A funeral sermon preached upon the sad occasion of the death of that emiment and faithful servant of Christ, Mr. Thomas Rosewell who departed this life February the 4th : and whose remains were interred February th 19th. 1691/2 / by Mathew Mead.
Which Trial, tho it was exceeding sharp and afflictive during his exercise under it, yet it was very comfortable and sweet in the issue and event of it.
Which Trial, though it was exceeding sharp and afflictive during his exercise under it, yet it was very comfortable and sweet in the issue and event of it.
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He giveth no account of any of his matters, verse 13. It is enough for us to know, that tho his Providences are sometimes dark, yet they are always just: tho his Dispensations are very mysterious, yet they are never unrighteous. Tho Clouds and Darkness are round about him, yet Righteousness and Judgment are the Habitation of his Throne, Psal. 97.2.
He gives no account of any of his matters, verse 13. It is enough for us to know, that though his Providences Are sometime dark, yet they Are always just: though his Dispensations Are very mysterious, yet they Are never unrighteous. Though Clouds and Darkness Are round about him, yet Righteousness and Judgement Are the Habitation of his Throne, Psalm 97.2.
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Tho he doth not speak as Man, yet he speaks so as to make his mind known to Man. Tho he doth not speak syllabically, yet he speaks intelligibly. Tho he doth not speak to the outward Organ,
Though he does not speak as Man, yet he speaks so as to make his mind known to Man. Though he does not speak syllabically, yet he speaks intelligibly. Though he does not speak to the outward Organ,
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2. To humble, verse 17. That he may withdraw Man from his purpose, and hide pride from Man. 3. To save, verse 18. He keepeth back his Soul from the pit.
2. To humble, verse 17. That he may withdraw Man from his purpose, and hide pride from Man. 3. To save, verse 18. He Keepeth back his Soul from the pit.
3. A third way is, by a Messenger sent from God to teach Man. Which Messenger is described two ways. 1. By his Character. 2. By his Message. 1. By his Character.
3. A third Way is, by a Messenger sent from God to teach Man. Which Messenger is described two ways. 1. By his Character. 2. By his Message. 1. By his Character.
These are right words, and how forcible are right words, (Job 6.25.) NONLATINALPHABET how powerful to sway the Judgment, and carry the mind after it. One word rightly timed,
These Are right words, and how forcible Are right words, (Job 6.25.) how powerful to sway the Judgement, and carry the mind After it. One word rightly timed,
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O how should this teach you to prize faithful Messengers when the Lord sends them; and how readily should you receive the Grace of God which is tendered by them;
Oh how should this teach you to prize faithful Messengers when the Lord sends them; and how readily should you receive the Grace of God which is tendered by them;
2. Some understand the uprightness here, called his uprightness, of the righteousness of Jesus Christ, in and by which we are reconciled to, and made one with God.
2. some understand the uprightness Here, called his uprightness, of the righteousness of jesus christ, in and by which we Are reconciled to, and made one with God.
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It is a righteousness which covers our Nakedness, and beautifies our Souls; Thy beauty was perfect through my Comliness which I put upon thee, Ezek. 16.14.
It is a righteousness which covers our Nakedness, and beautifies our Souls; Thy beauty was perfect through my Comeliness which I put upon thee, Ezekiel 16.14.
And that is, a Deliverance from the Pit by a Ransom found out by God. In which you have The Inventor, I. The Invention, A ransom. The manner of Inventing, Found.
And that is, a Deliverance from the Pit by a Ransom found out by God. In which you have The Inventor, I The Invention, A ransom. The manner of Inventing, Found.
I shall indeavour to open them a little in speaking to four Questions. 1. What Pit is it that is here intended? 2. What Deliverance is it that is here spoken of? 3. What Ransom is this that is said to be found? 4. Who finds this Ransom? and where doth he sind it?
I shall endeavour to open them a little in speaking to four Questions. 1. What Pit is it that is Here intended? 2. What Deliverance is it that is Here spoken of? 3. What Ransom is this that is said to be found? 4. Who finds this Ransom? and where does he sind it?
So Psalm 88.3, 4. My life draws nigh to the grave, I am counted with them that go down to the pit. So Job 17.16. They shall go down to the bars of the pit, when our rest together is in the dust.
So Psalm 88.3, 4. My life draws High to the grave, I am counted with them that go down to the pit. So Job 17.16. They shall go down to the bars of the pit, when our rest together is in the dust.
Sometimes Spiritual Evils are called a Pit: either Sins, or Temptations, or Desertions; So Psalm 40.2. He brought me up out of an horrible Pit. It is meant of Soul Distresses. And Zech. 9.11. By the blood of thy Covenant I have sent forth thy Prisoners cut of the Pit, wherein is no water.
Sometime Spiritual Evils Are called a Pit: either Sins, or Temptations, or Desertions; So Psalm 40.2. He brought me up out of an horrible Pit. It is meant of Soul Distresses. And Zechariah 9.11. By the blood of thy Covenant I have sent forth thy Prisoners Cut of the Pit, wherein is no water.
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Tho this literally is spoken of their deliverance from Babylon, yet it points to the deliverance of the Soul from the misery of a natural state, and the bondage of Corruption.
Though this literally is spoken of their deliverance from Babylon, yet it points to the deliverance of the Soul from the misery of a natural state, and the bondage of Corruption.
