and so quite ever after lose our way, by confounding Justification with Sanctification, I shall only premise, That as in Sanctification the change is Absolute and Inherent,
and so quite ever After loose our Way, by confounding Justification with Sanctification, I shall only premise, That as in Sanctification the change is Absolute and Inherent,
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Our Business therefore, is to discover the Process at God's Bar, in the justification of a Sinner, which will be best done by comparing it with that at Man's, which we are familiarly acquanted with.
Our Business Therefore, is to discover the Process At God's Bar, in the justification of a Sinner, which will be best done by comparing it with that At Man's, which we Are familiarly acquainted with.
To be Justified, therefore implies in general three things. 1. The Person is charg'd with Guilt. 2. Pleads to the Charge. 3. Upon that Plea is discharged by the Judge.
To be Justified, Therefore Implies in general three things. 1. The Person is charged with Gilded. 2. Pleads to the Charge. 3. Upon that Plea is discharged by the Judge.
so the Punishment in the very nature of it, is a vindication of the Equity of the injur'd Law, the Reparation and Amends it makes it self for the wrong done it, by damnifying the Person injuring her, proportionally to the Injury:
so the Punishment in the very nature of it, is a vindication of the Equity of the injured Law, the Reparation and Amends it makes it self for the wrong done it, by damnifying the Person injuring her, proportionally to the Injury:
I must speak to both Cases, and shew what Pleas are requisite in each, and which of them is the Plea upon which a Sinner is justified at the Bar of God.
I must speak to both Cases, and show what Pleasant Are requisite in each, and which of them is the Plea upon which a Sinner is justified At the Bar of God.
To bring this to the present Business, I shall demonstrate, that we can never be justified at the Bar of God, by pleading not Guilty; For, First, The Plea is false.
To bring this to the present Business, I shall demonstrate, that we can never be justified At the Bar of God, by pleading not Guilty; For, First, The Plea is false.
Altho' in a very restrained Sense, there is none so wicked, but he may plead not Guilty, and be justified as to this or that particular Fact charged upon him.
Although in a very restrained Sense, there is none so wicked, but he may plead not Guilty, and be justified as to this or that particular Fact charged upon him.
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as grieving the comforting, the sealing Spirit, abusing the Redeemer's Grace, &c. yet nothing short of Universal Innocence, nothing but a perfect Righteousness, a total exemption from all manner of Guilt will entitle us before God's Tribunal to this Plea;
as grieving the comforting, the sealing Spirit, abusing the Redeemer's Grace, etc. yet nothing short of Universal Innocence, nothing but a perfect Righteousness, a total exemption from all manner of Gilded will entitle us before God's Tribunal to this Plea;
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For whosoever shall keep the whole Law, and yet offend in one point, is guilty of all, Jam. 2.10. 1. Because the Punishment due to the breach of the whole Law, viz, the Curse of God is due to every breach of every part.
For whosoever shall keep the Whole Law, and yet offend in one point, is guilty of all, Jam. 2.10. 1. Because the Punishment due to the breach of the Whole Law, videlicet, the Curse of God is due to every breach of every part.
Cursed is he that continueth not in all things which are written in the book of the Law to do them, Gal. 3.10. Deut. 27.26. The wages of sin (NONLATINALPHABET of every single sin) is death, Rom. 6.23. 2. Because, He that offends in one point, affronteth the Authority of all, as is excellently observed in the next Verse;
Cursed is he that Continueth not in all things which Are written in the book of the Law to do them, Gal. 3.10. Deuteronomy 27.26. The wages of since (of every single since) is death, Rom. 6.23. 2. Because, He that offends in one point, affronteth the authority of all, as is excellently observed in the next Verse;
or to repeat the same Sins again and again (though excited with still weaker and weaker Temptations) for as frequent Acts strengthen the habit of Sin,
or to repeat the same Sins again and again (though excited with still Weaker and Weaker Temptations) for as frequent Acts strengthen the habit of since,
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of this God hath given us a counterpart to •eep in our own Bosoms, the Register of Conscience (though a very imperfect Copy, full of Blo•, Mistakes, Omissions,
of this God hath given us a counterpart to •eep in our own Bosoms, the Register of Conscience (though a very imperfect Copy, full of Blo•, Mistakes, Omissions,
for every Sinner will be his own Accuser and Condemner, rising up as an Advocate in the behalf of the great Judge, against himself at the day of Judgment.
for every Sinner will be his own Accuser and Condemner, rising up as an Advocate in the behalf of the great Judge, against himself At the day of Judgement.
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Whence it follows, that the Socinians, who, to avoid the necessity of acknowledging Christ's Satisfaction to Divine Justice, affirm, That Justification is nothing but meer Remission of Sins, do abuse the Word, and contradict themselves;
Whence it follows, that the socinians, who, to avoid the necessity of acknowledging Christ's Satisfaction to Divine justice, affirm, That Justification is nothing but mere Remission of Sins, do abuse the Word, and contradict themselves;
for, who seeth not, that to be pardoned gratis, out of pure Mercy (without the least Reparation made, either for the Injury and Indignity done to the Law,
for, who sees not, that to be pardoned gratis, out of pure Mercy (without the least Reparation made, either for the Injury and Indignity done to the Law,
Therefore 〈 ◊ 〉, The only Plea for a guilty Person to be justified upon, is to plead Mercy for the sake of some Satifaction made to the Justice and Honour of the Law.
Therefore 〈 ◊ 〉, The only Plea for a guilty Person to be justified upon, is to plead Mercy for the sake of Some Satisfaction made to the justice and Honour of the Law.
