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The Great Propitiation, &c. Rom. 3. 24, 25, 26. Being justified freely by his grace, through the redemption that is in Jesus Christ:The Great Propitiation, etc. Rom. 3. 24, 25, 26. Being justified freely by his grace, through the redemption that is in jesus christ:
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Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God, To declare, I say, at this time, his righteousness, that he might be just,
Whom God hath Set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of Sins that Are past, through the forbearance of God, To declare, I say, At this time, his righteousness, that he might be just,
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and the justifier of him that believeth in Jesus. NONLATINALPHABET That is, of the faith of Jesus, of the Christian Faith.
and the justifier of him that Believeth in jesus. That is, of the faith of jesus, of the Christian Faith.
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MY Design here is, to make the Christian Religion, in these great parts of it Christs Satisfaction and Mans Justification by it, plainly accountable,
MY Design Here is, to make the Christian Religion, in these great parts of it Christ Satisfaction and men Justification by it, plainly accountable,
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and so more amiable unto you. I shall enter into the Body of this Discourse, by these praeliminary steps.
and so more amiable unto you. I shall enter into the Body of this Discourse, by these preliminary steps.
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1. God having created man a rational creature, capable of moral government, is, by immediate resultancy, his King and Governour,
1. God having created man a rational creature, capable of moral government, is, by immediate resultancy, his King and Governor,
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and so giveth him a Law, which was not only a Law with a Commination, but a Covenant with a Promise of eternal Happiness, upon perfect and perpetual Obedience;
and so gives him a Law, which was not only a Law with a Commination, but a Covenant with a Promise of Eternal Happiness, upon perfect and perpetual obedience;
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and, as a Law, threatned Death upon every Disobedience.
and, as a Law, threatened Death upon every Disobedience.
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Cursed is he that continueth not in all things written in the law to do them. 2. Man loseth all; becometh obnoxious to the Curse:Cursed is he that Continueth not in all things written in the law to do them. 2. Man loses all; Becometh obnoxious to the Curse:
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to such a Curse as might make us say with Moses, We exceedingly fear and quake,
to such a Curse as might make us say with Moses, We exceedingly Fear and quake,
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when we hear, or speak, or think of it.
when we hear, or speak, or think of it.
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3. What should God now do? Should he pardon? Should he let go this hold of us? Should this horrible Threat and Sanction of the Law vanish into smoak? We would be apt indeed through self-love to say,
3. What should God now do? Should he pardon? Should he let go this hold of us? Should this horrible Threat and Sanction of the Law vanish into smoke? We would be apt indeed through Self-love to say,
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Yea, by all means pardon us, and do not inflict the Penalty. But could give no reason, but, Pardon us, right or wrong.
Yea, by all means pardon us, and do not inflict the Penalty. But could give no reason, but, Pardon us, right or wrong.
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But this is as if an offender should say, The Law is just and equal, execute it therefore upon others,
But this is as if an offender should say, The Law is just and equal, execute it Therefore upon Others,
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but spare me, it is I:
but spare me, it is I:
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as if a weak Mother should say, when her Son is convict of Felony, Spare him, he is my Son. But these words are not dictates of Reason,
as if a weak Mother should say, when her Son is convict of Felony, Spare him, he is my Son. But these words Are not dictates of Reason,
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but meerly of folly, self-love, and interest.
but merely of folly, Self-love, and Interest.
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All mercy is not a vertue, but that which will consist and comport with other perfections of Wisdom and Righteousness;
All mercy is not a virtue, but that which will consist and comport with other perfections of Wisdom and Righteousness;
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otherwise it is a blemish, weakness, and foolish pity. I grant here; The Truth of God would be no hinderance to this Pardon:
otherwise it is a blemish, weakness, and foolish pity. I grant Here; The Truth of God would be no hindrance to this Pardon:
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For a Rector and Law-giver by meer threatning, by making a Law with an annexed Penalty, doth not in so doing part with his supra-legal Power, with his Power of dispensing with his Law,
For a Rector and Lawgiver by mere threatening, by making a Law with an annexed Penalty, does not in so doing part with his supralegal Power, with his Power of dispensing with his Law,
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except he reveal that he will not in any case dispense with it:
except he reveal that he will not in any case dispense with it:
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For, Threatnings of themselves do only constitute the dueness of punishment, and make the Offender obnoxious:
For, Threatenings of themselves do only constitute the dueness of punishment, and make the Offender obnoxious:
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Promises indeed give a right to the party to whom they are made: which the party promising cannot dissolve, or take away without his consent;
Promises indeed give a right to the party to whom they Are made: which the party promising cannot dissolve, or take away without his consent;
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and to break them, would be falshood and unfaithfulness.
and to break them, would be falsehood and unfaithfulness.
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If a Parent threaten to beat his Child if he commit such an offence, he is ordinarily bound so to do;
If a Parent threaten to beatrice his Child if he commit such an offence, he is ordinarily bound so to do;
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it would be •ickleness and a loosning of his Authority (which he is bound to keep up) to do otherwise;
it would be •ickleness and a loosening of his authority (which he is bound to keep up) to do otherwise;
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but he is not so bound, as to be guilty of untruth; if he do otherwise, you cannot say he lyed.
but he is not so bound, as to be guilty of untruth; if he do otherwise, you cannot say he lied.
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Threatnings immediately and essentially do only constitute this, That the Rector shall have this authority over you, which he may at his pleasure execute;
Threatenings immediately and essentially do only constitute this, That the Rector shall have this Authority over you, which he may At his pleasure execute;
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and it would be to destroy government ordinarily ▪ not to execute them, not to keep his laws sacred and inviolable:
and it would be to destroy government ordinarily ▪ not to execute them, not to keep his laws sacred and inviolable:
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But he that threatneth, may yet pardon, without being guilty of untruth; his truth doth not hinder, but other things.
But he that threatens, may yet pardon, without being guilty of untruth; his truth does not hinder, but other things.
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And we are sure, God hath not executed this Law; else all offenders had utterly perished; for it threatned the offenders.
And we Are sure, God hath not executed this Law; Else all offenders had utterly perished; for it threatened the offenders.
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And Truth doth as much oblige to inflict it on the offenders, as to inflict it at all.
And Truth does as much oblige to inflict it on the offenders, as to inflict it At all.
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Now these things ordinarily hinder Governours from dispensing with their Laws; and so they would be hinderances unto God here from meerly pardoning. 1. Should God meerly pardon;
Now these things ordinarily hinder Governors from dispensing with their Laws; and so they would be hindrances unto God Here from merely pardoning. 1. Should God merely pardon;
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This doth not become a Governour that hath made a Law in wisdom;
This does not become a Governor that hath made a Law in Wisdom;
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to do so, would be to cast an imputation on himself of weakness, either in Power or Wisdom:
to do so, would be to cast an imputation on himself of weakness, either in Power or Wisdom:
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In Power, as if he was weak and unable to vindicate his injured Law: In his Wisdom, as if he thought his Law unequal, or rashly and unadvisedly made;
In Power, as if he was weak and unable to vindicate his injured Law: In his Wisdom, as if he Thought his Law unequal, or rashly and unadvisedly made;
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and as if he thought his injured Law unworthy of a vindication.
and as if he Thought his injured Law unworthy of a vindication.
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Meerly to pardon, would be to cast di•t in his own face, and to prostitute the honour of his Power, Wisdom,
Merely to pardon, would be to cast di•t in his own face, and to prostitute the honour of his Power, Wisdom,
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and Holiness, through foolish pity, as if his Law was not holy, just, and good.
and Holiness, through foolish pity, as if his Law was not holy, just, and good.
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2. Should God meerly pardon, it would be to weaken his rule and government over Angels and Men.
2. Should God merely pardon, it would be to weaken his Rule and government over Angels and Men.
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To suffer m•n to trample on the Majesty of God, without a vindication of his Honour, would be to encourage offenders by impunity.
To suffer m•n to trample on the Majesty of God, without a vindication of his Honour, would be to encourage offenders by impunity.
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That Rector is guilty of violating the authority of his own Laws, that executeth not the threatned severity of the Laws against offenders.
That Rector is guilty of violating the Authority of his own Laws, that Executeth not the threatened severity of the Laws against offenders.
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And if God should do thus, we might put the Apostle's question, How should God judg the world? How should he then rule the world? Who but they would have said,
And if God should do thus, we might put the Apostle's question, How should God judge the world? How should he then Rule the world? Who but they would have said,
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If God dispense once so lightly vvith his threatnings, and vvithout a valuable satisfaction, why may he not do so again? and who will value his threats? To ask for this, That God would meerly pardon;
If God dispense once so lightly with his threatenings, and without a valuable satisfaction, why may he not do so again? and who will valve his Treats? To ask for this, That God would merely pardon;
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would be to ask, That God would cease to be King of the World;
would be to ask, That God would cease to be King of the World;
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and he might say, as Solomon to Adonijah, Let him ask the kingdom also, as well as ask that which in honour I cannot grant.
and he might say, as Solomon to Adonijah, Let him ask the Kingdom also, as well as ask that which in honour I cannot grant.
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How could he maintain State, and Port, and Government in the World, if he make himself appear so facile and fickle.
How could he maintain State, and Port, and Government in the World, if he make himself appear so facile and fickle.
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Thus you see reasons why God should not pardon and dispense with his Law.
Thus you see Reasons why God should not pardon and dispense with his Law.
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Meer•y to pardon, would have been an intolerable foul blot and stain in the face of that his Government, wherein he designed to please himself in the displaying and contemplating the glory of his Attributes.
Meer•y to pardon, would have been an intolerable foul blot and stain in the face of that his Government, wherein he designed to please himself in the displaying and contemplating the glory of his Attributes.
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4. Should God therefore execute the Law according to the threat upon all offenders to all eternity;
4. Should God Therefore execute the Law according to the threat upon all offenders to all eternity;
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this indeed would be just and righteous, and plain without difficulty; and we must have said, Thy ways, O Lord, are equal, for ours were unequal:
this indeed would be just and righteous, and plain without difficulty; and we must have said, Thy ways, Oh Lord, Are equal, for ours were unequal:
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But then these inconveniences had followed:
But then these inconveniences had followed:
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1. God would have lost the glory of this Gospel-Justice, this kind of Justice, this wise and stupendious Justice, of this Justice and Righteousness in a Mystery;
1. God would have lost the glory of this Gospel-Justice, this kind of justice, this wise and stupendious justice, of this justice and Righteousness in a Mystery;
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the glory of being just and merciful, punishing the just for the unjust; of laying the chastisement of others peace upon his innocent Son;
the glory of being just and merciful, punishing the just for the unjust; of laying the chastisement of Others peace upon his innocent Son;
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which is a glory of Justice beyond that (as I shall make appear) which would have been in executing it upon all men to all eternity.
which is a glory of justice beyond that (as I shall make appear) which would have been in executing it upon all men to all eternity.
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2. He would have lost the glory of his Mercy, the glory of that Grace and Mercy which fills the hearts of his people with love,
2. He would have lost the glory of his Mercy, the glory of that Grace and Mercy which fills the hearts of his people with love,
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and the mouths of Men and Angels with high praises of God, and lays the greatest obligation on the World.
and the mouths of Men and Angels with high praises of God, and lays the greatest obligation on the World.
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3. All Religion had utterly perished out of the earth, truth had fallen in the streets,
3. All Religion had utterly perished out of the earth, truth had fallen in the streets,
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and righteousness perished from the earth; and righteousness perished from the earth;
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there being no forgiveness with him that he might be feared, there would have been no fear, no filial fear of God;
there being no forgiveness with him that he might be feared, there would have been no Fear, no filial Fear of God;
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no love to God, he not beginning in love to us while enemies; no coming to God, for he that cometh to God, must believe that God is,
no love to God, he not beginning in love to us while enemies; no coming to God, for he that comes to God, must believe that God is,
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and that he is a rewarder of such, coming and returning to him; no hope and so no motion ▪ hope being the spring of obedience.
and that he is a rewarder of such, coming and returning to him; no hope and so no motion ▪ hope being the spring of Obedience.
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There would have been no foundation for Religion in the World.
There would have been no Foundation for Religion in the World.
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4. All mankind had utterly perished, and so we might have cryed, as they over Benjamin, of a Tribe being fallen in Israel. So a Tribe, a whole Tribe, a goodly Tribe of the Creation had been utterly lost;
4. All mankind had utterly perished, and so we might have cried, as they over Benjamin, of a Tribe being fallen in Israel. So a Tribe, a Whole Tribe, a goodly Tribe of the Creation had been utterly lost;
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such a Tribe, such a beautiful Piece of God's Creation, that sometimes it is called all creatures, and every creature. As if a Man was the whole Creation, being so considerable a part of it.
such a Tribe, such a beautiful Piece of God's Creation, that sometime it is called all creatures, and every creature. As if a Man was the Whole Creation, being so considerable a part of it.
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It was not so with the Angels;
It was not so with the Angels;
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it was only some of them that left their first estate, and so some of them reserved in chains of darkness;
it was only Some of them that left their First estate, and so Some of them reserved in chains of darkness;
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but here it would have been all. Some of the Trees of that Heavenly Paradise were left standing;
but Here it would have been all. some of the Trees of that Heavenly Paradise were left standing;
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but all the Trees of this our Earthly would have been for Fuel, and not one for Fruit.
but all the Trees of this our Earthly would have been for Fuel, and not one for Fruit.
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I mention not these things, as if God needed to value them, or as if he must be moved with them,
I mention not these things, as if God needed to valve them, or as if he must be moved with them,
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so as that he could not do otherwise than he hath done.
so as that he could not do otherwise than he hath done.
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No, we must still suppose, as it were, a great contest between his Mercy or Pity, and his strict Justice;
No, we must still suppose, as it were, a great contest between his Mercy or Pity, and his strict justice;
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his Justice enclining him to execute it upon the offenders;
his justice inclining him to execute it upon the offenders;
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and his Mercy prevailing and carrying away the day, to provide and accept of an Offering, a Propitiation.
and his Mercy prevailing and carrying away the day, to provide and accept of an Offering, a Propitiation.
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But I bring in these, to shew, there were great reasons to dispense with the Law,
But I bring in these, to show, there were great Reasons to dispense with the Law,
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if it might be done with safety to his other Attributes.
if it might be done with safety to his other Attributes.
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And these great ends will so far support and maintain such a dispensation with the Law (if there can be found out a compensation, a due reparation, to the injured Law, to do it with honour and justice) that he cannot be accused of Levity, of being fickle, of dispensing with it lightly, upon slight grounds and motives;
And these great ends will so Far support and maintain such a Dispensation with the Law (if there can be found out a compensation, a due reparation, to the injured Law, to do it with honour and Justice) that he cannot be accused of Levity, of being fickle, of dispensing with it lightly, upon slight grounds and motives;
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but upon sufficient ones, though not necessary ones:
but upon sufficient ones, though not necessary ones:
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For though Legislators may dispense with their Laws, yet it is a weakness to do it upon sleight or no grounds.
For though Legislators may dispense with their Laws, yet it is a weakness to do it upon sleight or no grounds.
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5. Had God said to faln man, as Moses once to Pharoah, Glory over me in this;
5. Had God said to fallen man, as Moses once to Pharaoh, Glory over me in this;
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take thou this honour over me, to appoint the time when the Plague of Frogs shall be removed:
take thou this honour over me, to appoint the time when the Plague of Frogs shall be removed:
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So, had God said, Glory over me; take this honour over me, to appoint what I should now do for you:
So, had God said, Glory over me; take this honour over me, to appoint what I should now do for you:
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Had God said, Sit down and consider;
Had God said, Fit down and Consider;
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yea, and take Angels to assist you in counsel, and tell me, how I may in these circumstances of things do you good and my self no hurt in my government;
yea, and take Angels to assist you in counsel, and tell me, how I may in these Circumstances of things do you good and my self no hurt in my government;
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shew mercy to you, and do no wrong, no dishonour to my self; cast no blemish on my Law, Rule, and Government, and I will do it: We must yet have perished;
show mercy to you, and do no wrong, no dishonour to my self; cast no blemish on my Law, Rule, and Government, and I will do it: We must yet have perished;
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the redemption of the Soul is precious, and would have ceased for ever. We might have wept, as John did, to think none worthy to open the Book:
the redemption of the Soul is precious, and would have ceased for ever. We might have wept, as John did, to think none worthy to open the Book:
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We might have said, Lo, this we have by considering found out, that God cannot suffer,
We might have said, Lo, this we have by considering found out, that God cannot suffer,
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and that the Creature cannot satisfie to eternity;
and that the Creature cannot satisfy to eternity;
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and therefore our condition is hopeless, our bones are dried, our hope is lost, and we are cut off for our parts.
and Therefore our condition is hopeless, our bones Are dried, our hope is lost, and we Are Cut off for our parts.
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The Wisdom of Men and Angels could not have known such a thing possible, that God and Man could be so nearly joined, as to become one Person;
The Wisdom of Men and Angels could not have known such a thing possible, that God and Man could be so nearly joined, as to become one Person;
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that God might suffer being Man, and satisfie being God.
that God might suffer being Man, and satisfy being God.
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And further, Who durst have made such a motion? Who durst have let such a thing enter into their thoughts, The just to suffer for the unjust, God for Man? which yet God freely offered and gave.
And further, Who durst have made such a motion? Who durst have let such a thing enter into their thoughts, The just to suffer for the unjust, God for Man? which yet God freely offered and gave.
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6. Though this way I am speaking of, could not be of Humane or Angelical Reason's ready finding out,
6. Though this Way I am speaking of, could not be of Humane or Angelical Reason's ready finding out,
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yet it would be of right Reason's ready acceptance when found out.
yet it would be of right Reason's ready acceptance when found out.
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Right Reason would say, Could God now find out a way to dispense with, and not execute the Law,
Right Reason would say, Could God now find out a Way to dispense with, and not execute the Law,
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and yet keep up the repute of the Law, and of his Honour and Justice, as high, as if it had been in the very word executed;
and yet keep up the repute of the Law, and of his Honour and justice, as high, as if it had been in the very word executed;
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could he find out a way, not to execute this dir•ful Threat, and yet ward off those unbecoming reflections of not being Holy, Just, and a Hater of Sin;
could he find out a Way, not to execute this dir•ful Threat, and yet ward off those unbecoming reflections of not being Holy, Just, and a Hater of since;
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and of not being of purer eyes than to behold Iniquity unrevenged;
and of not being of Purer eyes than to behold Iniquity unrevenged;
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and to keep and secure the Creature still in obedience, so as no encouragement to come to transgressors of his Laws for the future;
and to keep and secure the Creature still in Obedience, so as no encouragement to come to transgressors of his Laws for the future;
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this would be the way that the Reason of Men and Angels would acquiesce, and ••ke delight and complacency in.
this would be the Way that the Reason of Men and Angels would acquiesce, and ••ke delight and complacency in.
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But alas, we despair of finding out such a way;
But alas, we despair of finding out such a Way;
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but whether such a way can be found out (as he said of dry bones living) Lord, thou knowest.
but whither such a Way can be found out (as he said of dry bones living) Lord, thou Knowest.
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7. Now this is that way revealed and brought to light by the Gospel that I am to speak of.
7. Now this is that Way revealed and brought to Light by the Gospel that I am to speak of.
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The Sum of the Text is comprehended in this Proposition.
The Sum of the Text is comprehended in this Proposition.
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Doct. Jesus Christ was set forth by God to be a Propitiation and Expiation, a Price of Redemption for Sin and Sinners, that God might be just,
Doct. jesus christ was Set forth by God to be a Propitiation and Expiation, a Price of Redemption for since and Sinners, that God might be just,
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and the justifier of him that believeth in Jesus. and the justifier of him that Believeth in jesus.
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I shall speak of this by parts lying in the Text, following the natural order of the things. 1. God set him forth, NONLATINALPHABET.
I shall speak of this by parts lying in the Text, following the natural order of the things. 1. God Set him forth,.
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The word that is here translated set forth, signifies either to fore-ordain, or set forth;
The word that is Here translated Set forth, signifies either to foreordain, or Set forth;
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either ante decernere, or in medium proferre. I shall speak something of it in both Significations.
either ante decernere, or in medium proffer. I shall speak something of it in both Significations.
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1. God fore-determined, fore-ordained him a Propitiation. And so it is in the Margent of your Bibles.
1. God fore-determined, foreordained him a Propitiation. And so it is in the Margin of your Bibles.
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This Propitiation was of Gods own invention.
This Propitiation was of God's own invention.
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When Darius perceived how Daniel was ensnared by his Decree, by his Law, he was greatly troubled. He was foolishly righteous over-much;
When Darius perceived how daniel was Ensnared by his decree, by his Law, he was greatly troubled. He was foolishly righteous overmuch;
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and was averse (through care of his Honour) to cast disrepute on his Law,
and was averse (through care of his Honour) to cast disrepute on his Law,
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though unjust, and the greatest injustice would be in executing it.
though unjust, and the greatest injustice would be in executing it.
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We read, he set his heart on Daniel to deliver him, and laboured (that is in contriving) till the going down of the Sun,
We read, he Set his heart on daniel to deliver him, and laboured (that is in contriving) till the going down of the Sun,
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but could not find a way to do it, and keep up the repute of his Justice,
but could not find a Way to do it, and keep up the repute of his justice,
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and of his freedom from unadvisedness, fickleness, and inconstancy with himself.
and of his freedom from unadvisedness, fickleness, and inconstancy with himself.
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But our God set his heart on us to deliver us from the roaring Lion of Hell,
But our God Set his heart on us to deliver us from the roaring lion of Hell,
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and found out a way to do the creature good, and himself and his Law no dishonour.
and found out a Way to do the creature good, and himself and his Law no dishonour.
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I have found a ransom, not by advice or consultation with others;
I have found a ransom, not by Advice or consultation with Others;
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He alone contrived it, invented it, it was God himself that provided this Lamb for a Burnt-offering, it was NONLATINALPHABET.
He alone contrived it, invented it, it was God himself that provided this Lamb for a Burnt-offering, it was.
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Christ crucified was such wisdom as none of the Princes of this World knew. The Angels desire NONLATINALPHABET, with stooping down to look into these things.
christ Crucified was such Wisdom as none of the Princes of this World knew. The Angels desire, with stooping down to look into these things.
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He alludes to that, that the Cherubims were pictured with their faces looking down upon the Propitiatory.
He alludes to that, that the Cherubims were pictured with their faces looking down upon the Propitiatory.
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The Angels knew not these things naturally, they were hid in God, and made known to them;
The Angels knew not these things naturally, they were hid in God, and made known to them;
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and not made known to them immediately or primarily, but by the Church, but by the Revelation made to the Church.
and not made known to them immediately or primarily, but by the Church, but by the Revelation made to the Church.
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The Apostle speaking or preaching of the unspeakable riches of Christ, he addeth, To the intent that now unto principalities and powers in heavenly places, might be known by the Church the manifold wisdom of God.
The Apostle speaking or preaching of the unspeakable riches of christ, he adds, To the intent that now unto principalities and Powers in heavenly places, might be known by the Church the manifold Wisdom of God.
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How we admire them that find out Inventions, rare Inventions, especially if beneficial ones to the world!
How we admire them that find out Inventions, rare Inventions, especially if beneficial ones to the world!