Wherever sin hath but a being, Death will have a footing. And therefore as dieth the fool, so dieth the wise man, Eccles 2.16. that is, as to the first death, but not as to the second;
Wherever since hath but a being, Death will have a footing. And Therefore as Dieth the fool, so Dieth the wise man, Eccles 2.16. that is, as to the First death, but not as to the second;
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Thou hast loosed my bonds, says David, Psal. 116.16. And here our redemption begins; according to that of the Apostle, Eph. 1.7. In whom we have redemption through his blood, the forgiveness of sins.
Thou hast loosed my bonds, Says David, Psalm 116.16. And Here our redemption begins; according to that of the Apostle, Ephesians 1.7. In whom we have redemption through his blood, the forgiveness of Sins.
It is not enough to be redeemed from Sin, and Death, and Hell, and Satan, unless we are redeemed to God. The Blood of Christ purchased positive Mercies as well as negative. He doth not see the travel of his soul to satisfaction in delivering us from Hell and Satan, till he hath lodged us safe in the bosom of God.
It is not enough to be redeemed from since, and Death, and Hell, and Satan, unless we Are redeemed to God. The Blood of christ purchased positive mercies as well as negative. He does not see the travel of his soul to satisfaction in delivering us from Hell and Satan, till he hath lodged us safe in the bosom of God.
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and therefore 'tis to be waited for at present, Rom. 8.23. We which have the first fruits of the Spirit groan within our selves, waiting for the Adoption, to wit, the Redemption of our Body.
and Therefore it's to be waited for At present, Rom. 8.23. We which have the First fruits of the Spirit groan within our selves, waiting for the Adoption, to wit, the Redemption of our Body.
And when is that, not till the general Resurrection. Therefore that is called the Day of Redemption, Ephes. 4.30. Ye are sealed to the Day of Redemption.
And when is that, not till the general Resurrection. Therefore that is called the Day of Redemption, Ephesians 4.30. You Are sealed to the Day of Redemption.
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We have Redemption now in the application, but not in full possession. It is bogun, but it is not perfected. We are redeemed from the guilt and power of sin,
We have Redemption now in the application, but not in full possession. It is bogun, but it is not perfected. We Are redeemed from the guilt and power of since,
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and then (as Elihu says in the words following the Text,) his flesh shall be fresher then a Childs, Job 33 25, 26. he shall return to the days of his youth.
and then (as Elihu Says in the words following the Text,) his Flesh shall be fresher then a Child's, Job 33 25, 26. he shall return to the days of his youth.
This Ransom reaches from Death to Life, from Satan to God, from the Pit to Paradise, from Hell to Heaven. It is such a Deliverance as carries a compleat Salvation in it:
This Ransom reaches from Death to Life, from Satan to God, from the Pit to Paradise, from Hell to Heaven. It is such a Deliverance as carries a complete Salvation in it:
There is a redemption by power, and a redemption by price. We are redeemed out of the Soul destroying hand of Satan by power, but we are redeemed out of the Sin revenging hand of God by price. And that price is no common price, it is no less then the Blood of Christ, 1 Pet. 1.18, 19. Ye were not redeemed with corruptible things as silver and gold, — but with the precious blood of Christ,
There is a redemption by power, and a redemption by price. We Are redeemed out of the Soul destroying hand of Satan by power, but we Are redeemed out of the since revenging hand of God by price. And that price is no Common price, it is no less then the Blood of christ, 1 Pet. 1.18, 19. You were not redeemed with corruptible things as silver and gold, — but with the precious blood of christ,
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God in the covenant of Redemption having proposed to Christ a Law of Obedience, with promises of such and such Rewards, upon condition of his fulfilling the Obedience required;
God in the Covenant of Redemption having proposed to christ a Law of obedience, with promises of such and such Rewards, upon condition of his fulfilling the obedience required;
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There are two things in the Death of Christ, payment and purchase; satisfaction and procuration. By the one we are ransomed from Misery, by the other we are intitled to Glory.
There Are two things in the Death of christ, payment and purchase; satisfaction and procuration. By the one we Are ransomed from Misery, by the other we Are entitled to Glory.
What Balaam says, by way of admiration, of the works of God for Israel, Numb. 23 23. What hath the Lord wrought? the same we may say of the undertaking of Christ for his People, What hath Christ purchased? what a ransom, what a salvation, what a deliverance, what an inheritance, what mercy for the present, what glory for the future?
What balaam Says, by Way of admiration, of the works of God for Israel, Numb. 23 23. What hath the Lord wrought? the same we may say of the undertaking of christ for his People, What hath christ purchased? what a ransom, what a salvation, what a deliverance, what an inheritance, what mercy for the present, what glory for the future?
It was found in his own bosom. Jesus Christ came out of the bosom of the Father, John 1.18. This is the Lord's doing, and therefore should be marvellous in our eyes, Psal. 118.23. I have found a ransom.
It was found in his own bosom. jesus christ Come out of the bosom of the Father, John 1.18. This is the Lord's doing, and Therefore should be marvellous in our eyes, Psalm 118.23. I have found a ransom.
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If all the Men on Earth had sat in counsel from the Fall to this day to have found out a way how sinning Man might be redeemed from the condemning Sentence of the Law, without damage to the Justice of God, all their Wisdom would have proved Foolishness in this matter.
If all the Men on Earth had sat in counsel from the Fallen to this day to have found out a Way how sinning Man might be redeemed from the condemning Sentence of the Law, without damage to the justice of God, all their Wisdom would have proved Foolishness in this matter.