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N•• as full Satisfaction may be made two ways. 1. By suffering the whole Penalty due. 2. When a valuable Consideration is accepted by the offended Party or Judge, wherein the Honour of the Law is as much saved,
N•• as full Satisfaction may be made two ways. 1. By suffering the Whole Penalty due. 2. When a valuable Consideration is accepted by the offended Party or Judge, wherein the Honour of the Law is as much saved,
nor any Creature for him. 2. That the Lord Christ hath made such full Satisfaction, that it stands now with the Honour of the Holy God, to justifie Sinners upon the terms of the Gospel.
nor any Creature for him. 2. That the Lord christ hath made such full Satisfaction, that it Stands now with the Honour of the Holy God, to justify Sinners upon the terms of the Gospel.
for that being Infinite, requires an infinite Continuance under it (there being no other way for a Finite Creature to suffer Infinitely) and so the whole Penalty will ever be suffering, but can never be suffered;
for that being Infinite, requires an infinite Continuance under it (there being no other Way for a Finite Creature to suffer Infinitely) and so the Whole Penalty will ever be suffering, but can never be suffered;
nay, infinitely more, for that which is past, is but a Finite time of suffering, though Millions of Ages are past, but an Eternity of suffering is yet to come;
nay, infinitely more, for that which is past, is but a Finite time of suffering, though Millions of Ages Are past, but an Eternity of suffering is yet to come;
Secondly, Not by any act of Service, which amounts to a valuable Consideration worthy to be accepted of the Judge as Satisfactory to his affronted Justice, for two Reasons.
Secondly, Not by any act of Service, which amounts to a valuable Consideration worthy to be accepted of the Judge as Satisfactory to his affronted justice, for two Reasons.
Now the least act of Disobedience, or Sin, being Injury and Treason, thereby a new Obligation is contracted, viz. to suffer condign Punishment, the former Obligation unto Duty remaining eternally in as full Force as ever;
Now the least act of Disobedience, or since, being Injury and Treason, thereby a new Obligation is contracted, viz. to suffer condign Punishment, the former Obligation unto Duty remaining eternally in as full Force as ever;
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which, if we could discharge, yet were we but imprositable servants, Luke 17.10. Can a man be profitable to God? Job 22.2. If thou be righteous, what givest thou to him? or what receiveth be of thine hand? Job 35.7. An Eternity of Service in the highest perfection, is every Creature's Debt as a Creature;
which, if we could discharge, yet were we but imprositable Servants, Lycia 17.10. Can a man be profitable to God? Job 22.2. If thou be righteous, what givest thou to him? or what receives be of thine hand? Job 35.7. an Eternity of Service in the highest perfection, is every Creature's Debt as a Creature;
since therefore, all that the whole Creation can do for ever, would but just satisfie the first natural Obligation unto pure Justice, viz. the Debt of Obedience;
since Therefore, all that the Whole Creation can do for ever, would but just satisfy the First natural Obligation unto pure justice, viz. the Debt of obedience;
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it is quite impossible that ever any Creature should supererogate, or spare any thing from hence, towards satisfying the Secondary super-added Obligation unto offended Justice, viz. the Debt of Punishment, either in its own behalf, or anothers.
it is quite impossible that ever any Creature should supererogate, or spare any thing from hence, towards satisfying the Secondary superadded Obligation unto offended justice, viz. the Debt of Punishment, either in its own behalf, or another's.
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First, For the matter of Christ's Satisfaction, I humbly conceive, that the whole State of his Humiliation, from his Conception to his Resurrection (for, at his Resurrection began the second State of Christ as Mediator, viz. his Exaltation to be continued to the general Resurrection,
First, For the matter of Christ's Satisfaction, I humbly conceive, that the Whole State of his Humiliation, from his Conception to his Resurrection (for, At his Resurrection began the second State of christ as Mediator, viz. his Exaltation to be continued to the general Resurrection,
and then he shall resign up the Kingdom to the Father, and God shall be thenceforward all in all, 1 Cor. 15.24, 28.) that this State (I say) of our Redeemer's Humiliation, is entirely look'd upon by God as the valuable Consideration, wherein his Justice with Honour acquiesceth, and rests satisfied. It hath two Parts.
and then he shall resign up the Kingdom to the Father, and God shall be thenceforward all in all, 1 Cor. 15.24, 28.) that this State (I say) of our Redeemer's Humiliation, is entirely looked upon by God as the valuable Consideration, wherein his justice with Honour acquiesceth, and rests satisfied. It hath two Parts.
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the second Adam revives the Innocency of the first; those Eyes could without Disparagement behold his Manhood, which are purer than to behold Iniquity;
the second Adam revives the Innocency of the First; those Eyes could without Disparagement behold his Manhood, which Are Purer than to behold Iniquity;
so that he can now with Honour, exercise good Will towards it. Secondly, His management of this State, consists in his active, and passive Righteousness.
so that he can now with Honour, exercise good Will towards it. Secondly, His management of this State, consists in his active, and passive Righteousness.
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his Persecution by Herod in his Infancy, after by the Scribes and Pharisees, his Hunger and Temptation in the Wilderness, his Poverty and Straits, he had not where to lay his Head;
his Persecution by Herod in his Infancy, After by the Scribes and Pharisees, his Hunger and Temptation in the Wilderness, his Poverty and Straits, he had not where to lay his Head;
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First, In his Body, he was scourged, spit upon, crowned with Thorns, and at length Crucified, which was, 1. A cruel Death, the Latin Cruciari, to be tormented, is derived, à cruce, from being crucified, 2. A reproachful one, Gal. 3.13. Heb. 13.13. it was the Roman Death for Slaves and Malefactors.
First, In his Body, he was scourged, spit upon, crowned with Thorns, and At length crucified, which was, 1. A cruel Death, the Latin Cruciari, to be tormented, is derived, à Cruce, from being Crucified, 2. A reproachful one, Gal. 3.13. Hebrew 13.13. it was the Roman Death for Slaves and Malefactors.
But, Secondly, Most of all he suffered in his Soul, witness those Expressions, NONLATINALPHABET, Matth. 26.37. Mark 14.33. add his bemoaning himself to his Disciples in the following words, and his passionate Prayer thrice repeated, Abba Father, if it be possible let this cup pass.
