanted to put his Fear in their heart, that they shall never depart from him:
Now if any of the Saints should totally or finally apostatize, Gods mutability would be seen in both those respects of his nature or will, and of his truth and fidelity. But the case is not the like,
Now if any of the Saints should totally or finally apostatise, God's mutability would be seen in both those respects of his nature or will, and of his truth and Fidis. But the case is not the like,
av cs d pp-f dt n2 vmd av-j cc av-j vvi, npg1 n1 vmd vbi vvn p-acp d d n2 pp-f po31 n1 cc n1, cc pp-f po31 n1 cc n1. p-acp dt n1 vbz xx dt j,
And indeed for this particular may the Arminians be challenged, as holding Gods mutability, because they hold, That notwithstanding Gods decree and purpose to save such a man,
And indeed for this particular may the Arminians be challenged, as holding God's mutability, Because they hold, That notwithstanding God's Decree and purpose to save such a man,
cc av p-acp d j vmb dt njp2 vbb vvn, c-acp vvg npg1 n1, c-acp pns32 vvb, cst p-acp ng1 n1 cc n1 pc-acp vvi d dt n1,
and in another of his wrath, yet the change was in Adam, not in God, both because God had not made an absolute Decree from all Eternity for his standing,
and in Another of his wrath, yet the change was in Adam, not in God, both Because God had not made an absolute decree from all Eternity for his standing,
cc p-acp j-jn pp-f po31 n1, av dt n1 vbds p-acp np1, xx p-acp np1, d c-acp np1 vhd xx vvn dt j n1 p-acp d n1 p-acp po31 n-vvg,
As we call the effects of Gods anger, his anger, Poena patientis, ira esse creditur decernentis, The punishment on the offender, is judged the anger of the inflicter:
As we call the effects of God's anger, his anger, Poena patientis, ira esse creditur decernentis, The punishment on the offender, is judged the anger of the inflicter:
THe next Question to be considered, is, Whether in this prayer, we pray only for the Assurance of Pardon, not Pardon it self? For thus the Antinomians answer to the Objection fetched from this place, that the whole sense of this Petition is, That we may feel in our selves,
THe next Question to be considered, is, Whither in this prayer, we pray only for the Assurance of Pardon, not Pardon it self? For thus the Antinomians answer to the Objection fetched from this place, that the Whole sense of this Petition is, That we may feel in our selves,
dt ord n1 pc-acp vbi vvn, vbz, cs p-acp d n1, pns12 vvb av-j p-acp dt n1 pp-f n1, xx vvi pn31 n1? c-acp av dt njp2 vvb p-acp dt n1 vvd p-acp d n1, cst dt j-jn n1 pp-f d vvb vbz, cst pns12 vmb vvi p-acp po12 n2,
then sins are not forgiven before, answereth, The Protestants (saith he) with one consent hold, That they do beg at the hands of God greater Certainty and Assurance of Pardon, and he instanceth in a condemned person, that is upon the ladder, who having received the pardon of his Prince, may when called into the Kings presence fall down and say, Pardon me my Lord and King ;
then Sins Are not forgiven before, Answers, The Protestants (Says he) with one consent hold, That they do beg At the hands of God greater Certainty and Assurance of Pardon, and he Instanceth in a condemned person, that is upon the ladder, who having received the pardon of his Prince, may when called into the Kings presence fallen down and say, Pardon me my Lord and King;
Gomarus in his Explication of this Petition, doth excellently confute Piscator, for explicating Pardon of sin by a Metonymy of the subject, viz. The sense and feeling of this in our hearts, and saith, That such a signification cannot be proved out of any place of Scripture,
Gomarus in his Explication of this Petition, does excellently confute Piscator, for explicating Pardon of since by a Metonymy of the Subject, viz. The sense and feeling of this in our hearts, and Says, That such a signification cannot be proved out of any place of Scripture,
np1 p-acp po31 n1 pp-f d vvb, vdz av-j vvi n1, p-acp j-vvg n1 pp-f n1 p-acp dt n1 pp-f dt n-jn, n1 dt n1 cc n-vvg pp-f d p-acp po12 n2, cc vvz, cst d dt n1 vmbx vbi vvn av pp-f d n1 pp-f n1,
nor out of the language of any good Authors, and one of his reasons is this, Prayer for pardon of sin would be imprudently taken out of the Lords Prayer;
nor out of the language of any good Authors, and one of his Reasons is this, Prayer for pardon of since would be imprudently taken out of the lords Prayer;
ccx av pp-f dt n1 pp-f d j n2, cc crd pp-f po31 n2 vbz d, n1 p-acp n1 pp-f n1 vmd vbi av-j vvn av pp-f dt n2 n1;
This also Bellarmine objecting against special Faith, as if it were a confidence that my sins are forgiven already, he makes it as absurd upon this ground to beg for pardon,
This also Bellarmine objecting against special Faith, as if it were a confidence that my Sins Are forgiven already, he makes it as absurd upon this ground to beg for pardon,
Thus David although he heard his Pardon proclaimed, yet makes that poenitential Psalm, Psal. 51. for mercy to do away his sins, which was by appeasing his conscience,
Thus David although he herd his Pardon proclaimed, yet makes that penitential Psalm, Psalm 51. for mercy to do away his Sins, which was by appeasing his conscience,
av np1 cs pns31 vvd po31 n1 vvn, av vvz d j n1, np1 crd p-acp n1 pc-acp vdi av po31 n2, r-crq vbds p-acp vvg po31 n1,
and therefore needeth oil to be frequently poured into his wounds, Comfort, comfort ye my people, (saith the Prophet.) There must be an ingemination of the duty, else the soul at first will not hearken.
and Therefore needs oil to be frequently poured into his wounds, Comfort, Comfort you my people, (Says the Prophet.) There must be an ingemination of the duty, Else the soul At First will not harken.
cc av vvz n1 pc-acp vbi av-j vvn p-acp po31 n2, n1, vvb pn22 po11 n1, (vvz dt n1.) pc-acp vmb vbi dt n1 pp-f dt n1, av dt n1 p-acp ord vmb xx vvi.
The Socinians interpret that compellation, Our Father, not actually, but dispositively; as if the meaning were, who art ready and willing to be a Father.
The socinians interpret that compellation, Our Father, not actually, but dispositively; as if the meaning were, who art ready and willing to be a Father.
dt njp2 vvi d n1, po12 n1, xx av-j, cc-acp av-j; c-acp cs dt n1 vbdr, r-crq vb2r j cc j pc-acp vbi dt n1.
Now its plain, that such a person praying for forgiveness, doth not pray for the Assurance of that which is already past (for so no sinne is forgiven to him) but for initial Pardon, which he never yet hath enjoyed.
Now its plain, that such a person praying for forgiveness, does not pray for the Assurance of that which is already past (for so no sin is forgiven to him) but for initial Pardon, which he never yet hath enjoyed.
av pn31|vbz j, cst d dt n1 vvg p-acp n1, vdz xx vvi p-acp dt n1 pp-f d r-crq vbz av j (c-acp av dx n1 vbz vvn p-acp pno31) cc-acp p-acp j n1, r-crq pns31 av-x av vhz vvn.
Therefore its called so, When thou art converted strengthen thy brother, saith Christ to Peter. This recovery out of the sinne they were plunged into, was like a new conversion.
Therefore its called so, When thou art converted strengthen thy brother, Says christ to Peter. This recovery out of the sin they were plunged into, was like a new conversion.
av pn31|vbz vvn av, c-crq pns21 vb2r vvn vvb po21 n1, vvz np1 p-acp np1. d n1 av pp-f dt n1 pns32 vbdr vvn p-acp, vbds av-j dt j n1.
and this may be illustrated by two further considerations, the former of those places where God is said not to forgive, the later of those where forgiveness is applied of one man unto another.
and this may be illustrated by two further considerations, the former of those places where God is said not to forgive, the later of those where forgiveness is applied of one man unto Another.
cc d vmb vbi vvn p-acp crd jc n2, dt j pp-f d n2 c-crq np1 vbz vvn xx pc-acp vvi, dt jc pp-f d c-crq n1 vbz vvn pp-f crd n1 p-acp j-jn.
When the Prophet Isaiah speaking of the Israelites, how their Land was full of Idols, and both great and mean men did humble themselves before them, Isa. 2.9. prayeth, that therefore God would not forgive them.
When the Prophet Isaiah speaking of the Israelites, how their Land was full of Idols, and both great and mean men did humble themselves before them, Isaiah 2.9. Prayeth, that Therefore God would not forgive them.
c-crq dt n1 np1 vvg pp-f dt np2, c-crq po32 n1 vbds j pp-f n2, cc d j cc j n2 vdd vvi px32 p-acp pno32, np1 crd. vvz, cst av np1 vmd xx vvi pno32.
Can any one make the meaning to be, that God would not give them the assurance of their forgiveness? Mat. 12.32. The Evangelist saith, All other sins may be forgiven, but that against the holy Ghost shall never:
Can any one make the meaning to be, that God would not give them the assurance of their forgiveness? Mathew 12.32. The Evangelist Says, All other Sins may be forgiven, but that against the holy Ghost shall never:
vmb d pi vvb dt n1 pc-acp vbi, cst np1 vmd xx vvi pno32 dt n1 pp-f po32 n1? np1 crd. dt np1 vvz, d j-jn n2 vmb vbi vvn, cc-acp cst p-acp dt j n1 vmb av-x:
As for the above named Authours instance of a malefactour who hath received Pardon, may yet upon his coming into the Kings presence, desire Pardon, it no wayes advantageth him:
As for the above nam Authors instance of a Malefactor who hath received Pardon, may yet upon his coming into the Kings presence, desire Pardon, it not ways advantageth him:
For suppose a Malefactour might the first time do so, yet experience doth demonstrate it would argue folly and madness in a Malefactour, to doe so frequently:
For suppose a Malefactor might the First time do so, yet experience does demonstrate it would argue folly and madness in a Malefactor, to do so frequently:
p-acp vvi dt n1 vmd dt ord n1 vdb av, av n1 vdz vvi pn31 vmd vvi n1 cc n1 p-acp dt n1, pc-acp vdi av av-j:
To conclude this Point (because we have elswhere spoken to it) This Exposition doth overthrow the continual use of the Word, the equipollent phrases, the proper object of Prayer,
To conclude this Point (Because we have elsewhere spoken to it) This Exposition does overthrow the continual use of the Word, the equipollent phrases, the proper Object of Prayer,
p-acp vvi d n1 (c-acp pns12 vhb av vvn p-acp pn31) d n1 vdz vvi dt j n1 pp-f dt n1, dt j n2, dt j n1 pp-f n1,
Though therefore thy soul hath been deeply humbled, and is greatly reformed, yet God suspends the light of his favour upon thy soul, that thou mayest acknowledge it his Grace, not the merit of thy sorrow;
Though Therefore thy soul hath been deeply humbled, and is greatly reformed, yet God suspends the Light of his favour upon thy soul, that thou Mayest acknowledge it his Grace, not the merit of thy sorrow;
cs av po21 n1 vhz vbn av-jn vvn, cc vbz av-j vvn, av np1 vvz dt n1 pp-f po31 n1 p-acp po21 n1, cst pns21 vm2 vvi pn31 po31 n1, xx dt n1 pp-f po21 n1;
Hence he caused light to be before the Sunne, and the earth is commanded to bring forth Herbs before any rain, that so God may be acknowledged all in all.
Hence he caused Light to be before the Sun, and the earth is commanded to bring forth Herbs before any rain, that so God may be acknowledged all in all.
av pns31 vvd n1 pc-acp vbi p-acp dt n1, cc dt n1 vbz vvn pc-acp vvi av n2 p-acp d n1, cst av np1 vmb vbi vvn d p-acp d.
as if therefore God would forgive sin without Repentance. No, God hath ordered a way inviolably and indispensably, wherein he will vouchsafe his Pardon, and no otherwayes.
as if Therefore God would forgive since without Repentance. No, God hath ordered a Way inviolably and indispensably, wherein he will vouchsafe his Pardon, and no otherways.
c-acp cs av np1 vmd vvi n1 p-acp n1. uh-dx, np1 vhz vvn dt n1 av-j cc av-j, c-crq pns31 vmb vvi po31 n1, cc dx av.
But although God out of his meer good will hath inseparably conjoined Repentance and Remission together, yet the Discovery or Promulgation of this unto the broken and contrite heart, is altogether Arbitrary:
But although God out of his mere good will hath inseparably conjoined Repentance and Remission together, yet the Discovery or Promulgation of this unto the broken and contrite heart, is altogether Arbitrary:
p-acp cs np1 av pp-f po31 j j n1 vhz av-j vvn n1 cc n1 av, av dt n1 cc n1 pp-f d p-acp dt j-vvn cc j n1, vbz av j-jn:
A second Reason, Why God though he pardon, may yet deny the manifestation of it, is, Because hereby God would make us feel the bitternesse and gall of it in our own hearts.
A second Reason, Why God though he pardon, may yet deny the manifestation of it, is, Because hereby God would make us feel the bitterness and Gall of it in our own hearts.
dt ord n1, q-crq np1 c-acp pns31 vvb, vmb av vvi dt n1 pp-f pn31, vbz, c-acp av np1 vmd vvi pno12 vvi dt n1 cc n1 pp-f pn31 p-acp po12 d n2.
Thus God dealt with David, The light of Gods favour doth not presently break thorow the Cloud, that so David may feel how bitter a thing it is to sinne against God.
Thus God dealt with David, The Light of God's favour does not presently break thorough the Cloud, that so David may feel how bitter a thing it is to sin against God.
As God suffered Isaac to be bound, to have wood laid on him, the knife to be lifted up to strike him, in all which space, Isaac 's fear could not but heighten:
As God suffered Isaac to be bound, to have wood laid on him, the knife to be lifted up to strike him, in all which Molle, Isaac is Fear could not but heighten:
It must needs argue much guilt in Gods people, if after the particular gall and wormwood they have found in sin, they shall be ready to drink the like bitter potion, when sin presents it self.
It must needs argue much guilt in God's people, if After the particular Gall and wormwood they have found in since, they shall be ready to drink the like bitter potion, when since presents it self.
Certainly the heart-aches that Paul found afterwards, though pardoned, for his former persecutions, were like a flaming sword to keep him off from such attempts again;
Certainly the heartaches that Paul found afterwards, though pardoned, for his former persecutions, were like a flaming sword to keep him off from such attempts again;
yet the way of believing this, is so far above natural conscience, which expects Justification by works, that the heart of a man hath much ado to close with it.
yet the Way of believing this, is so Far above natural conscience, which expects Justification by works, that the heart of a man hath much ado to close with it.
av dt n1 pp-f vvg d, vbz av av-j p-acp j n1, r-crq vvz n1 p-acp n2, cst dt n1 pp-f dt n1 vhz d n1 pc-acp vvi p-acp pn31.
Therefore faith is not like other Graces or Duties ( viz. Love of God, Humility, &c. ) which have some obscure footsteps in the natural dictates of conscience, but it is wholly supernatural;
Therefore faith is not like other Graces or Duties (viz. Love of God, Humility, etc.) which have Some Obscure footsteps in the natural dictates of conscience, but it is wholly supernatural;
av n1 vbz xx av-j j-jn n2 cc n2 (n1 n1 pp-f np1, n1, av) r-crq vhb d j n2 p-acp dt j vvz pp-f n1, cc-acp pn31 vbz av-jn j;
Hence the Scripture makes faith the gift of God, which coming from the Spirit into our hearts, meeteth with much contrariety and opposition of doubts and unbelief.
Hence the Scripture makes faith the gift of God, which coming from the Spirit into our hearts, meeteth with much contrariety and opposition of doubts and unbelief.
av dt n1 vvz n1 dt n1 pp-f np1, r-crq vvg p-acp dt n1 p-acp po12 n2, vvz p-acp d n1 cc n1 pp-f n2 cc n1.
even as the sea after tempests & winds, though they be allaied, yet for some space after roareth and rageth, not leaving its troubles presently, as you heard before.
even as the sea After tempests & winds, though they be allayed, yet for Some Molle After roareth and rages, not leaving its Troubles presently, as you herd before.
av c-acp dt n1 p-acp n2 cc n2, cs pns32 vbb vvn, av p-acp d n1 c-acp vvz cc vvz, xx vvg po31 n2 av-j, c-acp pn22 vvd a-acp.
And for this reason, though David heard Nathan pronounce his pardon, yet he doth vehemently importune for it afterwards in Psalm. 51. as if he had not the least notice of any such mercy to him.
And for this reason, though David herd Nathan pronounce his pardon, yet he does vehemently importune for it afterwards in Psalm. 51. as if he had not the least notice of any such mercy to him.
cc p-acp d n1, cs np1 vvn np1 vvb po31 n1, av pns31 vdz av-j vvi p-acp pn31 av p-acp n1. crd p-acp cs pns31 vhd xx dt ds n1 pp-f d d n1 p-acp pno31.
For as one end of Christs suffering in his soul, lying in agonies under Gods displeasure, was because he might know how to have compassion upon his children in such temptations:
For as one end of Christ suffering in his soul, lying in agonies under God's displeasure, was Because he might know how to have compassion upon his children in such temptations:
Those that have been in these deep waters, see the wonderful works of the Lord, and so have their hearts and mouths the more opened to celebrate his praise.
Those that have been in these deep waters, see the wondered works of the Lord, and so have their hearts and mouths the more opened to celebrate his praise.
d cst vhb vbn p-acp d j-jn n2, vvb dt j n2 pp-f dt n1, cc av vhb po32 n2 cc n2 dt av-dc vvd pc-acp vvi po31 n1.