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how should we adore that Wisdom that found out this Expedient for the salvation of the guilty Rebel-world? Here is heighth and depth, length and breadth of Wisdom, to pardon and punish both together;
how should we adore that Wisdom that found out this Expedient for the salvation of the guilty Rebel-world? Here is height and depth, length and breadth of Wisdom, to pardon and Punish both together;
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to display riches of Mercy and Grace, without derogation from his Justice. This was that abyss the mind of man could not fathom:
to display riches of Mercy and Grace, without derogation from his justice. This was that abyss the mind of man could not fathom:
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for things so far asunder, so distant in their own nature, as greatest Mercy and greatest Justice, to be made to meet and concentre, was a wonderful plot and contrivance of Divine Wisdom, ever to be adored;
for things so Far asunder, so distant in their own nature, as greatest Mercy and greatest justice, to be made to meet and concentre, was a wondered plot and contrivance of Divine Wisdom, ever to be adored;
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and being now revealed, appears Wisdom to men that are perfect, yea, to all men sober and sound in their Intellectuals that hear of it.
and being now revealed, appears Wisdom to men that Are perfect, yea, to all men Sobrium and found in their Intellectuals that hear of it.
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Again, If God thus fore-ordained him a Propitiation, How weak and wicked is Socinus his arguing, who argues just contrary, That he cannot be a Propitiation, a Satisfaction,
Again, If God thus foreordained him a Propitiation, How weak and wicked is Socinus his arguing, who argues just contrary, That he cannot be a Propitiation, a Satisfaction,
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because we grant, God fore-ordained him, set him forth to be so. He argueth thus:
Because we grant, God foreordained him, Set him forth to be so. He argue thus:
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God was not at odds with men, not angry with men, because he found out this way;
God was not At odds with men, not angry with men, Because he found out this Way;
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therefore God was appeased, his Justice satisfied before;
Therefore God was appeased, his justice satisfied before;
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he was reconciled before, and so needed no Propitiation to make him reconciled to the World, else he would not have ordained, or given Christ thus.
he was reconciled before, and so needed no Propitiation to make him reconciled to the World, Else he would not have ordained, or given christ thus.
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All that this Argument of his proves, is this, That God, though he was (as things stood) necessarily an Enemy by virtue of his strict Justice;
All that this Argument of his Proves, is this, That God, though he was (as things stood) necessarily an Enemy by virtue of his strict justice;
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yet he was such an Enemy as desired to be atoned or appeased.
yet he was such an Enemy as desired to be atoned or appeased.
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Like that we read of his command to Job 's three friends, My wrath is kindled against thee and thy two friends (saith God to Eliphas) therefore take seven bullocks,
Like that we read of his command to Job is three Friends, My wrath is kindled against thee and thy two Friends (Says God to Eliphaz) Therefore take seven bullocks,
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and seven rams, and go to Job and offer, &c. One may as well argue God's wrath was not kindled against them,and seven rams, and go to Job and offer, etc. One may as well argue God's wrath was not kindled against them,
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though he saith it was, because he directeth to means how to appease his wrath;
though he Says it was, Because he directeth to means how to appease his wrath;
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whereas it sheweth he was angry, but willing and desirous of atonement, in that he sheweth means how to come into his favour.
whereas it shows he was angry, but willing and desirous of atonement, in that he shows means how to come into his favour.
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The love of God, that set Wisdom on work.
The love of God, that Set Wisdom on work.
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to find out this of Christ, was not the love of one that was bound in Honour and Justice to be an Enemy, that is, to execute the curse upon us, as things stood;
to find out this of christ, was not the love of one that was bound in Honour and justice to be an Enemy, that is, to execute the curse upon us, as things stood;
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but of one desirous of finding out a way that he might with safety to his Honour and Justice be a Friend as a Rector.
but of one desirous of finding out a Way that he might with safety to his Honour and justice be a Friend as a Rector.
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2. The word signifies (as it is translated) set him forth. The death of Christ, the making Christ a Propitiation, was of Gods ordering and disposing.
2. The word signifies (as it is translated) Set him forth. The death of christ, the making christ a Propitiation, was of God's ordering and disposing.
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God set him forth to dye.
God Set him forth to die.
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Not a Sparrow falleth to the ground without Gods Providence, much less the Son of God.
Not a Sparrow falls to the ground without God's Providence, much less the Son of God.
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They did no more, nor otherwise in crucifying Christ, than what Gods determinate Councel had appointed.
They did no more, nor otherwise in crucifying christ, than what God's determinate Council had appointed.
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The sufferings of Christ were Heavens Counsel, and Hells Suggestion, and Earths Execution; the effect of Gods goodness, the Devil's malice, and the Jews hatred:
The sufferings of christ were Heavens Counsel, and Hells Suggestion, and Earth's Execution; the Effect of God's Goodness, the Devil's malice, and the jews hatred:
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When they had fulfilled all things that were written of him, they took him from the tree and put him in a Sepulcher. When they had fulfilled all things that were written of him, they took him from the tree and put him in a Sepulcher.
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Ought not Christ to have suffered these things, and afterward enter into glory? It pleased the Lord to bruise him. God was never so pleased with any thing in the world, Ought not christ to have suffered these things, and afterwards enter into glory? It pleased the Lord to bruise him. God was never so pleased with any thing in the world,
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as with the Sufferings of Christ, they were a sweet-smelling Sacrifice;
as with the Sufferings of christ, they were a sweetsmelling Sacrifice;
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and yet never so displeased with any wicked act, as with the betraying, accusing, and condemning of Christ ▪ He decreed and ordered the death of Christ, delighted in the thing alone, in some sense;
and yet never so displeased with any wicked act, as with the betraying, accusing, and condemning of christ ▪ He decreed and ordered the death of christ, delighted in the thing alone, in Some sense;
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but had the greatest hatred against the wicked cruel actors of it. Whom you slew with wicked hands, and so with wicked hearts.
but had the greatest hatred against the wicked cruel actors of it. Whom you slew with wicked hands, and so with wicked hearts.
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God decreed Christ should dye a cursed death, that we might live; but their hearts thought not so, it was in them to destroy.
God decreed christ should die a cursed death, that we might live; but their hearts Thought not so, it was in them to destroy.
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You intended it for evil, but the Lord turned it for good (saith Joseph to his Brethren). You intended it for evil, but the Lord turned it for good (Says Joseph to his Brothers).
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We see God hath an ordering hand about sins, an active providence about sins: Ye sent me not hither, but God.
We see God hath an ordering hand about Sins, an active providence about Sins: You sent me not hither, but God.
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God hath his good will and pleasure by mens evil will. The Jews did what they did to satisfie their rage and lusts;
God hath his good will and pleasure by men's evil will. The jews did what they did to satisfy their rage and Lustiest;
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but God ordered it to save our souls.
but God ordered it to save our Souls.
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God could have hindered the death of Christ, but then he had hindered his own counsel and promise.
God could have hindered the death of christ, but then he had hindered his own counsel and promise.
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Yet take heed of the other extream. God stirreth up no man to sin.
Yet take heed of the other extreme. God stirs up no man to since.
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gataker tells us, that that difficult place, 2 Sam. 24. 1. should be read passively, he was stirred up, incitatus est, viz. from his own heart, as the Jewish Expositors commonly; Gataker tells us, that that difficult place, 2 Sam. 24. 1. should be read passively, he was stirred up, Incitatus est, viz. from his own heart, as the Jewish Expositors commonly;
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or by Satan, as 1 Chron. 21. 1. and brings many instances of it.
or by Satan, as 1 Chronicles 21. 1. and brings many instances of it.
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But however, we must understand that, and such places, by leaving them to temptation, and their own hearts;
But however, we must understand that, and such places, by leaving them to temptation, and their own hearts;
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as when it is said, God hath bidden Shimei curse. And to speak of the thing in hand:
as when it is said, God hath bidden Shimei curse. And to speak of the thing in hand:
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God in his Providence ordered all, to such a concurrence of circumstances, that the death of Christ was brought about without any violence or force offered to mens wills;
God in his Providence ordered all, to such a concurrence of Circumstances, that the death of christ was brought about without any violence or force offered to men's wills;
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only God actively sendeth Christ (whom the wicked hated, because of the light of his Life and Doctrine) to Jerusalem to the Passover,
only God actively sends christ (whom the wicked hated, Because of the Light of his Life and Doctrine) to Jerusalem to the Passover,
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and actively taketh off restraints from them, so that their is no man or thing to binder them from doing what they would;
and actively Takes off restraints from them, so that their is no man or thing to binder them from doing what they would;
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and then God leaveth them to their own hearts and wills, and they wickedly crucifie him.
and then God Leaveth them to their own hearts and wills, and they wickedly crucify him.
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So that we are not to thank the Devil, nor the Jews, for what their wickedness was instrumental to bring about;
So that we Are not to thank the devil, nor the jews, for what their wickedness was instrumental to bring about;
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for as God is no way accessary to their malice, cruelty and wickedness;
for as God is no Way accessary to their malice, cruelty and wickedness;
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so neither do they partake of Gods righteousness in such acts, wherein he declareth his righteousness.
so neither do they partake of God's righteousness in such acts, wherein he Declareth his righteousness.
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Therefore God useth after to burn the rods of his anger, and this cursed act brought ruin on this Nation,
Therefore God uses After to burn the rods of his anger, and this cursed act brought ruin on this nation,
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and a curse on their Children and Posterity to this day, they no• repenting of their sin.
and a curse on their Children and Posterity to this day, they no• repenting of their since.
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If God had no• a 〈 … 〉g ordering Providence about 〈 … 〉 could not be said to punish or 〈 … 〉n his people;
If God had no• a 〈 … 〉g ordering Providence about 〈 … 〉 could not be said to Punish or 〈 … 〉n his people;
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for their corrections are for the most part, by their hatred and malice, the sins of wicked men.
for their corrections Are for the most part, by their hatred and malice, the Sins of wicked men.
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Suppose Gods ways above our ways, above our reach, as in some things they are, shall we say, They are unrighteous, unjust,
Suppose God's ways above our ways, above our reach, as in Some things they Are, shall we say, They Are unrighteous, unjust,
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when he sets Him forth a Propitiation, that he might be just. 2. Jesus Christ. ▪ Set forth Jesus Christ, God-Man, God and Man in one Person;
when he sets Him forth a Propitiation, that he might be just. 2. jesus christ. ▪ Set forth jesus christ, God-Man, God and Man in one Person;
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Emanuel, a Mediator, a Middle-person, not only in Office, but in Nature, partook of both Parties;Emmanuel, a Mediator, a Middle-person, not only in Office, but in Nature, partook of both Parties;
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not like the medium negationis, but participationis utrius { que } extremi.
not like the medium negationis, but participationis utrius { que } extremi.
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So that we need not take up Job 's dark complaint, There is not a days-man between us, to lay his hand upon us both; i. e.
So that we need not take up Job is dark complaint, There is not a Dayman between us, to lay his hand upon us both; i. e.
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Is not an Umpire to day our differences. There is indeed a great distance, yea, a contrariety between God and us;
Is not an Umpire to day our differences. There is indeed a great distance, yea, a contrariety between God and us;
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but though far asunder, he can reach both parties; he is both, can lay his hand upon us both.
but though Far asunder, he can reach both parties; he is both, can lay his hand upon us both.
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He is truly God, Of whom as concerning the flesh Christ came; who is God over all blessed for ever.
He is truly God, Of whom as Concerning the Flesh christ Come; who is God over all blessed for ever.
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Called the true God and everlasting life, God manifest in the flesh. He is truly man, the Word was made flesh;
Called the true God and everlasting life, God manifest in the Flesh. He is truly man, the Word was made Flesh;
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not only appeared in flesh as formerly, but now made flesh.
not only appeared in Flesh as formerly, but now made Flesh.
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1. He must needs be Man, that he might be near a ▪ kin to us, our Goel;
1. He must needs be Man, that he might be near a ▪ kin to us, our Goel;
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that as man sinned, man might suffer, dye, and satisfie;
that as man sinned, man might suffer, die, and satisfy;
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that there might be as little alteration as might be in the execution of the threatning:
that there might be as little alteration as might be in the execution of the threatening:
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that, as by the offence of one man, one a-kin, one near to us, death came on all; so by the righteousness of one man, one near a-kin, righteousness and life might come on all:
that, as by the offence of one man, one akin, one near to us, death Come on all; so by the righteousness of one man, one near akin, righteousness and life might come on all:
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that as man was to be redeemed, man might pay the price. He came as near us as could be in a close union;
that as man was to be redeemed, man might pay the price. He Come as near us as could be in a close Union;
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so that the Members in some sense may be said to have suffered in their Head. For both he which sanctifieth (that is, by way of expiation,
so that the Members in Some sense may be said to have suffered in their Head. For both he which Sanctifieth (that is, by Way of expiation,
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for so the Author to the Hebrews often useth the word) and they which are sanctified, are all of one;
for so the Author to the Hebrews often uses the word) and they which Are sanctified, Are all of one;
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of one mass, lump, of one and the same nature: for which cause he is not ashamed to call them brethren.
of one mass, lump, of one and the same nature: for which cause he is not ashamed to call them brothers.
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Forasmuch then as the children (that is, they to be redeemed) are partakers of flesh and blood;
Forasmuch then as the children (that is, they to be redeemed) Are partakers of Flesh and blood;
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he also himself took part of the same, that through death, &c. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful High-Priest, to make reconciliation for the sins of the people:
he also himself took part of the same, that through death, etc. Wherefore in all things it behooved him to be made like unto his brothers, that he might be a merciful and faithful High-Priest, to make reconciliation for the Sins of the people:
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for in that he himself hath suffered, being tempted, he is able to succour them that are tempted. for in that he himself hath suffered, being tempted, he is able to succour them that Are tempted.
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2. He must needs be God that suffered;
2. He must needs be God that suffered;
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not only to support the humane nature in bearing wrath due to sinners, that it might overcome death, that it sink not under the weight (as the Altar of Wood was to be covered with brass, that it might not be consumed with the fire) but to give worth to the sufferings, to make them satisfactory, that the dignity of the person might add virtue and value to the sufferings.
not only to support the humane nature in bearing wrath due to Sinners, that it might overcome death, that it sink not under the weight (as the Altar of Wood was to be covered with brass, that it might not be consumed with the fire) but to give worth to the sufferings, to make them satisfactory, that the dignity of the person might add virtue and valve to the sufferings.
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And Socinus his Objection here is contrary to all Reason, viz. That because the Divine Nature did not suffer, it cannot be considered in the sufferings.
And Socinus his Objection Here is contrary to all Reason, viz. That Because the Divine Nature did not suffer, it cannot be considered in the sufferings.
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One may with as much reason say, It is all one whether you strike a private man or your Prince,
One may with as much reason say, It is all one whither you strike a private man or your Prince,
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because the stroak lighteth on the body immediately, and not on the dignity;
Because the stroke lights on the body immediately, and not on the dignity;
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& it is all one whether you strike a stranger or your Father, because the stroak hits the body immediately,
& it is all one whither you strike a stranger or your Father, Because the stroke hits the body immediately,
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and not the relation of the person.
and not the Relation of the person.
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The Scripture placeth the emphasis, the value of the sufferings, in the worthiness of the person, in being God.
The Scripture places the emphasis, the valve of the sufferings, in the worthiness of the person, in being God.
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God redeemed the Church with his own blood. God redeemed the Church with his own blood.
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If the blood of Bulls and Goats sanctifie to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal spirit (that is his Divinity) offered himself, purge your Conscience, &c. Being in the form of God,
If the blood of Bulls and Goats sanctify to the purifying of the Flesh, how much more shall the blood of christ, who through the Eternal Spirit (that is his Divinity) offered himself, purge your Conscience, etc. Being in the from of God,
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and thought it no robbery to be equal with God, made himself of no reputation,
and Thought it no robbery to be equal with God, made himself of no reputation,
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and took on him the form of a servant, humbled himself, and became obedient to the death of the Cross. and took on him the from of a servant, humbled himself, and became obedient to the death of the Cross.
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Hence called the precious blood of Jesus Christ. The blood of Jesus Christ his Son that cleanseth us from all sins.
Hence called the precious blood of jesus christ. The blood of jesus christ his Son that Cleanseth us from all Sins.
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So that if any should ask, What Justice, what Equality is there in this commutation, one suffering for many? It may be answered, He was but one,
So that if any should ask, What justice, what Equality is there in this commutation, one suffering for many? It may be answered, He was but one,
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but he was One worth Ten thousand of us; the Prince of Life was killed, the Lord of Glory crucified.
but he was One worth Ten thousand of us; the Prince of Life was killed, the Lord of Glory Crucified.
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The blood of a man is of more value than the blood of a beast; the blood of a King of more value than the blood of a common man;
The blood of a man is of more valve than the blood of a beast; the blood of a King of more valve than the blood of a Common man;
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but the blood of God, of more value than Ten thousand millions of Kings.
but the blood of God, of more valve than Ten thousand millions of Kings.
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Here then is a high price indeed, the King of Kings, and Lord of Lords, the King of Heaven and Earth's Son, for Traitors and Traitors Sons.
Here then is a high price indeed, the King of Kings, and Lord of lords, the King of Heaven and Earth's Son, for Traitors and Traitors Sons.
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The Man that was Gods fellow was smitten.
The Man that was God's fellow was smitten.
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Thousands of Rams, and Ten thousands of Rivers of Oyl, could not have bore proportion to such a suffering for satisfaction. Thousands of Rams, and Ten thousands of rivers of Oil, could not have boar proportion to such a suffering for satisfaction.
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This is more than if all the men in the world had eternally perished; and doth more keep up the repute of the Law, before Angels and considerate men.
This is more than if all the men in the world had eternally perished; and does more keep up the repute of the Law, before Angels and considerate men.
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Set forth Jesus Christ to declare his righteousness. It declared it indeed.Set forth jesus christ to declare his righteousness. It declared it indeed.
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3. To dye ] To dye, this we have in those words in the Text, Faith in his blood.
3. To die ] To die, this we have in those words in the Text, Faith in his blood.
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Object. Could not God have declar'd his righteousness, and his hatred of sin, and have kept up the repute of his Law;Object. Could not God have declared his righteousness, and his hatred of since, and have kept up the repute of his Law;
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and have made that honourable in dispensing with it upon a less consideration? Would it not have been penalty enough, satisfaction enough ▪ for Christ only to have taken upon him our nature,
and have made that honourable in dispensing with it upon a less consideration? Would it not have been penalty enough, satisfaction enough ▪ for christ only to have taken upon him our nature,
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though he had lived as King of kings, attended with Princes, Kings, and Emperors? Or, however, to have taken on him the form of a Servant,
though he had lived as King of Kings, attended with Princes, Kings, and Emperor's? Or, however, to have taken on him the from of a Servant,
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though he had not dyed? Or yet would it not have been enough if he had undergone some little part of his suffering? Would not some one or few drops of his blood have sufficed,
though he had not died? Or yet would it not have been enough if he had undergone Some little part of his suffering? Would not Some one or few drops of his blood have sufficed,
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as those shed in his Circumcision? Some of the Ancients have spoken strangely concerning these things;
as those shed in his Circumcision? some of the Ancients have spoken strangely Concerning these things;
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but Pope Clement the sixth, most strangely:
but Pope Clement the sixth, most strangely:
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for by his Decretal-Epistle he hath determined this difficulty so rationally in the account of Canonists, that it is inserted into the body of the Canon-Law, Extrav. tit. Ʋnigenitus, viz. thus:
for by his Decretal-Epistle he hath determined this difficulty so rationally in the account of Canonists, that it is inserted into the body of the Canon law, Extravagant. tit. Ʋnigenitus, viz. thus:
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One drop of Christs blood was enough to save the world;
One drop of Christ blood was enough to save the world;
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and therefore the over-plus of it is laid up in the Treasury of the Church, to be given out by the Popes, in Pardons and Indulgences.
and Therefore the overplus of it is laid up in the Treasury of the Church, to be given out by the Popes, in Pardons and Indulgences.
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But we are sure, God thought it not sufficient. By his blood is meant death.
But we Are sure, God Thought it not sufficient. By his blood is meant death.
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But yet there remains a seeming difficulty, which I never saw or heard endeavoured to be answered,
But yet there remains a seeming difficulty, which I never saw or herd endeavoured to be answered,
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except by the Pope, as I said; and therefore I shall be the more large in answering of it: and thus it lies:
except by the Pope, as I said; and Therefore I shall be the more large in answering of it: and thus it lies:
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We are sure that God's becoming man was more than if all the men in the world had ceased to be:
We Are sure that God's becoming man was more than if all the men in the world had ceased to be:
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and then on the other hand, God was not so prodigal of his Sons blood, as to have poured it all out, if one drop would have served the turn,
and then on the other hand, God was not so prodigal of his Sons blood, as to have poured it all out, if one drop would have served the turn,
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and answered the ends of Satisfaction for which it was shed. Ans. I shall answer it plainly in these few Propositions.
and answered the ends of Satisfaction for which it was shed. Ans. I shall answer it plainly in these few Propositions.
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1. Christ's Sufferings were not proper solution, a payment of the same; but a satisfaction: a refusable, though valuable consideration.
1. Christ's Sufferings were not proper solution, a payment of the same; but a satisfaction: a refusable, though valuable consideration.
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His Sufferings were not an execution of the Law or Threat, but a Satisfaction that it might not be executed.
His Sufferings were not an execution of the Law or Threat, but a Satisfaction that it might not be executed.
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See this more fully explained afterward.
See this more Fully explained afterwards.
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2. Satisfaction consists not in indivisibili, in a Mathematical point, that we can say, Just so much is just, and no more.
2. Satisfaction consists not in indivisibili, in a Mathematical point, that we can say, Just so much is just, and no more.
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3. Satisfactions being refusable payments, one may require more than a valuable consideration, without any injustice;
3. Satisfactions being refusable payments, one may require more than a valuable consideration, without any injustice;
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yea, as much more, as wisdom seems meet.
yea, as much more, as Wisdom seems meet.
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If some useful member in a Commonwealth (as a man fit for a General) should commit some crime which he is to be banished for by the Laws of the Land,
If Some useful member in a Commonwealth (as a man fit for a General) should commit Some crime which he is to be banished for by the Laws of the Land,
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and some Noble-man should intercede to the Rector, the King, and offer himself to be whipped through the City to save this mans banishment;
and Some Nobleman should intercede to the Rector, the King, and offer himself to be whipped through the city to save this men banishment;
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here, though the whipping of a Nobleman be a greater matter intrinsically, and of greater value;
Here, though the whipping of a Nobleman be a greater matter intrinsically, and of greater valve;
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yet if he (to keep up Law and Justice) should refuse to accept of this offer, here is nothing of injustice;
yet if he (to keep up Law and justice) should refuse to accept of this offer, Here is nothing of injustice;
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yea, suppose five Nobles should then offer themselves to be used in like manner, there is no injustice if he should say, I will not pardon him except ten Nobles will be thus treated to save his banishment:
yea, suppose five Nobles should then offer themselves to be used in like manner, there is no injustice if he should say, I will not pardon him except ten Nobles will be thus treated to save his banishment:
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Here is nothing of injustice, because it is only a Satisfaction;
Here is nothing of injustice, Because it is only a Satisfaction;
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it is refusable, and he may refuse in infinitum, though a thousand should thus offer themselves.
it is refusable, and he may refuse in infinitum, though a thousand should thus offer themselves.
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4. Those are more honourable Satisfactions, and do more answer the ends of Satisfactions, that are of greater value than the penalty it self:
4. Those Are more honourable Satisfactions, and do more answer the ends of Satisfactions, that Are of greater valve than the penalty it self:
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the greater the Satisfaction is, it doth by so much the more speak inexorable Justice, and shew how little ground offenders have for the future to expect pardon and impunity.
the greater the Satisfaction is, it does by so much the more speak inexorable justice, and show how little ground offenders have for the future to expect pardon and impunity.
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5. Those are more honourable Satisfactions, & caeteris paribus, that keep as near as may be to the penalty threatned by the Law;
5. Those Are more honourable Satisfactions, & caeteris paribus, that keep as near as may be to the penalty threatened by the Law;
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because they represent the penalty more lively, and call it to mind more effectually.