But, Secondly, Most of all he suffered in his Soul, witness those Expressions,, Matthew 26.37. Mark 14.33. add his bemoaning himself to his Disciples in the following words, and his passionate Prayer thrice repeated, Abba Father, if it be possible let this cup pass.
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for certainly, it stood not with his Goodness, had not Christ, as the second Adam, been a publick Person, a Representative, on whom the Lord hath laid the iniquities of us all, Isa. 53.6.
for Certainly, it stood not with his goodness, had not christ, as the second Adam, been a public Person, a Representative, on whom the Lord hath laid the iniquities of us all, Isaiah 53.6.
But if we consider (which they deny) that Christ was then satisfying his Father's Justice, we need not wonder at those Horrours and Consternations of the Manhood;
But if we Consider (which they deny) that christ was then satisfying his Father's justice, we need not wonder At those Horrors and Consternations of the Manhood;
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for he knew the vastness of his Undertaking, the numberless Numbers, and aggravations of Sins, the dreadful weight of his Father's Wrath, the sharpness of that Sword, Zech. 13.7.
for he knew the vastness of his Undertaking, the numberless Numbers, and aggravations of Sins, the dreadful weight of his Father's Wrath, the sharpness of that Sword, Zechariah 13.7.
but quoad effectum ) and Christ's infinite Abhorrence of the Sins he bore, and that infinite Zeal wherewith he was inflam'd to vindicate the Honour of Divine Justice.
but quoad effectum) and Christ's infinite Abhorrence of the Sins he boar, and that infinite Zeal wherewith he was inflamed to vindicate the Honour of Divine justice.
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But here to resolve that great Question, whether Christ's passive Righteousness alone, or Active and Passive jointly, are the matter of Christ's Satisfaction, which Believers plead at God's Bar for their Justification,
But Here to resolve that great Question, whither Christ's passive Righteousness alone, or Active and Passive jointly, Are the matter of Christ's Satisfaction, which Believers plead At God's Bar for their Justification,
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as, rather than Sin should go unpunish'd, and his Justice wants its Glory, the Righteous Eternal Son of God must be made an Example, what guilty Man had deserved.
as, rather than since should go unpunished, and his justice Wants its Glory, the Righteous Eternal Son of God must be made an Exampl, what guilty Man had deserved.
and believing) might be made Examples of his Sin-pardoning goodness. In the second place, as each hath its respective Interest in satisfying the injur'd Law,
and believing) might be made Examples of his Sin-pardoning Goodness. In the second place, as each hath its respective Interest in satisfying the injured Law,
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In the third place, Both Christ's active and passive Righteousness, what he did, and what he suffered, partake in common of the form of satisfaction; therefore, they are both integral parts, or joynt Ingredients thereof;
In the third place, Both Christ's active and passive Righteousness, what he did, and what he suffered, partake in Common of the from of satisfaction; Therefore, they Are both integral parts, or joint Ingredients thereof;
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and for him to suffer as a Malefactor between Malefactors, who was God blessed for evermore, renders also his passive Righteousness infinitely Meritorious;
and for him to suffer as a Malefactor between Malefactors, who was God blessed for evermore, renders also his passive Righteousness infinitely Meritorious;
And this is the Reason why the Righteousness of one, redounds unto all for the justification of life, Rom. 5.18, 19. because his active and passive Righteousness is infinitely of more value,
And this is the Reason why the Righteousness of one, redounds unto all for the justification of life, Rom. 5.18, 19. Because his active and passive Righteousness is infinitely of more valve,
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And this infinite Worthiness of the Redeemer's Person, you have excellently described, as irradiating, and infinitely exalting all he did and suffered, Phil. 2.6, 7, 8, 9. Heb. 7.24, 25, 28.
And this infinite Worthiness of the Redeemer's Person, you have excellently described, as irradiating, and infinitely exalting all he did and suffered, Philip 2.6, 7, 8, 9. Hebrew 7.24, 25, 28.
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1. His Obedience to the Ceremonial Law was a meer supererrogation, for the Substance to comply with the Shadows, the Antitype to do homage to its own Types;
1. His obedience to the Ceremonial Law was a mere supererogation, for the Substance to comply with the Shadows, the Antitype to do homage to its own Types;
besides, he submitted to those very Ordinances, whose End and Institution supposeth Guilt, and whose Nature argues them designed only for the use of Sinners;
beside, he submitted to those very Ordinances, whose End and Institution Supposeth Gilded, and whose Nature argues them designed only for the use of Sinners;
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what foreskin of Impurity had he to be cut off in Circumcision? what Filth to be wash'd away in Baptism? Did the holy Child Jesus defile his Mother's Womb. as common Mortals do, that are conceived in Sin,
what foreskin of Impurity had he to be Cut off in Circumcision? what Filth to be washed away in Baptism? Did the holy Child jesus defile his Mother's Womb. as Common Mortals do, that Are conceived in since,
and brought forth in Iniquity? And yet he was Circumcised and Baptized, and his Mother offered for her Purification, Luke 1.21, 22. chap. 3.21. No imaginable Obligation lay on him to these Submissions, being to him meer Ciphers wholly insignificant.
and brought forth in Iniquity? And yet he was Circumcised and Baptised, and his Mother offered for her Purification, Lycia 1.21, 22. chap. 3.21. No imaginable Obligation lay on him to these Submissions, being to him mere Ciphers wholly insignificant.
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for, what but his own infinite Love could ever move the Eternal Word, to pitch his Tent in our Nature? What Obligation lay on the Heir of all things, to take the form of a Servant? Who bound the Eternal Son of God, to become in the fullness of time the Son of Man?
for, what but his own infinite Love could ever move the Eternal Word, to pitch his Tent in our Nature? What Obligation lay on the Heir of all things, to take the from of a Servant? Who bound the Eternal Son of God, to become in the fullness of time the Son of Man?
1. Object. 1. What is become of the Law of that first Covenant made with Adam in Paradise? Gen. 2.17. repeated again to the Jews, Deut. 27.26. The summe of which you have fully expressed, Ezek. 18.4. The soul that sinneth, it shall dye.