Another Question may be, What Directions are to be given unto a soul tempted about the pardon of sin? for many such there are, who like Pauls fellow passengers in the ship, have been so many dayes, moneths,
another Question may be, What Directions Are to be given unto a soul tempted about the pardon of since? for many such there Are, who like Paul's fellow passengers in the ship, have been so many days, months,
j-jn n1 vmb vbi, q-crq n2 vbr pc-acp vbi vvn p-acp dt n1 vvn p-acp dt n1 pp-f n1? p-acp d d a-acp vbr, r-crq av-j npg1 n1 n2 p-acp dt n1, vhb vbn av d n2, n2,
We reade in the Canticles, that the Churches laziness, and her not opening the doors to Christ when he knockt, was the cause of that spiritual desertion she was plunged into, seeking up and down for her Beloved, but not finding of him.
We read in the Canticles, that the Churches laziness, and her not opening the doors to christ when he knocked, was the cause of that spiritual desertion she was plunged into, seeking up and down for her beloved, but not finding of him.
So in the godly there should be NONLATINALPHABET, a confidence of Faith, whereby maugre the devil, and our consciences, we dare throw our selves into the arms of a Promise.
So in the godly there should be, a confidence of Faith, whereby maugre the Devil, and our Consciences, we Dare throw our selves into the arms of a Promise.
Howsoever hereby thou wilt shew thy heavenly courage in enduring a kinde of spiritual Martyrdom. As that Love is the highest Love, which is carried out to enemies;
Howsoever hereby thou wilt show thy heavenly courage in enduring a kind of spiritual Martyrdom. As that Love is the highest Love, which is carried out to enemies;
c-acp av pns21 vm2 vvi po21 j n1 p-acp vvg dt n1 pp-f j n1. p-acp d n1 vbz dt js n1, r-crq vbz vvn av p-acp n2;
ANother Question, which is also of great use, we are to dispatch at this time, viz. Whether a Believer repenting and suing for pardon, is to make any difference between a great sin and a lesse? For if a man should be perswaded of the negative, then would gross and notorious sins, which Tertullian cals, Devoratoria salutis, whirlpools and gulfs, wherein the party offended is plunged, be no more then those sins, which Austin cals, Quotidiana & levia, daily infirmities, which continually flow from the most sanctified person.
another Question, which is also of great use, we Are to dispatch At this time, viz. Whither a Believer repenting and suing for pardon, is to make any difference between a great since and a less? For if a man should be persuaded of the negative, then would gross and notorious Sins, which Tertullian calls, Devoratoria Salutis, whirlpools and gulfs, wherein the party offended is plunged, be no more then those Sins, which Austin calls, Quotidian & Levia, daily infirmities, which continually flow from the most sanctified person.
j-jn n1, r-crq vbz av pp-f j n1, pns12 vbr pc-acp vvi p-acp d n1, n1 cs dt n1 vvg cc vvg p-acp n1, vbz pc-acp vvi d n1 p-acp dt j n1 cc dt av-dc? c-acp cs dt n1 vmd vbi vvn pp-f dt j-jn, av vmd j cc j n2, r-crq np1 vvz, np1 fw-la, n2 cc n2, c-crq dt n1 vvn vbz vvn, vbb av-dx av-dc cs d n2, r-crq np1 vvz, np1 cc fw-la, av-j n2, r-crq av-j vvb p-acp dt av-ds j-vvn n1.
And that the whole truth of this matter may be understood, observe these Propositions. First, Every sin, even the least sin, doth deserve eternal death.
And that the Whole truth of this matter may be understood, observe these Propositions. First, Every since, even the least since, does deserve Eternal death.
cc cst dt j-jn n1 pp-f d n1 vmb vbi vvn, vvb d n2. ord, d n1, av dt ds n1, vdz vvi j n1.
Now every sin is a transgression of the Law. This the Apostle speaks universally of all sin, without any exception, Rom. 6.23. The wages of sin is death.
Now every since is a Transgression of the Law. This the Apostle speaks universally of all since, without any exception, Rom. 6.23. The wages of since is death.
av d n1 vbz dt n1 pp-f dt n1. np1 dt n1 vvz av-j pp-f d n1, p-acp d n1, np1 crd. dt n2 pp-f n1 vbz n1.
and our Saviour confirmeth this, when he saith, Of every idle word a man shall give an account, Mat. 12.36. and that phrase of giving an account, is not a diminutive, but aggravative expression:
and our Saviour confirmeth this, when he Says, Of every idle word a man shall give an account, Mathew 12.36. and that phrase of giving an account, is not a diminutive, but aggravative expression:
cc po12 n1 vvz d, c-crq pns31 vvz, pp-f d j n1 dt n1 vmb vvi dt n1, np1 crd. cc d n1 pp-f vvg dt n1, vbz xx dt j, p-acp j n1:
Our Saviour doth there argue from the less to the greater, Thus, If a man must give an account for every idle word, much more for blasphemy against the holy Ghost.
Our Saviour does there argue from the less to the greater, Thus, If a man must give an account for every idle word, much more for blasphemy against the holy Ghost.
But the clear Answer is, That our Saviour speaks allusively to those three Courts of Judicature among the Jews, the least punishment whereof was death;
But the clear Answer is, That our Saviour speaks allusively to those three Courts of Judicature among the jews, the least punishment whereof was death;
when the spirit of discerning was frequent, might easily be known) or of such sin that did plainly discover obstinacy and impenitency accompanying of it, otherwise no man might pray for another man that hath committed a mortal sin,
when the Spirit of discerning was frequent, might Easily be known) or of such since that did plainly discover obstinacy and impenitency accompanying of it, otherwise no man might pray for Another man that hath committed a Mortal since,
c-crq dt n1 pp-f vvg vbds j, vmd av-j vbi vvn) cc pp-f d n1 cst vdd av-j vvi n1 cc n1 vvg pp-f pn31, av dx n1 vmd vvi p-acp j-jn n1 cst vhz vvn dt j-jn n1,
Lay therefore this foundation, That every sin is mortal, in respect of its desert and guilt, howsoever to the godly believing and repenting, no sin is mortal, but all venial, Rom. 8.1. There is no condemnation to those that are in Christ Jesus.
Lay Therefore this Foundation, That every since is Mortal, in respect of its desert and guilt, howsoever to the godly believing and repenting, no since is Mortal, but all venial, Rom. 8.1. There is no condemnation to those that Are in christ jesus.
vvd av d n1, cst d n1 vbz j-jn, p-acp n1 pp-f po31 n1 cc n1, c-acp p-acp dt j vvg cc vvg, dx n1 vbz j-jn, cc-acp d j, np1 crd. pc-acp vbz dx n1 p-acp d cst vbr p-acp np1 np1.
Therefore Musculus observes well, That in this case, the persons offending are to be considered (whether they be believers) more then the sins themselves. A second Proposition.
Therefore Musculus observes well, That in this case, the Persons offending Are to be considered (whither they be believers) more then the Sins themselves. A second Proposition.
av np1 vvz av, cst p-acp d n1, dt n2 vvg vbr pc-acp vbi vvn (cs pns32 vbb n2) av-dc cs dt n2 px32. dt ord n1.
yet some may shoot farre wider from it, then others, one sinne therefore may be more hainous then another, divers wayes, as Divines shew: As 1. From the Person offending ;
yet Some may shoot Far wider from it, then Others, one sin Therefore may be more heinous then Another, diverse ways, as Divines show: As 1. From the Person offending;
av d vmb vvi av-j av-jc p-acp pn31, cs n2-jn, crd n1 av vmb vbi av-dc j cs j-jn, j n2, c-acp n2-jn vvb: c-acp crd p-acp dt n1 vvg;
Hence some sins are compared to Camels, others to Gnats, some to Beams, other to Moats, some to Talents, other to Farthings. This then being clear, let us consider, what difference a true believer should make between these in matter of pardon,
Hence Some Sins Are compared to Camels, Others to Gnats, Some to Beams, other to Moats, Some to Talents, other to Farthings. This then being clear, let us Consider, what difference a true believer should make between these in matter of pardon,
av d n2 vbr vvn p-acp n2, n2-jn pc-acp n2, d p-acp n2, j-jn p-acp n2, d p-acp n2, j-jn p-acp n2. d av vbg j, vvb pno12 vvi, q-crq n1 dt j n1 vmd vvi p-acp d p-acp n1 pp-f n1,
Thus when Aaron had made the Idolatrous Calf, how angry was God both with Aaron and the people? How angry also was God with David after his murder and adultery? David had continual infirmities,
Thus when Aaron had made the Idolatrous Calf, how angry was God both with Aaron and the people? How angry also was God with David After his murder and adultery? David had continual infirmities,
av c-crq np1 vhd vvn dt j n1, c-crq j vbds np1 av-d p-acp np1 cc dt n1? q-crq j av vbds np1 p-acp np1 p-acp po31 n1 cc n1? np1 vhd j n2,
as he did in these sins: Therefore it must argue high prophaneness of spirit; if a man after the committing of gross and loathsom sins be no more troubled,
as he did in these Sins: Therefore it must argue high profaneness of Spirit; if a man After the committing of gross and loathsome Sins be no more troubled,
c-acp pns31 vdd p-acp d n2: av pn31 vmb vvi j n1 pp-f n1; cs dt n1 p-acp dt vvg pp-f j cc j n2 vbb av-dx av-dc vvn,
We reade also of the incestuous person, as he committed a sin, that was not so much as named among the Gentiles, so he manifested such sorrow as was scarce heard among Christians;
We read also of the incestuous person, as he committed a since, that was not so much as nam among the Gentiles, so he manifested such sorrow as was scarce herd among Christians;
pns12 vvb av pp-f dt j n1, c-acp pns31 vvd dt n1, cst vbds xx av av-d c-acp vvd p-acp dt n2-j, av pns31 vvd d n1 a-acp vbds av-j vvn p-acp np1;
as for these crimson and scarlet sins, how would the whole life of man be but a continual trouble of soul? and in what darkness would he live alwayes? Although all thy continual failings ought to be matter of humiliation unto thee,
as for these crimson and scarlet Sins, how would the Whole life of man be but a continual trouble of soul? and in what darkness would he live always? Although all thy continual failings ought to be matter of humiliation unto thee,
yet they do not with the gross impieties they plunge themselves into, as appeareth in David, Psal. 51. who prayeth for the restoring of that salvation he had lost by his sin.
yet they do not with the gross impieties they plunge themselves into, as appears in David, Psalm 51. who Prayeth for the restoring of that salvation he had lost by his since.
The Spirit of God is a Dove, and that delighteth not in noisom buildings. The Spirit of God may be grieved and quenched in respect of the fruits thereof:
The Spirit of God is a Dove, and that delights not in noisome buildings. The Spirit of God may be grieved and quenched in respect of the fruits thereof:
dt n1 pp-f np1 vbz dt n1, cc d vvz xx p-acp j n2. dt n1 pp-f np1 vmb vbi vvn cc vvn p-acp n1 pp-f dt n2 av:
but its a Command laid upon the Church-Officers, to cast such an one out of their society, as 1 Cor. 6. neither may the people of God have any familiar communion or acquaintance with such:
but its a Command laid upon the Church-Officers, to cast such an one out of their society, as 1 Cor. 6. neither may the people of God have any familiar communion or acquaintance with such:
cc-acp pn31|vbz dt n1 vvn p-acp dt n2, pc-acp vvi d dt pi av pp-f po32 n1, p-acp crd np1 crd av-dx vmb dt n1 pp-f np1 vhb d j-jn n1 cc n1 p-acp d:
now what horror and trembling may justly arise in such a mans heart, who shall thus be cast out of all gracious Priviledges, and that by Gods appointment? What darkness must this work in his heart,
now what horror and trembling may justly arise in such a men heart, who shall thus be cast out of all gracious Privileges, and that by God's appointment? What darkness must this work in his heart,
av q-crq n1 cc n-vvg vmb av-j vvi p-acp d dt ng1 n1, r-crq vmb av vbi vvn av pp-f d j n2, cc cst p-acp ng1 n1? q-crq n1 vmb d vvi p-acp po31 n1,
5. In some kinde of grosse sins, although there may be deep humiliation, yet there are many other conditions requisite, without which pardon of sinne cannot be obtained,
5. In Some kind of gross Sins, although there may be deep humiliation, yet there Are many other conditions requisite, without which pardon of sin cannot be obtained,
crd p-acp d n1 pp-f j n2, cs pc-acp vmb vbi j-jn n1, av a-acp vbr d j-jn n2 j, p-acp r-crq n1 pp-f n1 vmbx vbi vvn,
It is a known saying of Austin, Non remittitur peccatum, nisi restituatur ablatum: The sinne is not remitted, unlesse what thou hast unjustly taken be restored.
It is a known saying of Austin, Non remittitur peccatum, nisi restituatur ablatum: The sin is not remitted, unless what thou hast unjustly taken be restored.
And it is a most wretched perverting of the sense, which an Antinomian makes ( Reconcil. with God, pag 90.) that this reconciliation is to be made of man to man,
And it is a most wretched perverting of the sense, which an Antinomian makes (Reconcile. with God, page 90.) that this reconciliation is to be made of man to man,
and whereas the same Authour speaks of Zacheus, that he did beleeve first, and afterwards made restitution: which ( pag. 91.) he cals an example beyond all exception;
and whereas the same Author speaks of Zacchaeus, that he did believe First, and afterwards made restitution: which (page. 91.) he calls an Exampl beyond all exception;
cc cs dt d n1 vvz pp-f np1, cst pns31 vdd vvi ord, cc av vvd n1: r-crq (n1. crd) pns31 vvz dt n1 p-acp d n1;
For although by this it will appear, That Zacheus did joyfully receive Christ before he made actuall restitution, yet not before he had a preparednesse,
For although by this it will appear, That Zacchaeus did joyfully receive christ before he made actual restitution, yet not before he had a preparedness,
p-acp cs p-acp d pn31 vmb vvi, cst np1 vdd av-j vvi np1 c-acp pns31 vvd j n1, av xx c-acp pns31 vhd dt n1,
And certainly Zacheus speaking thus to Christ, Behold I give, cannot but be understood, that this penitent frame of heart was upon him before he said so.
And Certainly Zacchaeus speaking thus to christ, Behold I give, cannot but be understood, that this penitent frame of heart was upon him before he said so.
cc av-j np1 vvg av p-acp np1, vvb pns11 vvb, vmbx p-acp vbi vvn, cst d j-jn n1 pp-f n1 vbds p-acp pno31 c-acp pns31 vvd av.
What conflicts must there needs be, when nothing but mountains are in the way, and great gulfs apprehended between pardon and him? The mariner doth need more skill and strength in a tempest, then in a calm;
What conflicts must there needs be, when nothing but Mountains Are in the Way, and great gulfs apprehended between pardon and him? The mariner does need more skill and strength in a tempest, then in a Cam;
q-crq n2 vmb a-acp av vbi, c-crq pix cc-acp n2 vbr p-acp dt n1, cc j n2 vvn p-acp n1 cc pno31? dt n1 vdz vvi dc n1 cc n1 p-acp dt n1, av p-acp dt j-jn;
There is no difference in respect of the efficient cause, Gods grace in pardoning. The godly man is not to think, that God can more easily pardon lesse sins, then great sins:
There is no difference in respect of the efficient cause, God's grace in pardoning. The godly man is not to think, that God can more Easily pardon less Sins, then great Sins:
So although some sins exceed others in guilt divers waies, yet all of them in respect of Gods grace, are but as a drop before the Sun, which is quickly dried up.
So although Some Sins exceed Others in guilt diverse ways, yet all of them in respect of God's grace, Are but as a drop before the Sun, which is quickly dried up.
av cs d n2 vvi ng2-jn p-acp n1 j n2, av d pp-f pno32 p-acp n1 pp-f npg1 n1, vbr cc-acp p-acp dt n1 p-acp dt n1, r-crq vbz av-j vvn a-acp.
And certainly, when we consider of what infinite value and worth the sufferings of him who is God as well as man, do amount to, the beleeving soul need not wonder,
And Certainly, when we Consider of what infinite valve and worth the sufferings of him who is God as well as man, do amount to, the believing soul need not wonder,
cc av-j, c-crq pns12 vvb pp-f r-crq j n1 cc n1 dt n2 pp-f pno31 r-crq vbz np1 c-acp av c-acp n1, vdb vvi p-acp, dt j-vvg n1 vvb xx vvi,
3. Neither may we make any difference in the means of pardon thus farre, as if our merit and satisfaction were to goe to the pardon of one, and not of the other.
3. Neither may we make any difference in the means of pardon thus Far, as if our merit and satisfaction were to go to the pardon of one, and not of the other.
crd av-d vmb pns12 vvi d n1 p-acp dt n2 pp-f n1 av av-j, c-acp cs po12 n1 cc n1 vbdr pc-acp vvi p-acp dt n1 pp-f crd, cc xx pp-f dt j-jn.
And this is the more to be observed, because it is hard not to do any thing extraordinarily in a way of pardon, and not presently to rest upon this, as if it had some worth in it.
And this is the more to be observed, Because it is heard not to do any thing extraordinarily in a Way of pardon, and not presently to rest upon this, as if it had Some worth in it.
cc d vbz dt av-dc pc-acp vbi vvn, c-acp pn31 vbz vvn xx pc-acp vdi d n1 av-j p-acp dt n1 pp-f n1, cc xx av-j p-acp vvb p-acp d, c-acp cs pn31 vhd d n1 p-acp pn31.
and if by our own strength we cannot remove a straw, how shall we a beam? But in the primitive times the Church being severe against grosse offenders, appointed more solemn and extraordinary duties of humiliation for satisfaction to the Church of God in point of scandal,
and if by our own strength we cannot remove a straw, how shall we a beam? But in the primitive times the Church being severe against gross offenders, appointed more solemn and extraordinary duties of humiliation for satisfaction to the Church of God in point of scandal,
For there are some who pleade for the distinction of mortall and veniall sins, in this sense, veniall are all those which may stand with the favour and grace of God to the person so failing;
For there Are Some who plead for the distinction of Mortal and venial Sins, in this sense, venial Are all those which may stand with the favour and grace of God to the person so failing;
c-acp a-acp vbr d r-crq vvb p-acp dt n1 pp-f j-jn cc j n2, p-acp d n1, j vbr d d r-crq vmb vvi p-acp dt n1 cc n1 pp-f np1 p-acp dt n1 av vvg;
Such a distinction Musculus acknowledgeth, loc. com. de peccato, and others; but this supposeth a totall apostasie from grace, which I have already disproved.