Because they represent the penalty more lively, and call it to mind more effectually.
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As if the Noble-man himself should be banished to save the others banishment, rather than be scourged or pay money.
As if the Nobleman himself should be banished to save the Others banishment, rather than be scourged or pay money.
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The known story of Zaleucus is worth relating here.
The known story of Zaleucus is worth relating Here.
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This Zaleucus was King of the Locrians; and he designing the welfare and reformation of his people, makes many good Laws;
This Zaleucus was King of the Locrians; and he designing the welfare and Reformation of his people, makes many good Laws;
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amongst which this was one, That whosoever should commit Adultery, should lose both his eyes. The Prince and Heir apparent was found guilty;
among which this was one, That whosoever should commit Adultery, should loose both his eyes. The Prince and Heir apparent was found guilty;
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the King resolves to execute the Law on his Son;
the King resolves to execute the Law on his Son;
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the people intercede in his behalf, (and no doubt would shew him a great necessity of dispensing with the Law;
the people intercede in his behalf, (and no doubt would show him a great necessity of dispensing with the Law;
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it would damage the Commonwealth to have his Successor blind):
it would damage the Commonwealth to have his Successor blind):
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At last overcome with their importunities, he finds out this expedient to keep up Law and Government;
At last overcome with their importunities, he finds out this expedient to keep up Law and Government;
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he put out one of his own and one of his Son's eyes.
he put out one of his own and one of his Son's eyes.
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Suppose Zaleucus had cut off both his own arms, or had put out out one of his Son's eyes and cut off his own right hand, it would wonderfully have declared inexorable Justice,
Suppose Zaleucus had Cut off both his own arms, or had put out out one of his Son's eyes and Cut off his own right hand, it would wonderfully have declared inexorable justice,
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and they would have had little ground to have upbraided him with partiality;
and they would have had little ground to have upbraided him with partiality;
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for there was some necessity to dispense with the Law, and it was done upon a dreadfully awing consideration;
for there was Some necessity to dispense with the Law, and it was done upon a dreadfully awing consideration;
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and his Subjects would have had very little encouragement to transgress in hope of relaxation of his Law for the future.
and his Subject's would have had very little encouragement to transgress in hope of relaxation of his Law for the future.
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But yet it more kept up the repute of the Law, when he did keep so near the very penalty of it self.
But yet it more kept up the repute of the Law, when he did keep so near the very penalty of it self.
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Here were exacted two eyes, his own and Son's. This is Answer enough to this Question.
Here were exacted two eyes, his own and Son's. This is Answer enough to this Question.
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God, though he could for the reasons formerly mentioned, admit of change of persons; yet he thought it not good in wisdom to admit change of penalties;
God, though he could for the Reasons formerly mentioned, admit of change of Persons; yet he Thought it not good in Wisdom to admit change of penalties;
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or however as little a change as was necessary for the main ends, that we might be saved,
or however as little a change as was necessary for the main ends, that we might be saved,
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and Christ overcome death and be compleatly a Redeemer.
and christ overcome death and be completely a Redeemer.
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Death was threatned, and Death shall be inflicted, and without blood there shall be no remission.
Death was threatened, and Death shall be inflicted, and without blood there shall be no remission.
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Yea, Soul-death was threatned, and shall for some time be inflicted; and if man could not see Soul-suffering, yet Angels might;
Yea, Soul death was threatened, and shall for Some time be inflicted; and if man could not see Soul-suffering, yet Angels might;
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yea, and men might in some measure, by his crying out, by his sweating of clods of blood,
yea, and men might in Some measure, by his crying out, by his sweating of clods of blood,
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and by his telling us of it, and God at•esting whatever he testified, by Miracles.
and by his telling us of it, and God at•esting whatever he testified, by Miracles.
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So that whatever intrinsecal value a little penalty inflicted on Christ might be of (which I have you see freely granted) yet God made account, that a little penalty inflicted on Christ, would not be enough to declare his righteousness,
So that whatever intrinsical valve a little penalty inflicted on christ might be of (which I have you see freely granted) yet God made account, that a little penalty inflicted on christ, would not be enough to declare his righteousness,
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but would have some great and wonderful sufferings, to awe the World, Men, and Angels;
but would have Some great and wondered sufferings, to awe the World, Men, and Angels;
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to declare his hatred of sin, and how difficulty he obtained of himself to dispense with his Law;
to declare his hatred of since, and how difficulty he obtained of himself to dispense with his Law;
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and how little hope transgressors may have of impunity, that shall make their condition hopeless the second time, by refusing Christ and Mercy.
and how little hope transgressors may have of impunity, that shall make their condition hopeless the second time, by refusing christ and Mercy.
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God would have satisfaction to the purpose, plenteous redemption, a plenteous price of redemption, good measure, pressed down, shaken together, and running over.
God would have satisfaction to the purpose, plenteous redemption, a plenteous price of redemption, good measure, pressed down, shaken together, and running over.
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You see there is no inconveniency in saying, He hath received at the Lord Christ's hand double for all our sins.
You see there is no inconveniency in saying, He hath received At the Lord Christ's hand double for all our Sins.
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God will magnifie his Law, and make it honourable for his righteousness sake, saith the Prophet.
God will magnify his Law, and make it honourable for his righteousness sake, Says the Prophet.
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He means I suppose in the punishing of transgressors;
He means I suppose in the punishing of transgressors;
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and indeed God hath magnified his Law, and made it honourable in this way of pardoning transgressors.
and indeed God hath magnified his Law, and made it honourable in this Way of pardoning transgressors.
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All the Earth should be filled, and resound with the glory of this Justice. Thus you see this part, He set him forth to dye.
All the Earth should be filled, and resound with the glory of this justice. Thus you see this part, He Set him forth to die.
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And under this head I will set before you these six Qualifications or Modifications of his death.
And under this head I will Set before you these six Qualifications or Modifications of his death.
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1. He dyed a grievous painful death, that God might be just, &c. His whole life was indeed a continued suffering of God, a continued abasement.
1. He died a grievous painful death, that God might be just, etc. His Whole life was indeed a continued suffering of God, a continued abasement.
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It is observed, we read of his weeping, but never of his laughing. This I know doth not prove he never did laugh;
It is observed, we read of his weeping, but never of his laughing. This I know does not prove he never did laugh;
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and, suppose it did, it would not prove it unlawful for us;
and, suppose it did, it would not prove it unlawful for us;
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for what was the power and faculty given for? If for use, we are sure it was not to laugh at spiritual things.
for what was the power and faculty given for? If for use, we Are sure it was not to laugh At spiritual things.
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It may be he never did laugh;
It may be he never did laugh;
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it is possible that never 〈 ◊ 〉 was seen on that face that was t• be the cause of our joy, laughter and cheerfulness.
it is possible that never 〈 ◊ 〉 was seen on that face that was t• be the cause of our joy, laughter and cheerfulness.
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He was ever and anon thinking of the bitter Cup he was to drink for our health. One of the bravest days that ever he saw in the days of his servitude, was the Transfiguration day,
He was ever and anon thinking of the bitter Cup he was to drink for our health. One of the Bravest days that ever he saw in the days of his servitude, was the Transfiguration day,
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when Moses and Elias appeared with him in Glory; yet then it is added, and they talked of his decease.
when Moses and Elias appeared with him in Glory; yet then it is added, and they talked of his decease.
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His whole life was a life of sorrows. Faith in his blood doth not exclude his obedience, and other parts of his sufferings;
His Whole life was a life of sorrows. Faith in his blood does not exclude his Obedience, and other parts of his sufferings;
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but all are comprehended under this most eminent part, which was most grievous and painful to body and soul. 1. His Body:
but all Are comprehended under this most eminent part, which was most grievous and painful to body and soul. 1. His Body:
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What torments did that endure? What scourgings, piercings? and the exquisiteness of his bodily temperature and constitution, would augment his torture;
What torments did that endure? What scourgings, piercings? and the exquisiteness of his bodily temperature and constitution, would augment his torture;
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He had not dulled and blunted his spirits and sense by intemperance. 2. His Soul: What punishment of sense was there on his Soul in his Agony in the Garden;
He had not dulled and blunted his spirits and sense by intemperance. 2. His Soul: What punishment of sense was there on his Soul in his Agony in the Garden;
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when he sweat as it were clods of blood, and complained, My soul is exceeding sorrowful unto death:
when he sweat as it were clods of blood, and complained, My soul is exceeding sorrowful unto death:
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and an Angel was fain to comfort him, when he cryed, Father, if it be possible let this cup pass:
and an Angel was fain to Comfort him, when he cried, Father, if it be possible let this cup pass:
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sure there were some dregs, some gall and wormwood in his cup.
sure there were Some dregs, Some Gall and wormwood in his cup.
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What punishment of loss, when he cryed out, Why hast thou for saken me? We hid as it were our faces from him ▪ saith the Prophet;
What punishment of loss, when he cried out, Why hast thou for saken me? We hid as it were our faces from him ▪ Says the Prophet;
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but this was a small matter in comparison of God's hiding his face. His Disciples forsook him, but he complains not of their forsaking;
but this was a small matter in comparison of God's hiding his face. His Disciples forsook him, but he complains not of their forsaking;
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but, why hast thou forsaken me? If it be asked, What need of soul-suffering, soul-trouble, was not bodily enough? It is answered already, God would have sufferings as near the same threatned as could be;
but, why hast thou forsaken me? If it be asked, What need of Soul-suffering, Soul trouble, was not bodily enough? It is answered already, God would have sufferings as near the same threatened as could be;
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would dispense as little with the Law as might be.
would dispense as little with the Law as might be.
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How are the Socinians here upon the rack, when to give an account of his crying out and discomposure beyond the ordinary rate of Martyrs, for they shouted and triumphed;
How Are the socinians Here upon the rack, when to give an account of his crying out and discomposure beyond the ordinary rate of Martyrs, for they shouted and triumphed;
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since they maintain he suffered no otherwise, and on no other account than they did, only to attest the truth,
since they maintain he suffered no otherwise, and on no other account than they did, only to attest the truth,
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and leave us an example of patience.
and leave us an Exampl of patience.
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They make his groaning heavier than his strokes, if he had no more of bitterness in his Cup than they. 2. A shameful death.
They make his groaning Heavier than his Strokes, if he had no more of bitterness in his Cup than they. 2. A shameful death.
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God set him forth to a publick, notorious, shameful death, that he might be just, &c. It was at a solemn time, the Passover,
God Set him forth to a public, notorious, shameful death, that he might be just, etc. It was At a solemn time, the Passover,
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when the Jews were come from all parts of the Land, and Proselytes and others from remote parts of the World,
when the jews were come from all parts of the Land, and Proselytes and Others from remote parts of the World,
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and at the most publike place Jerusalem. Then and there the God of Heaven was spit on, stripped ▪ and whipt naked in the sight of the multitude, crucified before all Israel, and in the sight of the Sun. All Nations have as it were by consent agreed, that hanging on a tree, crucifying, should be the most contemptible death of the vil•st of Creatures, and vilest of men.
and At the most public place Jerusalem. Then and there the God of Heaven was spit on, stripped ▪ and whipped naked in the sighed of the multitude, Crucified before all Israel, and in the sighed of the Sun. All nations have as it were by consent agreed, that hanging on a tree, crucifying, should be the most contemptible death of the vil•st of Creatures, and Vilest of men.
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Whom you s••w, and hanged on a tree: the emphasis of the shame, is, hanged on a tree. So endured the Cross and despising the shame. Whom you s••w, and hanged on a tree: the emphasis of the shame, is, hanged on a tree. So endured the Cross and despising the shame.
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It is a shame for a King •o suffer an ignominious death, how much more for God?
It is a shame for a King •o suffer an ignominious death, how much more for God?
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He suffered as a Malefactor, as a Traytor against Caesar his Prince, as a Blasphemer of his God, as a Deceiver and Impostor.
He suffered as a Malefactor, as a Traitor against Caesar his Prince, as a Blasphemer of his God, as a Deceiver and Impostor.
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Yet we did esteem him stricken, smitten of God, and afflicted. Yet we did esteem him stricken, smitten of God, and afflicted.
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We (that is the generality of the people) esteemed him as one smitten for his own sins, justly condemned for his own sins;We (that is the generality of the people) esteemed him as one smitten for his own Sins, justly condemned for his own Sins;
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and so, far from taking away condemnation from others. He was numbred with transgressors; accounted a wicked person, suffered with thieves, as being accounted the fittest companion for them.
and so, Far from taking away condemnation from Others. He was numbered with transgressors; accounted a wicked person, suffered with thieves, as being accounted the Fittest Companion for them.
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To live with i•famy is accounted worse than death.
To live with i•famy is accounted Worse than death.
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What is it then to dye with infamy? Many men could with less regret bear the pain of hanging, than the shame of it.
What is it then to die with infamy? Many men could with less regret bear the pain of hanging, than the shame of it.
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He is insulted over in his miseries; nothing is so intolerable as shame to noble ingenuous spirits.
He is insulted over in his misery's; nothing is so intolerable as shame to noble ingenuous spirits.
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He is scoffed at in all his Offices; as Priest, He saved others, himself he cannot save.
He is scoffed At in all his Offices; as Priest, He saved Others, himself he cannot save.
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As Prophet, Prophesie unto us who smo•e thee. This Deceiver, &c. As King, Hail King of the Jews.
As Prophet, Prophesy unto us who smo•e thee. This Deceiver, etc. As King, Hail King of the jews.
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I am the reproach of men, and despised of the people, was spoken not without cause of him in the type. I am the reproach of men, and despised of the people, was spoken not without cause of him in the type.
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3. Cursed death; that God might be just, &c. ] I must not leave this out,
3. Cursed death; that God might be just, etc. ] I must not leave this out,
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though I have an averseness to speak of things I do not well understand.
though I have an averseness to speak of things I do not well understand.
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And I must confess that I do not so clearly understand (as I do other things) what is meant by Curse, distinct from pain and shame.
And I must confess that I do not so clearly understand (as I do other things) what is meant by Curse, distinct from pain and shame.
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But I will tell you my thoughts of it:
But I will tell you my thoughts of it:
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As Benedictio, blessing, as Amiraldus saith, seemeth to be the solemn declaration of the good will of one superiour in Power and Dignity.
As Benediction, blessing, as Amiraldus Says, seems to be the solemn declaration of the good will of one superior in Power and Dignity.
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The less is blessed of the greater. The less is blessed of the greater.
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So Maledictio, NONLATINALPHABET, seemeth to be nothing else but a solemn declaration of the anger and displeasure of the Rector and higher Powers.
So Malediction,, seems to be nothing Else but a solemn declaration of the anger and displeasure of the Rector and higher Powers.
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So that every death that carrieth in it the tokens and marks of the displeasure of the higher Powers, may be called NONLATINALPHABET, a curse. This is it, that it be inflicted by the King for a fault;
So that every death that Carrieth in it the tokens and marks of the displeasure of the higher Powers, may be called, a curse. This is it, that it be inflicted by the King for a fault;
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and therefore a death of hanging on a Tree, which is inflicted for a fault, by the authority of the Higher Powers, being a painful,
and Therefore a death of hanging on a Tree, which is inflicted for a fault, by the Authority of the Higher Powers, being a painful,
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and especially a shameful death (wherein the chief of punishment consists) is accounted a Curse by the consent of Nations.
and especially a shameful death (wherein the chief of punishment consists) is accounted a Curse by the consent of nations.
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That Curse which the Apostle alludeth to, seemeth to be only some ceremonial Curse, which was pronounced on every one that hanged on a tree, (I suppose whether rightfully or wrongfully hanged) such a carkass was to be shunned in a special manner,
That Curse which the Apostle alludeth to, seems to be only Some ceremonial Curse, which was pronounced on every one that hanged on a tree, (I suppose whither rightfully or wrongfully hanged) such a carcase was to be shunned in a special manner,
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and not to be buried with ordinary burial, it may be.
and not to be buried with ordinary burial, it may be.
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And this Ceremonial Curse was by the wise foreseeing Providence of God pronounced on every one hanging on a Tree, that it might be typical of Christ, being cursed with another kind of curse, in being hanged on a tree, with a moral Curse, the Curse of the Moral Law, which was due to sinners.
And this Ceremonial Curse was by the wise Foreseeing Providence of God pronounced on every one hanging on a Tree, that it might be typical of christ, being cursed with Another kind of curse, in being hanged on a tree, with a moral Curse, the Curse of the Moral Law, which was due to Sinners.
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Cursed is he that continues not in all things written in the Law. Cursed is he that continues not in all things written in the Law.
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What a Curse did he bear in being made a curse for us? What millions of Talents of vengeance were in his cup? All the curses written in the Book of the Law (in a sense) fell on him;
What a Curse did he bear in being made a curse for us? What millions of Talents of vengeance were in his cup? All the curses written in the Book of the Law (in a sense) fell on him;
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he was made NONLATINALPHABET, piaculum. The Son of God's dearest love became the subject of his Rectoral displeasure,
he was made, piaculum. The Son of God's dearest love became the Subject of his Rectoral displeasure,
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for us children of wrath, that we might becom objects of his favour. 4. An undeserved death of his own as for any fault.
for us children of wrath, that we might become objects of his favour. 4. an undeserved death of his own as for any fault.
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That God, &c. No guile was in his mouth. The Lamb without spot; in all things like us, yet without sin, holy, harmless, undefiled, separate from sinners. That God, etc. No guile was in his Mouth. The Lamb without spot; in all things like us, yet without since, holy, harmless, undefiled, separate from Sinners.
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By his knowledg shall my righteous servant justifie many. By his knowledge shall my righteous servant justify many.
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And the stress is laid here in righteous. He who knew no sin was made sin for us.
And the stress is laid Here in righteous. He who knew no since was made since for us.
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He was not like the High Priest, who was first to offer for himself, and then for the people.
He was not like the High Priest, who was First to offer for himself, and then for the people.
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Therefore God ordained him to be born of a Virgin, by the Holy Ghost, that he might be without sin. These seem to be opposed.
Therefore God ordained him to be born of a Virgae, by the Holy Ghost, that he might be without since. These seem to be opposed.
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We did esteem him smitten of God and afflicted; We did esteem him smitten of God and afflicted;
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that is, smitten as an offender for his own faults, as being so far from taking away the curse from us, that he was cursed for his own sin.
that is, smitten as an offender for his own Faults, as being so Far from taking away the curse from us, that he was cursed for his own since.
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But, saith he, he was wounded for our transgressions. The Antithesis shews these to be inconsistent.
But, Says he, he was wounded for our transgressions. The Antithesis shows these to be inconsistent.
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The cause was just, contrary to what David pleaded, Let it be on me and on my Fathers house;
The cause was just, contrary to what David pleaded, Let it be on me and on my Father's house;
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but these sheep, what have they done? But here it may be said, The shepherd what hath he done, that laid down his life for his sheep,but these sheep, what have they done? But Here it may be said, The shepherd what hath he done, that laid down his life for his sheep,
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when the sheep only were in fault? All we like sheep have gone astray, a•d the Lord hath laid on him the iniquities of us all.
when the sheep only were in fault? All we like sheep have gone astray, a•d the Lord hath laid on him the iniquities of us all.
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And to speak here by way of anticipation, The Innocent suffering for the Guilty, should be so far from prejudicing us against the Doctrine of Christ's Satisfaction to Justice, that on the contrary this alone maketh it satisfactory to right Reason;
And to speak Here by Way of anticipation, The Innocent suffering for the Guilty, should be so Far from prejudicing us against the Doctrine of Christ's Satisfaction to justice, that on the contrary this alone makes it satisfactory to right Reason;
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for had he himself been guilty, he had been in no capacity to pay a ransom for others.
for had he himself been guilty, he had been in no capacity to pay a ransom for Others.
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If he was bound to pay all he had, suffer all he could suffer for himself,
If he was bound to pay all he had, suffer all he could suffer for himself,
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How should he pay any thing for us, suffer any thing for us? 5. A willing voluntary death.
How should he pay any thing for us, suffer any thing for us? 5. A willing voluntary death.
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That God might be just, &c. God set him forth ▪ but yet by his own consent:That God might be just, etc. God Set him forth ▪ but yet by his own consent:
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He gave himself for our sins according to the will of God and our Father. He gave himself for our Sins according to the will of God and our Father.
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That which casts a stain and blemish upon the most Satisfactions we read of in humane Authors,
That which Cast a stain and blemish upon the most Satisfactions we read of in humane Authors,
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and maketh them ingrateful unto us, is this, That either they did not undergo their sufferings for another willingly,
and makes them ingrateful unto us, is this, That either they did not undergo their sufferings for Another willingly,
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as when they chastned the Infant-Prince's darling-Pages for his fault;
as when they chastened the Infant-Prince's darling-Pages for his fault;
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or if they did undergo them willingly, they had not lawful authority and power to do so.
or if they did undergo them willingly, they had not lawful Authority and power to do so.
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For men have not that full power and authority over their lives and members, to give them a compensation for others, which they have over their money and estates.
For men have not that full power and Authority over their lives and members, to give them a compensation for Others, which they have over their money and estates.
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God hath not given them this power;
God hath not given them this power;
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and also Governours are under the Law of God, and so have not regularly authority to take away mens lives or members upon such commutations instead of others;
and also Governors Are under the Law of God, and so have not regularly Authority to take away men's lives or members upon such commutations instead of Others;
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therefore those Authors that thought men had full authority over their lives and members, do hugely commend the act of Zaleuchus in putting out one of his own eyes;
Therefore those Authors that Thought men had full Authority over their lives and members, do hugely commend the act of Zaleuchus in putting out one of his own eyes;
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and were it not for this obstruction, we should commend it as one of the bravest acts of Justice mixed with prudence, in those circumstances, that ever was.
and were it not for this obstruction, we should commend it as one of the Bravest acts of justice mixed with prudence, in those Circumstances, that ever was.
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Now both these difficulties are removed here. 1. Christ had power and authority over his own life:
Now both these difficulties Are removed Here. 1. christ had power and Authority over his own life:
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I have power, NONLATINALPHABET, I have authority to lay down my life, and authority to take it up again. I have power,, I have Authority to lay down my life, and Authority to take it up again.
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He had authority over his own life (as other men have not) being God.
He had Authority over his own life (as other men have not) being God.
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And further, we are sure the Father gave him leave. 2. He willingly undertook this task of dying a Propitiation for sinners.
And further, we Are sure the Father gave him leave. 2. He willingly undertook this task of dying a Propitiation for Sinners.
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Burnt-offering thou wouldst not; then said I, Lo I come, I delight to do thy will, O God. Burnt-offering thou Wouldst not; then said I, Lo I come, I delight to do thy will, Oh God.
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I lay down my life for my sheep, no man taketh it from me (against my consent), I lay it down of my self. I lay down my life for my sheep, no man Takes it from me (against my consent), I lay it down of my self.
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It was a voluntary Sacrifice, a Free-will-Offering:
It was a voluntary Sacrifice, a Free will offering:
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He was the Priest himself, offered himself by the eternal Spirit, though the Jews were the Butchers.
He was the Priest himself, offered himself by the Eternal Spirit, though the jews were the Butchers.
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Thinkest thou not (saith he to Peter smiting off of Malchus 's ear) that I cannot now pray my Father, Thinkest thou not (Says he to Peter smiting off of Malchus is ear) that I cannot now pray my Father,
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and he shall send me more than twelve legions of Angels? He gave Pilate no answer,and he shall send me more than twelve legions of Angels? He gave Pilate no answer,
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as if afraid of hindering his own Sufferings.
as if afraid of hindering his own Sufferings.