1. Object. 1. What is become of the Law of that First Covenant made with Adam in Paradise? Gen. 2.17. repeated again to the jews, Deuteronomy 27.26. The sum of which you have Fully expressed, Ezekiel 18.4. The soul that Sinneth, it shall die.
besides all manner of Chastisements and Afflictions, Psal. 89.30, 31, 32. And also that Law is totally executed upon finally Impenitent Unbelievers, over whom not the first only,
beside all manner of Chastisements and Afflictions, Psalm 89.30, 31, 32. And also that Law is totally executed upon finally Impenitent Unbelievers, over whom not the First only,
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but the second Death also hath Power, 2 Thess. 1.8. For he that believeth not, is condemned already, John 3.18. That is, the Gospel finds him, and every one in a state of Condemnation;
but the second Death also hath Power, 2 Thess 1.8. For he that Believeth not, is condemned already, John 3.18. That is, the Gospel finds him, and every one in a state of Condemnation;
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Thirdly, I answer therefore positively, That the first Covenant is released, and dispensed with, by super-inducing a New Covenant of Grace over it, That whosoever closeth with,
Thirdly, I answer Therefore positively, That the First Covenant is released, and dispensed with, by super-inducing a New Covenant of Grace over it, That whosoever closeth with,
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and comes into the terms of the New, should be exempted from the Rigor and Extremity, i. e. from the Eternal Condemnation of the old, John 3.16. It is not said, He that believes shall not be Sick, shall not be Afflicted, shall not Die;
and comes into the terms of the New, should be exempted from the Rigor and Extremity, i. e. from the Eternal Condemnation of the old, John 3.16. It is not said, He that believes shall not be Sick, shall not be Afflicted, shall not Die;
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They never shall complain under the Eternal and Destructive; yet they do complain under the Temporal and Corrective Punishment of their Sins, Lam. 3.39.
They never shall complain under the Eternal and Destructive; yet they do complain under the Temporal and Corrective Punishment of their Sins, Lam. 3.39.
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after such Satisfaction and amends made, it requires perfect Conformity still as at first, absolute Obedience to all God's Commands, being the Eternal Debt of the reasonable Creature to that God that made it in his own Image:
After such Satisfaction and amends made, it requires perfect Conformity still as At First, absolute obedience to all God's Commands, being the Eternal Debt of the reasonable Creature to that God that made it in his own Image:
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if therefore we could (which hath already been proved to be impossible) ever have satisfied God's injur'd Law for our past breach, the Law would still have come upon us for future, exact Conformity to pay the residue of that Eternal Debt:
if Therefore we could (which hath already been proved to be impossible) ever have satisfied God's injured Law for our past breach, the Law would still have come upon us for future, exact Conformity to pay the residue of that Eternal Debt:
though imperfect Performances, in the Book of my Remembrance, Mal. 3.16. and blot out your Transgressions, when repented of, out of the Book of my Remembrance.
though imperfect Performances, in the Book of my Remembrance, Malachi 3.16. and blot out your Transgressions, when repented of, out of the Book of my Remembrance.
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Object. 2. If any doubt how it stands with God's Veracity, and Immutability, having once declared, that the Soul that sinneth shall die, to contradict it by declaring that, He that believeth shall never die, but have Eternal Life, John 11.26. I answer, We must look upon Threatnings as a part of the Law, declaring the dueness of the Punishment, what the Offender hath deserved to suffer;
Object. 2. If any doubt how it Stands with God's Veracity, and Immutability, having once declared, that the Soul that Sinneth shall die, to contradict it by declaring that, He that Believeth shall never die, but have Eternal Life, John 11.26. I answer, We must look upon Threatenings as a part of the Law, declaring the dueness of the Punishment, what the Offender hath deserved to suffer;
Nor will it hence follow, that we have the least cause once to suspect that God may (if he please) to revoke his Promises, as well as his Threatnings;
Nor will it hence follow, that we have the least cause once to suspect that God may (if he please) to revoke his Promises, as well as his Threatenings;
but if he claim his Right to, and Interest in the Benefit, by vertue of the Promise, it cannot be detained without notorious Wrong and Injury, which, God forbid we should charge him with;
but if he claim his Right to, and Interest in the Benefit, by virtue of the Promise, it cannot be detained without notorious Wrong and Injury, which, God forbid we should charge him with;
but, man being in honour continued not, but became like the Beast that perisheth. Thirdly, All Religion had been extinguish'd, and frozen by Despair unavoidably;
but, man being in honour continued not, but became like the Beast that Perishes. Thirdly, All Religion had been extinguished, and frozen by Despair avoidable;
But now his Name is excellent in all the earth; even that Name proclaimed to Moses, Exod. 34.6. The Lord is known in Judah, and his Name is great in Israel, Psal. 79.1. 2. As the Causes inducing are weighty, so the Terms on which he dispenseth with his Law are as honourable;
But now his Name is excellent in all the earth; even that Name proclaimed to Moses, Exod 34.6. The Lord is known in Judah, and his Name is great in Israel, Psalm 79.1. 2. As the Causes inducing Are weighty, so the Terms on which he dispenseth with his Law Are as honourable;
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but by way of Satisfaction, as a Mediator and Intercessor, offering a valuable Consideration to the offended Judge of the World, in lieu of the Laws executing the Penalty threatned upon the Sinner:
but by Way of Satisfaction, as a Mediator and Intercessor, offering a valuable Consideration to the offended Judge of the World, in lieu of the Laws executing the Penalty threatened upon the Sinner:
Look what a Wife doth in a Marriage-Covenant to her Husband, that doth a Soul in believing unto Christ, it saith unto him, NONLATINALPHABET thou art my Husband, Hos. 2.16.