Such a distinction Musculus acknowledgeth, loc. come. the Peccato, and Others; but this Supposeth a total apostasy from grace, which I have already disproved.
d dt n1 np1 vvz, fw-la. vvb. dt n1, cc n2-jn; cc-acp d vvz dt j n1 p-acp n1, r-crq pns11 vhb av vvn.
As the Ark was made of that wood which would not be corrupt or putrifie, so is the Church of God in respect of the living members. Therefore although Gods people in such grievous fals lose their assurance, feel wofull commotions of heart,
As the Ark was made of that wood which would not be corrupt or putrify, so is the Church of God in respect of the living members. Therefore although God's people in such grievous falls loose their assurance, feel woeful commotions of heart,
p-acp dt n1 vbds vvn pp-f d n1 r-crq vmd xx vbi j cc vvi, av vbz dt n1 pp-f np1 p-acp n1 pp-f dt vvg n2. av cs n2 n1 p-acp d j av-j vvi po32 n1, vvb j n2 pp-f n1,
and certainly his materiall Harp was not more efficacious to drive out Sauls evil spirit, then his Psalms are sanctified means to expell all corrupt affections in us.
and Certainly his material Harp was not more efficacious to drive out Saul's evil Spirit, then his Psalms Are sanctified means to expel all corrupt affections in us.
cc av-j po31 j-jn n1 vbds xx av-dc j pc-acp vvi av np1 j-jn n1, cs po31 n2 vbr vvn n2 pc-acp vvi d j n2 p-acp pno12.
in which sense Junius interprets those Psalms, that have their inscription, A Psalm of Degrees, A Psalm of Excellencies, as the Hebrew word will bear it.
in which sense Junius interprets those Psalms, that have their inscription, A Psalm of Degrees, A Psalm of Excellencies, as the Hebrew word will bear it.
Now this Psalm I am upon, may justly be so stiled, because it hath a peculiar usefulnesse to those who are exercised about the guilt of sinne; for here we have David like an anatomy, opened, that we may be instructed.
Now this Psalm I am upon, may justly be so styled, Because it hath a peculiar usefulness to those who Are exercised about the guilt of sin; for Here we have David like an anatomy, opened, that we may be instructed.
av d n1 pns11 vbm p-acp, vmb av-j vbi av vvn, c-acp pn31 vhz dt j n1 p-acp d r-crq vbr vvn p-acp dt n1 pp-f n1; p-acp av pns12 vhb np1 av-j dt n1, vvd, cst pns12 vmb vbi vvn.
so that the severall expressions are wonderfully comfortable, if sinne trouble thee as an heavy weight on thee, pardoning is the easing and taking off this burden;
so that the several expressions Are wonderfully comfortable, if sin trouble thee as an heavy weight on thee, pardoning is the easing and taking off this burden;
av cst dt j n2 vbr av-j j, cs n1 vvb pno21 p-acp dt j n1 p-acp pno21, vvg vbz dt vvg cc vvg a-acp d n1;
Secondly, This is described from the adjunct, adherent to remission of sinne, viz. blessednesse. The Apostle, Rom. 4, alledgeth this place to prove, That a man hath righteousnesse imputed to him without works,
Secondly, This is described from the adjunct, adherent to remission of sin, viz. blessedness. The Apostle, Rom. 4, allegeth this place to prove, That a man hath righteousness imputed to him without works,
for how doth it from this place follow, that a man hath righteousnesse imputed to him without works? This is as if a man should argue, He is a rich man,
for how does it from this place follow, that a man hath righteousness imputed to him without works? This is as if a man should argue, He is a rich man,
and that imputation of righteousnesse, and remission of sins are the self same thing; a man being therefore accounted righteous because his sins are not imputed unto him.
and that imputation of righteousness, and remission of Sins Are the self same thing; a man being Therefore accounted righteous Because his Sins Are not imputed unto him.
cc d n1 pp-f n1, cc n1 pp-f n2 vbr dt n1 d n1; dt n1 vbg av vvn j c-acp po31 n2 vbr xx vvn p-acp pno31.
Hence they deny that the Scripture ever saith Christs righteousnesse is imputed unto us, although in some sense they grant, it may be said so, inasmuch as by his death for us, he purchased remission of sin, which is our righteousnesse.
Hence they deny that the Scripture ever Says Christ righteousness is imputed unto us, although in Some sense they grant, it may be said so, inasmuch as by his death for us, he purchased remission of since, which is our righteousness.
Although they that are for imputed righteousnesse, say, The Argument is good, which Paul useth, because imputing of righteousnesse is immediatly contrary to the imputing of sinne;
Although they that Are for imputed righteousness, say, The Argument is good, which Paul uses, Because imputing of righteousness is immediately contrary to the imputing of sin;
This truth deserveth a diligent unfolding, because the mistake about it hath brought forth dangerous errours in two extremities, The one of the Papist, That because it is covered,
This truth deserveth a diligent unfolding, Because the mistake about it hath brought forth dangerous errors in two extremities, The one of the Papist, That Because it is covered,
Lastly, some make it an allusive expression to the Mercy-seat, over which was a covering, which might signifie Gods grace, through and in Christ, abolishing our sinnes.
Lastly, Some make it an allusive expression to the Mercy-seat, over which was a covering, which might signify God's grace, through and in christ, abolishing our Sins.
We may not strive for any of these Metaphors, they all in the generall tend to shew this, That God when be pardoneth, doth not look upon us as sinners,
We may not strive for any of these Metaphors, they all in the general tend to show this, That God when be Pardoneth, does not look upon us as Sinners,
pns12 vmb xx vvi p-acp d pp-f d n2, pns32 d p-acp dt n1 vvb pc-acp vvi d, cst np1 c-crq vbb n1, vdz xx vvi p-acp pno12 p-acp n2,
as it is here made blessednesse to have sinne covered, so it is made a woe and misery, Nehem ▪ 4.5. not to have sinne covered, as Nehemiah praieth against Sanballat and Tobiah, This expression is also used, Psal. 85.2.
as it is Here made blessedness to have sin covered, so it is made a woe and misery, Nehemiah ▪ 4.5. not to have sin covered, as Nehemiah Prayeth against Sanballat and Tobiah, This expression is also used, Psalm 85.2.
c-acp pn31 vbz av vvn n1 pc-acp vhi n1 vvn, av pn31 vbz vvn dt n1 cc n1, np1 ▪ crd. xx pc-acp vhi n1 vvn, c-acp np1 vvz p-acp n1 cc np1, d n1 vbz av vvn, np1 crd.
1. God is said therefore to cover sinne from his eyes, because he will not take notice of it in justified persons to punish it with wrath and condemnation, although it be not so covered,
1. God is said Therefore to cover sin from his eyes, Because he will not take notice of it in justified Persons to Punish it with wrath and condemnation, although it be not so covered,
crd np1 vbz vvn av pc-acp vvi n1 p-acp po31 n2, c-acp pns31 vmb xx vvi n1 pp-f pn31 p-acp vvn n2 pc-acp vvi pn31 p-acp n1 cc n1, cs pn31 vbb xx av vvn,
We do not therefore make God to cover sinne (as an Antinomian saith we do) as if a man should cover a thing with a net, where the object is still seen, Honey comb, pag 57. but as to Gods hatred and revengefull condemnation, so it is wholly covered;
We do not Therefore make God to cover sin (as an Antinomian Says we do) as if a man should cover a thing with a net, where the Object is still seen, Honey comb, page 57. but as to God's hatred and revengeful condemnation, so it is wholly covered;
pns12 vdb xx av vvi np1 pc-acp vvi n1 (c-acp dt jp vvz pno12 vdb) c-acp cs dt n1 vmd vvi dt n1 p-acp dt n1, c-crq dt n1 vbz av vvn, n1 n1, n1 crd p-acp a-acp p-acp ng1 n1 cc j n1, av pn31 vbz av-jn vvn;
and every true beleever repenting, is bound to beleeve, that God doth this graciously and gloriously to him, That he is no more in Gods account that loathsome leper and unclean person he was.
and every true believer repenting, is bound to believe, that God does this graciously and gloriously to him, That he is no more in God's account that loathsome leper and unclean person he was.
cc d j n1 vvg, vbz vvn pc-acp vvi, cst np1 vdz d av-j cc av-j p-acp pno31, cst pns31 vbz dx dc p-acp npg1 n1 cst j n1 cc j n1 pns31 vbds.
so doth Gods love cover the multitude of beleevers sins committed by them, dealing with them as reconciled persons, not upbraiding of them but bestowing all encouraging mercies upon them;
so does God's love cover the multitude of believers Sins committed by them, dealing with them as reconciled Persons, not upbraiding of them but bestowing all encouraging Mercies upon them;
av vdz ng1 n1 vvi dt n1 pp-f n2 n2 vvn p-acp pno32, vvg p-acp pno32 p-acp j-vvn n2, xx vvg pp-f pno32 p-acp vvg d vvg n2 p-acp pno32;
2. We may not conceive sinne covered in this sense, as if we by our subsequent good actions did cover sinne, so some have expounded holy works to be the garment that covers our nakednesse, but this would be our covering,
2. We may not conceive sin covered in this sense, as if we by our subsequent good actions did cover sin, so Some have expounded holy works to be the garment that covers our nakedness, but this would be our covering,
crd pns12 vmb xx vvi n1 vvn p-acp d n1, c-acp cs pns12 p-acp po12 j j n2 vdd vvi n1, av d vhb vvn j n2 pc-acp vbi dt n1 cst vvz po12 n1, p-acp d vmd vbi po12 n-vvg,
as Emplastrum tegit vulnus, the Plaister covers the sore, by healing of it: for although healing grace accompany justification, yet it is not justification.
as Emplastrum tegit Wound, the Plaster covers the soar, by healing of it: for although healing grace accompany justification, yet it is not justification.
3. We may not conceive it said to be covered in this sense, As if God when he had pardoned, did not yet still retain anger against the persons sinning, and so chastise them.
3. We may not conceive it said to be covered in this sense, As if God when he had pardoned, did not yet still retain anger against the Persons sinning, and so chastise them.
crd pns12 vmb xx vvi pn31 vvd pc-acp vbi vvn p-acp d n1, c-acp cs np1 c-crq pns31 vhd vvn, vdd xx av av vvi n1 p-acp dt n2 vvg, cc av vvb pno32.
Though this doctrine be much pleaded for, yet Scripture is evident against it. David had sin covered, yet God would not let the sword depart from his house.
Though this Doctrine be much pleaded for, yet Scripture is evident against it. David had since covered, yet God would not let the sword depart from his house.
cs d n1 vbb av-d vvn p-acp, av n1 vbz j p-acp pn31. np1 vhd n1 vvn, av np1 vmd xx vvi dt n1 vvb p-acp po31 n1.
for the reason why our senses judge water red thorow a red glasse, is, because it depends upon the fitnesse of a medium, and that being indisposed, the eye is deceived;
for the reason why our Senses judge water read thorough a read glass, is, Because it depends upon the fitness of a medium, and that being indisposed, the eye is deceived;
The first is, If sinne be in the regenerate, yet covered and not imputed, How will this stand with the omnisciency, truth and holinesse of God? His omnisciency,
The First is, If sin be in the regenerate, yet covered and not imputed, How will this stand with the omnisciency, truth and holiness of God? His omnisciency,
dt ord vbz, cs n1 vbb p-acp dt j-vvn, av vvn cc xx vvn, c-crq vmb d vvi p-acp dt n1, n1 cc n1 pp-f np1? po31 n1,
if therefore sinne be there, he must judge it to be there, otherwise we make him like the wicked who covers sin, he will not acknowledge it to be there:
if Therefore sin be there, he must judge it to be there, otherwise we make him like the wicked who covers since, he will not acknowledge it to be there:
cs av n1 vbb a-acp, pns31 vmb vvi pn31 pc-acp vbi a-acp, av pns12 vvb pno31 av-j dt j r-crq vvz n1, pns31 vmb xx vvi pn31 pc-acp vbi a-acp:
and yet his evil is in him? This the learned among the Papists doe much urge, Pererius, Tiriuus, &c. At most (saith Suarez de justificatione ) it makes remission of sin to be nothing but a remission of the punishment, not of the offence or fault.
and yet his evil is in him? This the learned among the Papists do much urge, Pererius, Tiriuus, etc. At most (Says Suarez de justification) it makes remission of since to be nothing but a remission of the punishment, not of the offence or fault.
cc av po31 j-jn vbz p-acp pno31? np1 dt j p-acp dt njp2 vdb av-d vvi, np1, fw-la, av p-acp ds (vvz np1 fw-fr n1) pn31 vvz n1 pp-f n1 pc-acp vbi pix p-acp dt n1 pp-f dt n1, xx pp-f dt n1 cc n1.
And as for his holinesse, he is not only angry with their sins, but also would proceed to their eternall condemnation, were it not for Christ, their surety,
And as for his holiness, he is not only angry with their Sins, but also would proceed to their Eternal condemnation, were it not for christ, their surety,
cc c-acp p-acp po31 n1, pns31 vbz xx av-j j p-acp po32 n2, cc-acp av vmd vvi p-acp po32 j n1, vbdr pn31 xx p-acp np1, po32 n1,
The second Objection is, How can God see sinne, seeing they have Christs righteousnesse, and there being no sin in that, therefore God must look upon them as in Christ, which is without any sin at all?
The second Objection is, How can God see sin, seeing they have Christ righteousness, and there being no since in that, Therefore God must look upon them as in christ, which is without any since At all?
dt ord n1 vbz, q-crq vmb np1 vvi n1, vvg pns32 vhb npg1 n1, cc a-acp vbg dx n1 p-acp d, av np1 vmb vvi p-acp pno32 c-acp p-acp np1, r-crq vbz p-acp d n1 p-acp d?
The answer is, that when we say, Christs righteousnesse is made theirs, it is not to be understood subjectively, as if it were a quality inherent in them (for then indeed God could not see sin in them) but relatively, he is their Mediatour,
The answer is, that when we say, Christ righteousness is made theirs, it is not to be understood subjectively, as if it were a quality inherent in them (for then indeed God could not see since in them) but relatively, he is their Mediator,
David here in this Psalm, being deeply wounded with the guilt of his sin, judgeth not his kingdom, his wealth, his conquest over enemies an happy thing, but pardon of sin.
David Here in this Psalm, being deeply wounded with the guilt of his since, Judgeth not his Kingdom, his wealth, his conquest over enemies an happy thing, but pardon of since.
Now the ground of this is, because such is our custom (though it be our weaknesse) to esteem of mercies more carendo quàm habendo, by wanting of them, then having of them.
Now the ground of this is, Because such is our custom (though it be our weakness) to esteem of Mercies more carendo quàm habendo, by wanting of them, then having of them.
av dt n1 pp-f d vbz, c-acp d vbz po12 n1 (cs pn31 vbi po12 n1) pc-acp vvi pp-f n2 dc fw-la fw-la fw-la, p-acp vvg pp-f pno32, av vhg pp-f pno32.
The blinde man earnestly desireth sight. The lame man prizeth sound limbs. A people distressed with warre, and finding the bitternesse of it, commend peace.
The blind man earnestly Desires sighed. The lame man prizeth found limbs. A people distressed with war, and finding the bitterness of it, commend peace.
The only way for a Minister to make his auditors rellish and savour of Christ and grace indeed, is to keep them in a godly sense and apprehension of their infirmities.
The only Way for a Minister to make his Auditors relish and savour of christ and grace indeed, is to keep them in a godly sense and apprehension of their infirmities.
The last Use of Exhortation, is, to be so deeply humbled and tenderly affected within your selves, that all within you may cry out, Blessed is the man to whom the Lord imputeth no sinne.
The last Use of Exhortation, is, to be so deeply humbled and tenderly affected within your selves, that all within you may cry out, Blessed is the man to whom the Lord imputeth no sin.
dt ord n1 pp-f n1, vbz, pc-acp vbi av av-jn vvn cc av-j vvn p-acp po22 n2, cst d p-acp pn22 vmb vvi av, vvn vbz dt n1 p-acp ro-crq dt n1 vvz dx n1.
O that every Auditour which heareth me this day, could with the same spirit, affection, and turning of bowels within him, proclaim this truth, as David did.
Oh that every Auditor which hears me this day, could with the same Spirit, affection, and turning of bowels within him, proclaim this truth, as David did.
uh cst d n1 r-crq vvz pno11 d n1, vmd p-acp dt d n1, n1, cc vvg pp-f n2 p-acp pno31, vvb d n1, c-acp np1 vdd.
What makes hell and damnation, but meerly not forgivenesse? thy wealth, thy greatnesse, thy honours, cannot bring that happinesse to thee which remission of sins doth.
What makes hell and damnation, but merely not forgiveness? thy wealth, thy greatness, thy honours, cannot bring that happiness to thee which remission of Sins does.
q-crq vvz n1 cc n1, cc-acp av-j xx n1? po21 n1, po21 n1, po21 n2, vmbx vvi d n1 p-acp pno21 r-crq n1 pp-f n2 vdz.
And observe, here is a great deal of difference between this place, Blessed is the man whose sinnes are pardoned, and those Texts where he is said to be blessed that feareth alwaies,
And observe, Here is a great deal of difference between this place, Blessed is the man whose Sins Are pardoned, and those Texts where he is said to be blessed that fears always,
cc vvb, av vbz dt j n1 pp-f n1 p-acp d n1, vvn vbz dt n1 rg-crq n2 vbr vvn, cc d n2 c-crq pns31 vbz vvn pc-acp vbi vvn cst vvz av,
But to say, there, according to the use of the Hebrew word in some places, is firmly to purpose and decree so resolvedly, that he will be diligent in the practice of i•.