Then did God sit in Consultation with his Wisdom and Love, his Word and Spirit about the great business of redeeming Man. God the Father was first in it.
Then did God fit in Consultation with his Wisdom and Love, his Word and Spirit about the great business of redeeming Man. God the Father was First in it.
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It is the Lord's doings, NONLATINALPHABET (meeth Jehovah) this is from the Lord, Psal. 118.23. The whole Model of Redemption from first to last is said to be proposed from Eternity in Jesus Christ, Eph. 3.11. because God chose him out to bottom all his Counsels and Purposes upon in the whole of the work.
It is the Lord's doings, (meeth Jehovah) this is from the Lord, Psalm 118.23. The Whole Model of Redemption from First to last is said to be proposed from Eternity in jesus christ, Ephesians 3.11. Because God chosen him out to bottom all his Counsels and Purposes upon in the Whole of the work.
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Christ's Merits had no hand in his being made a Redeemer tho they are the price of redemption. He was a Redeemer by Election and choice, not by merit and price.
Christ's Merits had no hand in his being made a Redeemer though they Are the price of redemption. He was a Redeemer by Election and choice, not by merit and price.
Some things are the fruits of his Merit, as Justification, Adoption, Sanctification, &c. But some things were purely God's act without any merit of Christ.
some things Are the fruits of his Merit, as Justification, Adoption, Sanctification, etc. But Some things were purely God's act without any merit of christ.
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Our Redeemer came out of the Womb of the Virgin in the fulness of time, but he came out of the womb of the Decree long before that, even from Eternity.
Our Redeemer Come out of the Womb of the Virgae in the fullness of time, but he Come out of the womb of the decree long before that, even from Eternity.
He is not elected to be a Son, but a ransom. He is a Son by eternal generation, but a Redeemer by election. And therefore tho both are eternal acts of the Father,
He is not elected to be a Son, but a ransom. He is a Son by Eternal generation, but a Redeemer by election. And Therefore though both Are Eternal acts of the Father,
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yet his being a Son is in order of nature before his being a Redeemer. For his being a Son is from God's nature, and therefore he is so necessarily; but his being made a Redeemer is from God's will and pleasure, and therefore that is arbitrary; he was a Son before he was a Redeemer, and he had been a Son tho he had never been a Redeemer. For the one was necessary, the other was arbitrary. Begotten as a Son, but elect as a Saviour. Christ was first chosen as the Well-head of Grace and Glory,
yet his being a Son is in order of nature before his being a Redeemer. For his being a Son is from God's nature, and Therefore he is so necessarily; but his being made a Redeemer is from God's will and pleasure, and Therefore that is arbitrary; he was a Son before he was a Redeemer, and he had been a Son though he had never been a Redeemer. For the one was necessary, the other was arbitrary. Begotten as a Son, but elect as a Saviour. christ was First chosen as the Wellhead of Grace and Glory,
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And so where he is said to be made of God to us wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30. He is our wisdom, but God made him so.
And so where he is said to be made of God to us Wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30. He is our Wisdom, but God made him so.
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He is our redemption, but God made him so; i. e. he found the ransom. And therefore the Holy Ghost distinguishes the Father from the Son by this Character;
He is our redemption, but God made him so; i. e. he found the ransom. And Therefore the Holy Ghost Distinguishes the Father from the Son by this Character;
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The Father of whom are all things, and Jesus Christ by whom are all things, 1 Cor. 8.6. All things are of the Father in point of invention, and by the Son in point of execution. The Father is the first contriver, and Christ is the great undertaker. The whole model of mercies is of the Father's drawing, but the injoyment of mercies is of Christ's purchasing. He pays the ransom, which is the price of our redemption, but the Father finds the ransom by choosing him to be a redeemer. I have found a ransom.
The Father of whom Are all things, and jesus christ by whom Are all things, 1 Cor. 8.6. All things Are of the Father in point of invention, and by the Son in point of execution. The Father is the First contriver, and christ is the great undertaker. The Whole model of Mercies is of the Father's drawing, but the enjoyment of Mercies is of Christ's purchasing. He pays the ransom, which is the price of our redemption, but the Father finds the ransom by choosing him to be a redeemer. I have found a ransom.
Christ's part was to take up Humane Nature, to be made in the likeness of sinful flesh, to become a Surety for Man to God, to be made sin, to bear the Curse due to it, to answer all the Demands of Justice,
Christ's part was to take up Humane Nature, to be made in the likeness of sinful Flesh, to become a Surety for Man to God, to be made since, to bear the Curse due to it, to answer all the Demands of justice,
And this expounds that dark place in Zech. 9.11. As for thee, by the Blood of thy Covenant I have sent forth thy Prisoners out of the pit wherein is no water.
And this expounds that dark place in Zechariah 9.11. As for thee, by the Blood of thy Covenant I have sent forth thy Prisoners out of the pit wherein is no water.
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And that which satisfies him is the blood of Christ, as it is the blood of the Covenant, viz that Covenant of Redemption that passed in Eternity between the Father and the Son. By the blood of thy Covenant I have sent forth thy Prisoners.
And that which Satisfies him is the blood of christ, as it is the blood of the Covenant, videlicet that Covenant of Redemption that passed in Eternity between the Father and the Son. By the blood of thy Covenant I have sent forth thy Prisoners.