Look what a Wife does in a Marriage covenant to her Husband, that does a Soul in believing unto christ, it Says unto him, thou art my Husband, Hos. 2.16.
but hath left us under the Government and Command of the Law. The whole matter is excellently expressed, 1 John 2.1. My little Children, these things I write unto you; that you sin not;
but hath left us under the Government and Command of the Law. The Whole matter is excellently expressed, 1 John 2.1. My little Children, these things I write unto you; that you sin not;
And, Secondly, that he pleads to the Charge, (where I have largely opened the nature of that Plea) I come now to the third general Point, to shew how upon his Plea he is discharged, or justified.
And, Secondly, that he pleads to the Charge, (where I have largely opened the nature of that Plea) I come now to the third general Point, to show how upon his Plea he is discharged, or justified.
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and therefore Faith is imputed to him for Righteousness, Rom. 4.22, 23, 24. because Faith is the keeping of the New Covenant, which therefore is called the Law of Faith, Rom. 3.27.
and Therefore Faith is imputed to him for Righteousness, Rom. 4.22, 23, 24. Because Faith is the keeping of the New Covenant, which Therefore is called the Law of Faith, Rom. 3.27.
in opposition to the Old Covenant, called there by the Apostle, the Law of Works. As therefore Innocency, or perfect Obedience, would have justified Adam, had he stood by vertue of the Law of Works,
in opposition to the Old Covenant, called there by the Apostle, the Law of Works. As Therefore Innocency, or perfect obedience, would have justified Adam, had he stood by virtue of the Law of Works,
because he hath not believed in the Name of the only begotten Son of God, John 3.18. That is, because the Unbeliever is NONLATINALPHABET, without the Protection of the Gospel, or Law of Faith, he cometh not up to its Righteousness;
Because he hath not believed in the Name of the only begotten Son of God, John 3.18. That is, Because the Unbeliever is, without the Protection of the Gospel, or Law of Faith, he comes not up to its Righteousness;
but God who is rich in mercy, through his great love wherewith he hath loved us, Ephes. 2.4. (his immense NONLATINALPHABET) when we were dead in Sins and Trespasses, hath sent his only begotten Son, that whosoever believeth in him, should not perish,
but God who is rich in mercy, through his great love wherewith he hath loved us, Ephesians 2.4. (his immense) when we were dead in Sins and Trespasses, hath sent his only begotten Son, that whosoever Believeth in him, should not perish,
And here it will be richly worth our very heedful Observation, that although a Believer hath not the Righteousness of the Law of Works, inherent in himself: (for if he had, he were not a Sinner,
And Here it will be richly worth our very heedful Observation, that although a Believer hath not the Righteousness of the Law of Works, inherent in himself: (for if he had, he were not a Sinner,
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but should be justified by that Law) yet by Faith he lays hold upon Christ's Satisfaction, which in the very Eye of the Law of Works is an unexceptionably Perfect, and infinitely glorious Righteousness:
but should be justified by that Law) yet by Faith he lays hold upon Christ's Satisfaction, which in the very Eye of the Law of Works is an unexceptionably Perfect, and infinitely glorious Righteousness:
So that Faith justifieth us even at the Bar of the Law of Works, Ratione objecti, as it lays hold on Christ's Satisfaction, which, is our legal Righteousness;
So that Faith Justifieth us even At the Bar of the Law of Works, Ration Object, as it lays hold on Christ's Satisfaction, which, is our Legal Righteousness;
But that with all requisite Distinctness we may apprehend this great Affair, let us take a view of some of the most considerable and important Causes which concur to the producing this excellent Effect, the discharge and justification of a Sinner,
But that with all requisite Distinctness we may apprehend this great Affair, let us take a view of Some of the most considerable and important Causes which concur to the producing this excellent Effect, the discharge and justification of a Sinner,
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Its Contribution is that of a Proegumenal Cause, or Internal Motive, disposing God to send his Son, Joh. 3.16. That sinners (believing) might be justified freely by his grace, through the Redemption that is in Christ Jesus, Rom. 3.24.
Its Contribution is that of a Proegumenal Cause, or Internal Motive, disposing God to send his Son, John 3.16. That Sinners (believing) might be justified freely by his grace, through the Redemption that is in christ jesus, Rom. 3.24.
For Christ died not to render God good (he was so Eternally) but that with the Honour of his Justice he might exert and display his Goodness, which contriv'd and made its self this way to break forth into the World.
For christ died not to render God good (he was so Eternally) but that with the Honour of his justice he might exert and display his goodness, which contrived and made its self this Way to break forth into the World.
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Secondly, Christ's Satisfaction is doubly concern'd in our Justification. 1. In respect of God, as a Procatartick Cause of infinite Merit, and Impetrative Power;
Secondly, Christ's Satisfaction is doubly concerned in our Justification. 1. In respect of God, as a Procatartick Cause of infinite Merit, and Impetrative Power;
for the sake of which God is reconciling himself unto the World in Christ, not imputing their Trespasses unto them, 2 Cor. 5.19. 2. In respect of the Law of Works, Christ's Satisfaction justieth us formally, as our proper legal Righteousness;
for the sake of which God is reconciling himself unto the World in christ, not imputing their Trespasses unto them, 2 Cor. 5.19. 2. In respect of the Law of Works, Christ's Satisfaction justieth us formally, as our proper Legal Righteousness;
Faith being our Gospel Title, by pleading which, we lay claim to all the Benefits accruing from the Merit of Christ's Performance, to all Effects, Uses and Purposes,
Faith being our Gospel Title, by pleading which, we lay claim to all the Benefits accrueing from the Merit of Christ's Performance, to all Effects, Uses and Purposes,
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and acquiesceth in it, as in full Reparations and Amends made unto it, for the injury and dishonour received by the Sin of Man. We must plead this against all the Challenges and Accusations of the Law:
and acquiesceth in it, as in full Reparations and Amends made unto it, for the injury and dishonour received by the since of Man. We must plead this against all the Challenges and Accusations of the Law:
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Thirdly, The Gospel justifieth quâ Lex lata, as it is the Law of Faith; for the very Tenour of the Gospel-Covenant, is, Believe, and thou shalt be saved.