But to say, there, according to the use of the Hebrew word in Some places, is firmly to purpose and Decree so resolvedly, that he will be diligent in the practice of i•.
Hence they have been called by some the little Bible, or the Bible of the Bible? for although all the stars be of a quintess•ntiall matter (as the Philosophers say) yet one star differs from another in glory.
Hence they have been called by Some the little bible, or the bible of the bible? for although all the Stars be of a quintess•ntiall matter (as the Philosophers say) yet one star differs from Another in glory.
av pns32 vhb vbn vvn p-acp d dt j n1, cc dt n1 pp-f dt n1? c-acp cs d dt n2 vbb pp-f dt j n1 (c-acp dt n2 vvb) av crd n1 vvz p-acp j-jn p-acp n1.
And this Psalm among the rest, hath no mean excellency or usefulln•sse, it being a spirituall Apothecaries shop, wherein are choice antidotes against the guilt and filth of sin,
And this Psalm among the rest, hath no mean excellency or usefulln•sse, it being a spiritual Apothecaries shop, wherein Are choice antidotes against the guilt and filth of since,
cc d n1 p-acp dt n1, vhz dx j n1 cc n1, pn31 vbg dt j ng1 n1, c-crq vbr j n2 p-acp dt n1 cc n1 pp-f n1,
so that every one may say that of this Psalm, which Luther of another, O Psalme, Tueris meus Psalmus, Thou shalt be my Psalm, The occasion of this Psalm is set down very diligently,
so that every one may say that of this Psalm, which Luther of Another, Oh Psalm, Tueris meus Psalm, Thou shalt be my Psalm, The occasion of this Psalm is Set down very diligently,
av cst d pi vmb vvi d pp-f d n1, r-crq np1 pp-f n-jn, uh n1, fw-la fw-la np1, pns21 vm2 vbi po11 n1, dt n1 pp-f d n1 vbz vvn a-acp av av-j,
and so those that excuse Naaman, 2 King. 5.18. translate those words, wherein Naaman begs for pardon for his bowing down in the house of Rimmon, in the time past. Thus (pardon thy servant) when my master went into the house of Rimmon-and I bowed my self.
and so those that excuse Naaman, 2 King. 5.18. translate those words, wherein Naaman begs for pardon for his bowing down in the house of Rimmon, in the time past. Thus (pardon thy servant) when my master went into the house of Rimmon-and I bowed my self.
cc av d cst vvb np1, crd n1. crd. vvb d n2, c-crq np1 vvz p-acp n1 p-acp po31 vvg a-acp p-acp dt n1 pp-f np1, p-acp dt n1 j. av (vvi po21 n1) c-crq po11 n1 vvd p-acp dt n1 pp-f j pns11 vvd po11 n1.
For mercy is the scope of the Psalm, which he praieth for in the negative effects of it, such as blotting out of his favour, &c. and in the positive effects thereof, such as creating a new heart, filling him with joy and gladnesse, &c. And this Petition is enforced with several arguments from Gods multitude of mercies, from his confession and acknowledgement, with a ready submission to all Gods chastisements, from the pronenesse of every one to sin,
For mercy is the scope of the Psalm, which he Prayeth for in the negative effects of it, such as blotting out of his favour, etc. and in the positive effects thereof, such as creating a new heart, filling him with joy and gladness, etc. And this Petition is Enforced with several Arguments from God's multitude of Mercies, from his Confessi and acknowledgement, with a ready submission to all God's chastisements, from the proneness of every one to since,
p-acp n1 vbz dt n1 pp-f dt n1, r-crq pns31 vvz p-acp p-acp dt j-jn n2 pp-f pn31, d c-acp vvg av pp-f po31 n1, av cc p-acp dt j n2 av, d c-acp vvg dt j n1, vvg pno31 p-acp n1 cc n1, av cc d vvb vbz vvn p-acp j n2 p-acp npg1 n1 pp-f n2, p-acp po31 n1 cc n1, p-acp dt j n1 p-acp d ng1 n2, p-acp dt n1 pp-f d crd p-acp n1,
This praier is expressed to the same sense in the next Petition, Blot out all mine iniquities, wherein consider the mercy praied for, Blot out, a metaphor (as you have heard) from merchants that cancell their debts,
This prayer is expressed to the same sense in the next Petition, Blot out all mine iniquities, wherein Consider the mercy prayed for, Blot out, a metaphor (as you have herd) from merchant's that cancel their debts,
d n1 vbz vvn p-acp dt d n1 p-acp dt ord vvb, vvb av d po11 n2, q-crq vvb dt n1 vvd p-acp, vvb av, dt n1 (c-acp pn22 vhb vvn) p-acp n2 cst vvi po32 n2,
That God did see it, and was offended, did more trouble him, then the eyes of all the world upon him: So 2 Sam. 11.27. where this History is related, there is this peculiar brand upon Davids sin, that what he had done was evil in the eyes of the Lord ;
That God did see it, and was offended, did more trouble him, then the eyes of all the world upon him: So 2 Sam. 11.27. where this History is related, there is this peculiar brand upon Davids since, that what he had done was evil in the eyes of the Lord;
First, He was a King, and so his wickedness was the greater, by how much his person was greater ▪ Men in place being like the Sun, which if in an eclipse, causeth much destructive alteration to inferiours.
First, He was a King, and so his wickedness was the greater, by how much his person was greater ▪ Men in place being like the Sun, which if in an eclipse, Causes much destructive alteration to inferiors.
Secondly, A man advanced by God to special mercies, both temporall and spirituall, and for him to sinne thus, we may cry out, What ailest thou, O Jordan, to runne backward?
Secondly, A man advanced by God to special Mercies, both temporal and spiritual, and for him to sin thus, we may cry out, What ailest thou, Oh Jordan, to run backward?
Eighthly, His sin becomes more hainous, in that to colour this, he will have Ʋriah, and many other innocent persons set in the fore-front, on purpose to be killed,
Eighthly, His since becomes more heinous, in that to colour this, he will have Ʋriah, and many other innocent Persons Set in the forefront, on purpose to be killed,
Now what are all Davids pleasures, all his lustful delights to these wounds of his soul? Hath he not bought Repentance at a dear rate? Let the godly hear this and tremble, and do no such thing.
Now what Are all Davids pleasures, all his lustful delights to these wounds of his soul? Hath he not bought Repentance At a dear rate? Let the godly hear this and tremble, and do no such thing.
av q-crq vbr d npg1 n2, d po31 j n2 p-acp d n2 pp-f po31 n1? vhz pns31 xx vvn n1 p-acp dt j-jn n1? vvb dt j vvi d cc vvi, cc vdb dx d n1.
Thirdly, He found in himself a loathsomnesse, and defiling guilt upon his conscience, whereby like Adam, he could runne and hide himself, that God might not see him.
Thirdly, He found in himself a loathsomeness, and defiling guilt upon his conscience, whereby like Adam, he could run and hide himself, that God might not see him.
ord, pns31 vvd p-acp px31 dt n1, cc vvg n1 p-acp po31 n1, c-crq av-j np1, pns31 vmd vvi cc vvi px31, cst np1 vmd xx vvi pno31.
and certainly it might justly amaze and astonish him, to consider he could do all that wickedness deliberately in cold bloud, without any remorse for a long while.
and Certainly it might justly amaze and astonish him, to Consider he could do all that wickedness deliberately in cold blood, without any remorse for a long while.
cc av-j pn31 vmd av-j vvi cc vvi pno31, pc-acp vvi pns31 vmd vdi d cst n1 av-j p-acp j-jn n1, p-acp d n1 p-acp dt j n1.
but certainly guilt and shame had so sealed up his mouth, that he could not reprove others for murder, adulteries, destructive craft, which he himself was so foully guilty of.
but Certainly guilt and shame had so sealed up his Mouth, that he could not reprove Others for murder, adulteries, destructive craft, which he himself was so foully guilty of.
cc-acp av-j n1 cc n1 vhd av vvn a-acp po31 n1, cst pns31 vmd xx vvi n2-jn p-acp n1, n2, j n1, r-crq pns31 px31 vbds av av-j j pp-f.
But how could David have any boldness here, till there was a cole of fire from the Altar to sanctifie him? So that all these things duely pondered, you may say, this Sermon is a spiritual-Anatomy-Lecture, wherein Davids sin and punishment hath been so dissected before you, that every wise hearer may prevent the like desperate disease in himself.
But how could David have any boldness Here, till there was a coal of fire from the Altar to sanctify him? So that all these things duly pondered, you may say, this Sermon is a spiritual-Anatomy-Lecture, wherein Davids since and punishment hath been so dissected before you, that every wise hearer may prevent the like desperate disease in himself.
p-acp q-crq vmd np1 vhb d n1 av, c-acp pc-acp vbds dt n1 pp-f n1 p-acp dt n1 pc-acp vvi pno31? av cst d d n2 av-jn vvn, pn22 vmb vvi, d n1 vbz dt n1, c-crq np1 n1 cc n1 vhz vbn av vvn p-acp pn22, cst d j n1 vmb vvi dt j j n1 p-acp px31.
Josephs brethren the Patriarchs, as much as lieth in them murdering Joseph, and when they have cast him away into the pit, they sit down to eat, which implieth their wonderful security:
Josephs brothers the Patriarchs, as much as lies in them murdering Joseph, and when they have cast him away into the pit, they fit down to eat, which Implies their wondered security:
and we reade not of their Repentance, till many years after, being awakened thereunto by Joseph. Samson, he was like one of the Roman Emperors, a compound of vices and virtues, insomuch that doubt might have been made of his godliness, had not the Scripture put him in the Catalogue of Saints.
and we read not of their Repentance, till many Years After, being awakened thereunto by Joseph. samson, he was like one of the Roman Emperor's, a compound of vices and Virtues, insomuch that doubt might have been made of his godliness, had not the Scripture put him in the Catalogue of Saints.
cc pns12 vvb xx pp-f po32 n1, c-acp d n2 a-acp, vbg vvn av p-acp np1. np1, pns31 vbds av-j crd pp-f dt njp n2, dt n1 pp-f n2 cc n2, av d n1 vmd vhi vbn vvn pp-f po31 n1, vhd xx dt n1 vvd pno31 p-acp dt n1 pp-f n2.
For first at the maids accusation, by comparing of the Evangelists together, he doth not only basely deny himself to be Peter, but addeth, He knew not Christ, yea he knew not what she said:
For First At the maids accusation, by comparing of the Evangelists together, he does not only basely deny himself to be Peter, but adds, He knew not christ, yea he knew not what she said:
p-acp ord p-acp dt ng1 n1, p-acp vvg pp-f dt n2 av, pns31 vdz xx av-j av-j vvi px31 pc-acp vbi np1, p-acp vvz, pns31 vvd xx np1, uh pns31 vvd xx r-crq pns31 vvd:
we might have thought that Peters heart might have troubled him in that space, but in stead of repentance he aggravates his crime, with an oath he denied himself to be Peter ;
we might have Thought that Peter's heart might have troubled him in that Molle, but in stead of Repentance he aggravates his crime, with an oath he denied himself to be Peter;
And as for that other Question, Whether they may not frequently commit the same sins? We have examples in Scripture for the Affirmative, onely the greater Doubt is,
And as for that other Question, Whither they may not frequently commit the same Sins? We have Examples in Scripture for the Affirmative, only the greater Doubt is,
cc c-acp p-acp d j-jn n1, cs pns32 vmb xx av-j vvi dt d n2? pns12 vhb n2 p-acp n1 p-acp dt j, av-j dt jc n1 vbz,
Zan•hy in his Thesis of the perseverance of the Saints doth industriously assert, That all the sins which elect Believers fall into, are sins of infirmitie.
Zan•hy in his Thesis of the perseverance of the Saints does industriously assert, That all the Sins which elect Believers fallen into, Are Sins of infirmity.
Thus he cals Davids and Peters: His main ground is, Because every regenerate man hath a two-fold principle within, the flesh and the spirit, both which fight one against the other:
Thus he calls Davids and Peter's: His main ground is, Because every regenerate man hath a twofold principle within, the Flesh and the Spirit, both which fight one against the other:
av pns31 vvz npg1 cc np1: po31 j n1 vbz, c-acp d j-vvn n1 vhz dt n1 n1 a-acp, dt n1 cc dt n1, d r-crq vvb pi p-acp dt n-jn:
Lastly, they beseech and importune God they may never fall so foully: Therefore if at any time they are overtaken, it is with an unwilling willingness. Thus he.
Lastly, they beseech and importune God they may never fallen so foully: Therefore if At any time they Are overtaken, it is with an unwilling willingness. Thus he.
ord, pns32 vvb cc vvi np1 pns32 vmb av-x vvi av av-j: av cs p-acp d n1 pns32 vbr vvn, pn31 vbz p-acp dt j n1. av pns31.
So then the conclusion is, That the gross sins, which some regenerate persons do commit, may be said to be sins accomplished with a full consent and delight,
So then the conclusion is, That the gross Sins, which Some regenerate Persons do commit, may be said to be Sins accomplished with a full consent and delight,
av cs dt n1 vbz, cst dt j n2, r-crq d j-vvn n2 vdb vvi, vmb vbi vvn pc-acp vbi n2 vvn p-acp dt j n1 cc n1,
1. From that principle of supernatural life, which although much weakned, yet is not quite taken away, 1 Joh. 3. He that is born of God, cannot sin, viz. so as Cain ;
1. From that principle of supernatural life, which although much weakened, yet is not quite taken away, 1 John 3. He that is born of God, cannot sin, viz. so as Cain;
crd p-acp d n1 pp-f j n1, r-crq cs d vvn, av vbz xx av vvn av, vvn np1 crd pns31 cst vbz vvn pp-f np1, vmbx vvi, n1 av p-acp np1;
3. A difference also may be seen in the consequent. When David was reproved, how presently did he melt and condemn himself? There could not be such a sudden thaw of Davids heart,
3. A difference also may be seen in the consequent. When David was reproved, how presently did he melt and condemn himself? There could not be such a sudden thaw of Davids heart,
crd dt n1 av vmb vbi vvn p-acp dt j. c-crq np1 vbds vvn, c-crq av-j vdd pns31 vvi cc vvi px31? pc-acp vmd xx vbi d dt j n1 pp-f npg1 n1,
It is true, we see Saul and Judas after their wickedness committed, cried out, They had sinned, but yet it was only for temporal motives, fearing the loss of their honours or fame,
It is true, we see Saul and Judas After their wickedness committed, cried out, They had sinned, but yet it was only for temporal motives, fearing the loss of their honours or fame,
The Use is, If David lie thus in his gore, and what Michal said falsly concerning him, is now true, hath made himself like one of the vile fellows, let him then become a Pillar of salt to season the godly.
The Use is, If David lie thus in his gore, and what Michal said falsely Concerning him, is now true, hath made himself like one of the vile Fellows, let him then become a Pillar of salt to season the godly.
dt n1 vbz, cs np1 vvb av p-acp po31 n1, cc r-crq np1 vvd av-j vvg pno31, vbz av j, vhz vvn px31 av-j crd pp-f dt j n2, vvb pno31 av vvi dt n1 pp-f n1 pc-acp vvi dt j.
and know that of Bernard to be true, Illud est cor durum, quod non trepidat ad nomen cordis duri, That is an hard heart, which doth not tremble at the name of an hard heart.
and know that of Bernard to be true, Illud est cor durum, quod non trepidat ad Nome Cordis Duri, That is an hard heart, which does not tremble At the name of an hard heart.
God when he pardons, he pardons absolutely, not with a condition suspended upon our future conversation, which if not performed, his pardon shall be revoked.
God when he Pardons, he Pardons absolutely, not with a condition suspended upon our future Conversation, which if not performed, his pardon shall be revoked.
Musculus also in his Common-place, De remissione peccatorum, handling this Question, doth encline to the affirmative, That new grosse sins committed, make void the pardon of all former sins,
Musculus also in his Commonplace, De remission peccatorum, handling this Question, does incline to the affirmative, That new gross Sins committed, make void the pardon of all former Sins,
np1 av p-acp po31 n1, fw-fr n1 fw-la, vvg d n1, vdz vvi p-acp dt j, cst j j n2 vvn, vvb j dt n1 pp-f d j n2,
so that all his by-past iniquities do reviviscere, live again in their guilt and accusation of such a man, Tompson in his Diatriba, pa. 48. Though he plead vehemently for the intercision of a believers Justification upon the committing of grievous and loathsome sins,
so that all his bypast iniquities do reviviscere, live again in their guilt and accusation of such a man, Thompson in his Diatriba, Paul. 48. Though he plead vehemently for the intercision of a believers Justification upon the committing of grievous and loathsome Sins,
av cst d po31 j n2 vdb fw-la, vvb av p-acp po32 n1 cc n1 pp-f d dt n1, np1 p-acp po31 np1, n1. crd cs pns31 vvb av-j p-acp dt n1 pp-f dt n2 n1 p-acp dt vvg pp-f j cc j n2,
yet he denieth, That sins once pardoned are ever imputed again, because (saith he) the irrevocability of that Remission doth only depend upon the immutability of Gods counsel, whose gifts are without Repentance.
yet he Denieth, That Sins once pardoned Are ever imputed again, Because (Says he) the irrevocability of that Remission does only depend upon the immutability of God's counsel, whose Gifts Are without Repentance.
But whatsoever mens judgments are, the Scripture-expressions about pardon of sin, which are, The remembring of them no more, The blotting of them out,
But whatsoever men's Judgments Are, the Scriptural expressions about pardon of since, which Are, The remembering of them no more, The blotting of them out,
Quid clarius? s•ith Bellarmine: What is more clear then this place? Hence this is strongly insisted upon by Papists, Arminians, Lutherans, as the Achilles.