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Had he spoken as he could have done, as one having authority, he could with few words have daunted Pilate 's heart, and caused his own release.
Had he spoken as he could have done, as one having Authority, he could with few words have daunted Pilate is heart, and caused his own release.
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But, he went as a Lamb to the slaughter, as a sheep before the shearer he was dumb, and opened not his mouth.
But, he went as a Lamb to the slaughter, as a sheep before the shearer he was dumb, and opened not his Mouth.
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So that Pilate is impatient at his patience, angry at his silence: Answerest thou not? When he was reviled, he reviled not again;
So that Pilate is impatient At his patience, angry At his silence: Answerest thou not? When he was reviled, he reviled not again;
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when he suffered, he threatned not. Had he but threatned, he might have forced his own dismission. when he suffered, he threatened not. Had he but threatened, he might have forced his own dismission.
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Two things can only be objected here against his willingness. 1. His great natural averseness: Father, if it be possible, &c. He feared this Cup.
Two things can only be objected Here against his willingness. 1. His great natural averseness: Father, if it be possible, etc. He feared this Cup.
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Ans. In speaking of his Humane Nature (there is no difficulty about his Divine) we must distinguish with the School-men, thus:Ans. In speaking of his Humane Nature (there is no difficulty about his Divine) we must distinguish with the Schoolmen, thus:
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There is volunt as ut natura, and voluntas ut ratio. There is the natural will or inclination, and the rational will:
There is volunt as ut Nature, and Voluntas ut ratio. There is the natural will or inclination, and the rational will:
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according to this natural will he desired to escape this death, Nature abhorring things destructive to its self:
according to this natural will he desired to escape this death, Nature abhorring things destructive to its self:
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But by his rational will, for God's honour, and our redemption, he willingly submitted to it. Aquinas instanceth thus:
But by his rational will, for God's honour, and our redemption, he willingly submitted to it. Aquinas Instanceth thus:
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A Man according to his natural will desires to avoid a bitter potion, and the lancing or cutting off of any Member;
A Man according to his natural will Desires to avoid a bitter potion, and the lancing or cutting off of any Member;
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and yet by his rational will, he consenteth to these for the good of the whole.
and yet by his rational will, he consenteth to these for the good of the Whole.
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And this is most properly to be called the will. Quod quisque mavult ▪ id maxime proprie vult.
And this is most properly to be called the will. Quod Quisque Mavult ▪ id maxim Properly vult.
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This natural willingness and averseness in him doth commend and advance the meritoriousness of Christ's willingness as Mediator and merciful High Priest;
This natural willingness and averseness in him does commend and advance the meritoriousness of Christ's willingness as Mediator and merciful High Priest;
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and not at all proves his unwillingness, in the properest sense of the word. 2. Here may also be objected:
and not At all Proves his unwillingness, in the properest sense of the word. 2. Here may also be objected:
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He was for the most part careful to secure himself from the Jews treacheries and injuries, and sometimes fled.
He was for the most part careful to secure himself from the jews Treacheries and injuries, and sometime fled.
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Ans. This doth not prove his unwillingness to suffer, at all;Ans. This does not prove his unwillingness to suffer, At all;
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but only his chusing the fittest time and hour, and his reserving himself for the time and place appointed by the Father:
but only his choosing the Fittest time and hour, and his reserving himself for the time and place appointed by the Father:
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And he used to say before, that his hour was not yet come.
And he used to say before, that his hour was not yet come.
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But consider how he carried himself when his hour was come, and he knew it was come.
But Consider how he carried himself when his hour was come, and he knew it was come.
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Now before the feast of the Passeover, when Jesus knew that his hour was come that ▪ he should depart out of this World to the Father: Now before the feast of the Passover, when jesus knew that his hour was come that ▪ he should depart out of this World to the Father:
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Then he prepareth his Disciples, These words spake Jesus, and lift up his eyes to heaven,
Then he Prepareth his Disciples, These words spoke jesus, and lift up his eyes to heaven,
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and said, Father, the hour is come, Glorifie thy Son; I have finished my work, now glorifie me with thy own self.
and said, Father, the hour is come, glorify thy Son; I have finished my work, now Glorify me with thy own self.
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Jesus knowing all things that should come upon him, went forth (to Judas and his band of Soldiers) and said unto them, Whom seek you? they answered him, Jesus of Nazareth.
jesus knowing all things that should come upon him, went forth (to Judas and his band of Soldiers) and said unto them, Whom seek you? they answered him, jesus of Nazareth.
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Jesus saith unto them, I am He. They went backward and fell to the ground. He that threw them to the ground, could have thrown them into hell; jesus Says unto them, I am He. They went backward and fell to the ground. He that threw them to the ground, could have thrown them into hell;
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but he suffers them to rise again, offers himself, and saith, Whom seek you? They said, Jesus of N•zareth:
but he suffers them to rise again, offers himself, and Says, Whom seek you? They said, jesus of N•zareth:
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Jesus answered, I have told you, that I am he. If therefore you seek me, let these (Disciples) go away. jesus answered, I have told you, that I am he. If Therefore you seek me, let these (Disciples) go away.
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He had care of them, to keep them out of cruel hands, while he willingly yielded up himself.
He had care of them, to keep them out of cruel hands, while he willingly yielded up himself.
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He was straitned, till it was accomplished.
He was straitened, till it was accomplished.
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Now the main of the Socinian Objections fly before this, as dry leaves before the wind.
Now the main of the Socinian Objections fly before this, as dry leaves before the wind.
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One may thus rhetorize in objecting with them.
One may thus rhetorize in objecting with them.
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What? shall not the just Judg of all the Earth do right? Will he s••y the righteous with the wicked? However, will he slay the righteous,
What? shall not the just Judge of all the Earth do right? Will he s••y the righteous with the wicked? However, will he slay the righteous,
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and let the wicked escape? Or, which is worse, Will he slay the righteous for the wicked, by punishing the just for the unjust? Now that he underwent it willingly, answers all this.
and let the wicked escape? Or, which is Worse, Will he slay the righteous for the wicked, by punishing the just for the unjust? Now that he underwent it willingly, answers all this.
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God hath made a Law that the Son shall not be put to death for the Father, much less one Stranger for another.
God hath made a Law that the Son shall not be put to death for the Father, much less one Stranger for Another.
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Therefore this maketh it ordinarily sinful among men, to give such, or for the Magistrate to accept such commutations,
Therefore this makes it ordinarily sinful among men, to give such, or for the Magistrate to accept such commutations,
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because God hath deprived them of this power. But shall we say, His ways are unequal, because not like or above our ways;
Because God hath deprived them of this power. But shall we say, His ways Are unequal, Because not like or above our ways;
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or that that is necessarily unlawful to God, which he hath made so to us? Say they, this would declare Gods unrighteousness, to set forth an Innocent Propitiation for the Nocent.
or that that is necessarily unlawful to God, which he hath made so to us? Say they, this would declare God's unrighteousness, to Set forth an Innocent Propitiation for the Nocent.
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It would do so indeed, to punish the Innocent for the Nocent, except he chuse it.
It would do so indeed, to Punish the Innocent for the Nocent, except he choose it.
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All see it is not injustice to demand debts of a bonds-man, a surety; for God hath given men power over their estates; and he willingly undertook it.
All see it is not injustice to demand debts of a bondsman, a surety; for God hath given men power over their estates; and he willingly undertook it.
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I grant, it is ordinarily unlawful to offer to be, or to except sureties, and undertakers for others with lives or members;
I grant, it is ordinarily unlawful to offer to be, or to except sureties, and undertakers for Others with lives or members;
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but the reason is, because God hath not given men this power; otherwise it would be all one.
but the reason is, Because God hath not given men this power; otherwise it would be all one.
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Therefore there is no injustice, in his life going for ours. He had right and authority so to dispose of his life, as we have not, and he willingly undertook it.
Therefore there is no injustice, in his life going for ours. He had right and Authority so to dispose of his life, as we have not, and he willingly undertook it.
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If God was wroth with his beloved Son, it was from his own Choice and undertaking, through his love to us.
If God was wroth with his Beloved Son, it was from his own Choice and undertaking, through his love to us.
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Father, lay not the punishment on these my enemies and thine, I will bear it; If thou wilt be paid it have Satisfaction; Father, lay not the punishment on these my enemies and thine, I will bear it; If thou wilt be paid it have Satisfaction;
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pour out thy wrath on me that can satisfie, not on them that cannot, but by their eternal and utter sinking under it. pour out thy wrath on me that can satisfy, not on them that cannot, but by their Eternal and utter sinking under it.
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6. A Death of infinite Value.
6. A Death of infinite Valve.
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If Gods justice do require a Satisfaction, it will not be put off with a meer shew or colour of one;
If God's Justice do require a Satisfaction, it will not be put off with a mere show or colour of one;
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or with a partial, lame, defective one;
or with a partial, lame, defective one;
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but it must be commensurate and proportionable to the infinitely hainous and numberless sins and provocations of Men,
but it must be commensurate and proportionable to the infinitely heinous and numberless Sins and provocations of Men,
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and to the justice of God; and so it must be of infinite dignity and value.
and to the Justice of God; and so it must be of infinite dignity and valve.
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Now the death of Christ was of infinite value; Infinite in satisfaction, but not in duration;
Now the death of christ was of infinite valve; Infinite in satisfaction, but not in duration;
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for if in duration, then the expiation would never have been made and perfected, and so we should never have been redeemed.
for if in duration, then the expiation would never have been made and perfected, and so we should never have been redeemed.
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He should then (and so we) have ever remained under the power of death and condemnation:
He should then (and so we) have ever remained under the power of death and condemnation:
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for, the utmost farthing would never have been paid. It would have been unworthy of Christ;
for, the utmost farthing would never have been paid. It would have been unworthy of christ;
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it would have been unprofitable for us, and it was not necessary for satisfaction, for Christ to have undergone pains infinite in duration,
it would have been unprofitable for us, and it was not necessary for satisfaction, for christ to have undergone pains infinite in duration,
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But his sufferings being actually infinite in merit, do more than equal a suffering only infinite in duration;
But his sufferings being actually infinite in merit, do more than equal a suffering only infinite in duration;
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for that would never have been actually infinite. Sins against God naturally deserve (and therefore God threatens) infinite punishment;
for that would never have been actually infinite. Sins against God naturally deserve (and Therefore God threatens) infinite punishment;
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for Sins are increased according to the greatness of the person against whom the offence is committed.
for Sins Are increased according to the greatness of the person against whom the offence is committed.
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They have not only rejected thee, b•t rejected me, saith God, as a greater matter; and it is brought in as a great aggravation to speak evil of Dignities;They have not only rejected thee, b•t rejected me, Says God, as a greater matter; and it is brought in as a great aggravation to speak evil of Dignities;
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and in our Law a Scandalum magnatum, is a greater matter than the scandalizing of our Equals:
and in our Law a Scandalum magnatum, is a greater matter than the scandalizing of our Equals:
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Therefore Sin is of infinite demerit, being against an infinite God.
Therefore since is of infinite demerit, being against an infinite God.
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And hence it follows, that the punishment of Sin, must either be infinite in the extremity and greatness ▪ or in the duration. Now to speak naturally:
And hence it follows, that the punishment of since, must either be infinite in the extremity and greatness ▪ or in the duration. Now to speak naturally:
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Reason and Justice, considering the ends of punishment in Moral Government, would immediately urge, Let it,
Reason and justice, considering the ends of punishment in Moral Government, would immediately urge, Let it,
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if it can, be infinite in the greatness, weight and gravity, that the offender (having satisfied in suffering) might work again.
if it can, be infinite in the greatness, weight and gravity, that the offender (having satisfied in suffering) might work again.
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But human nature being finite, is not capable of such infinite punishment;
But human nature being finite, is not capable of such infinite punishment;
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and upon this account it was necessary that it should be infinite in the extensiveness and duration,
and upon this account it was necessary that it should be infinite in the extensiveness and duration,
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because a finite Creature is not capable of punishment infinite in intensiveness and greatness. But now when Christ suffered for us, he underwent punishment infinite in magnitude and greatness.
Because a finite Creature is not capable of punishment infinite in intensiveness and greatness. But now when christ suffered for us, he underwent punishment infinite in magnitude and greatness.
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But still this infinity is to be estimated not from the intensiveness and greatness of the punishments themselves, which human Nature (and so Christ's human Nature) was not capable of;
But still this infinity is to be estimated not from the intensiveness and greatness of the punishments themselves, which human Nature (and so Christ's human Nature) was not capable of;
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but from the dignity of the person that suffered them.
but from the dignity of the person that suffered them.
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Just as sin that is finite in its own nature, coming from a finite creature, becomes infinite by being committed against an infinite Majesty:
Just as since that is finite in its own nature, coming from a finite creature, becomes infinite by being committed against an infinite Majesty:
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So the punishments of Christ, (being in their own nature finite) became infinite in their value and satisfaction, by the infinite dignity of the person suffering.
So the punishments of christ, (being in their own nature finite) became infinite in their valve and satisfaction, by the infinite dignity of the person suffering.
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And the stress (as I have told you before) is still laid on this, in Scripture;
And the stress (as I have told you before) is still laid on this, in Scripture;
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the dignity of the person, that he was God that suffered.
the dignity of the person, that he was God that suffered.
dt n1 pp-f dt n1, cst pns31 vbds np1 cst vvd.
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And this very consideration of his death being infinite in value and recompence, and not in duration, doth prevent such a difficulty as could not be answered.
And this very consideration of his death being infinite in valve and recompense, and not in duration, does prevent such a difficulty as could not be answered.
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For, had our Redeemer been to continue for ever, under this condemnation of those he suffered for, this might have made the Christian Religion less rational and credible;
For, had our Redeemer been to continue for ever, under this condemnation of those he suffered for, this might have made the Christian Religion less rational and credible;
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it would have been such an unaccountable excess of charity, to destroy himself eternally to save others,
it would have been such an unaccountable excess of charity, to destroy himself eternally to save Others,
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But God knew, and Christ knew, he could so wrestle with death and condemnation as to overcome,
But God knew, and christ knew, he could so wrestle with death and condemnation as to overcome,
cc-acp np1 vvd, cc np1 vvd, pns31 vmd av vvi p-acp n1 cc n1 c-acp pc-acp vvi,
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and that it would not be an utter losing one worth ten thousand of the guilty in saving them;
and that it would not be an utter losing one worth ten thousand of the guilty in Saving them;
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which would have been a thing unaccountable, to be either done, or permitted to be done, by the King and Governour of the World:
which would have been a thing unaccountable, to be either done, or permitted to be done, by the King and Governor of the World:
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but his Sufferings were to be to him an entrance into Glory, and the obtaining a Name above every Nature.
but his Sufferings were to be to him an Entrance into Glory, and the obtaining a Name above every Nature.
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Thus of this Third Head to die and manner of this Death. 4. A Propitiation. Died a Propitiation, for Sin and Sinners;
Thus of this Third Head to die and manner of this Death. 4. A Propitiation. Died a Propitiation, for since and Sinners;
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that is implied, yea, signified in the very word Propitiation, that it was for Sin and Sinners.
that is implied, yea, signified in the very word Propitiation, that it was for since and Sinners.
d vbz vvn, uh, vvd p-acp dt j n1 n1, cst pn31 vbds p-acp n1 cc n2.
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Propitiation, NONLATINALPHABET this is the word the Septuagint use to express the Mercy-seat by:Propitiation, this is the word the septuagint use to express the Mercy-seat by:
n1, d vbz dt n1 dt vvb vvb pc-acp vvi dt n1 p-acp:
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The word we translate Mercy-seat, is, NONLATINALPHABET which coming from NONLATINALPHABET which signifieth to hide, and in Piel to expiate and propitiate, this word coming from it doth so too.
The word we translate Mercy-seat, is, which coming from which signifies to hide, and in Piel to expiate and propitiate, this word coming from it does so too.
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It signifieth Opercuium, tegumentum, and placamentum, piamentum, a cover or hiding, and an Expiation, or Propitiation;
It signifies Opercuium, tegumentum, and placamentum, piamentum, a cover or hiding, and an Expiation, or Propitiation;
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to make God propitious, reconciled, and favourable.
to make God propitious, reconciled, and favourable.
pc-acp vvi np1 j, vvn, cc j.
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Now this Mercy-seat, this Operculum Propitiatorium, was a cover of pure Gold laid over the Ark of the Covenant, just the dimensions of the Ark, the length and breadth of it. Two cubits and a half the length,
Now this Mercy-seat, this Operculum Propitiatory, was a cover of pure Gold laid over the Ark of the Covenant, just the dimensions of the Ark, the length and breadth of it. Two cubits and a half the length,
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and one cubit and a half the breadth of either of them, as you ma• see.
and one cubit and a half the breadth of either of them, as you ma• see.
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We read nothing of the thickness of this Propitiatory Cover; but some R•bbins say it was of one Palm.
We read nothing of the thickness of this Propitiatory Cover; but Some R•bbins say it was of one Palm.
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And this Ark ▪ which this covered, had in it the Law;
And this Ark ▪ which this covered, had in it the Law;
cc d n1 ▪ r-crq d vvn, vhd p-acp pn31 dt n1;
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and so this Mercy-seat or Propitiatory that covered the Ark wherein was the Law, typified and signified, Jesus Christ fully covering our sins (being transgressions of the Law) out of Gods sight;
and so this Mercy-seat or Propitiatory that covered the Ark wherein was the Law, typified and signified, jesus christ Fully covering our Sins (being transgressions of the Law) out of God's sighed;
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the Righteousness and Satisfaction of Christ being as broad, and as long, as the Law and our transgressions of it.
the Righteousness and Satisfaction of christ being as broad, and as long, as the Law and our transgressions of it.
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Above the Mercyseat, on either side, were the Cherubims, and the Majesty of God appeared between the Ceerubims:
Above the Mercy seat, on either side, were the Cherubims, and the Majesty of God appeared between the Ceerubims:
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Christ interposeth between God and his Law, to make him propitious to his People.
christ interposeth between God and his Law, to make him propitious to his People.
np1 vvz p-acp np1 cc po31 n1, pc-acp vvi pno31 j p-acp po31 n1.
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From above the Mercy-seat between the two Cherubims will I meet thee and commune with thee. From above the Mercy-seat between the two Cherubims will I meet thee and commune with thee.
p-acp p-acp dt n1 p-acp dt crd n2 vmb pns11 vvi pno21 cc vvi p-acp pno21.
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So you see, this Mercy-seat, this Cover of Gold typified Christ, the true Propitiatory, or Mercy-seat, covering out of God's sight all our Transgressions of the Law,
So you see, this Mercy-seat, this Cover of Gold typified christ, the true Propitiatory, or Mercy-seat, covering out of God's sighed all our Transgressions of the Law,
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and God through him meeting with us, and made propitious and reconciled to us.
and God through him meeting with us, and made propitious and reconciled to us.
cc np1 p-acp pno31 vvg p-acp pno12, cc vvd j cc vvn p-acp pno12.
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And here now, Christ is called by the name of his own type, as often elsewhere,
And Here now, christ is called by the name of his own type, as often elsewhere,
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when he is called the Lamb and Lamb slain; and so called the Propitiatory, or Propitiation, God having made him really that to us, which that did but typifie.
when he is called the Lamb and Lamb slave; and so called the Propitiatory, or Propitiation, God having made him really that to us, which that did but typify.
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Christ was made an Expiation and Ransom, and Propitiation for Sins; for these things the Hebrew word signifies.
christ was made an Expiation and Ransom, and Propitiation for Sins; for these things the Hebrew word signifies.
np1 vbds vvn dt n1 cc n1, cc n1 p-acp n2; p-acp d n2 dt njp n1 vvz.
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Here now, under this Head, I will make it my business irrefragably to prove to you, what I have taken hitherto almost for granted.
Here now, under this Head, I will make it my business irrefragably to prove to you, what I have taken hitherto almost for granted.
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1. He died not for Himself; He was the Lamb without spot;
1. He died not for Himself; He was the Lamb without spot;
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as indeed he that was to wash away others spots, was to be without spot Himself.
as indeed he that was to wash away Others spots, was to be without spot Himself.
c-acp av pns31 cst vbds pc-acp vvi av ng2-jn n2, vbds pc-acp vbi p-acp n1 px31.
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Messiah cut off, but not for himself. 2. He could not die but for some Sin;Messiah Cut off, but not for himself. 2. He could not die but for Some since;
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Death befalleth not Men, as Men, but as Sinners.
Death befalls not Men, as Men, but as Sinners.
n1 vvz xx n2, c-acp n2, cc-acp c-acp n2.
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The Apostle proveth all to be Sinners, because all die? else it was impossible in justice.
The Apostle Proves all to be Sinners, Because all die? Else it was impossible in Justice.
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God raised him up, having loosed the pains of death; for it was not possible he should be holden of it; God raised him up, having loosed the pains of death; for it was not possible he should be held of it;
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Death being but the Servant of God's Justice, and Christ having satisfied Justice, it could not but let go its hold.
Death being but the Servant of God's justice, and christ having satisfied justice, it could not but let go its hold.
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He could not but be taken from prison and from judgment. We may use the same argument:
He could not but be taken from prison and from judgement. We may use the same argument:
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it was impossible, Death could not have taken hold of Him at all, had it not been for Sin.
it was impossible, Death could not have taken hold of Him At all, had it not been for Sin.
pn31 vbds j, n1 vmd xx vhi vvn n1 pp-f pno31 p-acp d, vhd pn31 xx vbn p-acp np1
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3. It remains therefore that he died for our sins, according to the Scripture; for none else come in competition.
3. It remains Therefore that he died for our Sins, according to the Scripture; for none Else come in competition.
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None will pretend He died for the Sins of Angels, good or bad, or of Brutes which are not capable of sin.
None will pretend He died for the Sins of Angels, good or bad, or of Brutus's which Are not capable of since.
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Was delivered to death for our sins. Bore the sins of many. Gave himself for us, that he might redeem us.
Was Delivered to death for our Sins. Boar the Sins of many. Gave himself for us, that he might Redeem us.
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The professed Adversaries of this Doctrine (the Socinians) will grant, He died in some sense for our Sins.
The professed Adversaries of this Doctrine (the socinians) will grant, He died in Some sense for our Sins.
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Therefore, How died he for our Sins? Therefore, How died he for our Sins?
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1. He died for our Sins so as to turn us from them, this is truth;
1. He died for our Sins so as to turn us from them, this is truth;
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but this is, as they suppose, all, and they will grant no more: But we must go further.
but this is, as they suppose, all, and they will grant no more: But we must go further.
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2. He died for our Sins, as a meritorious deserving cause of his Death. For the transgression of my people was he smitten. Wounded for our transgressions.
2. He died for our Sins, as a meritorious deserving cause of his Death. For the Transgression of my people was he smitten. Wounded for our transgressions.
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Delivered to death for our sins. Delivered to death for our Sins.
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So that if it be asked, What meaneth the heat of this great anger? wherefore was he thus wounded? We must answer, He was wounded for our transgressions.
So that if it be asked, What means the heat of this great anger? Wherefore was he thus wounded? We must answer, He was wounded for our transgressions.
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We have pierced him, this hath been by our means; we have ate sowre grapes, and his teeth were set on edg;
We have pierced him, this hath been by our means; we have ate sour grapes, and his teeth were Set on edge;
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the Children ate sowre grapes, and the everlasting Father's teeth were set on edg. 3. He died for our sins;the Children ate sour grapes, and the everlasting Father's teeth were Set on edge. 3. He died for our Sins;
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in our place and stead, that we might not perish for them. In our place and stead for expiation, for satisfaction, for compensation;
in our place and stead, that we might not perish for them. In our place and stead for expiation, for satisfaction, for compensation;
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though not in such an un•ound irrational sense as some pretend, and I shall have occasion to speak of hereafter in a more convenient place.
though not in such an un•ound irrational sense as Some pretend, and I shall have occasion to speak of hereafter in a more convenient place.