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What a woful Abyss of Misery was poor Man plunged into by the Fall! obnoxious to all the Severities of Divine Vengeance, so that his case was become desperate,
What a woeful Abyss of Misery was poor Man plunged into by the Fallen! obnoxious to all the Severities of Divine Vengeance, so that his case was become desperate,
Innocency it self cannot merit of God, much less Pollution and Filth. Redemption is from meer Grace, a Favour not procured by the worth of Man who receives it,
Innocency it self cannot merit of God, much less Pollution and Filth. Redemption is from mere Grace, a Favour not procured by the worth of Man who receives it,
Man was so far from laying Obligations upon God by desert, that he never once attempted to ingage his Compassion by request. Tho he was sunk into the depth of Misery,
Man was so Far from laying Obligations upon God by desert, that he never once attempted to engage his Compassion by request. Though he was sunk into the depth of Misery,
but the sinner was so far from drawing them forth, that by his contemptuous Refusals he rather indeavoured to stop them up. And yet our misery and undoneness moved God,
but the sinner was so Far from drawing them forth, that by his contemptuous Refusals he rather endeavoured to stop them up. And yet our misery and undoneness moved God,
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Justice must have Satisfaction for sin, but it is Grace that spares the sinner, and takes the Surety, as Abraham spares Isaac, and offers the Ram in his stead.
justice must have Satisfaction for since, but it is Grace that spares the sinner, and Takes the Surety, as Abraham spares Isaac, and offers the Ram in his stead.
So that the whole of Redemption is Grace, and Riches of Grace; so the Apostle calls it Ephes. 1.7. In whom we have Redemption through his blood, — according to the Riches of his Grace.
So that the Whole of Redemption is Grace, and Riches of Grace; so the Apostle calls it Ephesians 1.7. In whom we have Redemption through his blood, — according to the Riches of his Grace.
It is Grace to find out a Ransom, it is Grace to accept it, and to deliver and save sinners upon the account of it Thus is God gracious, and says, Deliver him from going down to the pit, I have sound a ransom.
It is Grace to find out a Ransom, it is Grace to accept it, and to deliver and save Sinners upon the account of it Thus is God gracious, and Says, Deliver him from going down to the pit, I have found a ransom.
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His wisdom is to be adored in all his Works, in Creation, in Dominion, in all his works of Providence; but his wisdom in the work of Redemption transcends all.
His Wisdom is to be adored in all his Works, in Creation, in Dominion, in all his works of Providence; but his Wisdom in the work of Redemption transcends all.
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Herein he is said to have abounded towards us in all wisdom and prudence, Ephes. 1.8. Wisdom referreth to the mystery of it, Prudence to the time and way of discovery.
Herein he is said to have abounded towards us in all Wisdom and prudence, Ephesians 1.8. Wisdom Refers to the mystery of it, Prudence to the time and Way of discovery.
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Here is the Debtor discharged without being at any cost; and yet Satisfaction made without any abatement. Sin punished without shewing mercy, and yet the sinner acquitted without bearing the penalty. And so God at once infinitely righteous, and yet infinitely gracious.
Here is the Debtor discharged without being At any cost; and yet Satisfaction made without any abatement. since punished without showing mercy, and yet the sinner acquitted without bearing the penalty. And so God At once infinitely righteous, and yet infinitely gracious.
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The means are, God made Man, the union of two infinitely distant Natures in one person, and so made fit to be a Redeemer. Ransoming us from Death by dying. Delivering us from the pit, by going down into the Grave; Redeeming us from the Curse by being made a Curse. O how should this Wisdom be admired by all who share in this Ransom!
The means Are, God made Man, the Union of two infinitely distant Nature's in one person, and so made fit to be a Redeemer. Ransoming us from Death by dying. Delivering us from the pit, by going down into the Grave; Redeeming us from the Curse by being made a Curse. Oh how should this Wisdom be admired by all who share in this Ransom!
All his Transactions were nothing else but Love expounded and made manifest? What was his Incarnation? but Love in Swadling Clothes. What were his Sufferings? but Love in travel. What was his Burial? but Love laid in the Grave. What was his Resurrection and Ascension? but love in its triumph.
All his Transactions were nothing Else but Love expounded and made manifest? What was his Incarnation? but Love in Swaddling Clothes. What were his Sufferings? but Love in travel. What was his Burial? but Love laid in the Grave. What was his Resurrection and Ascension? but love in its triumph.
He loved us, and gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour, Ephes. 5.2. Let that new Song therefore be for ever sung to his praise, Thou wast slain, and hast redeemed us to God by thy blood.
He loved us, and gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour, Ephesians 5.2. Let that new Song Therefore be for ever sung to his praise, Thou wast slave, and hast redeemed us to God by thy blood.
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What greater Argument can there be to prove it, then giving the Lord Christ for a Ransom to effect it? Who spared not his own Son, Rom. 8.32. It pleased the Lord to bruise him, he hath put him to grief, Isai. 53.10.
What greater Argument can there be to prove it, then giving the Lord christ for a Ransom to Effect it? Who spared not his own Son, Rom. 8.32. It pleased the Lord to bruise him, he hath put him to grief, Isaiah 53.10.
Let me not see the death of the Child, said she, and she lift up her voice and wept, Gen. 21, 16. But to contrive a Son's death, to resolve it, to have a hand in it, to order all things about it, who can do this? and yet all this God did.
Let me not see the death of the Child, said she, and she lift up her voice and wept, Gen. 21, 16. But to contrive a Son's death, to resolve it, to have a hand in it, to order all things about it, who can do this? and yet all this God did.