Quid Clarius? s•ith Bellarmine: What is more clear then this place? Hence this is strongly insisted upon by Papists, Arminians, Lutherans, as the Achilles.
fw-la fw-la? n1 np1: q-crq vbz av-dc j cs d n1? av d vbz av-j vvd p-acp p-acp njp2, njp2, njp2, p-acp dt np1.
First, That the Prophet speaks not of a truly righteous man, but a pharisaical, bragging man, who hath a conceit of his righteousness, without any reality at all;
First, That the Prophet speaks not of a truly righteous man, but a pharisaical, bragging man, who hath a conceit of his righteousness, without any reality At all;
Others therefore say, The expression is only conditional, and by supposition, if he do this, which doth only imply a posse, if a man be left to himself, not an esse, or that indeed he will do so;
Others Therefore say, The expression is only conditional, and by supposition, if he do this, which does only imply a posse, if a man be left to himself, not an esse, or that indeed he will do so;
ng2-jn av vvb, dt n1 vbz av-j j, cc p-acp n1, cs pns31 vdb d, r-crq vdz av-j vvi dt fw-la, cs dt n1 vbi vvn p-acp px31, xx dt fw-la, cc cst av pns31 vmb vdi av;
and what he is in his own power, not what he is by a Covenant of Grace (which is only per accidens, and ex hypothesi ) a meer extrinsecal and accidental thing to a man.
and what he is in his own power, not what he is by a Covenant of Grace (which is only per Accidents, and ex Hypothesis) a mere extrinsical and accidental thing to a man.
cc r-crq pns31 vbz p-acp po31 d n1, xx r-crq pns31 vbz p-acp dt n1 pp-f n1 (r-crq vbz av-j fw-la fw-la, cc fw-la fw-la) dt j n1 cc j n1 p-acp dt n1.
The next place urged for the return of sins pardoned, is, Mat. 18.32, 34. where in the Parable, The Master is said to forgive a servant all his debt,
The next place urged for the return of Sins pardoned, is, Mathew 18.32, 34. where in the Parable, The Master is said to forgive a servant all his debt,
By which it may appear, That if we after our sins are forgiven, do those things that are very distasteful to God, he will remember our former sins against us.
By which it may appear, That if we After our Sins Are forgiven, do those things that Are very distasteful to God, he will Remember our former Sins against us.
Though he be a Prodigal living with Swine, and upon husks, yet he is a Sonne still, Quod Christus naturâ, nos gratiâ, as Christ is perpetually the Sonne of God by nature,
Though he be a Prodigal living with Swine, and upon husks, yet he is a Son still, Quod Christus naturâ, nos gratiâ, as christ is perpetually the Son of God by nature,
13.) I dare be bold to say it, That it is profitable for proud men, to fall in manifest and open sins, whereby they may be ashamed and made loathsome in their own eyes, Salubrius sibi displicuit Petrus, quando flevit; quam sibi placuit, quando praesumpsit.
13.) I Dare be bold to say it, That it is profitable for proud men, to fallen in manifest and open Sins, whereby they may be ashamed and made loathsome in their own eyes, Salubrius sibi displicuit Peter, quando Flevit; quam sibi Placuit, quando praesumpsit.
Hence that is expounded, Purge me with hysop, as an allusion to the leper, who in such a manner was cleansed, not that this state is to be conceived a third estate between a state of Justification and Condemnation,
Hence that is expounded, Purge me with hyssop, as an allusion to the leper, who in such a manner was cleansed, not that this state is to be conceived a third estate between a state of Justification and Condemnation,
av cst vbz vvn, vvb pno11 p-acp n1, p-acp dt n1 p-acp dt n1, r-crq p-acp d dt n1 vbds vvn, xx cst d n1 vbz pc-acp vbi vvn dt ord n1 p-acp dt n1 pp-f n1 cc n1,
Thus Perkins also, Upon the committing of such sins, saith he, God turneth the effects of his grace, into the effects, cujus dam odii, of a kinde of hatred to their sins,
Thus Perkins also, Upon the committing of such Sins, Says he, God turns the effects of his grace, into the effects, cujus dam Odii, of a kind of hatred to their Sins,
so that quodammodo fiunt inimici Dei. Now that the terrour of this condition may more fasten on the godly to make them cautelous against such fals, let us consider what particulars this general doth include.
so that quodammodo Fluent Inimici Dei. Now that the terror of this condition may more fasten on the godly to make them cautelous against such falls, let us Consider what particulars this general does include.
av d fw-la fw-la fw-la fw-la. av cst dt n1 pp-f d n1 vmb av-dc vvi p-acp dt j pc-acp vvi pno32 j p-acp d j, vvb pno12 vvi q-crq n2-j d n1 vdz vvi.
Now how woful is this to consider, that such a man, who had Gods gracious Scepter alwayes held out, to bid him come into his presence, must now finde the doors and gates of mercy for a season shut upon him!
Now how woeful is this to Consider, that such a man, who had God's gracious Sceptre always held out, to bid him come into his presence, must now find the doors and gates of mercy for a season shut upon him!
av c-crq j vbz d pc-acp vvi, cst d dt n1, r-crq vhd n2 j n1 av vvd av, pc-acp vvi pno31 vvi p-acp po31 n1, vmb av vvi dt n2 cc n2 pp-f n1 p-acp dt n1 vvn p-acp pno31!
Now the Master of the feast may say to him, How camest thou in here without a wedding Garment? When David sate not according to his custom at the Kings Table, it was excused, he had uncleanness upon him.
Now the Master of the feast may say to him, How camest thou in Here without a wedding Garment? When David sat not according to his custom At the Kings Table, it was excused, he had uncleanness upon him.
Alas, it is a godly mans aggravation of this guilt, why doth he not apply the Promises as formerly? Why is he not had into the Spouses Wine-cellar? Alas uncleanness is upon him.
Alas, it is a godly men aggravation of this guilt, why does he not apply the Promises as formerly? Why is he not had into the Spouses Wine-cellar? Alas uncleanness is upon him.
Those effects of love, delight, comfort, assurance and sweetness they had, are now turned into the bitter effects of wrath, displeasure, trouble and grief of soul, sad pangs and convulsions of conscience,
Those effects of love, delight, Comfort, assurance and sweetness they had, Are now turned into the bitter effects of wrath, displeasure, trouble and grief of soul, sad pangs and convulsions of conscience,
d n2 pp-f n1, n1, n1, n1 cc n1 pns32 vhd, vbr av vvn p-acp dt j n2 pp-f n1, n1, n1 cc n1 pp-f n1, j n2 cc n2 pp-f n1,
And all this being set home by Gods Spirit convincing of them of sin in all the aggravations of it, O the groans and agonies their souls must needs conflict with!
And all this being Set home by God's Spirit convincing of them of since in all the aggravations of it, Oh the groans and agonies their Souls must needs conflict with!
cc d d vbg vvn av-an p-acp npg1 n1 vvg pp-f pno32 pp-f n1 p-acp d dt n2 pp-f pn31, uh dt n2 cc n2 po32 n2 vmb av n1 p-acp!
Hearken then to Davids cryings and groanings, and take you heed how you abuse the Grace of God, either doctrinally or practically to a secure committing of gross sinne.
Harken then to Davids cryings and groanings, and take you heed how you abuse the Grace of God, either doctrinally or practically to a secure committing of gross sin.
vvb av p-acp npg1 n2 cc n2-vvg, cc vvb pn22 n1 c-crq pn22 vvb dt n1 pp-f np1, av-d av-j cc av-j p-acp dt j vvg pp-f j n1.
Now Christs bloud, which thou despisedst, doth speak bitter things against thee. A drop of Gods anger fals into the conscience of a godly man thus awakened,
Now Christ blood, which thou despisedst, does speak bitter things against thee. A drop of God's anger falls into the conscience of a godly man thus awakened,
As long as a godly mans heart stands thus averse from God, and hath a purpose to continue in sin, all the Promises are like a fountain sealed up, and a Garden enclosed.
As long as a godly men heart Stands thus averse from God, and hath a purpose to continue in since, all the Promises Are like a fountain sealed up, and a Garden enclosed.
p-acp av-j c-acp dt j ng1 n1 vvz av j p-acp np1, cc vhz dt n1 pc-acp vvi p-acp n1, d dt vvz vbr av-j dt n1 vvd a-acp, cc dt n1 vvn.
There is a two-fold guilt, as some distinguish, one potential (which by others is Reatus simplex, a simple guilt ) another actual (which by others is Reatus redundans in personam, a guilt falling upon the person.
There is a twofold guilt, as Some distinguish, one potential (which by Others is Rheatus simplex, a simple guilt) Another actual (which by Others is Rheatus redundans in Personam, a guilt falling upon the person.
Now it is upon all sides agreed, That by those sins he deserveth eternal damnation. And therefore a godly man so offending, ought to bewail the forfeiture he hath made.
Now it is upon all sides agreed, That by those Sins he deserveth Eternal damnation. And Therefore a godly man so offending, ought to bewail the forfeiture he hath made.
av pn31 vbz p-acp d n2 vvn, cst p-acp d n2 pns31 vvz j n1. cc av dt j n1 av vvg, pi pc-acp vvi dt n1 pns31 vhz vvn.
for God doth not will to them salvation, while they abide in that state, though at that time he wils to give them such effectual Grace, that thereby they shall recover,
for God does not will to them salvation, while they abide in that state, though At that time he wills to give them such effectual Grace, that thereby they shall recover,
c-acp np1 vdz xx n1 p-acp pno32 n1, cs pns32 vvb p-acp d n1, cs p-acp d n1 pns31 vvz pc-acp vvi pno32 d j n1, cst av pns32 vmb vvi,
for Gods will not to give salvation while in such an estate, and to give Repentance that he may come out of that estate, do no wayes oppose one another;
for God's will not to give salvation while in such an estate, and to give Repentance that he may come out of that estate, do no ways oppose one Another;
c-acp n2 vmb xx pc-acp vvi n1 cs p-acp d dt n1, cc pc-acp vvi n1 cst pns31 vmb vvi av pp-f d n1, vdb dx n2 vvi pi j-jn;
So that it is here, as Solomon did with Abiathar ▪ 1 Kin. 2.26. Thou art (saith Solomon ) worthy of death, but I will not at this time put thee to death.
So that it is Here, as Solomon did with Abiathar ▪ 1 Kin. 2.26. Thou art (Says Solomon) worthy of death, but I will not At this time put thee to death.
5. Because of this guilt and demerit of sin, it is, that our Divines do say, That if such an one, David (for example) should die before these sins be repented of, he would be damned ;
5. Because of this guilt and demerit of since, it is, that our Divines do say, That if such an one, David (for Exampl) should die before these Sins be repented of, he would be damned;
crd p-acp pp-f d n1 cc n1 pp-f n1, pn31 vbz, cst po12 n2-jn vdb vvi, cst cs d dt pi, np1 (p-acp n1) vmd vvi p-acp d n2 vbb vvn pp-f, pns31 vmd vbi vvn;
Thus Beza, Twiss, &c. Yet Gods grace which was so potent at the first to raise out of the grave of sin how much rather if life be in us, will it quicken us to turn unto God?
Thus Beza, Twiss, etc. Yet God's grace which was so potent At the First to raise out of the grave of since how much rather if life be in us, will it quicken us to turn unto God?
av np1, np1, av av npg1 n1 r-crq vbds av j p-acp dt ord pc-acp vvi av pp-f dt n1 pp-f n1 c-crq d av-c cs n1 vbb p-acp pno12, vmb pn31 vvi pno12 pc-acp vvi p-acp np1?
Some Orthodox and learned Writers, Abbot and others, distinguish of a two-fold Justification, one universal, whereby a man is absolutely received into the grace and favour of God, becoming his Son. A second is particular, whereby sins are remitted to them that are already made the children of God, without which, they would fall from their first benefit of sonship, The one is called, Justificatio simplicitèr. The other, Secundùm quid: and this particular Justification they make to be often repeated.
some Orthodox and learned Writers, Abbot and Others, distinguish of a twofold Justification, one universal, whereby a man is absolutely received into the grace and favour of God, becoming his Son. A second is particular, whereby Sins Are remitted to them that Are already made the children of God, without which, they would fallen from their First benefit of sonship, The one is called, Justification simpliciter. The other, Secundùm quid: and this particular Justification they make to be often repeated.
d n1 cc j n2, n1 cc n2-jn, vvb pp-f dt n1 n1, crd j, c-crq dt n1 vbz av-j vvn p-acp dt n1 cc n1 pp-f np1, vvg po31 n1 dt ord vbz j, c-crq n2 vbr vvn p-acp pno32 cst vbr av vvn dt n2 pp-f np1, p-acp r-crq, pns32 vmd vvi p-acp po32 ord n1 pp-f n1, dt pi vbz vvn, np1 n1. dt n-jn, fw-la fw-la: cc d j n1 pns32 vvb pc-acp vbi av vvn.
85. acknowledgeth an iteration of Justification after we repent, and arise from more grievous sins. Others call it not a particular Justification, but an application of that universal Justification.
85. acknowledgeth an iteration of Justification After we Repent, and arise from more grievous Sins. Others call it not a particular Justification, but an application of that universal Justification.
And certainly Justification doth denote the state of a man, but seeing the Remission of such sins doth not put them into a new estate (for they never fell from that) we cannot so properly call it Justification,
And Certainly Justification does denote the state of a man, but seeing the Remission of such Sins does not put them into a new estate (for they never fell from that) we cannot so properly call it Justification,
cc av-j n1 vdz vvi dt n1 pp-f dt n1, cc-acp vvg dt n1 pp-f d n2 vdz xx vvi pno32 p-acp dt j n1 (c-acp pns32 av-x vvd p-acp d) pns12 vmbx av av-j vvi pn31 n1,
and I know not any place where the Scripture cals it so, and it would be very hard to say, That Justification is re-iterated as often as sin is pardoned.
and I know not any place where the Scripture calls it so, and it would be very hard to say, That Justification is reiterated as often as since is pardoned.
cc pns11 vvb xx d n1 c-crq dt n1 vvz pn31 av, cc pn31 vmd vbi av j pc-acp vvi, cst n1 vbz j c-acp av c-acp n1 vbz vvn.
Though therefore there may be some difference in the words, yet the matter it self is clear, viz. There is a necessity of the removing of this guilt, that so the person offending may be brought into Gods favour again.
Though Therefore there may be Some difference in the words, yet the matter it self is clear, viz. There is a necessity of the removing of this guilt, that so the person offending may be brought into God's favour again.
cs av pc-acp vmb vbi d n1 p-acp dt n2, av dt n1 pn31 n1 vbz j, n1 pc-acp vbz dt n1 pp-f dt n-vvg pp-f d n1, cst av dt n1 vvg vmb vbi vvn p-acp npg1 n1 av.
Thus a late Writer, Cornwell in a Treatise called Gospel-repentance, wherein he labours to prove, That a believer entred into the Covenant of Grace, upon the commission of an actual known sin, ought to believe the actual pardon of that sin,
Thus a late Writer, Cornwell in a Treatise called Gospel repentance, wherein he labours to prove, That a believer entered into the Covenant of Grace, upon the commission of an actual known since, ought to believe the actual pardon of that since,
whereas many Schoolmen are bold to determine, That de potentiâ absolutâ, God might pardon sin, though there were no Repentance, or infused grace at all in a man.
whereas many Schoolmen Are bold to determine, That de potentiâ absolutâ, God might pardon since, though there were no Repentance, or infused grace At all in a man.
cs d n2 vbr j pc-acp vvi, cst fw-fr fw-la fw-la, np1 vmd vvi n1, cs pc-acp vbdr dx n1, cc vvd n1 p-acp d p-acp dt n1.
Now from hence we may justly take an occasion to handle that Question, Whether God in pardoning do forgive all sins together? So that sins past, present and future are remitted together,
Now from hence we may justly take an occasion to handle that Question, Whither God in pardoning do forgive all Sins together? So that Sins past, present and future Are remitted together,
av p-acp av pns12 vmb av-j vvi dt n1 pc-acp vvi d n1, cs np1 p-acp vvg vdb vvi d n2 av? av cst vvz j, j cc j-jn vbr vvn av,
But this in effect to say, they are not remitted, but that God by his Covenant of Grace, will as sins are committed, give Grace to repent, whereby there may be a forgiveness of them.
But this in Effect to say, they Are not remitted, but that God by his Covenant of Grace, will as Sins Are committed, give Grace to Repent, whereby there may be a forgiveness of them.
82. de Eurat. lib. 3. Quid si dicam in Justificatione nostra, &c. What if I say, in Justification, we receive the forgivenesse of our sins, not only that are past,
82. de Eurat. lib. 3. Quid si dicam in Justification nostra, etc. What if I say, in Justification, we receive the forgiveness of our Sins, not only that Are past,
crd fw-fr fw-la. n1. crd fw-la fw-la fw-la p-acp n1 fw-la, av q-crq cs pns11 vvb, p-acp n1, pns12 vvb dt n1 pp-f po12 n2, xx av-j d vbr j,
Certissimum esse judico, &c. I judge it most certain (as he goeth on) to whom God once doth forgive sins, to the same man he forgives all his sins whatsoever they are;
Certissimum esse Judico, etc. I judge it most certain (as he Goes on) to whom God once does forgive Sins, to the same man he forgives all his Sins whatsoever they Are;
Thus that learned Authour going upon those two grounds, 1. That Pardon of sinne is an immanent act in God. 2. That application of Pardon to us, is no more then the sense and manifestation of that pardon, which was from all Eternity.
Thus that learned Author going upon those two grounds, 1. That Pardon of sin is an immanent act in God. 2. That application of Pardon to us, is no more then the sense and manifestation of that pardon, which was from all Eternity.
av cst j n1 vvg p-acp d crd n2, crd cst n1 pp-f n1 vbz dt j n1 p-acp np1. crd cst n1 pp-f n1 p-acp pno12, vbz dx dc cs dt n1 cc n1 pp-f d n1, r-crq vbds p-acp d n1.