Thirdly, The Gospel Justifieth quâ Lex lata, as it is the Law of Faith; for the very Tenor of the Gospel covenant, is, Believe, and thou shalt be saved.
Fourthly, Faith justifieth vi Legis latae, as it is our Evangelical Righteousness, or our keeping the Gospel-Law? for that Law suspends Justification upon Believing. Faith pretends to no Merit or Vertue of its own,
Fourthly, Faith Justifieth vi Legis latae, as it is our Evangelical Righteousness, or our keeping the Gospel law? for that Law suspends Justification upon Believing. Faith pretends to no Merit or Virtue of its own,
nor can it shew any other Title to be it self our Evangelical Righteousness, but only God's Sanction, who chose this Act of believing to the honour of being the Justifying Act,
nor can it show any other Title to be it self our Evangelical Righteousness, but only God's Sanction, who chosen this Act of believing to the honour of being the Justifying Act,
1. As a Legislator, enacting by his Soveraign Authority, that fweet and gracious Law of the New Covenant, by vertue of whose Tenour, every Sinner that believes is justified from the Guilt of Sin;
1. As a Legislator, enacting by his Sovereign authority, that fweet and gracious Law of the New Covenant, by virtue of whose Tenor, every Sinner that believes is justified from the Gilded of since;
from which he could not be justified by the Law of Moses, Acts 13.38, 39. This Law of Justification by Faith, is God's own Act and Deed, the great Instrumentum pacis, between God and Man:
from which he could not be justified by the Law of Moses, Acts 13.38, 39. This Law of Justification by Faith, is God's own Act and Deed, the great Instrument pacis, between God and Man:
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the King of Heaven and Earth hath in the Gospel (our Magna Charta ) given his Warrant under his own Broad Seal, That he that believeth shall not be condemned.
the King of Heaven and Earth hath in the Gospel (our Magna Charta) given his Warrant under his own Broad Seal, That he that Believeth shall not be condemned.
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Secondly, At the moment of Dissolution God justifieth as the Judge of all the Earth, passing a private Sentence and Award unto everlasting Life upon every believing Soul.
Secondly, At the moment of Dissolution God Justifieth as the Judge of all the Earth, passing a private Sentence and Award unto everlasting Life upon every believing Soul.
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Justification is a judicial act of God, as Law-giver and Judge of the world, graciously discharging a Believer for the sake of Christ's satisfaction, from the condemnation of the Law of Works, by the tenour of the Gospel-Law,
Justification is a judicial act of God, as Lawgiver and Judge of the world, graciously discharging a Believer for the sake of Christ's satisfaction, from the condemnation of the Law of Works, by the tenor of the Gospel law,
see Rom. 3.25, 6, 7, 8. Rom. 4.5. Phil. 3.9. Ʋse. Refut. To improve it now (which was my other Task) by way of Refutation, I infer against the Antinomians, First, That Justification is not from Eternity.
see Rom. 3.25, 6, 7, 8. Rom. 4.5. Philip 3.9. Ʋse. Refut. To improve it now (which was my other Task) by Way of Refutation, I infer against the Antinomians, First, That Justification is not from Eternity.
for if Faith justifie us not before God, but only at the Bar of Conscience; then there will be no Justification at God's Bar at all once mention'd in Scripture;
for if Faith justify us not before God, but only At the Bar of Conscience; then there will be no Justification At God's Bar At all once mentioned in Scripture;
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God's Decrees are immanent Acts, and pass nothing actually upon the Creature. 3. A justified person was actually under Condemnation whil'st he was an Unbeliever, Rom. 3.18. He that believeth not, is condemned already;
God's Decrees Are immanent Acts, and pass nothing actually upon the Creature. 3. A justified person was actually under Condemnation whilst he was an Unbeliever, Rom. 3.18. He that Believeth not, is condemned already;
Secondly, I infer against them, that are dangerously mistaken, in thinking that a Believer is Righteous in the sight of God, with the self-same active and passive Righteousness wherewith Christ was Righteous,
Secondly, I infer against them, that Are dangerously mistaken, in thinking that a Believer is Righteous in the sighed of God, with the selfsame active and passive Righteousness wherewith christ was Righteous,
as though Believers suffered in Christ, and obeyed in Christ, and were as Righteous in God's Esteem as Christ himself, having his personal Righteousness made personally theirs by Imputation.
as though Believers suffered in christ, and obeyed in christ, and were as Righteous in God's Esteem as christ himself, having his personal Righteousness made personally theirs by Imputation.
This is their fundamental mistake, and from hence (tanquam ex equo Trojano) issue out a throng of such false and corrupt Deductions and Consequences as these.
This is their fundamental mistake, and from hence (tanquam ex Horse Trojano) issue out a throng of such false and corrupt Deductions and Consequences as these.
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that Obedience to God's Commandments is not properly a Believer's Debt, but, that all the Obligation which lies upon him to Holiness, is only the voluntary expression of his love and gratitude to God, not as what is due, but what is comely:
that obedience to God's commandments is not properly a Believer's Debt, but, that all the Obligation which lies upon him to Holiness, is only the voluntary expression of his love and gratitude to God, not as what is due, but what is comely:
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it is not by way of Solution, but of Satisfaction. Clearly thus, our Case to God is not properly that of Debtors, but that of criminal Subjects. God's Aspect to us-ward, not properly that of a Creditor, but that of a Rector and Judge: The person Christ sustained,
it is not by Way of Solution, but of Satisfaction. Clearly thus, our Case to God is not properly that of Debtors, but that of criminal Subject's. God's Aspect to usward, not properly that of a Creditor, but that of a Rector and Judge: The person christ sustained,
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And indeed, the very nature of a Law is such, as it is quite impossible that the Obligation either of its Threatning or Command, should in a proper sense be fulfilled, by any other than the very person threatned and commanded;
And indeed, the very nature of a Law is such, as it is quite impossible that the Obligation either of its Threatening or Command, should in a proper sense be fulfilled, by any other than the very person threatened and commanded;
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for the Obligation as to Punishment lies on the person threatned (noxa caput sequitur) and that to Duty on the person Commanded, it cannot be fulfilled in kind by another,
for the Obligation as to Punishment lies on the person threatened (noxa caput sequitur) and that to Duty on the person Commanded, it cannot be fulfilled in kind by Another,
yet it may be such another thing (and Christ's Righteousness (both active and passive) really is such) as the Rector or Judge may accept of with Honour,
yet it may be such Another thing (and Christ's Righteousness (both active and passive) really is such) as the Rector or Judge may accept of with Honour,
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True indeed, a Surety that dischargeth a Bond by full payment in kind, he sustains and bears only the person of the Debtor, minds only his Indemnity, doth what he doth upon his Account, and for his sake.