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Why then should any entertain such hard and unbecoming thoughts of God as many do? O what Jealousies and Fears arise in awakened sinners concerning God! from a sense of the greatness of their sins, and unworthiness.
Why then should any entertain such hard and unbecoming thoughts of God as many do? O what Jealousies and Fears arise in awakened Sinners Concerning God! from a sense of the greatness of their Sins, and unworthiness.
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They dare not come to God, they dare not pray, they dare not believe. — will God own such a vile sinner, such a polluted wretch as I am? They look on him as a God of Wrath, rather then as a God of Peace, rather with a Sword in his hand, then Love in his heart.
They Dare not come to God, they Dare not pray, they Dare not believe. — will God own such a vile sinner, such a polluted wretch as I am? They look on him as a God of Wrath, rather then as a God of Peace, rather with a Sword in his hand, then Love in his heart.
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for God is not willing that any should perish, but that all should come to repentance, 2 Pet. 3.9. He makes a free tender of his Ransom to all in the Ministry of the Gospel.
for God is not willing that any should perish, but that all should come to Repentance, 2 Pet. 3.9. He makes a free tender of his Ransom to all in the Ministry of the Gospel.
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Ye were not redeemed with corruptible things, as silver and gold, — but with the precious blood of Christ, 1 Pet. 1.18, 19. Gold and Silver may redeem Men from Algier or Trepoly, but not from Hell and Eternal Misery.
You were not redeemed with corruptible things, as silver and gold, — but with the precious blood of christ, 1 Pet. 1.18, 19. Gold and Silver may Redeem Men from Algiers or Trepoly, but not from Hell and Eternal Misery.
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And as God hath sent Christ to seek and save them that are lost, so he hath promised that they that are lost shall find him, if they seek him and search for him with all their heart, Jer. 29.13.
And as God hath sent christ to seek and save them that Are lost, so he hath promised that they that Are lost shall find him, if they seek him and search for him with all their heart, Jer. 29.13.
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but that which is through the Faith of Christ, the Righteousness which is of God by Faith, Phil. 3.9. Infer. Last. What admirable Comfort results from this Truth to all that are made sharers in this Ransom, who are the redeemed of the Lord.
but that which is through the Faith of christ, the Righteousness which is of God by Faith, Philip 3.9. Infer. Last. What admirable Comfort results from this Truth to all that Are made sharers in this Ransom, who Are the redeemed of the Lord.
for ye are not under the Law, Rom. 6.14 A Believer is still under the Law for conduct, but not for judgment. He is under the Law for direction, but not for condemnation: for the Son hath made him free. And if the Son make you free,
for you Are not under the Law, Rom. 6.14 A Believer is still under the Law for conduct, but not for judgement. He is under the Law for direction, but not for condemnation: for the Son hath made him free. And if the Son make you free,
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If the Law curses, Christ blesses; and the curses of the Law can't reach that Soul that is blessed with all spiritual blessings in heavenly things in Christ.
If the Law curses, christ Blesses; and the curses of the Law can't reach that Soul that is blessed with all spiritual blessings in heavenly things in christ.
And why? Because it hath been it self condemned by Christ. Rom. 8.3. God sent his own Son in the likeness of sinful flesh, and for sin, (i.e. by being a Sacrifice for sin) condemned sin in the flesh.
And why? Because it hath been it self condemned by christ. Rom. 8.3. God sent his own Son in the likeness of sinful Flesh, and for since, (i.e. by being a Sacrifice for since) condemned since in the Flesh.
And if sin was condemned in the flesh of Christ, how can it condemn the Christian? That which hath been charged upon Christ, shall never be charged upon you.
And if since was condemned in the Flesh of christ, how can it condemn the Christian? That which hath been charged upon christ, shall never be charged upon you.
why was he taken from Prison, and from Judgment? How came he to be justified in the Spirit, and received up into Glory? Why is he set on the right hand of the Throne of the Majesty in the Heavens? These are undeniable proofs that God is fully satisfied.
why was he taken from Prison, and from Judgement? How Come he to be justified in the Spirit, and received up into Glory? Why is he Set on the right hand of the Throne of the Majesty in the Heavens? These Are undeniable proofs that God is Fully satisfied.
And if so, then how can sin condemn any Soul in Christ? Therefore every Believer may triumphingly take up the Apostles challenge in his own right, Rom. 8.33, 34. Who shall lay any thing to the charge of God's Elect? It is God that justifies.
And if so, then how can since condemn any Soul in christ? Therefore every Believer may triumphingly take up the Apostles challenge in his own right, Rom. 8.33, 34. Who shall lay any thing to the charge of God's Elect? It is God that Justifies.
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This is the Ransom which being once paid, can never be unpaid; having been once accepted, it can never be refused. God can no more condemn a Believer when he looks upon Christ,
This is the Ransom which being once paid, can never be unpaid; having been once accepted, it can never be refused. God can no more condemn a Believer when he looks upon christ,
It hath not such a power as it hath in the Unregenerate, but yet a power it hath still, a molesting power, a warring power, a captivating power, a tyrannical power,
It hath not such a power as it hath in the Unregenerate, but yet a power it hath still, a molesting power, a warring power, a captivating power, a tyrannical power,
For no Dominion so vile, so intollerable as that of sin, and no Service so base in the use, and so destructive in the issue for the end of these things is death.
For no Dominion so vile, so intolerable as that of since, and no Service so base in the use, and so destructive in the issue for the end of these things is death.