But the weakness of these grounds hath been already demonstrated, and we have other Orthodox Writers speaking more consonantly to Truth, denying that future sins are forgiven, before committed and repented of.
But the weakness of these grounds hath been already demonstrated, and we have other Orthodox Writers speaking more consonantly to Truth, denying that future Sins Are forgiven, before committed and repented of.
p-acp dt n1 pp-f d n2 vhz vbn av vvn, cc pns12 vhb j-jn n1 n2 vvg n1 av-j p-acp n1, vvg d j-jn n2 vbr vvn, c-acp vvn cc vvn pp-f.
When Gr•tius had objected, That the Protestants Doctrine, was, Peccata condonari antequam fiant, That sins were forgiven before they were committed, Rivet in his NONLATINALPHABET, pag. 467 replieth, Imo id nos absurdissimum credimus, &c. Yea we think such a Doctrine most absurd,
When Gr•tius had objected, That the Protestants Doctrine, was, Peccata condonari antequam fiant, That Sins were forgiven before they were committed, Rivet in his, page. 467 Replieth, Imo id nos absurdissimum Credimus, etc. Yea we think such a Doctrine most absurd,
Those that know God hath not decreed the end without the means, will never ascribe to themselves Pardon of sin, without these exercises of Repentance.
Those that know God hath not decreed the end without the means, will never ascribe to themselves Pardon of since, without these exercises of Repentance.
d cst vvb np1 vhz xx vvn dt n1 p-acp dt n2, vmb av-x vvi p-acp px32 n1 pp-f n1, p-acp d n2 pp-f n1.
Thus the same Author in the same Book, pag. 533. Absurdum est credere, &c. It is absurd (saith he) to believe a Remission of sins, which are not yet committed,
Thus the same Author in the same Book, page. 533. Absurdum est Believe, etc. It is absurd (Says he) to believe a Remission of Sins, which Are not yet committed,
av dt d n1 p-acp dt d n1, n1. crd np1 fw-la fw-la, av pn31 vbz j (vvz pns31) pc-acp vvi dt n1 pp-f n2, r-crq vbr xx av vvn,
When Thomson in his Diatriba, had made mention of an answer formed by some Author, That in Justification all sins past, present and future were forgiven,
When Thomson in his Diatriba, had made mention of an answer formed by Some Author, That in Justification all Sins past, present and future were forgiven,
c-crq np1 p-acp po31 np1, vhd vvn n1 pp-f dt n1 vvn p-acp d n1, cst p-acp n1 d n2 j, j cc j-jn vbdr vvn,
Thus the gracious Promise, Heb. 8. of remembring our iniquities no more, and blotting them all out, is to be thus farre universally interpreted, that all those sins which then are found in the lives of believing persons, shall be removed and taken away.
Thus the gracious Promise, Hebrew 8. of remembering our iniquities no more, and blotting them all out, is to be thus Far universally interpreted, that all those Sins which then Are found in the lives of believing Persons, shall be removed and taken away.
av dt j n1, np1 crd pp-f vvg po12 n2 av-dx av-dc, cc vvg pno32 d av, vbz pc-acp vbi av av-j av-j vvn, cst d d n2 r-crq av vbr vvn p-acp dt n2 pp-f vvg n2, vmb vbi vvn cc vvn av.
And the ground of this Truth is two-fold, partly because the same Grace and love of God which moveth him to blot out one, will also stirre him up for the other.
And the ground of this Truth is twofold, partly Because the same Grace and love of God which moves him to blot out one, will also stir him up for the other.
cc dt n1 pp-f d n1 vbz n1, av c-acp dt d n1 cc n1 pp-f np1 r-crq vvz pno31 pc-acp vvi av crd, vmb av vvi pno31 a-acp p-acp dt n-jn.
Thirdly, This must be granted, That although future sins are not pardoned, before committed, yet by the Covenant of Grace, God will so preserve, that as sins are committed,
Thirdly, This must be granted, That although future Sins Are not pardoned, before committed, yet by the Covenant of Grace, God will so preserve, that as Sins Are committed,
ord, d vmb vbi vvn, cst cs j-jn n2 vbr xx vvn, c-acp vvn, av p-acp dt n1 pp-f n1, np1 vmb av vvi, cst p-acp n2 vbr vvn,
One place is brought by some learned men, Rom. 3.25. Whom God hath set forth a Propitiation, to declare his Righteousness for the Remission of sins that are past.
One place is brought by Some learned men, Rom. 3.25. Whom God hath Set forth a Propitiation, to declare his Righteousness for the Remission of Sins that Are passed.
So he makes this NONLATINALPHABET here, with that which is called NONLATINALPHABET, in Act. 17.30. Therefore I leave this, and urge one or two places more, 1 Job. 2.1. If any man sin, we have an Advocate with the Father.
So he makes this Here, with that which is called, in Act. 17.30. Therefore I leave this, and urge one or two places more, 1 Job. 2.1. If any man since, we have an Advocate with the Father.
av pns31 vvz d av, p-acp d r-crq vbz vvn, p-acp n1 crd. av pns11 vvb d, cc vvi crd cc crd n2 av-dc, crd np1. crd. cs d n1 n1, pns12 vhb dt n1 p-acp dt n1.
Here we see is intercession for sin, and a way for Remission; but how? upon a supposition that sin is, If any man. Ezek. 18.22. speaking of a wicked man that turneth to God, and now shall surely live, he expresseth it thus, All his transgressions that he hath committed shall not be mentioned to him.
Here we see is Intercession for since, and a Way for Remission; but how? upon a supposition that since is, If any man. Ezekiel 18.22. speaking of a wicked man that turns to God, and now shall surely live, he Expresses it thus, All his transgressions that he hath committed shall not be mentioned to him.
av pns12 vvb vbz n1 p-acp n1, cc dt n1 p-acp n1; cc-acp q-crq? p-acp dt n1 cst n1 vbz, cs d n1. np1 crd. vvg pp-f dt j n1 cst vvz p-acp np1, cc av vmb av-j vvi, pns31 vvz pn31 av, d po31 n2 cst pns31 vhz vvn vmb xx vbi vvn p-acp pno31.
Observe, All that he hath committed, not all that he shall commit. A third place is eminently set down, Jer. 33.8. Where God makes a glorious Promise of the pardon of sin;
Observe, All that he hath committed, not all that he shall commit. A third place is eminently Set down, Jer. 33.8. Where God makes a glorious Promise of the pardon of since;
vvb, d cst pns31 vhz vvn, xx d cst pns31 vmb vvi. dt ord n1 vbz av-j vvn a-acp, np1 crd. c-crq np1 vvz dt j n1 pp-f dt n1 pp-f n1;
but take notice to w•at sins he limits it, even to those that have been committed, I will cleanse them from all their iniquity, wherby they have sinned against me,
but take notice to w•at Sins he Limits it, even to those that have been committed, I will cleanse them from all their iniquity, whereby they have sinned against me,
cc-acp vvb n1 p-acp j n2 pns31 n2 pn31, av p-acp d cst vhb vbn vvn, pns11 vmb vvi pno32 p-acp d po32 n1, c-crq pns32 vhb vvn p-acp pno11,
Covering of sin, How can that be understood, if sin be not with some loathsomnes? Thus we might instance in all the expressions used by Scripture to represent Pardon.
Covering of since, How can that be understood, if since be not with Some loathsomnes? Thus we might instance in all the expressions used by Scripture to represent Pardon.
vvg pp-f n1, q-crq vmb d vbi vvn, cs n1 vbb xx p-acp d n1? av pns12 vmd n1 p-acp d dt n2 vvn p-acp n1 pc-acp vvi n1.
Thirdly, This truth may be proved from the necessary qualifications required in those that have Pardon, which cannot be unless a man have already committed the sin, as 1 Joh. 1.9. If we confesse our sins, he is faithful to pardon.
Thirdly, This truth may be proved from the necessary qualifications required in those that have Pardon, which cannot be unless a man have already committed the since, as 1 John 1.9. If we confess our Sins, he is faithful to pardon.
now how can repentance be about that which is to come? Can a man repent of any •hing but what is past? The two Greek words NONLATINALPHABET, to be wise and understand after the fact is done,
now how can Repentance be about that which is to come? Can a man Repent of any •hing but what is passed? The two Greek words, to be wise and understand After the fact is done,
av q-crq vmb n1 vbi p-acp d r-crq vbz pc-acp vvi? vmb dt n1 vvb pp-f d n1 cc-acp q-crq vbz vvn? dt crd jp n2, pc-acp vbi j cc vvi p-acp dt n1 vbz vdn,
and NONLATINALPHABET, reditus, a turning again to those whom we have offended, make it as clear as the Sun, that there is no pardon of sin before committed.
and, reditus, a turning again to those whom we have offended, make it as clear as the Sun, that there is no pardon of since before committed.
If therefore the Word of God give no such encouragement, what presumption is it to make a faith, that all sins are pardoned, the Gospel-faith? for grant that such a thing were true,
If Therefore the Word of God give no such encouragement, what presumption is it to make a faith, that all Sins Are pardoned, the Gospel faith? for grant that such a thing were true,
cs av dt n1 pp-f np1 vvb dx d n1, r-crq n1 vbz pn31 pc-acp vvi dt n1, cst d n2 vbr vvn, dt n1? p-acp n1 cst d dt n1 vbdr j,
The grand charter or priviledge for pardon, as it is laid down in the Covenant of Grace, is contained in Jer. 31.34. which is also repeated, Heb. 8.12.
The grand charter or privilege for pardon, as it is laid down in the Covenant of Grace, is contained in Jer. 31.34. which is also repeated, Hebrew 8.12.
Therefore in the Covenant of Grace some things are promised absolutely, supposing nothing to go before, such are regeneration, the working of faith in us, giving his holy Spirit to us,
Therefore in the Covenant of Grace Some things Are promised absolutely, supposing nothing to go before, such Are regeneration, the working of faith in us, giving his holy Spirit to us,
and union with Christ. 2. There are many priviledges in the Covenant of Grace, and those are given, where God hath wrought some former effects of his grace, and suppose them to be:
and Union with christ. 2. There Are many privileges in the Covenant of Grace, and those Are given, where God hath wrought Some former effects of his grace, and suppose them to be:
cc n1 p-acp np1. crd pc-acp vbr d n2 p-acp dt n1 pp-f n1, cc d vbr vvn, c-crq np1 vhz vvn d j n2 pp-f po31 n1, cc vvb pno32 pc-acp vbi:
If one should tragically exclaim upon this, This is to make God need our graces, This is to make grace meritorious with God, This is to be a Papist, a Formalist, to make men rest in themselves;
If one should tragically exclaim upon this, This is to make God need our graces, This is to make grace meritorious with God, This is to be a Papist, a Formalist, to make men rest in themselves;
cs pi vmd av-j vvi p-acp d, d vbz pc-acp vvi np1 vvb po12 n2, d vbz pc-acp vvi n1 j p-acp np1, d vbz pc-acp vbi dt njp, dt n1, pc-acp vvi n2 vvi p-acp px32;
It is not for any worth in what we do, but because God will have an order and a method in his graces, Justification where Repentance is, Glorification where Holiness is.
It is not for any worth in what we do, but Because God will have an order and a method in his graces, Justification where Repentance is, Glorification where Holiness is.
Fifthly, If a man may believe his sins are pardoned, before they be committed, and so before repented of, then he may have full joy and unspeakable boasting in God,
Fifthly, If a man may believe his Sins Are pardoned, before they be committed, and so before repented of, then he may have full joy and unspeakable boasting in God,
ord, cs dt n1 vmb vvi po31 n2 vbr vvn, c-acp pns32 vbb vvn, cc av a-acp vvd pp-f, av pns31 vmb vhi j n1 cc j n-vvg p-acp np1,
while he humbled not himself for his sin, found nothing but terrour and trouble in his own soul? And certainly this Doctrine must be very distastfull to •very gracious heart, which shall make faith and assurance in the glorious effects of it, amicably concording (as it were) with great and grievous sins.
while he humbled not himself for his since, found nothing but terror and trouble in his own soul? And Certainly this Doctrine must be very distasteful to •very gracious heart, which shall make faith and assurance in the glorious effects of it, amicably concording (as it were) with great and grievous Sins.
cs pns31 vvd xx px31 p-acp po31 n1, vvd pix cc-acp n1 cc n1 p-acp po31 d n1? cc av-j d n1 vmb vbi av j p-acp n1 j n1, r-crq vmb vvi n1 cc n1 p-acp dt j n2 pp-f pn31, av-j vvg (c-acp pn31 vbdr) p-acp j cc j n2.
this is clean contrary to him, for Paul did greatly humble himself, and was deeply sensible of this tyranny of sin, which made him cry out, O miserable man that I am, who shall deliver me from this body of sin.
this is clean contrary to him, for Paul did greatly humble himself, and was deeply sensible of this tyranny of since, which made him cry out, Oh miserable man that I am, who shall deliver me from this body of since.
Sixtly, If sins be pardoned thus before committed and repented of, then it would be in vain to pray for forgiveness of sin, seeing it is already past.
Sixty, If Sins be pardoned thus before committed and repented of, then it would be in vain to pray for forgiveness of since, seeing it is already past.
ord, cs n2 vbb vvn av a-acp vvn cc vvn pp-f, av pn31 vmd vbi p-acp j pc-acp vvi p-acp n1 pp-f n1, vvg pn31 vbz av j.
This Argument (as before was said) Gomarus urged against Piscator, explaining that Petition [ Forgive us our sins ] for the sense and assurance of it only in our hearts.
This Argument (as before was said) Gomarus urged against Piscator, explaining that Petition [ Forgive us our Sins ] for the sense and assurance of it only in our hearts.
yet that might admit of the same interpretation which they give for pardon of sin, viz. To make us more assured and perswaded of it in our own hearts.
yet that might admit of the same Interpretation which they give for pardon of since, viz. To make us more assured and persuaded of it in our own hearts.
av cst vmd vvi pp-f dt d n1 r-crq pns32 vvb p-acp n1 pp-f n1, n1 pc-acp vvi pno12 dc vvn cc vvn pp-f pn31 p-acp po12 d n2.
Hence when God speaks of pardon of sins, he useth many times the future tense, Jer. 31. I will forgive their iniquities, which if pardoned before, would be very difficult to say;
Hence when God speaks of pardon of Sins, he uses many times the future tense, Jer. 31. I will forgive their iniquities, which if pardoned before, would be very difficult to say;
but let such that interpret so, give any parallel place for such a sense, yet we deny not (as before hath been said) but reductively this may be included in that Petition.
but let such that interpret so, give any parallel place for such a sense, yet we deny not (as before hath been said) but reductively this may be included in that Petition.
cc-acp vvb d cst vvb av, vvb d n1 n1 p-acp d dt n1, av pns12 vvb xx (c-acp a-acp vhz vbn vvn) p-acp av-j d vmb vbi vvd p-acp cst vvb.
Now how contrary is this to Gods dispensation revealed in the Scripture? Where can we finde any one man punished for a future sin? Were not all the sins men are afflicted for in Gods Word,
Now how contrary is this to God's Dispensation revealed in the Scripture? Where can we find any one man punished for a future since? Were not all the Sins men Are afflicted for in God's Word,
av c-crq j-jn vbz d p-acp ng1 n1 vvn p-acp dt n1? q-crq vmb pns12 vvi d crd n1 vvn p-acp dt j-jn n1? vbdr xx d dt n2 n2 vbr vvn p-acp p-acp ng1 n1,
because they had done them, not because they were to do them? Indeed the Scripture, Matth. 5. sometimes makes the desires and lusts of the soul after sin, to be the sin it self,
Because they had done them, not Because they were to do them? Indeed the Scripture, Matthew 5. sometime makes the Desires and Lustiest of the soul After since, to be the since it self,
To conclude therefore, it followeth with an equal necessity, That if future sins are forgiven before they be committed, That God also did accept of future repentance before it was practised,
To conclude Therefore, it follows with an equal necessity, That if future Sins Are forgiven before they be committed, That God also did accept of future Repentance before it was practised,
The result of this whole truth is, by way of Use, to admonish us, That we make not any Doctrine about grace in the genious and natural consequence of it, to encourage or harden to sin.
The result of this Whole truth is, by Way of Use, to admonish us, That we make not any Doctrine about grace in the genius and natural consequence of it, to encourage or harden to since.
dt n1 pp-f d j-jn n1 vbz, p-acp n1 pp-f n1, pc-acp vvi pno12, cst pns12 vvb xx d n1 p-acp n1 p-acp dt n1 cc j n1 pp-f pn31, pc-acp vvi cc vvi p-acp n1.
If the Prodigal son after that reconciliation made with his father, after all that glory and love vouchsafed to him, had again wandered into far Countries, prodigally consumed all his estate, living with swine upon husks,
If the Prodigal son After that reconciliation made with his father, After all that glory and love vouchsafed to him, had again wandered into Far Countries, prodigally consumed all his estate, living with Swine upon husks,
cs dt j-jn n1 p-acp d n1 vvd p-acp po31 n1, p-acp d cst n1 cc n1 vvn p-acp pno31, vhd av vvn p-acp j n2, av-jn vvn d po31 n1, vvg p-acp n1 p-acp n2,
How unpardonable and unworthy would this fact have been? No less guilty wilt thou be ▪ who hast had the ring put on thee, who hast fed on the fatted Calf,
How unpardonable and unworthy would this fact have been? No less guilty wilt thou be ▪ who hast had the ring put on thee, who hast fed on the fatted Calf,
In the next place, you have the remedy prescribed in two words, Repent and be converted. Repent, that denotes a change in the heart: and to be converted, an alteration in the outward conversation, NONLATINALPHABET, Howsoever it be generally received that NONLATINALPHABET signifieth only true and godly sorrow,
In the next place, you have the remedy prescribed in two words, repent and be converted. repent, that denotes a change in the heart: and to be converted, an alteration in the outward Conversation,, Howsoever it be generally received that signifies only true and godly sorrow,
for NONLATINALPHABET, is applied to true repentance, Mat. 21.19. & 32. and NONLATINALPHABET to an outward repentance meeerly, Mat. 11.21. The other word is NONLATINALPHABET, which is to be understood reciprocally, Turn your selves, or be turned.
for, is applied to true Repentance, Mathew 21.19. & 32. and to an outward Repentance meeerly, Mathew 11.21. The other word is, which is to be understood reciprocally, Turn your selves, or be turned.