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I shall prove this, first, from express Scriptures; second, from the peculiarity of his Death; third, from the Sacrifices that typified Him.
I shall prove this, First, from express Scriptures; second, from the peculiarity of his Death; third, from the Sacrifices that typified Him.
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1. From express Scriptures, in three Instances.
1. From express Scriptures, in three Instances.
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1. We often read of his Sufferings for our fins, NONLATINALPHABET, This man after he had •ffered one sacrifice for sins.
1. We often read of his Sufferings for our fins,, This man After he had •ffered one sacrifice for Sins.
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Who gave •imself for our sins. Who gave •imself for our Sins.
r-crq vvd n1 p-acp po12 n2.
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Now this word translated, for, may signifie only the final cause, as to turn us from them:
Now this word translated, for, may signify only the final cause, as to turn us from them:
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But words must be understood secundum subjectam materiam, according to the subject matter, and in such speeches the subject matter will not bear that sense.
But words must be understood secundum subjectam Materiam, according to the Subject matter, and in such Speeches the Subject matter will not bear that sense.
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We never read in Scripture (or any where else) of one dying and suffering for sins;
We never read in Scripture (or any where Else) of one dying and suffering for Sins;
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but it is for them as the meritorious cause of the sufferings, as some compensation for the fault;
but it is for them as the meritorious cause of the sufferings, as Some compensation for the fault;
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as when he saith, I will punish you for your iniquities. And, Israel suffered for the sins of Jeroboam.
as when he Says, I will Punish you for your iniquities. And, Israel suffered for the Sins of Jeroboam.
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2. We often read of his Suffering for persons. I lay down my life for my sheep.
2. We often read of his Suffering for Persons. I lay down my life for my sheep.
crd pns12 av vvn pp-f po31 vvg p-acp n2. pns11 vvb a-acp po11 n1 p-acp po11 n1.
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Redeemeth us from the curse of the Law, being made a curse for us. Redeemeth us from the curse of the Law, being made a curse for us.
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NONLATINALPHABET, and the usual sense of this is, instead of another. As Paul could wish himself accursed for his brethren. Yet I know this phrase [ for another ] may in some instances signifie only the final cause, only for their good, and not in their stead.
, and the usual sense of this is, instead of Another. As Paul could wish himself accursed for his brothers. Yet I know this phrase [ for Another ] may in Some instances signify only the final cause, only for their good, and not in their stead.
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A man may be said to die for his Country (only as the final cause) for their good;
A man may be said to die for his Country (only as the final cause) for their good;
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and to lay down his life for his brother, only for his good, to save his life.
and to lay down his life for his brother, only for his good, to save his life.
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But it is not capable of such a narrow sense, when one dieth for another as a sinner, as an offender.
But it is not capable of such a narrow sense, when one Dieth for Another as a sinner, as an offender.
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Now we read of Christ's dying, the just for the unjust; there it must be meant in his stead. And, when sinners, he died for us.
Now we read of Christ's dying, the just for the unjust; there it must be meant in his stead. And, when Sinners, he died for us.
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And, Hs who knew no sin was made sin; that is, a Sin-offering for us .
And, Hs who knew no since was made since; that is, a Sin-offering for us.
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It is good sense to say, such a one died for his Country, as in the Warrs, only to denote the final cause,
It is good sense to say, such a one died for his Country, as in the Wars, only to denote the final cause,
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for the good of his Country.
for the good of his Country.
p-acp dt j pp-f po31 n1.
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But because Men go not into the Warrs, because of their faults, neither are they killed in the Warrs ordinarily for any fault;
But Because Men go not into the Wars, Because of their Faults, neither Are they killed in the Wars ordinarily for any fault;
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Men die not in the Warrs as Malefactors, but as Soldiers:
Men die not in the Wars as Malefactors, but as Soldiers:
n2 vvb xx p-acp dt n2 p-acp n2, cc-acp c-acp n2:
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It would not be sense to use such speeches, He died for his Country though an innocent man;
It would not be sense to use such Speeches, He died for his Country though an innocent man;
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it would be a frigid, sapless, dilute manner of speaking; for here would be no Opposition in it.
it would be a frigid, sapless, dilute manner of speaking; for Here would be no Opposition in it.
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But you see, He who knew no sin was made sin for us.
But you see, He who knew no since was made since for us.
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We esteemed him smitten of God. But he was wounded for our sins, &c. Because we thus judg,
We esteemed him smitten of God. But he was wounded for our Sins, etc. Because we thus judge,
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if one dyed for all, then were all dead, and he dyed for all, &c. This place would not be true,if one died for all, then were all dead, and he died for all, etc. This place would not be true,
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if one interpret, dying for all, only for the good of all, not in their stead.
if one interpret, dying for all, only for the good of all, not in their stead.
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For it would not be true arguing, If Christ died for the good of all, then were all dead.
For it would not be true arguing, If christ died for the good of all, then were all dead.
p-acp pn31 vmd xx vbi j vvg, cs np1 vvd p-acp dt j pp-f d, av vbdr d j.
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But this way that I am speaking of, is good and cogent. If in the stead and room of all, they all were judicially dead.
But this Way that I am speaking of, is good and cogent. If in the stead and room of all, they all were judicially dead.
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Again, the word used in the Original [ for us ] is not only NONLATINALPHABET, which may,
Again, the word used in the Original [ for us ] is not only, which may,
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when there is fit subject matter, signifie only the final cause;
when there is fit Subject matter, signify only the final cause;
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but it is also NONLATINALPHABET, which (as Grotius well observes) always imports either contrariety or commutation: and it can by no means signifie contrariety,
but it is also, which (as Grotius well observes) always imports either contrariety or commutation: and it can by no means signify contrariety,
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therefore it signifies commutation, compensation. He gave himself, NONLATINALPHABET, a ransom for many; like, NONLATINALPHABET NONLATINALPHABET. i. e. vice. So NONLATINALPHABET.
Therefore it signifies commutation, compensation. He gave himself,, a ransom for many; like,. i. e. vice. So.
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And they were called NONLATINALPHABET, who devoted themselves to death in the stead of others.
And they were called, who devoted themselves to death in the stead of Others.
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3. He is said in many places to redeem us. Gave himself for us, that he might redeem us from our iniquities. To ransom us:
3. He is said in many places to Redeem us. Gave himself for us, that he might Redeem us from our iniquities. To ransom us:
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to be a NONLATINALPHABET, a ransom. He gave himself NONLATINALPHABET, a ransom for all. Now the proper import of redeem, and such words, is by way of price. And what if (as they object) the word redeem sometime be used Metaphorically, to be a, a ransom. He gave himself, a ransom for all. Now the proper import of Redeem, and such words, is by Way of price. And what if (as they Object) the word Redeem sometime be used Metaphorically,
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for our deliverance from any evil, whether with price, or without; for redemption by power; as when he saith, I will redeem you with stretchedout arm, and with great judgment;
for our deliverance from any evil, whither with price, or without; for redemption by power; as when he Says, I will Redeem you with stretchedout arm, and with great judgement;
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Doth it therefore follow, that it can possibly so signifie redemption by power, when we are said to be redeemed with price, and bought with a price, and with a price of great value? and when we are told with what price we are redeemed, Not with corruptible things, as silver and gold,
Does it Therefore follow, that it can possibly so signify redemption by power, when we Are said to be redeemed with price, and bought with a price, and with a price of great valve? and when we Are told with what price we Are redeemed, Not with corruptible things, as silver and gold,
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but with the precious blood of Christ. And when we read it was done, by bearing the punishment due unto us;
but with the precious blood of christ. And when we read it was done, by bearing the punishment due unto us;
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His own self bare our sins in his body on a tree? 2. This is plainly proved by the peculiarity of his Death.His own self bore our Sins in his body on a tree? 2. This is plainly proved by the peculiarity of his Death.
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We will readily grant, He died for us, as none in the world else ever died for us;
We will readily grant, He died for us, as none in the world Else ever died for us;
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therefore not only for our good.
Therefore not only for our good.
av xx av-j p-acp po12 j.
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Socinus and his Followers tell us, that Christ having taught as a Prophet sent from God, a Doctrine of holiness and piety,Socinus and his Followers tell us, that christ having taught as a Prophet sent from God, a Doctrine of holiness and piety,
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and that they that imbrace it, believe, repent, return, shall be saved notwithstanding all their former sins;
and that they that embrace it, believe, Repent, return, shall be saved notwithstanding all their former Sins;
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He died only to confirm the truth of his Doctrine, and to leave the world an example of patience and submission, courage in suffering;
He died only to confirm the truth of his Doctrine, and to leave the world an Exampl of patience and submission, courage in suffering;
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but not for expiation, & satisfaction. Certainly, Christ did some singular thing by his Death;
but not for expiation, & satisfaction. Certainly, christ did Some singular thing by his Death;
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and if this be all, we may ask, What singular thing hath he done? Have not all Martyrs done the same by their Death? they taught true Doctrine,
and if this be all, we may ask, What singular thing hath he done? Have not all Martyrs done thee same by their Death? they taught true Doctrine,
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and died to give Witness to the Truth, and to encourage us in sufferings.
and died to give Witness to the Truth, and to encourage us in sufferings.
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Did not the Apostles do the same? the Apostle speaketh of his sufferings for their good, in this sense, Who now rejoyce in my sufferings for you, for the Church.
Did not the Apostles do the same? the Apostle speaks of his sufferings for their good, in this sense, Who now rejoice in my sufferings for you, for the Church.
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Therefore I endure all things for the Elects sake, that they also may obtain the Salvation by Jesus Christ. Therefore I endure all things for the Elects sake, that they also may obtain the Salvation by jesus christ.
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And yet he speaketh it with abhorrence;
And yet he speaks it with abhorrence;
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Was Paul crucified for you? Do we suffer for you in the sense that Christ suffered for you, Was Paul Crucified for you? Do we suffer for you in the sense that christ suffered for you,
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as a Satisfaction? as an Expiation? And if this be all the meaning of our Redemption by his blood, and Justification by his blood;
as a Satisfaction? as an Expiation? And if this be all the meaning of our Redemption by his blood, and Justification by his blood;
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then we may as well say, We are redeemed and justified by the blood of Martyrs;
then we may as well say, We Are redeemed and justified by the blood of Martyrs;
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however as really, though not fully;
however as really, though not Fully;
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his death and sufferings being at most but a greater attestation of the truth, and encouragement of us in our suffering for it.
his death and sufferings being At most but a greater attestation of the truth, and encouragement of us in our suffering for it.
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If Christ died only for the Confirmation of the Gospel which he preached, and for our encouragement and imitation in suffering for the truth;
If christ died only for the Confirmation of the Gospel which he preached, and for our encouragement and imitation in suffering for the truth;
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we may say, Where is the Lamb for the Burnt-offering? We are guilty, and want atonement; Captives, and want a ransom.
we may say, Where is the Lamb for the Burnt-offering? We Are guilty, and want atonement; Captives, and want a ransom.
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If we should look on Christ's Death (as one saith) through Socinus his Spectacles, we should look on it as neither satisfactory to God nor us;
If we should look on Christ's Death (as one Says) through Socinus his Spectacles, we should look on it as neither satisfactory to God nor us;
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we have yet no help meet for us, there is no days-man between us; he that was to come, is not come;
we have yet no help meet for us, there is no Dayman between us; he that was to come, is not come;
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And yet, we look not for another.
And yet, we look not for Another.
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3. I shall prove it from the Sacrifices under the Old Testament, which typified and shadowed out these things.
3. I shall prove it from the Sacrifices under the Old Testament, which typified and shadowed out these things.
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The Law had a shadow of good things to come; not the very image; implying Christ's Sacrifice was the very reality. The Law had a shadow of good things to come; not the very image; implying Christ's Sacrifice was the very reality.
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The blood of Bulls and Goats could not expiate moral guilt; but only shadowed out that which could do it.
The blood of Bulls and Goats could not expiate moral guilt; but only shadowed out that which could do it.
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Every Priest standeth daily ministring and offering often times the same Sacrifices, which can never take away sins. Every Priest Stands daily ministering and offering often times the same Sacrifices, which can never take away Sins.
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But this Man after he had offered one Sacrifice for sins, &c. They were but dumb shews of this Tragedy to be acted. Consider these three things.But this Man After he had offered one Sacrifice for Sins, etc. They were but dumb shows of this Tragedy to be acted. Consider these three things.
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1. These Sacrifices did take away, did expiate typical guilt (in some sense,) took away the typical punishment of being excluded the congregation and society,
1. These Sacrifices did take away, did expiate typical guilt (in Some sense,) took away the typical punishment of being excluded the congregation and society,
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and such temporal punishment as was to be inflicted by God or Man, for such faults as they were appointed Offerings for:
and such temporal punishment as was to be inflicted by God or Man, for such Faults as they were appointed Offerings for:
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For the Apostle saith, The blood of bulls and goats did sanctifie thus far, to the purifying of the flesh:
For the Apostle Says, The blood of Bulls and Goats did sanctify thus Far, to the purifying of the Flesh:
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Now by sanctifie, he meaneth expiate, (which will appear by perusing how this Author useth this word in other places of that Epistle) and not taking away the fault it self.
Now by sanctify, he means expiate, (which will appear by perusing how this Author uses this word in other places of that Epistle) and not taking away the fault it self.
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But these Sacrifices were but only typical of that, which took away the eternal punishment and moral guilt and obligation.
But these Sacrifices were but only typical of that, which took away the Eternal punishment and moral guilt and obligation.
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Now since these typical Sacri•ices were expiatory, satisfactory in respect of typical guilt, What similitude can there be? what relation of Types can they have,
Now since these typical Sacri•ices were expiatory, satisfactory in respect of typical guilt, What similitude can there be? what Relation of Types can they have,
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if Christ's offering up Himself was no expiation for real moral guilt? for Types were not ordained for their own sakes,
if Christ's offering up Himself was no expiation for real moral guilt? for Types were not ordained for their own sakes,
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but for the sake of those things they did shadow out.
but for the sake of those things they did shadow out.
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Why would God put them upon typical propitiatory Sacrifices, if they did signifie nothing of real Propitiation?
Why would God put them upon typical propitiatory Sacrifices, if they did signify nothing of real Propitiation?
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2. The Sacrifices were offered in Men's stead, in the Sinners stead, to make atonement for his Soul,
2. The Sacrifices were offered in Men's stead, in the Sinners stead, to make atonement for his Soul,
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for his Life, that he died not for such typical guilt, He shall put his hand on the head of the Burnt-offering, and it shall be accepted for him.
for his Life, that he died not for such typical guilt, He shall put his hand on the head of the Burnt-offering, and it shall be accepted for him.
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They were offered for Man's good indeed;
They were offered for Man's good indeed;
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but how for his good? why, in his stead? When a man was to die they died for him, and he was kept alive.
but how for his good? why, in his stead? When a man was to die they died for him, and he was kept alive.
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And that which yet maketh it more plain is this, because in capital offences, where men were absolutely to die without remedy, there were (as is well observed by many) no private Sacrifices instituted,
And that which yet makes it more plain is this, Because in capital offences, where men were absolutely to die without remedy, there were (as is well observed by many) no private Sacrifices instituted,
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because the man himself was to die for his fault, and so a beast could not die in his stead.
Because the man himself was to die for his fault, and so a beast could not die in his stead.
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And if Sacrifices were only offered for the good of Men, and not by way of compensation,
And if Sacrifices were only offered for the good of Men, and not by Way of compensation,
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and expiation, in their stead, What possible reason can be given, why no Sacrifices were to be offered for them that were to be taken away out of the land of the living?
and expiation, in their stead, What possible reason can be given, why no Sacrifices were to be offered for them that were to be taken away out of the land of the living?
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3. Now Christ is called our Sacrifice, Walk in love, as Christ also hath loved us, and hath given himself for us,
3. Now christ is called our Sacrifice, Walk in love, as christ also hath loved us, and hath given himself for us,
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an Offering and Sacrifice to God, for a sweet smelling savour. an Offering and Sacrifice to God, for a sweet smelling savour.
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He alludeth to the expression of the Old Testament, where God is said to smell a sweet savour, or a savour of rest in their Sacrifices.
He alludeth to the expression of the Old Testament, where God is said to smell a sweet savour, or a savour of rest in their Sacrifices.
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He is called (as was said before) by the name of his own Types, Lamb without spot. Behold the Lamb, NONLATINALPHABET, the Lamb of God; the eminent Lamb, the true propitiatory Lamb indeed that did that in reality, which others but represented, that did really take away,
He is called (as was said before) by the name of his own Types, Lamb without spot. Behold the Lamb,, the Lamb of God; the eminent Lamb, the true propitiatory Lamb indeed that did that in reality, which Others but represented, that did really take away,
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and expiate the sins of the World. So he is called our Passeover. I will here answer two Objections more before I pass to another general head.
and expiate the Sins of the World. So he is called our Passover. I will Here answer two Objections more before I pass to Another general head.
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Object. But can one satisfie himself? Christ was God (and so the party offended) as well as Man.Object. But can one satisfy himself? christ was God (and so the party offended) as well as Man.
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Answ. Passing by what may colourably be said upon consideration of the distinctions of Persons? I answer,Answer Passing by what may colorably be said upon consideration of the Distinctions of Persons? I answer,
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1. Do we not read of God reconciling the World to himself.
1. Do we not read of God reconciling the World to himself.
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God was the Agent in it, and this he could not do but by finding out some way to satisfie and propitiate himself, that he might not impute their sins.
God was the Agent in it, and this he could not do but by finding out Some Way to satisfy and propitiate himself, that he might not impute their Sins.
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2. Did not Zaleucus in part help to satisfie his own Law by his own suffering, losing one of his own eyes (as we heard in the story fore-mentioned)? And this is not accounted an imprudent act,
2. Did not Zaleucus in part help to satisfy his own Law by his own suffering, losing one of his own eyes (as we herd in the story forementioned)? And this is not accounted an imprudent act,
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but commended highly by the Authors that relate it, as a worthy noble act, and expedient;
but commended highly by the Authors that relate it, as a worthy noble act, and expedient;
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and I told you, we have only one thing to object against it, which cannot be objected here.
and I told you, we have only one thing to Object against it, which cannot be objected Here.
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3. Tell me, O vain dark man, that wouldst teach God, that repliest against God, What way was there else possible? Think a little on that:
3. Tell me, Oh vain dark man, that Wouldst teach God, that repliest against God, What Way was there Else possible? Think a little on that:
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What way so ever you will propound, as suppose, of less satisfaction (by some meer creature), or no satisfaction;
What Way so ever you will propound, as suppose, of less satisfaction (by Some mere creature), or no satisfaction;
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you may see the reason why you like it better, is, because you have not the hatred of Sin,
you may see the reason why you like it better, is, Because you have not the hatred of since,
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and love of Holiness, and care of Law and Justice, that God hath: nor indeed such as you ought to have;
and love of Holiness, and care of Law and justice, that God hath: nor indeed such as you ought to have;
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or else you must say, You would have had God suffer Mankind remedilesly to perish;
or Else you must say, You would have had God suffer Mankind remedilessly to perish;
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and then it is because you have not that love to Mankind that God and Christ had:
and then it is Because you have not that love to Mankind that God and christ had:
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And this last is the most seeming rational ground of our offence;
And this last is the most seeming rational ground of our offence;
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and surely we will easily be prejudiced against, and offended with, what God doth, when God displeaseth us,
and surely we will Easily be prejudiced against, and offended with, what God does, when God displeaseth us,
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because he did not leave us irrecoverably to perish without remedy.
Because he did not leave us irrecoverably to perish without remedy.
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O curvae in terris animae & caelestium manes? O the crooked mind ef dark man!O Curvae in terris Spirits & Celestial manes? Oh the crooked mind ef dark man!
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Object. But some have objected, It is impossible; one cannot suffer for another.Object. But Some have objected, It is impossible; one cannot suffer for Another.
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I have already answered what can be objected about the injustice, but here the impossibility is objected.
I have already answered what can be objected about the injustice, but Here the impossibility is objected.
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Answ. 1. God's ways are above our ways and understandings.Answer 1. God's ways Are above our ways and understandings.
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Shall we say that is impossible, which he hath said he hath done, because we cannot understand it?
Shall we say that is impossible, which he hath said he hath done, Because we cannot understand it?
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2. It is not oriously possible. God's forbidding Men to punish one for another, argueth the thing possible;
2. It is not oriously possible. God's forbidding Men to Punish one for Another, argue the thing possible;
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he would not forbid impossible things.
he would not forbid impossible things.
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The Heathens knew it very possible, we may see, by their offering up the fruit of their body,
The heathens knew it very possible, we may see, by their offering up the fruit of their body,
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for the sin of their soul. 3. It is so highly possible, that it hath been and is common amongst Men.
for the since of their soul. 3. It is so highly possible, that it hath been and is Common among Men.
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How common is the translation of punishment from one to another;
How Common is the Translation of punishment from one to Another;
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as in Hostages, and men undertaking to bring out the offender? liable to the mulct of the offender.
as in Hostages, and men undertaking to bring out the offender? liable to the mulct of the offender.
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Solomon writeth much about avoiding suretiship, because, the debter failing, he must pay. Which takes it for granted as a thing common.Solomon Writeth much about avoiding suretyship, Because, the debtor failing, he must pay. Which Takes it for granted as a thing Common.
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4. If the Papists, who yet would not be accounted Socinians (and many of them are not) should scoff at this doctrine of Justification by Christ's Righteousness and Satisfaction,
4. If the Papists, who yet would not be accounted socinians (and many of them Are not) should scoff At this Doctrine of Justification by Christ's Righteousness and Satisfaction,
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as absurd, impossible (as some of them do);
as absurd, impossible (as Some of them do);
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you may tell them how shamefully they contradict themselves, and grant it eminently possible by their proclaiming a Justification by the merits and sufferings of Saints.
you may tell them how shamefully they contradict themselves, and grant it eminently possible by their proclaiming a Justification by the merits and sufferings of Saints.
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Saint Francis his Wounds, and Becket 's Blood; yea, the Virgin's Milk will justifie Men;
Saint Francis his Wounds, and Becket is Blood; yea, the Virgin's Milk will justify Men;
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yea, the scourgings and severities, and good deeds of Men of their religious Orders, will so stand Men in stead,
yea, the scourgings and severities, and good Deeds of Men of their religious Order, will so stand Men in stead,
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as if they had done those things themselvs: And yet some of them can make little or nothing of Christ's Death.
as if they had done those things themselves: And yet Some of them can make little or nothing of Christ's Death.
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5. To declare his Righteousness, NONLATINALPHABET, is, to declare plainly his Righteousness.
5. To declare his Righteousness,, is, to declare plainly his Righteousness.
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There is such a rectitude in God's Nature as causeth him to hate sin, and inclineth him to punish it;
There is such a rectitude in God's Nature as Causes him to hate since, and Inclineth him to Punish it;
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and this natural justice inclineth him to punish fin in the person that commits it; but yet not as fire burneth, that cannot do otherwise;
and this natural Justice Inclineth him to Punish fin in the person that commits it; but yet not as fire burns, that cannot do otherwise;
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but this inclination (or this which we must conceive as analogical to an inclination) is subject to his wisdom, and orderable by it.
but this inclination (or this which we must conceive as analogical to an inclination) is Subject to his Wisdom, and orderable by it.