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But wherever sin is now put out of dominion, there it shall shortly be put out of being. Christ's first coming was to free you from sins power, his next coming shall be to free you from sins presence. His great design is to perfect Sanctification in you, that you may be without spot, or wrinkle, or any such thing.
But wherever since is now put out of dominion, there it shall shortly be put out of being. Christ's First coming was to free you from Sins power, his next coming shall be to free you from Sins presence. His great Design is to perfect Sanctification in you, that you may be without spot, or wrinkle, or any such thing.
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their Graces and their Comforts. And his design is levelled against the one and the other, to extinguish both our Graces and our Comforts. But because he knows he can never succeed in the former,
their Graces and their Comforts. And his Design is leveled against the one and the other, to extinguish both our Graces and our Comforts. But Because he knows he can never succeed in the former,
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And therefore he uses all Arts and Devices to obstruct the Christian's comfort. Sometimes he sills the Soul with Doubts and Despondencies about its spiritual state.
And Therefore he uses all Arts and Devices to obstruct the Christian's Comfort. Sometime he sills the Soul with Doubts and Despondencies about its spiritual state.
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and aggravates the guilt, till the Soul concludes it unpardonable; and thus he raises a flood, that the waters do even sink the Soul. And this was David 's case, Psal. 69.1, 2. I am come into deep waters, where the floods overflow me.
and aggravates the guilt, till the Soul concludes it unpardonable; and thus he raises a flood, that the waters do even sink the Soul. And this was David is case, Psalm 69.1, 2. I am come into deep waters, where the floods overflow me.
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and such carnal affections, ever sind acceptance with such a God? Thus by discouraging the Christian in his work, he cuts off his comfort, which usually comes in this way.
and such carnal affections, ever sind acceptance with such a God? Thus by discouraging the Christian in his work, he cuts off his Comfort, which usually comes in this Way.
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Some times he puzzles him, about his Election, and so sets him to the wrong end of his work, that he may have no comfort in working; whereas we are not to intangle our selves with the intricacies of Election, but to look to our Calling. This being cleared, clears the other.
some times he puzzles him, about his Election, and so sets him to the wrong end of his work, that he may have no Comfort in working; whereas we Are not to entangle our selves with the intricacies of Election, but to look to our Calling. This being cleared, clears the other.
Tho God's choosing be the first act, yet our believing is the first Evidence. The Husbandman knows it is Spring by the putting forth of the Earth, tho he be altogether ignorant in the position of the Heavens.
Tho God's choosing be the First act, yet our believing is the First Evidence. The Husbandman knows it is Spring by the putting forth of the Earth, though he be altogether ignorant in the position of the Heavens.
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as if the work could not be wrought, unless I know the time of working it? Will a man question the water in the stream, because he knows not the head of the River? Shall I deny that the Sun shines, because I do not know what hour it rises? the truth of Grace is best known by the fruits of it;
as if the work could not be wrought, unless I know the time of working it? Will a man question the water in the stream, Because he knows not the head of the River? Shall I deny that the Sun shines, Because I do not know what hour it rises? the truth of Grace is best known by the fruits of it;
Thou a Believer? what hast to shew? thy deeds are all forged, thy evidences were never sealed in the Spirit's Office, but with the counterfeit Seal of a self-deluded heart.
Thou a Believer? what hast to show? thy Deeds Are all forged, thy evidences were never sealed in the Spirit's Office, but with the counterfeit Seal of a self-deluded heart.
That which thou hast taken for assurance of the goodness of thy state, is nothing but groundless presumption. And thus by bringing a man to let go his evidences, he cuts off all his comfort at once.
That which thou hast taken for assurance of the Goodness of thy state, is nothing but groundless presumption. And thus by bringing a man to let go his evidences, he cuts off all his Comfort At once.
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But they that are the ransomed of the Lord may setch comfort and support from this truth under all the temptations of Satan: for neither principalities, nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord.
But they that Are the ransomed of the Lord may setch Comfort and support from this truth under all the temptations of Satan: for neither principalities, nor Powers shall be able to separate us from the love of God which is in christ jesus our Lord.
4. Here is comfort against that which is so much the matter of our fear, and that is Death. Why should you be afraid to die? Would not every good man be willing to injoy the utmost of what Christ hath purchased? Why then he must be willing to die,
4. Here is Comfort against that which is so much the matter of our Fear, and that is Death. Why should you be afraid to die? Would not every good man be willing to enjoy the utmost of what christ hath purchased? Why then he must be willing to die,
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It is comfort, in that this ransoming work will never be compleated, till every Believer be brought to Heaven. He never reckons he hath a full return of the purchase made by his Blood, till all his Members are glorified.
It is Comfort, in that this ransoming work will never be completed, till every Believer be brought to Heaven. He never reckons he hath a full return of the purchase made by his Blood, till all his Members Are glorified.
Christ took up our flesh, redeemed us from Hell in our flesh, purchased Heaven for us in our flesh; ascended thither in our flesh, and is glorified there in our flesh; and all this as our Head: and therefore every Member of his shall in his own flesh be e're long glorified with him.
christ took up our Flesh, redeemed us from Hell in our Flesh, purchased Heaven for us in our Flesh; ascended thither in our Flesh, and is glorified there in our Flesh; and all this as our Head: and Therefore every Member of his shall in his own Flesh be ever long glorified with him.
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It is his will it should be so; John 17.24. Father, I will that they whom thou hast given me, be with me where I am, that they may behold (i. e. partake of ) my glory.