This exhortation doth not suppose free-will in us, it only denoteth our duty, not our ability. Neither is Grotius his assertion better then Semipelagianisme, when he compareth the will of a man to the mother, and grace to the father, so that as children are named after the father, and not the mother:
This exhortation does not suppose freewill in us, it only denoteth our duty, not our ability. Neither is Grotius his assertion better then Semipelagianism, when he compareth the will of a man to the mother, and grace to the father, so that as children Are nam After the father, and not the mother:
d n1 vdz xx vvi n1 p-acp pno12, pn31 av-j vvz po12 n1, xx po12 n1. d vbz np1 po31 n1 av-jc cs n1, c-crq pns31 vvz dt n1 pp-f dt n1 p-acp dt n1, cc n1 p-acp dt n1, av cst p-acp n2 vbr vvn p-acp dt n1, cc xx dt n1:
thus good actions are denominated from grace, not free-will: for in our conversion free-will is neither a totall or partiall cause preoperant or cooperant,
thus good actions Are denominated from grace, not freewill: for in our conversion freewill is neither a total or partial cause preoperant or cooperant,
av j n2 vbr vvn p-acp n1, xx n1: c-acp p-acp po12 n1 n1 vbz av-dx dt j cc j n1 j cc j,
Blotting out, is (as you heard) from merchants that expunge their debts, or the Scribe that raceth out those letters which ought not to be in the paper,
Blotting out, is (as you herd) from merchant's that expunge their debts, or the Scribe that raceth out those letters which ought not to be in the paper,
vvg av, vbz (c-acp pn22 vvd) p-acp n2 cst vvb po32 n2, cc dt vvi cst vvz av d n2 r-crq vmd xx pc-acp vbi p-acp dt n1,
In the next place, you have the time, when these sins shall be blotted out (that is) when the times of refreshing shall come, NONLATINALPHABET, is used Exod. 8.15. Some do not understand this, nor that expression, The times of restitution of all things, vers.
In the next place, you have the time, when these Sins shall be blotted out (that is) when the times of refreshing shall come,, is used Exod 8.15. some do not understand this, nor that expression, The times of restitution of all things, vers.
p-acp dt ord n1, pn22 vhb dt n1, c-crq d n2 vmb vbi vvn av (cst vbz) c-crq dt n2 pp-f j-vvg vmb vvi,, vbz vvn np1 crd. d vdb xx vvi d, ccx d n1, dt n2 pp-f n1 pp-f d n2, zz.
Hence it is, that they expound the day of the Lord so much spoken of in Peter, and other places, which is said to be coming upon the beleevers, of that time when God came to destroy Jerusalem, but there is no cogent reason to go from the received interpretation, which maketh the day of judgement to be the times of refreshing to the godly,
Hence it is, that they expound the day of the Lord so much spoken of in Peter, and other places, which is said to be coming upon the believers, of that time when God Come to destroy Jerusalem, but there is no cogent reason to go from the received Interpretation, which makes the day of judgement to be the times of refreshing to the godly,
First, The Scripture not only in this priviledge of remission of our sin, but in others also, makes the complement and fulness of them to be at the day of judgement.
First, The Scripture not only in this privilege of remission of our since, but in Others also, makes the compliment and fullness of them to be At the day of judgement.
Yet the Scripture cals the day of judgement, when we shall rise out of our graves in a peculiar and eminent manner, the day of redemption, Ephes. 1.7. Ephes. 4.30. because at that day, will be the utmost and last effects of our redemption.
Yet the Scripture calls the day of judgement, when we shall rise out of our graves in a peculiar and eminent manner, the day of redemption, Ephesians 1.7. Ephesians 4.30. Because At that day, will be the utmost and last effects of our redemption.
av dt n1 vvz dt n1 pp-f n1, c-crq pns12 vmb vvi av pp-f po12 n2 p-acp dt j cc j n1, dt n1 pp-f n1, np1 crd. np1 crd. c-acp p-acp d n1, vmb vbi dt j cc ord n2 pp-f po12 n1.
Even as the Apostle, Act. 13.33 ▪ applieth that passage of the Psalm to Christs resurrection, This day have I begotten thee, because then was such a solemn and publique declaration, that he was the Son of God.
Even as the Apostle, Act. 13.33 ▪ Applieth that passage of the Psalm to Christ resurrection, This day have I begotten thee, Because then was such a solemn and public declaration, that he was the Son of God.
j c-acp dt n1, n1 crd ▪ vvz d n1 pp-f dt n1 p-acp npg1 n1, d n1 vhb pns11 vvn pno21, c-acp av vbds d dt j cc j n1, cst pns31 vbds dt n1 pp-f np1.
No marvel then, if the Scripture do also call the day of judgement a time, when sins shall be blotted out, because then is the publique absolution of the godly;
No marvel then, if the Scripture do also call the day of judgement a time, when Sins shall be blotted out, Because then is the public absolution of the godly;
It is true, There are indeed learned men, who think Justification may be reiterated, as you heard, Peter Martyr, and Bucer. Others call it a continued action, as conservation.
It is true, There Are indeed learned men, who think Justification may be reiterated, as you herd, Peter Martyr, and Bucer. Others call it a continued actium, as conservation.
and bring those places, Tit. 3.5, 6, 7. Rev. 22.11. The learned and excellent Interpreter Ludovicus de Dieu, in Cap. 8. of the Romans, vers. 4. largely pleadeth for a two-fold Justification;
and bring those places, Tit. 3.5, 6, 7. Rev. 22.11. The learned and excellent Interpreter Louis de Dieu, in Cap. 8. of the Roman, vers. 4. largely pleads for a twofold Justification;
of which Justification he saith these texts speak, Jam. 2.21, 24. Revel. 22.11. Mat. 11.37. 1 King. 8.32. This two-fold Justification he makes to differ toto coelo from the Papists, whose first is founded upon the merit of congruity, the second upon the merit of condignity.
of which Justification he Says these texts speak, Jam. 2.21, 24. Revel. 22.11. Mathew 11.37. 1 King. 8.32. This twofold Justification he makes to differ toto coelo from the Papists, whose First is founded upon the merit of congruity, the second upon the merit of condignity.
Austin seemeth to hold Justification a frequent and continued act, lib. 2. contra Julianum, cap. 8. When we are heard in that prayer [ Forgive us our sins ] we need (saith he) such a remission daily, what progress soever we have made in our second Justification.
Austin seems to hold Justification a frequent and continued act, lib. 2. contra Julianum, cap. 8. When we Are herd in that prayer [ Forgive us our Sins ] we need (Says he) such a remission daily, what progress soever we have made in our second Justification.
np1 vvz pc-acp vvi n1 dt j cc j-vvn n1, n1. crd fw-la np1, n1. crd c-crq pns12 vbr vvn p-acp d n1 [ vvb pno12 po12 n2 ] pns12 vvb (vvz pns31) d dt n1 av-j, r-crq n1 av pns12 vhb vvn p-acp po12 ord n1.
No, those expressions of forgivenes of sin in the Scripture, denote such a full and plenary pardon, that a sin cannot be more remitted then it is.
No, those expressions of forgiveness of since in the Scripture, denote such a full and plenary pardon, that a since cannot be more remitted then it is.
uh-dx, d n2 pp-f n1 pp-f n1 p-acp dt n1, vvb d dt j cc j-jn n1, cst dt n1 vmbx vbi av-dc vvn cs pn31 vbz.
There shall be no more disturbance in our souls, then there can be corruption in the highest heavens, we shall then have such a gourd as no worm can devour.
There shall be no more disturbance in our Souls, then there can be corruption in the highest heavens, we shall then have such a gourd as no worm can devour.
pc-acp vmb vbi dx dc n1 p-acp po12 n2, cs pc-acp vmb vbi n1 p-acp dt js n2, pns12 vmb av vhi d dt n1 p-acp dx n1 vmb vvi.
yet they are not wholly conquered, till that last day, Then therefore may we justly say, Sin is pardoned, when there shall be no more grave, no more death, no more corruption,
yet they Are not wholly conquered, till that last day, Then Therefore may we justly say, since is pardoned, when there shall be no more grave, no more death, no more corruption,
av pns32 vbr xx av-jn vvn, c-acp cst ord n1, av av vmb pns12 av-j vvb, n1 vbz vvn, c-crq a-acp vmb vbi dx av-dc j, av-dx dc n1, av-dx dc n1,
Hence it is that we alwaies pray, Forgive us our sins, and because of th•se failings the Apostle 2 Cor. 5.20. writeth to, and exhorteth the godly Corinthians, who were already reconciled to God, to be further reconciled to him.
Hence it is that we always pray, Forgive us our Sins, and Because of th•se failings the Apostle 2 Cor. 5.20. Writeth to, and exhorteth the godly Corinthians, who were already reconciled to God, to be further reconciled to him.
av pn31 vbz cst pns12 av vvb, vvb pno12 po12 n2, cc c-acp pp-f j n2-vvg dt n1 crd np1 crd. vvz p-acp, cc vvz dt j np1, r-crq vbdr av vvn p-acp np1, pc-acp vbi av-jc vvn p-acp pno31.
Then will the Church be without wrinkles, or any spot within her. In this respect it is, the Church of God p•aieth so earnestly for the Bridegrooms coming.
Then will the Church be without wrinkles, or any spot within her. In this respect it is, the Church of God p•aieth so earnestly for the Bridegrooms coming.
av vmb dt n1 vbb p-acp n2, cc d n1 p-acp pno31. p-acp d n1 pn31 vbz, dt n1 pp-f np1 vvz av av-j p-acp dt n2 vvg.
The Syriack word to justifie, is also to conquer and overcome, because when a man is justified, he overcometh all those bils and indictments which were brought in against him;
The Syriac word to justify, is also to conquer and overcome, Because when a man is justified, he Overcometh all those bills and indictments which were brought in against him;
dt np1 n1 p-acp vvi, vbz av p-acp vvb cc vvn, c-acp c-crq dt n1 vbz vvn, pns31 vvz d d n2 cc n2 r-crq vbdr vvn p-acp p-acp pno31;
but he sinne, how much more will this be true at that day, when all the guilt and filth of sin shall be totally removed? Oh what a glorious conquest will that be over sin, hell and the devil,
but he sin, how much more will this be true At that day, when all the guilt and filth of since shall be totally removed? O what a glorious conquest will that be over since, hell and the Devil,
cc-acp pns31 vvb, c-crq d dc vmb d vbi j p-acp d n1, c-crq d dt n1 cc n1 pp-f n1 vmb vbi av-j vvn? uh r-crq dt j n1 vmb d vbi p-acp n1, n1 cc dt n1,
and there are learned men for the negative. Those that are for the affirmative, they say indeed godly mens sins shall not be examined for their ignominy or confusion,
and there Are learned men for the negative. Those that Are for the affirmative, they say indeed godly men's Sins shall not be examined for their ignominy or confusion,
cc pc-acp vbr j n2 p-acp dt j-jn. d cst vbr p-acp dt j, pns32 vvb av j ng2 n2 vmb xx vbi vvn p-acp po32 n1 cc n1,
as when it's said, A man must give an account of every idle word, Mat ▪ 12.36. 2 Cor. 5.10. an account must be made for every thing done in the body.
as when it's said, A man must give an account of every idle word, Mathew ▪ 12.36. 2 Cor. 5.10. an account must be made for every thing done in the body.
But those that are for the negative, think this no waies suteable to Gods goodnesse, that the sins of the godly should then be published, for these grounds following.
But those that Are for the negative, think this no ways suitable to God's Goodness, that the Sins of the godly should then be published, for these grounds following.
p-acp d cst vbr p-acp dt j-jn, vvb d zz n2 j p-acp npg1 n1, cst dt n2 pp-f dt j vmd av vbi vvn, p-acp d n2 vvg.
Secondly, This agreeth best (they say) with those expressions of Scripture concerning pardon, viz. that God blotteth them out, that they are thrown into the bottom of the sea.
Secondly, This agreeth best (they say) with those expressions of Scripture Concerning pardon, viz. that God blots them out, that they Are thrown into the bottom of the sea.
Lastly, Christ is their bridegroom, their friend, their advocate, and how ill becoming would it be one in such relations, to account or lay open their sins?
Lastly, christ is their bridegroom, their friend, their advocate, and how ill becoming would it be one in such relations, to account or lay open their Sins?
ord, np1 vbz po32 n1, po32 n1, po32 n1, cc c-crq av-jn j-vvg vmd pn31 vbi crd p-acp d n2, pc-acp vvi cc vvi j po32 n2?
and exalted to great glory, and it may be therefore God suffereth thee to be exercised with much guilt and fear here, that thou maist the more long for those daies of refreshment.
and exalted to great glory, and it may be Therefore God suffers thee to be exercised with much guilt and Fear Here, that thou Mayest the more long for those days of refreshment.
cc vvn p-acp j n1, cc pn31 vmb vbi av np1 vvz pno21 pc-acp vbi vvn p-acp d n1 cc vvb av, cst pns21 vm2 dt dc j p-acp d n2 pp-f n1.
when they through horrour should cry for the mountains and hils to cover them, these shall desire the graves and the earth to deliver up her dead, that they may enjoy their Bridegroom.
when they through horror should cry for the Mountains and hills to cover them, these shall desire the graves and the earth to deliver up her dead, that they may enjoy their Bridegroom.
what an heavenly contempt would it work in them of this present world, what earnest desires, that this Kingdom might at last come? This is their marriage-day, the day of coronation.
what an heavenly contempt would it work in them of this present world, what earnest Desires, that this Kingdom might At last come? This is their Marriage day, the day of coronation.
r-crq dt j n1 vmd pn31 vvi p-acp pno32 pp-f d j n1, r-crq j n2, cst d n1 vmd p-acp ord vvn? d vbz po32 n1, dt n1 pp-f n1.
And if the joy and peace, which remission of sin produceth in this life be so exceeding glorious, what will that be when we shall have no more streams but that fountain?
And if the joy and peace, which remission of since Produceth in this life be so exceeding glorious, what will that be when we shall have no more streams but that fountain?
cc cs dt n1 cc n1, r-crq n1 pp-f n1 vvz p-acp d n1 vbb av av-vvg j, q-crq vmb d vbi c-crq pns12 vmb vhi dx dc n2 p-acp d n1?
2. Use by way of contrary, To terrifie and arouse wicked men, for as the godly have but a glimmering, a little pittance in this life, in respect of that fulnesse of glory to be revealed hereafter,
2. Use by Way of contrary, To terrify and arouse wicked men, for as the godly have but a glimmering, a little pittance in this life, in respect of that fullness of glory to be revealed hereafter,
Do not therefore take Gods forbearance for his gracious acquittance; oh do not imbolden thy self with false encouragements, and say, The worst is over;
Do not Therefore take God's forbearance for his gracious acquittance; o do not embolden thy self with false encouragements, and say, The worst is over;
vdb xx av vvi npg1 n1 p-acp po31 j n1; uh vdb xx vvi po21 n1 p-acp j n2, cc vvi, dt js vbz a-acp;
Oh therefore that ungodly men were as wise as Jonah 's mariners, who in the midst of tempests, seeing their ship necessarily sinking, throw away the goods that were a burden, knowing they and their safety could not consist together. Thus are ye to do:
O Therefore that ungodly men were as wise as Jonah is Mariners, who in the midst of tempests, seeing their ship necessarily sinking, throw away the goods that were a burden, knowing they and their safety could not consist together. Thus Are you to do:
uh av d j n2 vbdr a-acp j c-acp np1 vbz n2, r-crq p-acp dt n1 pp-f n2, vvg po32 n1 av-j vvg, vvb av dt n2-j cst vbdr dt n1, vvg pns32 cc po32 n1 vmd xx vvi av. av vbr pn22 pc-acp vdi:
And there is this one peculiar thing well observed about this woman in the history, that whereas divers others addressed themselves to Christ for corporal mercies, this only cometh for spiritual,
And there is this one peculiar thing well observed about this woman in the history, that whereas diverse Others addressed themselves to christ for corporal Mercies, this only comes for spiritual,
cc pc-acp vbz d crd j n1 av vvn p-acp d n1 p-acp dt n1, cst cs j n2-jn vvn px32 p-acp np1 p-acp j n2, d av-j vvz p-acp j,
and therefore those that mitigate her fault, out of some reverence or honour to her, do not so much encrease her honour (as Maldonat upon the place well observeth) as detract from Christs honour: for the Physicians skill is most commended, where the disease is more desperate.
and Therefore those that mitigate her fault, out of Some Reverence or honour to her, do not so much increase her honour (as Maldonatus upon the place well observeth) as detract from Christ honour: for the Physicians skill is most commended, where the disease is more desperate.
cc av d cst vvb po31 n1, av pp-f d n1 cc n1 p-acp pno31, vdb xx av d vvi po31 n1 (c-acp j p-acp dt n1 av vvz) p-acp vvi p-acp npg1 n1: p-acp dt ng1 n1 vbz av-ds vvn, c-crq dt n1 vbz av-dc j.