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And this Oeconomy or dispensation concerning a Satisfaction, was as Governour and Rector of the world, that he might not dishonour Himself in pardoning, to secure the glory of his Justice, which would otherwise have been aspersed by sins impunity,
And this Oeconomy or Dispensation Concerning a Satisfaction, was as Governor and Rector of the world, that he might not dishonour Himself in pardoning, to secure the glory of his justice, which would otherwise have been aspersed by Sins impunity,
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and to please himself in displaying the glory of his Attributes.
and to please himself in displaying the glory of his Attributes.
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God is just, and this was an act of justice, governing justice, to declare at this time, &c. We are prone to think, that this time of the Gospel was only a time of love, grace, and compassion to sinners;
God is just, and this was an act of Justice, governing Justice, to declare At this time, etc. We Are prove to think, that this time of the Gospel was only a time of love, grace, and compassion to Sinners;
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but we see it was also a time of Demonstration of Justice, of the strictest justice,
but we see it was also a time of Demonstration of justice, of the Strictest Justice,
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and most inflexible holiness and hatred of sin.
and most inflexible holiness and hatred of since.
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He hereby sheweth how little he respecteth persons, that if the dearest Son of his love will intercede, undertake for the pardon of sinners, He shall pay dear for it. Here is inexorable Justice indeed.
He hereby shows how little he respecteth Persons, that if the dearest Son of his love will intercede, undertake for the pardon of Sinners, He shall pay dear for it. Here is inexorable justice indeed.
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There were indeed former demonstrations of God's justice, in the Destruction of the Old World; Overthrow of Sodom and Gomorrah, and the Babylonian Captivity;
There were indeed former demonstrations of God's Justice, in the Destruction of the Old World; Overthrow of Sodom and Gomorrah, and the Babylonian Captivity;
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but never any like this at this time, to vindicate his injured Law and Honour before Men and Angels.
but never any like this At this time, to vindicate his injured Law and Honour before Men and Angels.
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It is natural to God to have a regard to himself, to his own honour and concernment, that he make not himseif contemptible slighted as a patron of sin,
It is natural to God to have a regard to himself, to his own honour and concernment, that he make not himseif contemptible slighted as a patron of since,
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or no great en〈 … 〉 to it:
or no great en〈 … 〉 to it:
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And as Rector it beho〈 … 〉 assert his Majesty, and keep up the repute of his Law and Government.
And as Rector it beho〈 … 〉 assert his Majesty, and keep up the repute of his Law and Government.
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How unworthy is it of a Rector, by impunity and indulgence, to seem to have a confederacy with the breakers of his Law? Though he pardon offenders,
How unworthy is it of a Rector, by impunity and indulgence, to seem to have a confederacy with the breakers of his Law? Though he pardon offenders,
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yet it must be in such a way as there may be no ground of suspition,
yet it must be in such a Way as there may be no ground of suspicion,
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as if he was pleased with sin, become such a one as themselves, or not highly displeased with the violators of his Law;
as if he was pleased with since, become such a one as themselves, or not highly displeased with the violators of his Law;
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it must be upon dreadfully-awing honourable terms. What can you imagin Christ's Death was a compensation for, or a satisfaction unto;
it must be upon dreadfully-awing honourable terms. What can you imagine Christ's Death was a compensation for, or a satisfaction unto;
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but to those high and glorious Attributes of his Wisdom, Justice and Holiness? that saving the honour of these, he might pardon and advance to dignity rebells against Heaven, upon their returning to their subjection and allegiance;
but to those high and glorious Attributes of his Wisdom, justice and Holiness? that Saving the honour of these, he might pardon and advance to dignity rebels against Heaven, upon their returning to their subjection and allegiance;
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that the honour and credit of these might be maintained, and yet the offenders not perish.
that the honour and credit of these might be maintained, and yet the offenders not perish.
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And this atrocious death of the Son of God for sin, did do God great honour in the face of the Sun, and of the World:
And this atrocious death of the Son of God for since, did doe God great honour in the face of the Sun, and of the World:
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did assert his holiness and ha〈 … 〉 proclaim his Righteousness, and is a loud Thunder-clap of terror against such as shall again a second time,
did assert his holiness and ha〈 … 〉 proclaim his Righteousness, and is a loud Thunderclap of terror against such as shall again a second time,
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and after such hope brought in, undo themselves:
and After such hope brought in, undo themselves:
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And by this, all the dishonour that would have come to God, by pardoning submitting and yielding enemies and rebells, is cleared and wiped off,
And by this, all the dishonour that would have come to God, by pardoning submitting and yielding enemies and rebels, is cleared and wiped off,
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and the repute of the Law as well secured and kept up, and offenders (considerate) no more imboldened to sleight Him,
and the repute of the Law as well secured and kept up, and offenders (considerate) no more emboldened to sleight Him,
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and his Laws, and Threats, by looking on him as no great enemy to sin; than if the penalty had been executed upon all Men for ever.
and his Laws, and Treats, by looking on him as no great enemy to since; than if the penalty had been executed upon all Men for ever.
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I shall add no more here, because I have prevented my self in speaking largely of this before.
I shall add no more Here, Because I have prevented my self in speaking largely of this before.
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6. That God might be just, and a justifier of faln man, that God might be just and merciful.
6. That God might be just, and a justifier of fallen man, that God might be just and merciful.
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1. That God might be just: it would not be sense to stop here; for, God would have been just without this Propitiation, inflicting the punishment on sinners themselves;
1. That God might be just: it would not be sense to stop Here; for, God would have been just without this Propitiation, inflicting the punishment on Sinners themselves;
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but then he would have been meerly just, and no justifier of faln man; because man could never have satisfied;
but then he would have been merely just, and no justifier of fallen man; Because man could never have satisfied;
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he would have been always paying, and yet the debt always to pay still; so that there could never have been any Justification of sinners.
he would have been always paying, and yet the debt always to pay still; so that there could never have been any Justification of Sinners.
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2. But that he might be just, and a justifier, He set out Christ a Propitiation for the remission of sins.
2. But that he might be just, and a justifier, He Set out christ a Propitiation for the remission of Sins.
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Here you see two causes of Christ's death. The love of God to Man one, and the justice of God the other.
Here you see two Causes of Christ's death. The love of God to Man one, and the Justice of God the other.
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He was induced to this amazing act by his Philanthropy, his love of man, and zeal of justice.
He was induced to this amazing act by his Philanthropy, his love of man, and zeal of Justice.
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He so loved the World that he gave his only begotten Son, that whosoever believed on him, might not perish, but might have everlasting life. He so loved the World that he gave his only begotten Son, that whosoever believed on him, might not perish, but might have everlasting life.
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And here his justice did not swallow up his Mercy, nor his Mercy his Justice, but they are of quite distinct considerations.
And Here his Justice did not swallow up his Mercy, nor his Mercy his justice, but they Are of quite distinct considerations.
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Here is a loud Testimony of his Love to us, and love to his Law and Justice;
Here is a loud Testimony of his Love to us, and love to his Law and justice;
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of love to us, that Christ should die rather than we perish;
of love to us, that christ should die rather than we perish;
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and of love to his Law and Justice, in that he hereby took order that they should not be injured by his pardoning of us.
and of love to his Law and justice, in that he hereby took order that they should not be injured by his pardoning of us.
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Yet observe well here, (for the understanding of the things, I have spoken of,
Yet observe well Here, (for the understanding of the things, I have spoken of,
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and shall speak of, depend much upon it) that this love was not the love of Complacency or Rectoral love;
and shall speak of, depend much upon it) that this love was not the love of Complacency or Rectoral love;
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for that is, and was, the fruit of Christ's Death; but a love of pity, such as was consistent with Rectoral and Legal hatred.
for that is, and was, the fruit of Christ's Death; but a love of pity, such as was consistent with Rectoral and Legal hatred.
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Zaleucus might lawfully have a love of pity to his Son, before his invented Satisfaction; but Rectoral wrath and hatred:Zaleucus might lawfully have a love of pity to his Son, before his invented Satisfaction; but Rectoral wrath and hatred:
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He was bound in honour as a iust Rector to execute the Law, to keep it sacred and unblemished;
He was bound in honour as a just Rector to execute the Law, to keep it sacred and unblemished;
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and this restrained his natural pity, from doing an injury to justice.
and this restrained his natural pity, from doing an injury to Justice.
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And this Love that I am speaking of, was the Love of one that was bound in honour and justice to be an enemy, as things stood;
And this Love that I am speaking of, was the Love of one that was bound in honour and Justice to be an enemy, as things stood;
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but yet of one willing to find out some way, that he might, with safety to his honour and justice, be a friend, as Governour;
but yet of one willing to find out Some Way, that he might, with safety to his honour and Justice, be a friend, as Governor;
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that is, might justly not inflict the penalty.
that is, might justly not inflict the penalty.
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Thus you see the love of Pity that sent Christ, was not the fruit of Christs Death:
Thus you see the love of Pity that sent christ, was not the fruit of Christ Death:
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But his love of Complacency, his justifying love, Pardoning love, Rectoral love, that is the fruit of his Death.
But his love of Complacency, his justifying love, Pardoning love, Rectoral love, that is the fruit of his Death.
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7. Justifier of Sinners, of faln Man, that is implied in the word Propitiation and remission of sin,
7. Justifier of Sinners, of fallen Man, that is implied in the word Propitiation and remission of since,
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and in the whole texture of the words.
and in the Whole texture of the words.
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And here I will shew you, he died for Justification of the greatest of sinners, upon their acceptance of him;
And Here I will show you, he died for Justification of the greatest of Sinners, upon their acceptance of him;
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yea, and of sinners then long since dead.
yea, and of Sinners then long since dead.
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1. For the Pardon and Justification of the greatest Sinners, worst of Men, whose throat was an open Sepulcher,
1. For the Pardon and Justification of the greatest Sinners, worst of Men, whose throat was an open Sepulcher,
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and their feet swift to shed blood; as is expressed before, in this Chapter. The greatest Sins cannot exceed the price paid;
and their feet swift to shed blood; as is expressed before, in this Chapter. The greatest Sins cannot exceed the price paid;
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for they are but the Sins of Man: but the Sufferings were the Sufferings of God.
for they Are but the Sins of Man: but the Sufferings were the Sufferings of God.
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They that were guilty of the hainousest act that ever the Sun saw, of that horrid act of Crucifying Christ;
They that were guilty of the heinousest act that ever the Sun saw, of that horrid act of Crucifying christ;
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upon their repentance, and being pricked in their hearts, were forgiven; as we read in the Acts of the Apostles.
upon their Repentance, and being pricked in their hearts, were forgiven; as we read in the Acts of the Apostles.
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2. For the Pardon and Justification of Sinners, then dead before Christ's death, God now declareth his righteousness in the remission of those past sins.
2. For the Pardon and Justification of Sinners, then dead before Christ's death, God now Declareth his righteousness in the remission of those past Sins.
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Whether all those that were justified and saved under the Old Testament, did know of this to come satisfaction,
Whither all those that were justified and saved under the Old Testament, did know of this to come satisfaction,
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or not, I do not now dispute.
or not, I do not now dispute.
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But this is plain (whether they knew of it or not) they were not justified and saved without God's having respect to this to come Propitiation;
But this is plain (whither they knew of it or not) they were not justified and saved without God's having respect to this to come Propitiation;
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it was by virtue of this which is now declared.
it was by virtue of this which is now declared.
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It is now declared to Men and Angels, that it was upon the account of the Satisfaction intended and promised.
It is now declared to Men and Angels, that it was upon the account of the Satisfaction intended and promised.
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They were justified by virtue of Satisfaction designed and undertaken by Christ, and in due time to be exacted and paid;
They were justified by virtue of Satisfaction designed and undertaken by christ, and in due time to be exacted and paid;
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but through the forbearance of God, the exacting of the price for sins past and fore-committed, was deferred till the time of the Gospel.
but through the forbearance of God, the exacting of the price for Sins past and fore-committed, was deferred till the time of the Gospel.
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A Meritorious cause is a Moral cause;
A Meritorious cause is a Moral cause;
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and for a Moral cause to operate and have its effect, it is not necessary that it do exist, it sufficeth that it have an Esse cognitum, a beeing in knowledg.
and for a Moral cause to operate and have its Effect, it is not necessary that it do exist, it Suffices that it have an Esse cognitum, a being in knowledge.
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A man may be properly said to have bought that which he hath not yet paid for,
A man may be properly said to have bought that which he hath not yet paid for,
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and may have the actual benefit of his purchase;
and may have the actual benefit of his purchase;
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if he hath undertaken the payment, and the other accepts of, and rests satisfied with his promise and undertaking. Grotius lib. de Satisf.
if he hath undertaken the payment, and the other accepts of, and rests satisfied with his promise and undertaking. Grotius lib. de Satisfy.
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thus interpreteth this place, remission of sins past. And it seemeth probable enough to be the meaning of this difficult place, Sanguis Christi profuit, antequam fuit.
thus interpreteth this place, remission of Sins past. And it seems probable enough to be the meaning of this difficult place, Sanguis Christ profuit, antequam fuit.
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Both the Ancients were, and we are saved by Christ; and God hath now set him forth a Propitiation for those past sins.
Both the Ancients were, and we Are saved by christ; and God hath now Set him forth a Propitiation for those past Sins.
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And indeed till Christ thus came, the Satisfaction was not paid, but through the forbearance of God,
And indeed till christ thus Come, the Satisfaction was not paid, but through the forbearance of God,
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thus served the turn, that it was undertaken, and promised, and typified, and represented by the Sacrifices and Types which shadowed it out;
thus served the turn, that it was undertaken, and promised, and typified, and represented by the Sacrifices and Types which shadowed it out;
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but the Truth, Reality, and true Sacrifice, came not till Christ.
but the Truth, Reality, and true Sacrifice, Come not till christ.
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And God did forbear to inflict wrath on them, because he should at length have satisfaction;
And God did forbear to inflict wrath on them, Because he should At length have satisfaction;
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and now he declareth his Righteousness in exacting the prefigured Satisfaction. They drank of the spiritual Rock that followed them, which Rock was Christ.
and now he Declareth his Righteousness in exacting thee prefigured Satisfaction. They drank of the spiritual Rock that followed them, which Rock was christ.
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Hence it is not improbably concluded by some, that he is called, The Lamb slain from the foundation of the world.
Hence it is not improbably concluded by Some, that he is called, The Lamb slave from the Foundation of the world.
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Rev. 13. 8. comparing it with that place, 1 Pet. 1. 19, 20. Redeemed with the precious blood of Christ, Rev. 13. 8. comparing it with that place, 1 Pet. 1. 19, 20. Redeemed with the precious blood of christ,
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as of a Lamb without spot, who verily was fore-ordained before the foundation of the world,
as of a Lamb without spot, who verily was foreordained before the Foundation of the world,
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but was manifested in these last times, &c. Heb. 9. 15. The Apostle speaking of Christ's Sacrifice, saith, It was for the expiation of transgressions under the old Covenant;but was manifested in these last times, etc. Hebrew 9. 15. The Apostle speaking of Christ's Sacrifice, Says, It was for the expiation of transgressions under the old Covenant;
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and (H•b. 9 6.) teacheth us by undeniable consequence, that the virtue of Christ's death reached to them before Christ;
and (H•b. 9 6.) Teaches us by undeniable consequence, that the virtue of Christ's death reached to them before christ;
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for he proveth, that Christ need not (and so shall not be offered often) be offered again to the end of the world;
for he Proves, that christ need not (and so shall not be offered often) be offered again to the end of the world;
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with this argument, Because he was not often offered from the beginning of the world:
with this argument, Because he was not often offered from the beginning of the world:
p-acp d n1, c-acp pns31 vbds xx av vvn p-acp dt n-vvg pp-f dt n1:
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which reason of his, leaneth upon this implied foundation, That the death of Christ was as necessary for,
which reason of his, leaneth upon this implied Foundation, That the death of christ was as necessary for,
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and as influential into the salvation of those in the Ages before Christ, as in th•se Ages after his death.
and as influential into the salvation of those in the Ages before christ, as in th•se Ages After his death.
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Col. 1. 20. And (having made peace by the blood of his Cross) by him to reconcile all things to himself: by him, I say; Col. 1. 20. And (having made peace by the blood of his Cross) by him to reconcile all things to himself: by him, I say;
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whether they be things in Heaven, or things in the Earth. By things in Heave• cannot be meant Angels (as some y•t hold);whither they be things in Heaven, or things in the Earth. By things in Heave• cannot be meant Angels (as Some y•t hold);
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for if we should grant, that their confirmati•n was from Christ• as Mediator, which yet seems harsh;
for if we should grant, that their confirmati•n was from Christ• as Mediator, which yet seems harsh;
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for who will say, if Adam had stood, his confirmation should have been from Christ? Vasques and Becanus seem fully to prove the contrary against other Schoolmen, by such Arguments as these. 1. •t is virtually to say ▪ They should not have had their confirmation except Man had faln;
for who will say, if Adam had stood, his confirmation should have been from christ? Vasques and Becanus seem Fully to prove the contrary against other Schoolmen, by such Arguments as these. 1. •t is virtually to say ▪ They should not have had their confirmation except Man had fallen;
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or else, that he should have been sent a Mediator without Man's fall. 2. Christ died for all those for whom he was Mediator,
or Else, that he should have been sent a Mediator without Man's fallen. 2. christ died for all those for whom he was Mediator,
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or merited any thing for ▪ And the Apostle seemeth to assert the contrary, by that phrase, NONLATINALPHABET, he did not take hold of,
or merited any thing for ▪ And the Apostle seems to assert the contrary, by that phrase,, he did not take hold of,
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or relieve Angels (for so learned men observe the word signifies). But should all this be granted, yet they were not reconciled by Christ; for that implieth enmity:or relieve Angels (for so learned men observe the word signifies). But should all this be granted, yet they were not reconciled by christ; for that Implies enmity:
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but here he saith, that he might reconcile all things to himself, whether things in Heaven, &c. It seems very probable, that by things in Heaven are meant the Patriarchs and ancient Saints before dead.
but Here he Says, that he might reconcile all things to himself, whither things in Heaven, etc. It seems very probable, that by things in Heaven Are meant the Patriarchs and ancient Saints before dead.
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That place, Gal. 3. 16, 17. is most express;
That place, Gal. 3. 16, 17. is most express;
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first ▪ That there was a Law of Grace, called the Covenant or Promise, confirmed or enacted of God in Christ with faln man;
First ▪ That there was a Law of Grace, called the Covenant or Promise, confirmed or enacted of God in christ with fallen man;
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the tenour whereof was this, That all sincerely obedient believers, such as Abraham was ▪ should be saved and blessed. 2. That this was made by God in Christ,
the tenor whereof was this, That all sincerely obedient believers, such as Abraham was ▪ should be saved and blessed. 2. That this was made by God in christ,
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before the giving of the Law by Moses.
before the giving of the Law by Moses.
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8. Lastly, That he might be just, and the justifier of him that believeth in Jesus;
8. Lastly, That he might be just, and the justifier of him that Believeth in jesus;
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or, that is of the faith of Jesus, NONLATINALPHABET, that is, of the Christian faith.
or, that is of the faith of jesus,, that is, of the Christian faith.
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God set not forth Christ to dye meerly for this end, that Sinners might be justified without any more ado, only be sinners.
God Set not forth christ to die merely for this end, that Sinners might be justified without any more ado, only be Sinners.
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Some have said, Be but sure of this, that you are sinners, and you may believe you are justified.
some have said, Be but sure of this, that you Are Sinners, and you may believe you Are justified.
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The immediate effect of this Satisfaction, as satisfaction, and which is an essential consequent of a satisfaction to Justice, is only this, That, that obstacle being removed, he might be left at liberty to act in the pardon of sinners, in what way,
The immediate Effect of this Satisfaction, as satisfaction, and which is an essential consequent of a satisfaction to justice, is only this, That, that obstacle being removed, he might be left At liberty to act in the pardon of Sinners, in what Way,
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and upon what terms he pleased. The immediate effect is, That God might be just, though he should pardon sinners;
and upon what terms he pleased. The immediate Effect is, That God might be just, though he should pardon Sinners;
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that he might pardon salvá justitiá; not that he must pardon them, come what will of it; or be unjust:
that he might pardon salvá justitiá; not that he must pardon them, come what will of it; or be unjust:
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not that sinners should ipso facto be pardoned, the price being undertaken or paid, and accepted.
not that Sinners should ipso facto be pardoned, the price being undertaken or paid, and accepted.
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The Justice of God, as a flaming sword, obstructed all treating with us upon any terms of reconciliation whatsoever; and this would have been an eternal barr to all influences and effluxes of favour and bounty whatsoever.
The justice of God, as a flaming sword, obstructed all treating with us upon any terms of reconciliation whatsoever; and this would have been an Eternal bar to all influences and Effluxes of favour and bounty whatsoever.
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Now this Justice being satisfied (as I have before made out) and this barr and obstacle removed, Divine Grace and Benignity is left at liberty freely to act how it pleaseth,
Now this justice being satisfied (as I have before made out) and this bar and obstacle removed, Divine Grace and Benignity is left At liberty freely to act how it Pleases,
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and in what way, and upon what terms and conditions it thinketh meet.
and in what Way, and upon what terms and conditions it Thinketh meet.
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Object. Here the Antinomians object, What do you talk of terms and conditions? Is it not injustice to refuse immediately to justifie the Party? immediately to pardon and acquit the offender,Object. Here the Antinomians Object, What do you talk of terms and conditions? Is it not injustice to refuse immediately to justify the Party? immediately to pardon and acquit the offender,
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for whom the price was paid? And is it not injustice to set them terms and conditions of their benefit by the price paid for their justification and salvation,
for whom the price was paid? And is it not injustice to Set them terms and conditions of their benefit by the price paid for their justification and salvation,
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so as without the performance of them they shall have no benefit by the said price? Ans. It is not injustice.
so as without the performance of them they shall have no benefit by the said price? Ans. It is not injustice.
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That which misleadeth men, and maketh them think otherwise, is, their looking on God as if he was properly a Creditor, whereas he is Governour;
That which misleadeth men, and makes them think otherwise, is, their looking on God as if he was properly a Creditor, whereas he is Governor;
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and sins are not properly debts owing to God, but so called metaphorically, because in some things alike they subject us to danger and trouble, as debts do;
and Sins Are not properly debts owing to God, but so called metaphorically, Because in Some things alike they Subject us to danger and trouble, as debts do;
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and they look upon sinners as Debtors, and Christ as a Surety properly. Get these things well into your minds, and you may see through these mists.
and they look upon Sinners as Debtors, and christ as a Surety properly. Get these things well into your minds, and you may see through these mists.
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First, Labour to understand this, that the case here is not properly the case of Debtors, but of offending Subjects;First, Labour to understand this, that the case Here is not properly the case of Debtors, but of offending Subject's;
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and God is not to be looked upon properly as a Creditor, but as a Rector, Governour, Legislator; and the Person Christ sustained;
and God is not to be looked upon properly as a Creditor, but as a Rector, Governor, Legislator; and the Person christ sustained;
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and the part he acted in his Sufferings, was not in a strict sense (though figuratively once so called) that of a Surety paying the debt it self,
and the part he acted in his Sufferings, was not in a strict sense (though figuratively once so called) that of a Surety paying the debt it self,
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and discharging the Bond, by paying the very thing it self in the obligation;
and discharging the Bound, by paying the very thing it self in the obligation;
cc vvg dt n1, p-acp vvg dt j n1 pn31 n1 p-acp dt n1;
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but of a Mediator, expiating Guilt, and making reparation to Justice some other way than by the execution of the Law;
but of a Mediator, expiating Gilded, and making reparation to justice Some other Way than by the execution of the Law;
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yea, endeavouring that the Law, the legal threat, might not be executed, by making amends for the non-execution of it.
yea, endeavouring that the Law, the Legal threat, might not be executed, by making amends for the nonexecution of it.