True indeed, a Surety that dischargeth a Bound by full payment in kind, he sustains and bears only the person of the Debtor, minds only his Indemnity, does what he does upon his Account, and for his sake.
and therefore NONLATINALPHABET, get you hence all you that either yet never did, or that do not now repent, believe, and conscientiously endeavour to obey;
and Therefore, get you hence all you that either yet never did, or that do not now Repent, believe, and conscientiously endeavour to obey;
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for, how infinite soever the Merit of Christ's Satisfaction is, it conferreth nothing actually upon any person that hath not actually a Gospel-claim and Title to plead it before God.
for, how infinite soever the Merit of Christ's Satisfaction is, it conferreth nothing actually upon any person that hath not actually a Gospel-claim and Title to plead it before God.
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Now the keeping this Gospel-Covenant, God expects from us in person (tho' by the Assistance of his Spirit, which he hath promised to give to them that humbly and earnestly ask it of him, Luke 11.1.) To affirm that Christ hath kept the Gospel for us too, is to utter the most self-contradicting Blasphemy and Absurdity imaginable;
Now the keeping this Gospel covenant, God expects from us in person (though by the Assistance of his Spirit, which he hath promised to give to them that humbly and earnestly ask it of him, Lycia 11.1.) To affirm that christ hath kept the Gospel for us too, is to utter the most Self-contradicting Blasphemy and Absurdity imaginable;
Such strange extreams do some Men run into, that to avoid Justification by Works (by an NONLATINALPHABET) are as yet extravagant on the other hand, thinking the Grace of God cannot be free,
Such strange extremes do Some Men run into, that to avoid Justification by Works (by an) Are as yet extravagant on the other hand, thinking the Grace of God cannot be free,
until by hearty Repentance, and fresh Applications by Faith to the Blood of sprinkling (which are the only Titles good in Law, the only Gospel-claims to Pardon) he hath sued out a new Pardon (for actual Remission is only of past Sins, Rom. 3.25.) according to the Tenour of the New Covenant, which is a perpetual Law of pardoning, repenting and believing Sinners, whomsoever, whensoever, but as such.
until by hearty Repentance, and fresh Applications by Faith to the Blood of sprinkling (which Are the only Titles good in Law, the only Gospel-claims to Pardon) he hath sued out a new Pardon (for actual Remission is only of past Sins, Rom. 3.25.) according to the Tenor of the New Covenant, which is a perpetual Law of pardoning, repenting and believing Sinners, whomsoever, whensoever, but as such.
True indeed upon Christ's Satisfaction made, God and he are agreed, that a believing Sinner should not be punished with the everlasting destructive Penalty threatned (for whosoever believes shall not perish) Joh. 3.16.
True indeed upon Christ's Satisfaction made, God and he Are agreed, that a believing Sinner should not be punished with the everlasting destructive Penalty threatened (for whosoever believes shall not perish) John 3.16.
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but they are not, that he shall not be, for he is punished with the temporal corrective Punishments of the threatning, as Sickness, and natural Death;
but they Are not, that he shall not be, for he is punished with the temporal corrective Punishments of the threatening, as Sickness, and natural Death;
and the Wrath of an Almighty God, as that which could not be expiated at a lesser rate than the Blood of God, Acts 20.28. Secondly, To adore his Wisdom in finding out such a person to satisfie his Justice as our Redeemer;
and the Wrath of an Almighty God, as that which could not be expiated At a lesser rate than the Blood of God, Acts 20.28. Secondly, To adore his Wisdom in finding out such a person to satisfy his justice as our Redeemer;
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but meer Mercy; and so no Justification of a Sinner, but meer Pardon, if the person satisfying had been only God.) Again, consider, that a meer Creature could never satisfie,
but mere Mercy; and so no Justification of a Sinner, but mere Pardon, if the person satisfying had been only God.) Again, Consider, that a mere Creature could never satisfy,
The person therefore that must fatisfie, must neither be Finite, nor Infinite, neither the Creature, nor the Creator; neither God nor Man; yet must be both.
The person Therefore that must fatisfie, must neither be Finite, nor Infinite, neither the Creature, nor the Creator; neither God nor Man; yet must be both.
Secondly, Consider he inviteth thee as a Sinner to come in unto this Gospel-righteousness, in the general tenour of his Proclamation, Whosoever believes, &c. If any man Sin, we have an Advocate with the Father, &c. 1 Joh. 2.1, 2. An whosoever, excludes none that excludes not himself.
Secondly, Consider he Inviteth thee as a Sinner to come in unto this Gospel righteousness, in the general tenor of his Proclamation, Whosoever believes, etc. If any man since, we have an Advocate with the Father, etc. 1 John 2.1, 2. an whosoever, excludes none that excludes not himself.