In the next place you have her great repentance expressed, wherein for the generall you may see the Apostles duty accomplished, as she had given her members to be members of iniquity,
In the next place you have her great Repentance expressed, wherein for the general you may see the Apostles duty accomplished, as she had given her members to be members of iniquity,
not his head (say some) because she thought her self so unworthy, she brought indeed an outward visible box of ointment, but she had another invisible and spiritual one, even a contrite and broken heart. 2. She stands behinde Christ (as being loathsom in her own eyes) and washeth his feet with her tears ;
not his head (say Some) Because she Thought her self so unworthy, she brought indeed an outward visible box of ointment, but she had Another invisible and spiritual one, even a contrite and broken heart. 2. She Stands behind christ (as being loathsome in her own eyes) and washes his feet with her tears;
xx po31 n1 (vvb d) p-acp pns31 vvd po31 n1 av j, pns31 vvd av dt j j n1 pp-f n1, p-acp pns31 vhd j-jn j cc j pi, av dt j cc j-vvn n1. crd pns31 vvz p-acp np1 (c-acp vbg j p-acp po31 d n2) cc vvz po31 n2 p-acp po31 n2;
which must suppose that to be true in her, which Jeremiah desireth, viz. Her head to be a fountain of water, but as long as her heart was such a fervent limbeck, it was no wonder to see such precious distillations:
which must suppose that to be true in her, which Jeremiah Desires, viz. Her head to be a fountain of water, but as long as her heart was such a fervent limbeck, it was no wonder to see such precious distillations:
Chrysologus upon this fact of hers, saith, The Heavens are wont to water the Earth with rain, but ecce nunc rigat terra Coelum, here the earth watereth Heaven.
Chrysologus upon this fact of hers, Says, The Heavens Are wont to water the Earth with rain, but ecce nunc rigat terra Coelum, Here the earth Waters Heaven.
In the third place, Christs love towards her is remarkable, and in the general it is so great, that the Pharisee puffed up with his own pride, was offended at it, not considering,
In the third place, Christ love towards her is remarkable, and in the general it is so great, that the Pharisee puffed up with his own pride, was offended At it, not considering,
p-acp dt ord n1, npg1 n1 p-acp pno31 vbz j, cc p-acp dt n1 pn31 vbz av j, cst dt np1 vvd a-acp p-acp po31 d n1, vbds vvn p-acp pn31, xx vvg,
and all this he doth with an Antithesis, or opposition to that carriage which the Pharisee had presented him with. 2. To convince the Pharisee, he declareth a Parable, that so from his own mouth the Pharisee may judge her love to Christ to be greater then his.
and all this he does with an Antithesis, or opposition to that carriage which the Pharisee had presented him with. 2. To convince the Pharisee, he Declareth a Parable, that so from his own Mouth the Pharisee may judge her love to christ to be greater then his.
cc d d pns31 vdz p-acp dt n1, cc n1 p-acp d n1 r-crq dt np1 vhd vvn pno31 p-acp. crd p-acp vvi dt np1, pns31 vvz dt n1, cst av p-acp po31 d n1 dt np1 vmb vvi po31 n1 p-acp np1 pc-acp vbi jc cs png31.
In the last place his grace to her is further declared, by pardoning her sins though so hainous, which pardon is first declared unto the Pharisee in my Text,
In the last place his grace to her is further declared, by pardoning her Sins though so heinous, which pardon is First declared unto the Pharisee in my Text,
p-acp dt ord n1 po31 n1 p-acp pno31 vbz av-jc vvn, p-acp vvg po31 n2 c-acp av j, r-crq n1 vbz ord vvn p-acp dt np1 p-acp po11 n1,
for Christ did more then declare her sins pardoned, as appeareth by the standers by, who with wonder made this question, v. 49. Who is this that forgiveth sins also? Whereas to declare the forgiveness of sin only, any Minister may do,
for christ did more then declare her Sins pardoned, as appears by the standers by, who with wonder made this question, v. 49. Who is this that forgiveth Sins also? Whereas to declare the forgiveness of since only, any Minister may do,
for that Christ doth not speak of Repentance, or Love which should go before, and be the cause of the pardon of sins, is plain by the Parable he brings of a Creditor, who forgave one Debtor more, another Debtor less:
for that christ does not speak of Repentance, or Love which should go before, and be the cause of the pardon of Sins, is plain by the Parable he brings of a Creditor, who forgave one Debtor more, Another Debtor less:
But you may ask, How could she come to know her sins were forgiven, before Christ told her? I answer, By the promise of God made to every true Penitent and Believer:
But you may ask, How could she come to know her Sins were forgiven, before christ told her? I answer, By the promise of God made to every true Penitent and Believer:
though this assurance of hers was imperfect, and therefore admitted of further degrees, whereas then all this Repentance and Humiliation was not that sinne might be forgiven, but from Faith that they were forgiven: We may observe this,
though this assurance of hers was imperfect, and Therefore admitted of further Degrees, whereas then all this Repentance and Humiliation was not that sin might be forgiven, but from Faith that they were forgiven: We may observe this,
cs d n1 pp-f png31 vbds j, cc av vvn pp-f jc n2, cs av d d n1 cc n1 vbds xx d n1 vmd vbi vvn, p-acp p-acp n1 cst pns32 vbdr vvn: pns12 vmb vvi d,
And for the opening of it, take notice of this distinction, as a foundation, viz. That there is in Scripture a two-fold Repentance or Humiliation of the soul for sin;
And for the opening of it, take notice of this distinction, as a Foundation, viz. That there is in Scripture a twofold Repentance or Humiliation of the soul for since;
cc p-acp dt n-vvg pp-f pn31, vvb n1 pp-f d n1, c-acp dt n1, n1 cst pc-acp vbz p-acp n1 dt n1 np1-n cc n1 pp-f dt n1 p-acp n1;
the one antecedent, and going before pardon, and this the Scripture requireth as a necessary condition, without which forgiveness of sin cannot be obtained:
the one antecedent, and going before pardon, and this the Scripture requires as a necessary condition, without which forgiveness of since cannot be obtained:
dt crd n1, cc vvg p-acp n1, cc d dt n1 vvz p-acp dt j n1, p-acp r-crq n1 pp-f n1 vmbx vbi vvn:
of this Repentance the Scripture for the most part speaks, Ezek ▪ 14.18, 30. Mat. 3.2. Mark 6.12. Luk. 13.3. Act. 3.19. and generally in most places of Scripture.
of this Repentance the Scripture for the most part speaks, Ezekiel ▪ 14.18, 30. Mathew 3.2. Mark 6.12. Luk. 13.3. Act. 3.19. and generally in most places of Scripture.
In the second place there is an Humiliation of heart, and brokenness of soul for sin, arising from th• apprehension of Gods love in pardoning, whereby we grieve, that we should deal so unkindely with so good and gracious a God:
In the second place there is an Humiliation of heart, and brokenness of soul for since, arising from th• apprehension of God's love in pardoning, whereby we grieve, that we should deal so unkindly with so good and gracious a God:
p-acp dt ord n1 pc-acp vbz dt n1 pp-f n1, cc n1 pp-f n1 p-acp n1, vvg p-acp n1 n1 pp-f npg1 n1 p-acp vvg, c-crq pns12 vvb, cst pns12 vmd vvi av av-j p-acp av j cc j dt n1:
This, though more rarely, yet is sometimes spoken of in Scripture, as first in this woman, who out of the apprehension of Gods love in pardoning so much to her, did pour out her soul in all wayes of thankfulness.
This, though more rarely, yet is sometime spoken of in Scripture, as First in this woman, who out of the apprehension of God's love in pardoning so much to her, did pour out her soul in all ways of thankfulness.
d, cs av-dc av-j, av vbz av vvn pp-f p-acp n1, c-acp ord p-acp d n1, r-crq av pp-f dt n1 pp-f npg1 n1 p-acp vvg av av-d p-acp pno31, vdd vvi av po31 n1 p-acp d n2 pp-f n1.
This kinde of affection was also in Paul, 1 Tim. 12, 13, 14, 15, 16. 1 Cor. 15.8, 9. in which places the Apostle remembring his former sins, confesseth them,
This kind of affection was also in Paul, 1 Tim. 12, 13, 14, 15, 16. 1 Cor. 15.8, 9. in which places the Apostle remembering his former Sins, Confesses them,
The Papists will not acknowledge this later Humiliation at all, because they deny all Faith and Assurance that a believer may have of his sins in particular:
The Papists will not acknowledge this later Humiliation At all, Because they deny all Faith and Assurance that a believer may have of his Sins in particular:
dt njp2 vmb xx vvi d jc n1 p-acp d, c-acp pns32 vvb d n1 cc n1 cst dt n1 vmb vhi pp-f po31 n2 p-acp j:
And others, that there is only this later, and therefore the fore-mentioned Author, in his Treatise of Gospel-repentance, makes this only Gospel-repentance:
And Others, that there is only this later, and Therefore the forementioned Author, in his Treatise of Gospel repentance, makes this only Gospel repentance:
cc n2-jn, cst pc-acp vbz av-j d jc, cc av dt j n1, p-acp po31 n1 pp-f n1, vvz d j n1:
It is therefore great ignorance in that Author, in his Treatise of Gospel-repentance, when pag. 58. he cals Repentance that goeth before this Faith, viz. that my sins are pardoned, a dead work;
It is Therefore great ignorance in that Author, in his Treatise of Gospel repentance, when page. 58. he calls Repentance that Goes before this Faith, viz. that my Sins Are pardoned, a dead work;
and seeing that the object must in order of nature be before the act that is imployed about it, it followeth infallibly, that I must have Justification,
and seeing that the Object must in order of nature be before the act that is employed about it, it follows infallibly, that I must have Justification,
But because I have already spoken enough of the former kinde of Repentance anteceding Remission of sins, vindicating the necessity of it, I shall press upon this later,
But Because I have already spoken enough of the former kind of Repentance anteceding Remission of Sins, vindicating the necessity of it, I shall press upon this later,
p-acp c-acp pns11 vhb av vvn d pp-f dt j n1 pp-f n1 vvg n1 pp-f n2, vvg dt n1 pp-f pn31, pns11 vmb vvi p-acp d jc,
Those places which speak of Gods gracious Properties, do represent them as grounds of duty, as well as of consolation, Psal. 130.4. There is forgiveness with thee, that thou mayest be feared:
Those places which speak of God's gracious Properties, do represent them as grounds of duty, as well as of consolation, Psalm 130.4. There is forgiveness with thee, that thou Mayest be feared:
and we his sons and daughters, makes this inference, Having those promises, let us cleanse our selves from all filthiness, perfecting holiness in the fear of God:
and we his Sons and daughters, makes this Inference, Having those promises, let us cleanse our selves from all filthiness, perfecting holiness in the Fear of God:
cc pns12 po31 n2 cc n2, vvz d n1, vhg d n2, vvb pno12 vvi po12 n2 p-acp d n1, vvg n1 p-acp dt n1 pp-f np1:
So that here is no danger, as long as we keep close to the genuine use of the Scripture. Thus also Eph. 4.30. Grieve not the Spirit of God, whereby ye are sealed, &c. Where Assurance is so far from incouraging to sin, that by sin it is weakned and destroyed.
So that Here is no danger, as long as we keep close to the genuine use of the Scripture. Thus also Ephesians 4.30. Grieve not the Spirit of God, whereby you Are sealed, etc. Where Assurance is so Far from encouraging to since, that by since it is weakened and destroyed.
av cst av vbz dx n1, c-acp av-j c-acp pns12 vvb av-j p-acp dt j n1 pp-f dt n1. av av np1 crd. vvb xx dt n1 pp-f np1, c-crq pn22 vbr vvn, av q-crq n1 vbz av av-j p-acp vvg p-acp n1, cst p-acp n1 pn31 vbz vvn cc vvn.
Thus the Apostle Peter, 1 Pet. 1.17. If ye call on the Father, who without respect of persons judgeth all men, pass the time of your sojourning here in fear.
Thus the Apostle Peter, 1 Pet. 1.17. If you call on the Father, who without respect of Persons Judgeth all men, pass the time of your sojourning Here in Fear.
av dt n1 np1, vvn np1 crd. cs pn22 vvb p-acp dt n1, r-crq p-acp n1 pp-f n2 vvz d n2, vvb dt n1 pp-f po22 vvg av p-acp n1.
so neither by the strength of natural light, can he discern the gracious priviledges God bestoweth upon him, 1 Cor. 2.12. The Spirit whereby we know the things that are freely given us of God, is opposed to the spirit of the world:
so neither by the strength of natural Light, can he discern the gracious privileges God bestoweth upon him, 1 Cor. 2.12. The Spirit whereby we know the things that Are freely given us of God, is opposed to the Spirit of the world:
By giving great diligence in the use of the means, we only come to Assurance. How then can such a perswasion of forgiveness cause a neglect of the means?
By giving great diligence in the use of the means, we only come to Assurance. How then can such a persuasion of forgiveness cause a neglect of the means?
Lastly, That Spirit which doth thus assure, doth work also at the same time, concomitant gracious effects, especially servent and effectual prayer, Rom. 8. Gal. 3. Now where constant powerful Prayer is, that soul is like a tree planted by the waters side.
Lastly, That Spirit which does thus assure, does work also At the same time, concomitant gracious effects, especially servient and effectual prayer, Rom. 8. Gal. 3. Now where constant powerful Prayer is, that soul is like a tree planted by the waters side.
ord, cst n1 r-crq vdz av vvi, vdz vvi av p-acp dt d n1, j j n2, av-j n1 cc j n1, np1 crd np1 crd av c-crq j j n1 vbz, cst n1 vbz av-j dt n1 vvn p-acp dt ng1 n1.
They are sons, Now by experience we see, that in an ingenuous son, the more apprehension there is of his fathers tender love and kindeness to him, the more obsequious and serviceable he is;
They Are Sons, Now by experience we see, that in an ingenuous son, the more apprehension there is of his Father's tender love and kindness to him, the more obsequious and serviceable he is;
Can we think that the fathers great love to his prodigal son, was not like coals of fire poured on him to melt and thaw him? We rather see jealousies and suspitions of love to breed hatred at last.
Can we think that the Father's great love to his prodigal son, was not like coals of fire poured on him to melt and thaw him? We rather see jealousies and suspicions of love to breed hatred At last.
vmb pns12 vvi d dt ng1 j n1 p-acp po31 j-jn n1, vbds xx av-j n2 pp-f n1 vvn p-acp pno31 pc-acp vvi cc vvi pno31? pns12 av-c vvb n2 cc n2 pp-f n1 pc-acp vvi n1 p-acp ord.
But Humiliation of sin, when pardoned, and after the knowledge of the pardon, doth evidently discover an upright heart, that the dishonour of God is more trouble and grief to him,
But Humiliation of since, when pardoned, and After the knowledge of the pardon, does evidently discover an upright heart, that the dishonour of God is more trouble and grief to him,
Bern. Ep. 107. Justus quis est, nisi qui amanti se Deo vicem rependit amoris? quod non fit nisi revelante spiritu per fidem aeternum Dei propositum de sua salute.
Bern. Epistle 107. Justus quis est, nisi qui Amanti se God vicem rependit amoris? quod non fit nisi revelant spiritu per fidem aeternum Dei propositum de sua salute.
Use of Instruction, Doth the apprehension of great pardon, breed great Humiliation, then we may see the necessity of that Ministery and preaching, which doth discover the depth, length and breadth of sin.
Use of Instruction, Does the apprehension of great pardon, breed great Humiliation, then we may see the necessity of that Ministry and preaching, which does discover the depth, length and breadth of since.
A second Point much to be pressed, is the pure, strict and exact obligation of the law, which being set as a pure glass before thee, all thy deformities will appear.
A second Point much to be pressed, is the pure, strict and exact obligation of the law, which being Set as a pure glass before thee, all thy deformities will appear.
Use second of Admonition, to those who have sinned much, and so have had much forgiven them, let such know their expences of practised grace, must be according to the receipts of justifying Grace.
Use second of Admonition, to those who have sinned much, and so have had much forgiven them, let such know their expenses of practised grace, must be according to the receipts of justifying Grace.
n1 ord pp-f n1, p-acp d r-crq vhb vvn av-d, cc av vhi vhn d vvn pno32, vvb d vvb po32 n2 pp-f j-vvn n1, vmb vbi vvg p-acp dt n2 pp-f vvg n1.
quicken up thy self with such thoughts as these, Lord, who was more plunged into sin then I? whose diseases were greater then mine? It may be thousands and thousands for less and fewer sins then I have committed, are now taking their portion in hell.
quicken up thy self with such thoughts as these, Lord, who was more plunged into since then I? whose diseases were greater then mine? It may be thousands and thousands for less and fewer Sins then I have committed, Are now taking their portion in hell.
vvb a-acp po21 n1 p-acp d n2 c-acp d, n1, r-crq vbds av-dc vvn p-acp n1 av pns11? rg-crq n2 vbdr jc cs png11? pn31 vmb vbi crd cc crd p-acp dc cc dc n2 cs pns11 vhb vvn, vbr av vvg po32 n1 p-acp n1.
whether NONLATINALPHABET be so well translated remission of sin, as indulgence & connivance, as B•za rendereth it, you have largely discussed, Lect. 12.
whither be so well translated remission of since, as indulgence & connivance, as B•za rendereth it, you have largely discussed, Lecture 12.
cs vbb av av vvn n1 pp-f n1, c-acp n1 cc n1, c-acp np1 vvz pn31, pn22 vhb av-j vvn, np1 crd
Neither may this seem such a wonder, seei•g that the orthodox hold even in men grow• up, the first grace is wrought in us as meer patients, our understandings & wils no waies antecedently concurring to it; so that the grace of God is then wrought in us, without us.
Neither may this seem such a wonder, seei•g that the orthodox hold even in men grow• up, the First grace is wrought in us as mere patients, our understandings & wills no ways antecedently concurring to it; so that the grace of God is then wrought in us, without us.
d vmb d vvi d dt n1, vvg cst dt n1 vvb av p-acp n2 n1 a-acp, dt ord n1 vbz vvn p-acp pno12 p-acp j n2, po12 n2 cc vvz dx n2 av-j vvg p-acp pn31; av cst dt n1 pp-f np1 vbz av vvn p-acp pno12, p-acp pno12.