It is his will it should be so; John 17.24. Father, I will that they whom thou hast given me, be with me where I am, that they may behold (i. e. partake of) my glory.
He came before to finish transgression; but when he comes again it is to finish Salvation: So says the Apostle, Hebr. 9.28. Christ was once offered to bear the sins of many;
He Come before to finish Transgression; but when he comes again it is to finish Salvation: So Says the Apostle, Hebrew 9.28. christ was once offered to bear the Sins of many;
Tho it is not my custom to speak of the dead, yet it is pity so much learning and worth, so much humility and modesty, so much vertue and grace, so much service and usefulness, such persecutions and sufferings for Christ should be concealed,
Tho it is not my custom to speak of the dead, yet it is pity so much learning and worth, so much humility and modesty, so much virtue and grace, so much service and usefulness, such persecutions and sufferings for christ should be concealed,
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But I shall pass all this by, having no Authority to take the Commission out of the hand of his good works, they are to praise him in the gates, and not I.
But I shall pass all this by, having no authority to take the Commission out of the hand of his good works, they Are to praise him in the gates, and not I.
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And therefore, whereas the manner is to shew the bright side of the deceased, I shall shew his dark side; viz. the troubles of his mind in his last sickness;
And Therefore, whereas the manner is to show the bright side of the deceased, I shall show his dark side; viz. the Troubles of his mind in his last sickness;
Nor should I speak of this, but that I understand there are some who have made it a matter of scoff and reproach: which argues great ignorance of the person, and great prophaneness of Spirit.
Nor should I speak of this, but that I understand there Are Some who have made it a matter of scoff and reproach: which argues great ignorance of the person, and great profaneness of Spirit.
But what of this? doth it make the goodness of his condition questionable? is it any new and unheard of thing? hath it not been so with the best of the Saints of God? Read but the 77th Psalm, and consider Asaph 's case:
But what of this? does it make the Goodness of his condition questionable? is it any new and unheard of thing? hath it not been so with the best of the Saints of God? Read but the 77th Psalm, and Consider Asaph is case:
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Will the Lord cast off for ever? will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender Mercies? What desponding Language is this, which speaks great trouble of mind,
Will the Lord cast off for ever? will he be favourable no more? Is his mercy clean gone for ever? does his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? What desponding Language is this, which speaks great trouble of mind,
And this was David 's case; and that not once, but often; and some times for a long while together. Psal. 13.1. How long wilt thou forget me, O Lord? how long wilt thou hide thy face from me? And Psalm 89.46. How long, Lord, wilt thou hide thy self? for ever? shall thy wrath burn like fire? And yet who a man of greater holiness then David? Act 13.22. A man after God's own heart.
And this was David is case; and that not once, but often; and Some times for a long while together. Psalm 13.1. How long wilt thou forget me, Oh Lord? how long wilt thou hide thy face from me? And Psalm 89.46. How long, Lord, wilt thou hide thy self? for ever? shall thy wrath burn like fire? And yet who a man of greater holiness then David? Act 13.22. A man After God's own heart.
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and holdest me for thine enemy? wilt thou break a leaf driven to and fro? wilt thou pursue the dry stubble? for thou writest bitter things against me. And Chap. 19.6. Know now that God hath overthrown me.
and holdest me for thine enemy? wilt thou break a leaf driven to and from? wilt thou pursue the dry stubble? for thou Writer bitter things against me. And Chap. 19.6. Know now that God hath overthrown me.
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And that not among private Christians only, but among the Ministers of Christ, and such as have been (like him who was lately yours) persons of great grace, and great usefulness;
And that not among private Christians only, but among the Ministers of christ, and such as have been (like him who was lately yours) Persons of great grace, and great usefulness;
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even of them that were old, ( Chap. 29.8.) yet in his Affliction he was the scoff even of them that were young. Chap. 30.1, 9, 10. They that are younger then I have me in derision.
even of them that were old, (Chap. 29.8.) yet in his Affliction he was the scoff even of them that were young. Chap. 30.1, 9, 10. They that Are younger then I have me in derision.
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And this is a practice not only impious and ungodly, but inhumane and unnatural. Not only grace, but good nature and common ingenuity teaches us to pity them that are in Misery.
And this is a practice not only impious and ungodly, but inhumane and unnatural. Not only grace, but good nature and Common ingenuity Teaches us to pity them that Are in Misery.
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Answ. That is Answer sufficient which Elihu gives to Job in the 12th and 13th Verses of this 33d Chapter, God is greater then Man, he giveth not account of any of his matters. Rom. 9.20. Shall the thing formed say to him that formed it, why hast thou made me thus? Let the potsheard strive with the potsheards of the Earth.
Answer That is Answer sufficient which Elihu gives to Job in the 12th and 13th Verses of this 33d Chapter, God is greater then Man, he gives not account of any of his matters. Rom. 9.20. Shall the thing formed say to him that formed it, why hast thou made me thus? Let the potsherd strive with the potsherds of the Earth.
And therefore I shall not speak of that dusky honour and melancholy disposition which many times, by distempering the Body, disturbs the Soul too, which follows bodily temper, filling it with doubts and fears,
And Therefore I shall not speak of that dusky honour and melancholy disposition which many times, by distempering the Body, disturbs the Soul too, which follows bodily temper, filling it with doubts and fears,
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or his Parents, that he is born blind? Neither hath this man sinned, saith Christ, nor his Parents, but that the works of God should be made manifest in him.
or his Parents, that he is born blind? Neither hath this man sinned, Says christ, nor his Parents, but that the works of God should be made manifest in him.