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Secondly, Get this into your minds, That the Sufferings of Christ were not properly an execution of the Law (though they may figuratively be so called) but a satisfaction to Justice, that the Law-threat might not be executed.Secondly, Get this into your minds, That the Sufferings of christ were not properly an execution of the Law (though they may figuratively be so called) but a satisfaction to justice, that the Law-threat might not be executed.
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The sufferings of Christ were not the very individual things threatned; for it threatned the offenders should dye, and be damned;
The sufferings of christ were not the very Individu things threatened; for it threatened the offenders should die, and be damned;
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Cursed is every one that continueth not, &c. In the day thou eatest, thou shalt dye. Cursed is every one that Continueth not, etc. In the day thou Eatest, thou shalt die.
vvn vbz d pi cst vvz xx, av p-acp dt n1 pns21 vv2, pns21 vm2 vvi.
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So that it was not Christ was threatned, but we; for he was not the offender.
So that it was not christ was threatened, but we; for he was not the offender.
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His sufferings therefore were not the idem, but the tantundem; not proper payment, but a valuable consideration,
His sufferings Therefore were not the idem, but the Tantundem; not proper payment, but a valuable consideration,
po31 n2 av vbdr xx dt fw-la, p-acp dt fw-la; xx j n1, cc-acp dt j n1,
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or you may call it a refusable payment, though it be not properly payment at all;
or you may call it a refusable payment, though it be not properly payment At all;
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not solution or payment in the strictest sense, but a satisfaction in the strictest sense: The essence of which lies in this, that it is justly and fairly refusable.
not solution or payment in the Strictest sense, but a satisfaction in the Strictest sense: The essence of which lies in this, that it is justly and fairly refusable.
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In payment of debts, the most Laws admit payment by a Substitute, and take it as all one in account of Law, whosoever pays it, so it be but paid;
In payment of debts, the most Laws admit payment by a Substitute, and take it as all one in account of Law, whosoever pays it, so it be but paid;
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yea, in many cases, though it be by another without the Debtor's knowledg;
yea, in many cases, though it be by Another without the Debtor's knowledge;
uh, p-acp d n2, cs pn31 vbb p-acp j-jn p-acp dt ng1 n1;
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it was paid by the same person in Law, though not by the same natural person;
it was paid by the same person in Law, though not by the same natural person;
pn31 vbds vvn p-acp dt d n1 p-acp n1, cs xx p-acp dt d j n1;
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and if any Laws do lay any stress on the person of the Debtor, so that it shall be judged as no payment except paid in person, such are hard Laws, and against natural equity;
and if any Laws do lay any stress on the person of the Debtor, so that it shall be judged as no payment except paid in person, such Are hard Laws, and against natural equity;
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so that though payment should justly according to such Munucipal Laws, be refusable from another, yet it is not fairly tefusable:
so that though payment should justly according to such Munucipal Laws, be refusable from Another, yet it is not fairly tefusable:
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But it is quite otherwise in all Law and natural Equity in the case of obedience and punishment:
But it is quite otherwise in all Law and natural Equity in the case of Obedience and punishment:
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for here the Laws do justly and equitably determine the very person that shall obey or suffer;
for Here the Laws do justly and equitably determine the very person that shall obey or suffer;
c-acp av dt n2 vdb av-j cc av-j vvi dt j n1 cst vmb vvi cc vvi;
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and allow not any delegation, as doing or suffering by another: so that if another suffer, it is not the same in Law;
and allow not any delegation, as doing or suffering by Another: so that if Another suffer, it is not the same in Law;
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if the penalty be suffered by another natural person, it is suffered by another person in Law.
if the penalty be suffered by Another natural person, it is suffered by Another person in Law.
cs dt n1 vbb vvn p-acp j-jn j n1, pn31 vbz vvn p-acp j-jn n1 p-acp n1.
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And here, Dum alius solvit, aliud solvitur, therefore such suffering of another contrary to Law, may be a satisfaction that the Rector may with hono•r not execute the Law,
And Here, Dum alius Solvit, Aliud solvitur, Therefore such suffering of Another contrary to Law, may be a satisfaction that the Rector may with hono•r not execute the Law,
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but cannot possibly be an execution of the Law, the idem, the same threatned. I will make all plain to you thus:
but cannot possibly be an execution of the Law, the idem, the same threatened. I will make all plain to you thus:
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Suppose the Law-threat had run thus: If any man sin, he shall dye, be damned, or another for him;
Suppose the Law-threat had run thus: If any man since, he shall die, be damned, or Another for him;
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[ he, or another ] thus disjunctively;
[ he, or Another ] thus disjunctively;
[ pns31, cc j-jn ] av av-j;
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either of these would have been the very thing threatned, the same in Law, as the Principal and Surety are;
either of these would have been the very thing threatened, the same in Law, as the Principal and Surety Are;
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and then all these after-mentioned inconveniences would have followed.
and then all these after-mentioned inconveniences would have followed.
cc cs d d j n2 vmd vhi vvn.
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First, In this case, had God provided one to dye for us, here would have been nothing of pardon.First, In this case, had God provided one to die for us, Here would have been nothing of pardon.
ord, p-acp d n1, vhd np1 vvd pi pc-acp vvi p-acp pno12, av vmd vhi vbn pix pp-f n1.
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Here indeed would have been grace and favour in thus procuring one; but nothing of pardon, remission of sin:
Here indeed would have been grace and favour in thus procuring one; but nothing of pardon, remission of since:
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for it would not have been a refusable payment;
for it would not have been a refusable payment;
c-acp pn31 vmd xx vhi vbn dt j n1;
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either of their deaths would have been the same in Law, and so no act of Pardon or Grace to acquit upon it:
either of their death's would have been the same in Law, and so no act of Pardon or Grace to acquit upon it:
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whereas God for Christ's sake forgiveth. We have by his blood the remission of sins. This would have been like proper solution;
whereas God for Christ's sake forgiveth. We have by his blood the remission of Sins. This would have been like proper solution;
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and then the strictest Justice cannot deny an acquittance and justification to the party, for whom it is paid;
and then the Strictest justice cannot deny an acquittance and justification to the party, for whom it is paid;
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and there need not be, there cannot be, in this case, any such thing as pardon:
and there need not be, there cannot be, in this case, any such thing as pardon:
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pardon and full satisfaction may stand together, but not pardon and solution, or payment.
pardon and full satisfaction may stand together, but not pardon and solution, or payment.
vvb cc j n1 vmb vvi av, cc-acp xx vvi cc n1, cc n1.
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e. g. If a Law be made, that threatens, That for such an offence the Delinquent shall sit in the Stocks,e. g. If a Law be made, that threatens, That for such an offence the Delinquent shall fit in the Stocks,
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or another for him, thus disjunctively;
or Another for him, thus disjunctively;
cc j-jn p-acp pno31, av av-j;
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here would be grace and favour in the Prince, to procure one to sit for the offender,
Here would be grace and favour in the Prince, to procure one to fit for the offender,
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but nothing of pardon or remission: for the utmost rigour of Justice could not refuse to acquit upon it;
but nothing of pardon or remission: for the utmost rigour of justice could not refuse to acquit upon it;
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here is no remitting any thing the Law requires, no pardon at all: for the Law never required the offender himself should suffer, but he or another indifferently.
Here is no remitting any thing the Law requires, no pardon At all: for the Law never required the offender himself should suffer, but he or Another indifferently.
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Secondly, It would also in this case be injustice to inflict the least part of the penalty threatned, upon the offender, when the other hath suffered;Secondly, It would also in this case be injustice to inflict the least part of the penalty threatened, upon the offender, when the other hath suffered;
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because it would be to inflict what was never threatned by the Law, and so what is not due:
Because it would be to inflict what was never threatened by the Law, and so what is not due:
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for the utmost Justice requires no more than the suffering of one of them.
for the utmost justice requires no more than the suffering of one of them.
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Thirdly, It would also in this case be non-sense, or injustice, to prescribe the Delinquent terms or conditions on which he should have justification;Thirdly, It would also in this case be nonsense, or injustice, to prescribe the Delinquent terms or conditions on which he should have justification;
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the benefit of the other's death, or of the other's sitting in the Stocks; or else to have no benefit by them:
the benefit of the other's death, or of the other's sitting in the Stocks; or Else to have no benefit by them:
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for the offender would have right without performing such conditions.
for the offender would have right without performing such conditions.
p-acp dt n1 vmd vhi j-jn p-acp vvg d n2.
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And therefore as a plain denying the offender the thing he hath right to, would be injustice;
And Therefore as a plain denying the offender the thing he hath right to, would be injustice;
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so, to reduce back his absolute right to a conditional, would be injustice in part:
so, to reduce back his absolute right to a conditional, would be injustice in part:
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To threaten damnation if men believe not, repent not, would be something of injustice, being a partial denial.
To threaten damnation if men believe not, Repent not, would be something of injustice, being a partial denial.
pc-acp vvi n1 cs n2 vvb xx, vvb xx, vmd vbi pi pp-f n1, vbg dt j n1.
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Fourthly, Also in this case the offender would be justified immediately by the other's death, by the Law that threatned, by the very Law of Works;Fourthly, Also in this case the offender would be justified immediately by the other's death, by the Law that threatened, by the very Law of Works;
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there would need no Covenant of Grace, or Gospelpromise;
there would need no Covenant of Grace, or Gospelpromise;
pc-acp vmd vvi dx n1 pp-f n1, cc n1;
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it would be injustice to prescribe terms of benefit by it, as Faith, Repentance, as in the other case the Delinquent would have right to impunity for his offence, by the other's sitting in the Stocks, by the very Law that threatned it.
it would be injustice to prescribe terms of benefit by it, as Faith, Repentance, as in the other case the Delinquent would have right to impunity for his offence, by the other's sitting in the Stocks, by the very Law that threatened it.
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There needs no Law of Grace for requital;
There needs no Law of Grace for requital;
pc-acp vvz dx n1 pp-f n1 p-acp n1;
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for it is the idem in Law, the very thing threatned, and so not refusable by the strictest Justice;
for it is the idem in Law, the very thing threatened, and so not refusable by the Strictest justice;
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to promise here, would be to promise that which we have right to without promise; and such promises would not be of Grace, but meer Nullities.
to promise Here, would be to promise that which we have right to without promise; and such promises would not be of Grace, but mere Nullities.
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But this death of Christ was a satisfaction much like a refusable payment: for the threat was, The soul that sinned should dye, be damned;
But this death of christ was a satisfaction much like a refusable payment: for the threat was, The soul that sinned should die, be damned;
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not he, or another. The death of Christ was a satisfaction, a refusable payment;
not he, or Another. The death of christ was a satisfaction, a refusable payment;
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for God might have refused, if Christ had interceded, as Moses, Blot me, I pray thee, out of the Book of Life for the people;
for God might have refused, if christ had interceded, as Moses, Blot me, I pray thee, out of the Book of Life for the people;
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and save their souls, their lives. and save their Souls, their lives.
cc p-acp po32 n2, po32 n2.
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God might have answered, Those that sin against me, I have only threatned, and those only I will punish;
God might have answered, Those that since against me, I have only threatened, and those only I will Punish;
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but of thee will I require nothing, and from thee will I accept nothing.
but of thee will I require nothing, and from thee will I accept nothing.
cc-acp pp-f pno21 vmb pns11 vvb pix, cc p-acp pno21 vmb pns11 vvb pix.
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For the threat was not, If a man sinned he should dye, or some other for him (for then, either of them would have been the idem, the same in Law), and so not refusable;
For the threat was not, If a man sinned he should die, or Some other for him (for then, either of them would have been the idem, the same in Law), and so not refusable;
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but it was that the offender himself should dye:
but it was that the offender himself should die:
cc-acp pn31 vbds d dt n1 px31 vmd vvi:
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so that whatsoever else than the offender's sufferings, could be offered, was refusable, and so could be but a Satisfaction.
so that whatsoever Else than the offender's sufferings, could be offered, was refusable, and so could be but a Satisfaction.
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And then these things will suit and agree: 1. Here is pardon and remission, in accepting and acquitting:
And then these things will suit and agree: 1. Here is pardon and remission, in accepting and acquitting:
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for he might have refused to accept of Christ's death, and to acquit us upon it.
for he might have refused to accept of Christ's death, and to acquit us upon it.
c-acp pns31 vmd vhi vvn pc-acp vvi pp-f npg1 n1, cc pc-acp vvi pno12 p-acp pn31.
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It is plainly, a not standing to his threat, a dispensing with his Law, notwithstanding Christ's death,
It is plainly, a not standing to his threat, a dispensing with his Law, notwithstanding Christ's death,
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for him not to execute the Law upon us, though an honourable dispensing with it.
for him not to execute the Law upon us, though an honourable dispensing with it.
p-acp pno31 xx pc-acp vvi dt n1 p-acp pno12, cs dt j vvg p-acp pn31.
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2. Being a Satisfaction, a refusable payment, God may take off what part of the penalty He and his Son agreed, from the offender,
2. Being a Satisfaction, a refusable payment, God may take off what part of the penalty He and his Son agreed, from the offender,
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and leave on him what part they please, and as long as they please and judg meet:
and leave on him what part they please, and as long as they please and judge meet:
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And indeed, though they did agree, and God hath promised for Christ's death-sake, that they who perform the Gospel-condition, shall not perish, but shall have eternal life:
And indeed, though they did agree, and God hath promised for Christ's death-sake, that they who perform the Gospel condition, shall not perish, but shall have Eternal life:
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they shall not undergo eternal sorrows, Hell-sorrows;
they shall not undergo Eternal sorrows, Hell-sorrows;
pns32 vmb xx vvi j n2, n2;
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yet they never agreed, and God never promised that Believers should not be afflicted for their sins in this life,
yet they never agreed, and God never promised that Believers should not be afflicted for their Sins in this life,
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or that they should not dye temporally, or that the ground as to them should be freed from that first curse;
or that they should not die temporally, or that the ground as to them should be freed from that First curse;
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or that believing Women should not undergo pain in Child-bearing; for these things God doth inflict:
or that believing Women should not undergo pain in Childbearing; for these things God does inflict:
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therefore the Son in paying the ransome, and the Father in accepting, never agreed they should be freed from them in this life;
Therefore the Son in paying the ransom, and the Father in accepting, never agreed they should be freed from them in this life;
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though yet they did, so to moderate and help in them, and sanctifie by them, that a Christian life in this World is worth living.
though yet they did, so to moderate and help in them, and sanctify by them, that a Christian life in this World is worth living.
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Phil. 1. 22. To live in the flesh is worth while, NONLATINALPHABET, operae pretium. And it is contrary to all Scripture, to say, Believers afflictions are not for sin;Philip 1. 22. To live in the Flesh is worth while,, Opera Price. And it is contrary to all Scripture, to say, Believers afflictions Are not for since;
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and if they were not for sin, they would not be chastisements or corrections: for it is of the essence of chastisement, that it be a punishment;
and if they were not for since, they would not be chastisements or corrections: for it is of the essence of chastisement, that it be a punishment;
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for punishment is the genus, and the whole nature of it is in every species, in every chastisement.
for punishment is the genus, and the Whole nature of it is in every species, in every chastisement.
p-acp n1 vbz dt fw-la, cc dt j-jn n1 pp-f pn31 vbz p-acp d n2, p-acp d n1.
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Punishment is truly defined, the infliction of a natural evil, for a moral evil; and this is in every chastisement.
Punishment is truly defined, the infliction of a natural evil, for a moral evil; and this is in every chastisement.
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If a Father should whip his Child, not for any fault, but only to do him good, we might possibly call it blood-letting,
If a Father should whip his Child, not for any fault, but only to do him good, we might possibly call it bloodletting,
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but not chas•isement, because it is not pe〈 … 〉 If •e tye up his Child, not for any 〈 ◊ 〉 but left he run into dangers in his absence, you cannot call this, correction or chastisement,
but not chas•isement, Because it is not pe〈 … 〉 If •e tie up his Child, not for any 〈 ◊ 〉 but left he run into dangers in his absence, you cannot call this, correction or chastisement,
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though grievous to the Child, because it is not for a fault. And if God do punish his people with temporal chastisements, then they are so far,
though grievous to the Child, Because it is not for a fault. And if God do Punish his people with temporal chastisements, then they Are so Far,
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and as to those temporal chastisements, unpardoned; so far as they are punished, so far they are unpardoned.
and as to those temporal chastisements, unpardoned; so Far as they Are punished, so Far they Are unpardoned.
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If a Traytor be pardoned, but must lose some part of his Goods, he is then pardoned as to his Life and Lands,
If a Traitor be pardoned, but must loose Some part of his Goods, he is then pardoned as to his Life and Lands,
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but not as to that part of his Goods.
but not as to that part of his Goods.
cc-acp xx c-acp p-acp d n1 pp-f po31 n2-j.
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It is not less absurd to speak of chastening for a fault never committed, than for a fault perfectly and every way pardoned.
It is not less absurd to speak of chastening for a fault never committed, than for a fault perfectly and every Way pardoned.
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You may see how this answers these difficulties:
You may see how this answers these difficulties:
pn22 vmb vvi c-crq d vvz d n2:
(3) part (DIV2)
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If it be a Satisfaction, he may pardon the offenders, as to their ruin and destruction by their sins,
If it be a Satisfaction, he may pardon the offenders, as to their ruin and destruction by their Sins,
cs pn31 vbb dt n1, pns31 vmb vvi dt n2, c-acp p-acp po32 n1 cc n1 p-acp po32 n2,
(3) part (DIV2)
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832
and yet leave some part of the penalty on them, that may make their hearts ake, and eyes weep;
and yet leave Some part of the penalty on them, that may make their hearts ache, and eyes weep;
cc av vvb d n1 pp-f dt n1 p-acp pno32, cst vmb vvi po32 n2 vvi, cc n2 vvb;
(3) part (DIV2)
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833
though they be as brands plucked out of the fire, yet he may chuse not to make them immediately in this life, be like those whose garments smelled not of it, without any shew of injustice.
though they be as brands plucked out of the fire, yet he may choose not to make them immediately in this life, be like those whose garments smelled not of it, without any show of injustice.
cs pns32 vbb p-acp vvz vvn av pp-f dt n1, av pns31 vmb vvi xx pc-acp vvi pno32 av-j p-acp d n1, vbb av-j d rg-crq n2 vvd xx pp-f pn31, p-acp d n1 pp-f n1.
(3) part (DIV2)
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3. If the Sufferings of Christ were a Satisfaction, a refusable payment;
3. If the Sufferings of christ were a Satisfaction, a refusable payment;
crd cs dt n2 pp-f np1 vbdr dt n1, dt j n1;
(3) part (DIV2)
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then, As God is bound no further to acquit the parties for whom it is paid,
then, As God is bound no further to acquit the parties for whom it is paid,
av, c-acp np1 vbz vvn dx jc pc-acp vvi dt n2 p-acp ro-crq pn31 vbz vvn,
(3) part (DIV2)
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than he accepting it, and Christ paying it, agreed:
than he accepting it, and christ paying it, agreed:
cs pns31 vvg pn31, cc np1 vvg pn31, vvd:
(3) part (DIV2)
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so (which is the main thing I have spoken all this, to answer), He is bound only in such a way,
so (which is the main thing I have spoken all this, to answer), He is bound only in such a Way,
av (r-crq vbz dt j n1 pns11 vhb vvn d d, pc-acp vvi), pns31 vbz vvn av-j p-acp d dt n1,
(3) part (DIV2)
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838
and on such terms and conditions, to acquit the Offender, as the party paying the price,
and on such terms and conditions, to acquit the Offender, as the party paying the price,
cc p-acp d n2 cc n2, pc-acp vvi dt n1, c-acp dt n1 vvg dt n1,
(3) part (DIV2)
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and the party accepting of it, agreed on.
and the party accepting of it, agreed on.
cc dt n1 vvg pp-f pn31, vvd a-acp.
(3) part (DIV2)
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840
Now God did not set forth Christ a Propitiation, and Christ did not give himself a Pr〈 … 〉ion, that sinners should immediately be acquitted without any more ado, only be sinners:
Now God did not Set forth christ a Propitiation, and christ did not give himself a Pr〈 … 〉ion, that Sinners should immediately be acquitted without any more ado, only be Sinners:
av np1 vdd xx vvi av np1 dt n1, cc np1 vdd xx vvi px31 dt np1 … n1, cst n2 vmd av-j vbi vvn p-acp d dc n1, av-j vbi n2:
(3) part (DIV2)
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841
for the Father and Son had a care, not only of the offender's good, but also of their own honour• for,
for the Father and Son had a care, not only of the offender's good, but also of their own honour• for,
c-acp dt n1 cc n1 vhd dt n1, xx av-j pp-f dt ng1 j, cc-acp av pp-f po32 d n1 p-acp,
(3) part (DIV2)
126
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if we shall suppose ▪ that through this Satisfaction, it might now well have consisted with God's Justice;
if we shall suppose ▪ that through this Satisfaction, it might now well have consisted with God's justice;
cs pns12 vmb vvi ▪ cst p-acp d n1, pn31 vmd av av vhb vvn p-acp npg1 n1;
(3) part (DIV2)
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843
yet it is certain, it was not consistent with his wisdom and prudence in Government, to pardon and deliver those that should slight deliverance;
yet it is certain, it was not consistent with his Wisdom and prudence in Government, to pardon and deliver those that should slight deliverance;
av pn31 vbz j, pn31 vbds xx j p-acp po31 n1 cc n1 p-acp n1, pc-acp vvi cc vvi d cst vmd vvi n1;
(3) part (DIV2)
126
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844
so to re•eem Creatures, as to have them lawless; to lose his Rule and Government over them;
so to re•eem Creatures, as to have them lawless; to loose his Rule and Government over them;
av pc-acp vvi n2, c-acp pc-acp vhi pno32 j; pc-acp vvi po31 n1 cc n1 p-acp pno32;
(3) part (DIV2)
126
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845
that they may say, We are delivered to commit all these abominations;
that they may say, We Are Delivered to commit all these abominations;
cst pns32 vmb vvi, pns12 vbr vvn pc-acp vvi d d n2;
(3) part (DIV2)
126
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846
to be like Schoolboys, that have their orders, that they may do well if they will;
to be like Schoolboys, that have their order, that they may do well if they will;
pc-acp vbi j n2, cst vhb po32 n2, cst pns32 vmb vdi av cs pns32 vmb;
(3) part (DIV2)
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847
but if they will not, the Master cannot justly, according to those Temporary Laws, punish them.
but if they will not, the Master cannot justly, according to those Temporary Laws, Punish them.
cc-acp cs pns32 vmb xx, dt n1 vmbx av-j, vvg p-acp d j n2, vvb pno32.
(3) part (DIV2)
126
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848
Christ was not properly a Surety (though Metaphorically once so called) who hath only a care of one party to get deliverance for the Debtor,
christ was not properly a Surety (though Metaphorically once so called) who hath only a care of one party to get deliverance for the Debtor,
np1 vbds xx av-j dt n1 (cs av-j c-acp av vvn) r-crq vhz av-j dt n1 pp-f crd n1 pc-acp vvi n1 p-acp dt n1,
(3) part (DIV2)
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and careth not for the Creditor; but he was a Mediator, a middle person, and had care of both;
and Careth not for the Creditor; but he was a Mediator, a middle person, and had care of both;
cc vvz xx p-acp dt n1; cc-acp pns31 vbds dt n1, dt j-jn n1, cc vhd n1 pp-f d;
(3) part (DIV2)
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850
would have their redemption and deliverance only in such a way, as should no way dishonour God.
would have their redemption and deliverance only in such a Way, as should no Way dishonour God.
vmd vhi po32 n1 cc n1 av-j p-acp d dt n1, c-acp vmd dx n1 n1 np1.