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Thirdly, Consider Christ assures thee (that art the Person I now speak to) he who is the Truth assures thee thou shalt be welcome: Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest, &c. This is your very case:
Thirdly, Consider christ assures thee (that art the Person I now speak to) he who is the Truth assures thee thou shalt be welcome: Mathew 11.28. Come unto me all you that labour, and Are heavy laden, and I will give you rest, etc. This is your very case:
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Hark, the Master calleth you, will you not be of good courage, and Go, when he saith Come! he that never yet cast out any that came unto him, that never will, he saith so himself;
Hark, the Master calls you, will you not be of good courage, and Go, when he Says Come! he that never yet cast out any that Come unto him, that never will, he Says so himself;
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God hath pardoned as great Sinners; see Ephraims case Jer. 31.18. see the Corinthians example, 1 Cor. 6.10, 11. see Pauls, 1 Tim. 1.13. Whoever goes and doth likewise, shall receive likewise;
God hath pardoned as great Sinners; see Ephraim's case Jer. 31.18. see the Corinthians Exampl, 1 Cor. 6.10, 11. see Paul's, 1 Tim. 1.13. Whoever Goes and does likewise, shall receive likewise;
Fifthly, Consider it is the very design of God in giving his Son, and of Christ in giving himself to die for us, to Justifie such as thou art, Isa. 16.1. Luk. 4.19, 20. Jer. 3.12. 1. John 5.9. Use 4. Exhort. First, To the Unconverted.
Fifthly, Consider it is the very Design of God in giving his Son, and of christ in giving himself to die for us, to Justify such as thou art, Isaiah 16.1. Luk. 4.19, 20. Jer. 3.12. 1. John 5.9. Use 4. Exhort. First, To the Unconverted.
why will ye die? Would it be a hard matter to perswade a Condemned Person to be willing not to be Executed, were he not distracted? If having a pardon offered upon the easie Terms of confessing his fault,
why will you die? Would it be a hard matter to persuade a Condemned Person to be willing not to be Executed, were he not distracted? If having a pardon offered upon the easy Terms of confessing his fault,
Rom. 2.4, 5. Is it well done of thee Sinner? is this thy kindness to thy own Soul? is this thy thanks to thy Redeemer? How inexcusable art thou? thy self being Judge, thou can'st not answer it to thy Conscience, to thy God, with the least Colour or Shadow of a reason.
Rom. 2.4, 5. Is it well done of thee Sinner? is this thy kindness to thy own Soul? is this thy thanks to thy Redeemer? How inexcusable art thou? thy self being Judge, thou Canst not answer it to thy Conscience, to thy God, with the least Colour or Shadow of a reason.
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God sends his Gospel Proclaiming, — Repent ye, and be converted, that your sins may be blottted out: Acts 3.19. His Ministers Proclaiming, — We then are Embassadours of Christ, as though God did beseech you by us;
God sends his Gospel Proclaiming, — repent you, and be converted, that your Sins may be blottted out: Acts 3.19. His Ministers Proclaiming, — We then Are ambassadors of christ, as though God did beseech you by us;
and say I will not? why wilt thou not? Is it because it doth not concern thee? or because Eternal Life and Death are trifles, small, little things, not worth thy considering? or doth any body hinder thee? No, no;
and say I will not? why wilt thou not? Is it Because it does not concern thee? or Because Eternal Life and Death Are trifles, small, little things, not worth thy considering? or does any body hinder thee? No, no;
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am I Justified or no? if not, what will become of me, if it should happen (sometimes such things fall out) that I should die now presently? I cannot promise my self that I shall see to morrow morning.
am I Justified or no? if not, what will become of me, if it should happen (sometime such things fallen out) that I should die now presently? I cannot promise my self that I shall see to morrow morning.
1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the Earth, with that self-abhorrence and Confusion, that becomes one who feels himself (even himself being Judge) most righteously condemned.
1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the Earth, with that self-abhorrence and Confusion, that becomes one who feels himself (even himself being Judge) most righteously condemned.
2. Thou wilt Sollicite and Assail the Throne of Grace with all redoubled favours, and Holy Passionate Importunities of Prayer and Supplication, giving God no rest till he hath given thee his Spirit, according to his own promise, Luke 11.13. Ezek. 36.26, 27. To help thee to perform the conditions of the Gospel Covenant, plead his own promise with him.
2. Thou wilt Solicit and Assail the Throne of Grace with all redoubled favours, and Holy Passionate Importunities of Prayer and Supplication, giving God no rest till he hath given thee his Spirit, according to his own promise, Lycia 11.13. Ezekiel 36.26, 27. To help thee to perform the conditions of the Gospel Covenant, plead his own promise with him.
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He that commands us to work out our Salvation with fear and trembling, he it is that worketh in us both to will and to do of his own good pleasure, Phil. 2.12, 13.
He that commands us to work out our Salvation with Fear and trembling, he it is that works in us both to will and to do of his own good pleasure, Philip 2.12, 13.
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if you walk not after the flesh, but after the Spirit, Rom. 8.1. and herein will your Father be glorified, if ye bring forth much fruit; Joh. 15.6. 2. To live up to the Comforts of their State, 1 Joh. 3.1. you are already the Sons of God, it doth not yet appear what you shall be, who shall lay any thing to your charge, it is God that Justifies:
if you walk not After the Flesh, but After the Spirit, Rom. 8.1. and herein will your Father be glorified, if you bring forth much fruit; John 15.6. 2. To live up to the Comforts of their State, 1 John 3.1. you Are already the Sons of God, it does not yet appear what you shall be, who shall lay any thing to your charge, it is God that Justifies:
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Go eat thy Bread with joy, and put on thy white raiment, God now hath accepted thy works, Eccles. 9.7, 8. I conclude this particular (and the whole Discourse) with the happy effects and proofs of Jufication which every believer hath as good a Right and Title to,
Go eat thy Bred with joy, and put on thy white raiment, God now hath accepted thy works, Eccles. 9.7, 8. I conclude this particular (and the Whole Discourse) with the happy effects and proofs of Jufication which every believer hath as good a Right and Title to,
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as I find by those sweet Effects and Consequences set down in my Text, and the words next following it. 1. Therefore being Justified by faith, we have peace with God through our Lord Jesus Christ:
as I find by those sweet Effects and Consequences Set down in my Text, and the words next following it. 1. Therefore being Justified by faith, we have peace with God through our Lord jesus christ:
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