They were not without sin, but yet this blindness was not for sin, but an act of God's prerogative. So in God's secret dealings with Job, he doth not put it upon his sin, but upon his own Soveraignty. So much is implied in that of God to Satan, Thou movest me against him without a cause, Job 2.3.
They were not without since, but yet this blindness was not for since, but an act of God's prerogative. So in God's secret dealings with Job, he does not put it upon his since, but upon his own Sovereignty. So much is implied in that of God to Satan, Thou movest me against him without a cause, Job 2.3.
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2. God in his holy wisdom thus exerciseth his Children, to let us see that we hold not our graces and our comforts by the same tenure: our graces are held by the tenure of absolute promises,
2. God in his holy Wisdom thus Exerciseth his Children, to let us see that we hold not our graces and our comforts by the same tenure: our graces Are held by the tenure of absolute promises,
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and therefore grace may live and thrive, tho our comfort withers and dies. God hath no where promised that we shall always injoy the light of his Countenance, but he hath promised to put his fear into our hearts, that we shall not depart from him.
and Therefore grace may live and thrive, though our Comfort withers and die. God hath no where promised that we shall always enjoy the Light of his Countenance, but he hath promised to put his Fear into our hearts, that we shall not depart from him.
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All in a state of nature live by sense, and all in a state of glory live by sense. These in a state of sense depraved, those in a state of sense glorified. These live by sense upon carnal comsorts, they live by sense upon eternal enjoyments. The former live by sense for want of faith, the latter I've by sense, having gotten above saith: But the Believer lives partly by sense, and partly by faith.
All in a state of nature live by sense, and all in a state of glory live by sense. These in a state of sense depraved, those in a state of sense glorified. These live by sense upon carnal comforts, they live by sense upon Eternal enjoyments. The former live by sense for want of faith, the latter I've by sense, having got above Says: But the Believer lives partly by sense, and partly by faith.
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Now tho God by the light of his Countenance doth some times minister to sense, yet he would have his People live by faith, and not by sense; it being the most noble life, which far excels that of sense in the present state. For,
Now though God by the Light of his Countenance does Some times minister to sense, yet he would have his People live by faith, and not by sense; it being the most noble life, which Far excels that of sense in the present state. For,
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the emations of his love are not sure; the comforts of the Spirit are not sure: these things come and go, they are lost and found. A Christian often hath them,
the emations of his love Are not sure; the comforts of the Spirit Are not sure: these things come and go, they Are lost and found. A Christian often hath them,
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and to teach the Believer to live upon his Interest in God without Evidence, and to say my God, when he cannot see God; as Christ did Matth. 27.26. These Earth-quakes in the Soul, tho they shake Sense, yet Faith is thereby made to stand the faster upon its true Basis.
and to teach the Believer to live upon his Interest in God without Evidence, and to say my God, when he cannot see God; as christ did Matthew 27.26. These Earthquakes in the Soul, though they shake Sense, yet Faith is thereby made to stand the faster upon its true Basis.
enough to make such as judge according to outward appearance to take them for Reprobates and Castaways: whereas these (for the most part) are nothing but the pinings of spiritual sense cut short of it, wonted Meals, and so crying for lack of Bread. This was the reason of Job 's complaining, Chap. 29. O that I were as in Months past,
enough to make such as judge according to outward appearance to take them for Reprobates and Castaways: whereas these (for the most part) Are nothing but the pinings of spiritual sense Cut short of it, wonted Meals, and so crying for lack of Bred. This was the reason of Job is complaining, Chap. 29. Oh that I were as in Months past,
A Soul that hath once enjoyed the comfort and sweetness of this light, cannot bear it to have his Spirit benighted by the hidings of God from him. But to be brief;
A Soul that hath once enjoyed the Comfort and sweetness of this Light, cannot bear it to have his Spirit benighted by the hidings of God from him. But to be brief;
that they that will not be convinced of the goodness and excellency of the ways of God, by the light of the word of God, may never be drawn by the comforts of the Children of God.
that they that will not be convinced of the Goodness and excellency of the ways of God, by the Light of the word of God, may never be drawn by the comforts of the Children of God.
As his Gospel is to some a hidden Gospel, so are his People a hidden People. Their Graces are hidden under many Infirmities; their Beauty is hidden under mean outward Appearances; their Comforts are hidden under much spiritual darkness, and this is in Judgment to the World.
As his Gospel is to Some a hidden Gospel, so Are his People a hidden People. Their Graces Are hidden under many Infirmities; their Beauty is hidden under mean outward Appearances; their Comforts Are hidden under much spiritual darkness, and this is in Judgement to the World.
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and therefore we should be so far from wondering that any are tempted so much, that it should rather be matter of wonder that all are not tempted more, only the wise God knows what kind of temptation is needful,
and Therefore we should be so Far from wondering that any Are tempted so much, that it should rather be matter of wonder that all Are not tempted more, only the wise God knows what kind of temptation is needful,
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Who wonders to see Storms and Tempests, Frosts and Snows, and lowring Heavens in Winter? Is it not the proper Season? Tho the day be more pleasant than the night,
Who wonders to see Storms and Tempests, Frosts and Snows, and lowering Heavens in Winter? Is it not the proper Season? Tho the day be more pleasant than the night,
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