(3) part (DIV2)
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851
He had a care of the Worship, Service, and Honour of God, as well as of man's impunity and deliverance;
He had a care of the Worship, Service, and Honour of God, as well as of Man's impunity and deliverance;
pns31 vhd dt n1 pp-f dt n1, n1, cc n1 pp-f np1, c-acp av c-acp pp-f ng1 n1 cc n1;
(3) part (DIV2)
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and he would also have a care that he should not be reproached as an unholy Saviour;
and he would also have a care that he should not be reproached as an unholy Saviour;
cc pns31 vmd av vhb dt n1 cst pns31 vmd xx vbi vvn p-acp dt j n1;
(3) part (DIV2)
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853
to have redeemed one to live, as if the Blood of the Covenant was an unholy thing,
to have redeemed one to live, as if the Blood of the Covenant was an unholy thing,
pc-acp vhi vvn pi pc-acp vvi, c-acp cs dt n1 pp-f dt n1 vbds dt j n1,
(3) part (DIV2)
126
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854
and would allow them impunity in all sin.
and would allow them impunity in all since.
cc vmd vvi pno32 n1 p-acp d n1.
(3) part (DIV2)
126
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855
He would not for his part have his unspotted Righteousness to serve as a covering to wrap and cover wilfully continuing running sores.
He would not for his part have his unspotted Righteousness to serve as a covering to wrap and cover wilfully Continuing running sores.
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(3) part (DIV2)
126
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Nay, Christ was so far from meerly designing and bargaining for the salvation of them that should continue wilful contemners of God and his Laws;
Nay, christ was so Far from merely designing and bargaining for the salvation of them that should continue wilful contemners of God and his Laws;
uh-x, np1 vbds av av-j p-acp av-j vvg cc vvg p-acp dt n1 pp-f pno32 cst vmd vvi j n2 pp-f np1 cc po31 n2;
(3) part (DIV2)
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from intending his death for a Sanctuary, where wilful continuing enemies might find refuge and safety;
from intending his death for a Sanctuary, where wilful Continuing enemies might find refuge and safety;
p-acp vvg po31 n1 p-acp dt n1, c-crq j j-vvg n2 vmd vvi n1 cc n1;
(3) part (DIV2)
126
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that his design was, to bring Religion into the World, and to fetch it back from that swoon wherein it must needs have lain, had not Christ dyed, had there been no hope for repenting returning sinners.
that his Design was, to bring Religion into the World, and to fetch it back from that swoon wherein it must needs have lain, had not christ died, had there been no hope for repenting returning Sinners.
cst po31 n1 vbds, pc-acp vvi n1 p-acp dt n1, cc pc-acp vvi pn31 av p-acp d n1 c-crq pn31 vmb av vhi vvn, vhd xx np1 vvn, vhd a-acp vbn dx n1 p-acp vvg vvg n2.
(3) part (DIV2)
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He was so far from meerly purchasing the pardon of any, live they as they list, that one of the great ends of his death was, That purchasing such hope for them that returned, they might purifie themselves;
He was so Far from merely purchasing the pardon of any, live they as they list, that one of the great ends of his death was, That purchasing such hope for them that returned, they might purify themselves;
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(3) part (DIV2)
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purchasing such Promises, they might cleanse themselves from all pollutions of flesh and spirit.
purchasing such Promises, they might cleanse themselves from all pollutions of Flesh and Spirit.
vvg d vvz, pns32 vmd vvi px32 p-acp d n2 pp-f n1 cc n1.
(3) part (DIV2)
126
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Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people zealous of good works. Who gave himself for us, that he might Redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works.
r-crq vvd px31 p-acp pno12, cst pns31 vmd vvi pno12 p-acp d n1, cc vvi p-acp px31 dt j n1 j pp-f j n2.
(3) part (DIV2)
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He bare our sins (that is, the punishment of our sins) in his own body on a tree, that we being dead unto sin, might live unto righteousness. He bore our Sins (that is, the punishment of our Sins) in his own body on a tree, that we being dead unto since, might live unto righteousness.
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(3) part (DIV2)
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That whereas God would have had no service, no obedience, there being no forgiveness with him that he might be feared, but Earth would have been like Hell;
That whereas God would have had no service, no Obedience, there being no forgiveness with him that he might be feared, but Earth would have been like Hell;
cst cs np1 vmd vhi vhn dx n1, dx n1, a-acp vbg dx n1 p-acp pno31 cst pns31 vmd vbi vvn, p-acp n1 vmd vhi vbn av-j n1;
(3) part (DIV2)
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now God might have such poor shattered service as our degenerate estate is capable of. Therefore be sure, He would not use such an unlikely means as this;
now God might have such poor shattered service as our degenerate estate is capable of. Therefore be sure, He would not use such an unlikely means as this;
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(3) part (DIV2)
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to bargain for, and purchase of his Father pardon of sinners, so absolutely, that should they wilfully slight their Redeemer ▪ they should yet have the benefit of his death,
to bargain for, and purchase of his Father pardon of Sinners, so absolutely, that should they wilfully slight their Redeemer ▪ they should yet have the benefit of his death,
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(3) part (DIV2)
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and he should be unjust in denying them pardon, and therefore wish them only to repent, believe, reform, out of good nature,
and he should be unjust in denying them pardon, and Therefore wish them only to Repent, believe, reform, out of good nature,
cc pns31 vmd vbi j p-acp vvg pno32 vvi, cc av vvb pno32 av-j pc-acp vvi, vvb, vvb, av pp-f j n1,
(3) part (DIV2)
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and ingenuity, and by way of thankfulness;
and ingenuity, and by Way of thankfulness;
cc n1, cc p-acp n1 pp-f n1;
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but if they should refuse, he should be unjust, according to such an Oeconomy, if he deny to them the pardon and justification procured by Christ.
but if they should refuse, he should be unjust, according to such an Oeconomy, if he deny to them the pardon and justification procured by christ.
cc-acp cs pns32 vmd vvi, pns31 vmd vbi j, vvg p-acp d dt np1, cs pns31 vvb p-acp pno32 dt n1 cc n1 vvn p-acp np1.
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Nay, let any man that is not forsaken of Reason, as well as Religion;
Nay, let any man that is not forsaken of Reason, as well as Religion;
uh-x, vvb d n1 cst vbz xx vvn pp-f n1, c-acp av c-acp n1;
(3) part (DIV2)
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that is not giddy and drunk with error, and is not ignorant of the wickedness of man's nature, judg,
that is not giddy and drunk with error, and is not ignorant of the wickedness of Man's nature, judge,
d vbz xx j cc vvn p-acp n1, cc vbz xx j pp-f dt n1 pp-f ng1 n1, vvb,
(3) part (DIV2)
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Whether this would be as likely a means for Christ to bring Religion into the World, to obtain that they should have the fruit and benefit of his death to justification and salvation,
Whither this would be as likely a means for christ to bring Religion into the World, to obtain that they should have the fruit and benefit of his death to justification and salvation,
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(3) part (DIV2)
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whether they repent, return, or no• you shall have these things, live as you list; only I beseech you, by way •f gratitude, repent, reform:
whither they Repent, return, or no• you shall have these things, live as you list; only I beseech you, by Way •f gratitude, Repent, reform:
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(3) part (DIV2)
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Or, for God to give his Son, and Christ give himself, that whosoever should believe, repent, return, should have 〈 ◊ 〉 benefit of it;
Or, for God to give his Son, and christ give himself, that whosoever should believe, Repent, return, should have 〈 ◊ 〉 benefit of it;
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and otherwise 〈 ◊ ◊ 〉 short.
and otherwise 〈 ◊ ◊ 〉 short.
cc av 〈 sy sy 〉 j.
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Whether of these are 〈 … 〉lier way to lay such a sound 〈 … 〉 the world, judg 〈 ◊ 〉 Would 〈 … 〉 pardoning sins against the first 〈 … 〉 nant, shew so dreadfully (by the death of his Son) how hardly and difficultly he dispensed with his Law, that men might after go on in sin without danger? Surely one of the ends of Christ's dying was to shew, that if he would not pardon sinners against the first Covenant, without such a stupendious Satisfaction,
Whither of these Are 〈 … 〉lier Way to lay such a found 〈 … 〉 the world, judge 〈 ◊ 〉 Would 〈 … 〉 pardoning Sins against the First 〈 … 〉 nant, show so dreadfully (by the death of his Son) how hardly and difficultly he dispensed with his Law, that men might After go on in since without danger? Surely one of the ends of Christ's dying was to show, that if he would not pardon Sinners against the First Covenant, without such a stupendious Satisfaction,
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(3) part (DIV2)
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how hopeless will their condition be, that perform not the terms of this second Covenant, founded in the blood of Christ!
how hopeless will their condition be, that perform not the terms of this second Covenant, founded in the blood of christ!
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(3) part (DIV2)
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Christ never agreed for the salvation of final impenitent Unbelievers, never satisfied for that, though he did for impenitency,
christ never agreed for the salvation of final impenitent Unbelievers, never satisfied for that, though he did for impenitency,
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(3) part (DIV2)
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878
and unbelief, and rejection of Christ for a time, provided they came in at last.
and unbelief, and rejection of christ for a time, provided they Come in At last.
cc n1, cc n1 pp-f np1 p-acp dt n1, vvd pns32 vvd p-acp p-acp ord.
(3) part (DIV2)
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879
He obtained of God, not to take every denial, every rejection, for an utter loss of all (for then we had all perished);
He obtained of God, not to take every denial, every rejection, for an utter loss of all (for then we had all perished);
pns31 vvd pp-f np1, xx pc-acp vvi d n1, d n1, p-acp dt j n1 pp-f d (c-acp cs pns12 vhd d vvn);
(3) part (DIV2)
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but obtained that God would wait, and be long-suffering to sinners, and accept them to righteousness and life, provided they come in before death.
but obtained that God would wait, and be long-suffering to Sinners, and accept them to righteousness and life, provided they come in before death.
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(3) part (DIV2)
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881
They that have a mind to it, notwithstanding Christ's bearing their sins, may bear them themselves: and many will do so;
They that have a mind to it, notwithstanding Christ's bearing their Sins, may bear them themselves: and many will do so;
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(3) part (DIV2)
128
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882
even they that knowing the terms of Justification and Salvation by Christ, do chuse rather his eternal wrath and displeasure,
even they that knowing the terms of Justification and Salvation by christ, do choose rather his Eternal wrath and displeasure,
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(3) part (DIV2)
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883
than to accept him on the condition of his love and favour.
than to accept him on the condition of his love and favour.
cs pc-acp vvi pno31 p-acp dt n1 pp-f po31 n1 cc n1.
(3) part (DIV2)
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884
They agreed that they, and they only, shall have benefit by this Propitiatory death of Christ, that shall, in this life, perform the conditions whereon it is offered,
They agreed that they, and they only, shall have benefit by this Propitiatory death of christ, that shall, in this life, perform the conditions whereon it is offered,
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(3) part (DIV2)
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and if they finally refuse it on these terms, they shall have no benefit by it,
and if they finally refuse it on these terms, they shall have no benefit by it,
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(3) part (DIV2)
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886
but the wrath of God shall abide on them;
but the wrath of God shall abide on them;
cc-acp dt n1 pp-f np1 vmb vvi p-acp pno32;
(3) part (DIV2)
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yea, and they shall perish with heavier perdition, with so••r punishment, because of their treading under foot the blood of the Covenant;
yea, and they shall perish with Heavier perdition, with so••r punishment, Because of their treading under foot the blood of the Covenant;
uh, cc pns32 vmb vvi p-acp jc n1, p-acp j n1, c-acp pp-f po32 vvg p-acp n1 dt n1 pp-f dt n1;
(3) part (DIV2)
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slighting of it as not worthy their acceptance upon the terms of it: Which is this new Covenant, this second Covenant made in the blood of Christ.
slighting of it as not worthy their acceptance upon the terms of it: Which is this new Covenant, this second Covenant made in the blood of christ.
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(3) part (DIV2)
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889
So that I may say, Though immediately and antecedently, to the consideration of fixing the terms,
So that I may say, Though immediately and antecedently, to the consideration of fixing the terms,
av cst pns11 vmb vvi, cs av-j cc av-j, p-acp dt n1 pp-f vvg dt n2,
(3) part (DIV2)
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and making this second Covenant, Christ dyed (as I told you before) that God might be just, though he should pardon sinners;
and making this second Covenant, christ died (as I told you before) that God might be just, though he should pardon Sinners;
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(3) part (DIV2)
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yet he dyed eventually, and the new Covenant being considered, that God might be just, and the justifier of him that is of the faith of Jesus.
yet he died eventually, and the new Covenant being considered, that God might be just, and the justifier of him that is of the faith of jesus.
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He so loved the world, that he gave his only begotten Son, that whosoever believed, &c. And for this cause he is the Mediator of the new Covenant, that by means of death for the redemption of Transgressions, they which are called (that is, effectually called, converted) might receive the promise of the eternal Inheritance. He so loved the world, that he gave his only begotten Son, that whosoever believed, etc. And for this cause he is the Mediator of the new Covenant, that by means of death for the redemption of Transgressions, they which Are called (that is, effectually called, converted) might receive the promise of the Eternal Inheritance.
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Now it is necessary for your instruction herein, that I make out to you these three things. 1. What Justification is. 2. What the Covenant. 3. What the Condition.
Now it is necessary for your instruction herein, that I make out to you these three things. 1. What Justification is. 2. What the Covenant. 3. What the Condition.
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First, What Justification, and to justifie, •s. If you know what Condemnation is, you may by it know what Justification is:
First, What Justification, and to justify, •s. If you know what Condemnation is, you may by it know what Justification is:
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for contraries are mutually known by one another. Now Condemnation is contrary to Justification.
for contraries Are mutually known by one Another. Now Condemnation is contrary to Justification.
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Who shall lay any thing to the charge of Gods Elect? it is God that justifieth, Who is he that condemneth? If there be a controversie between men, and they come unto judgment, that the Judges may judg them; Who shall lay any thing to the charge of God's Elect? it is God that Justifieth, Who is he that Condemneth? If there be a controversy between men, and they come unto judgement, that the Judges may judge them;
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then they shall justifie the righteous, and condemn the wicked. then they shall justify the righteous, and condemn the wicked.
av pns32 vmb vvi dt j, cc vvi dt j.
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Now there is a two fold Condemnation, viz. by the Law, and according to the Law;
Now there is a two fold Condemnation, viz. by the Law, and according to the Law;
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that is, by the Law, and by the sentence of the Judg. A man that transgresseth a Law, is immediately condemned by the Law.
that is, by the Law, and by the sentence of the Judges A man that Transgresseth a Law, is immediately condemned by the Law.
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Adam in the very moment he transgressed the Law, was condemned in Law; that is, made guilty, the death threatned was made due to him.Adam in the very moment he transgressed the Law, was condemned in Law; that is, made guilty, the death threatened was made due to him.
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And again, when an offender is proceeded against according to the Law, and, by the sentence of the Judg ▪ sentenced according to the Law, then he is Sententially condemned:
And again, when an offender is proceeded against according to the Law, and, by the sentence of the Judge ▪ sentenced according to the Law, then he is Sententially condemned:
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First, the Law condemns him, and then the Judg according to the Law.
First, the Law condemns him, and then the Judge according to the Law.
ord, dt n1 vvz pno31, cc av dt n1 vvg p-acp dt n1.
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903
So there is a Justification in Law, and a Justification by the Sentence of the Judg. And these two senses of the word can only challenge any kind of propriety;
So there is a Justification in Law, and a Justification by the Sentence of the Judges And these two Senses of the word can only challenge any kind of propriety;
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one is called Sentential Justification, by the sentence of the Judg, pronouncing him righteous, and one that ought to be acquitted according to the Law.
one is called Sentential Justification, by the sentence of the Judge, pronouncing him righteous, and one that ought to be acquitted according to the Law.
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The other is called Constitutive Justification, or Justification in Law; which is, of one that hath right to be acquitted, when accused.
The other is called Constitutive Justification, or Justification in Law; which is, of one that hath right to be acquitted, when accused.
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When the Scripture speaketh of Justification by Christ, by faith, or to life, it constantly useth it in one of these senses.
When the Scripture speaks of Justification by christ, by faith, or to life, it constantly uses it in one of these Senses.
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He that is a believer, that hath performed the Gospelcondition, is justified immediately, ipso jure, in Law-title, by the Law of Grace;
He that is a believer, that hath performed the Gospel condition, is justified immediately, ipso jure, in Law title, by the Law of Grace;
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he is constitutively justified by that Covenant or Gospelgrant [ He that believeth, shall be saved ];
he is constitutively justified by that Covenant or Gospelgrant [ He that Believeth, shall be saved ];
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hath right to not-perishing, and a right to eternal life, by this promise; though he is not sententially justified till the day of Judgment:
hath right to not-perishing, and a right to Eternal life, by this promise; though he is not sententially justified till the day of Judgement:
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The Lord grant he may find mercy at that day, saith the Apostle.The Lord grant he may find mercy At that day, Says the Apostle.
dt n1 vvb pns31 vmb vvi n1 p-acp d n1, vvz dt n1.
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911
By the Law of Grace or Promise, immediately the sinner upon his believing, hath right to impunity,
By the Law of Grace or Promise, immediately the sinner upon his believing, hath right to impunity,
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as to Hell, and right to the Inheritance by Promise;
as to Hell, and right to the Inheritance by Promise;
c-acp p-acp n1, cc j-jn p-acp dt n1 p-acp n1;
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and at the last day shall be adjudged to it, to the immediate possession of all those Immunities which were given by the Law of Grace or Promise.
and At the last day shall be adjudged to it, to the immediate possession of all those Immunities which were given by the Law of Grace or Promise.
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Not the hearers, but the doer of the Law shall be justified — In the day when God shall judg the secrets of all men according to my Gospel. Not the hearers, but the doer of the Law shall be justified — In the day when God shall judge the secrets of all men according to my Gospel.
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We through the spirit do wait for the hope of righteousness by faith; that is, for justification by faith at the last day.We through the Spirit do wait for the hope of righteousness by faith; that is, for justification by faith At the last day.
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But this Sentential justification is to come.
But this Sentential justification is to come.
p-acp d j n1 vbz pc-acp vvi.
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Therefore whensoever the Scripture speaketh of justification in this life (as for the most part it doth), being justified by faith, we have peace with God.
Therefore whensoever the Scripture speaks of justification in this life (as for the most part it does), being justified by faith, we have peace with God.
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But you are sanctified, you are justified — it is to be understood of justification in Lawtitle;But you Are sanctified, you Are justified — it is to be understood of justification in Law title;
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and in this sense it is to be understood here.
and in this sense it is to be understood Here.
cc p-acp d n1 pn31 vbz pc-acp vbi vvn av.
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We may say of a man whose case is good according to the Law, that ought to be acquitted when it cometh to trial, The Law justifieth him, the Law acquits him, he is justified already in Law;
We may say of a man whose case is good according to the Law, that ought to be acquitted when it comes to trial, The Law Justifieth him, the Law acquits him, he is justified already in Law;
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and so are believers in this life:
and so Are believers in this life:
cc av vbr n2 p-acp d n1:
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There is no condemnation to those that are in Christ Jesus, who walk not after the flesh but after the spirit. There is no condemnation to those that Are in christ jesus, who walk not After the Flesh but After the Spirit.
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The justification here spoken of, is expressed by another word in the Text, viz. Remission of sins. And the Scripture constantly useth Justification in the Gospelway,
The justification Here spoken of, is expressed by Another word in the Text, viz. Remission of Sins. And the Scripture constantly uses Justification in the Gospelway,
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and pardon or remission of sins, as equipollent terms;
and pardon or remission of Sins, as equipollent terms;
cc vvi cc n1 pp-f n2, c-acp j n2;
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and the Apostle proveth, there is no justification now by works, but by pardon of sins, citing it out of the Psalms; Blessed are they whose iniquities are pardoned, and whose si•• are covered.
and the Apostle Proves, there is no justification now by works, but by pardon of Sins, citing it out of the Psalms; Blessed Are they whose iniquities Are pardoned, and whose si•• Are covered.
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Blessed is the man to wh•• the Lord doth not impute iniquity. Blessed is the man to wh•• the Lord does not impute iniquity.
j-vvn vbz dt n1 p-acp n1 dt n1 vdz xx vvi n1.
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Observe the place, and you will see he useth imputing righteousness without works, and not imputing iniquity, as the very same.
Observe the place, and you will see he uses imputing righteousness without works, and not imputing iniquity, as the very same.
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Again, in the Text justified freely by his grace through the 〈 … 〉pt〈 … 〉 •hat is in Christ, is th•s 〈 … 〉 Scriptures, Redemption through his blood, the forgiveness of sins, according to the riches of his grace.
Again, in the Text justified freely by his grace through the 〈 … 〉pt〈 … 〉 •hat is in christ, is th•s 〈 … 〉 Scriptures, Redemption through his blood, the forgiveness of Sins, according to the riches of his grace.
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And, redemption through his blood, even the remission of sins. Be it known unto you therefore brethren, that through this Man is preached unto you the remission of sins;
And, redemption through his blood, even the remission of Sins. Be it known unto you Therefore brothers, that through this Man is preached unto you the remission of Sins;
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and by him all that believe are justified from those things from which they could not be justified by the Law of Moses.
and by him all that believe Are justified from those things from which they could not be justified by the Law of Moses.
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The blood of the new Covenant shed for the remission of sins. The blood of the new Covenant shed for the remission of Sins.
dt n1 pp-f dt j n1 vvn p-acp dt n1 pp-f n2.
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And this justification of sinners, or forgiveness of sins, is reckon'd as one Article of the Creed,
And this justification of Sinners, or forgiveness of Sins, is reckoned as one Article of the Creed,
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as essentially necessary to salvation to be believed.
as essentially necessary to salvation to be believed.
c-acp av-j j p-acp n1 pc-acp vbi vvn.
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And indeed, the Justification (in law) of faln man, is all one with the pardon of sin.
And indeed, the Justification (in law) of fallen man, is all one with the pardon of since.
cc av, dt n1 (p-acp n1) pp-f j-vvn n1, vbz d pi p-acp dt n1 pp-f n1.
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And as for the respective difference of pardon being a discharge from the obligation of the Law to punishment;
And as for the respective difference of pardon being a discharge from the obligation of the Law to punishment;
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936
and justification from the condemnation and accusation of the Law; it is so little, that it is not worth while to clear it to you;
and justification from the condemnation and accusation of the Law; it is so little, that it is not worth while to clear it to you;
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for the obligation of the Law to punishment, and the condemnation and accusation of the Law, are one and the same act.
for the obligation of the Law to punishment, and the condemnation and accusation of the Law, Are one and the same act.
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Justification of one guilty, is all one with pardon of sin.
Justification of one guilty, is all one with pardon of since.
n1 pp-f crd j, vbz d pi p-acp n1 pp-f n1.
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Yet there is this difference between Justification taken at large, and pardon, viz. None can be pardoned but an offender;
Yet there is this difference between Justification taken At large, and pardon, viz. None can be pardoned but an offender;
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but a man that was never an offender, is capable of being justified (as Adam would have been, had he stood) against any charge pleaded or pleadable against him.
but a man that was never an offender, is capable of being justified (as Adam would have been, had he stood) against any charge pleaded or pleadable against him.
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But if once a man be guilty of the breach of a Law, his Pardon and Justification are all one;
But if once a man be guilty of the breach of a Law, his Pardon and Justification Are all one;
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for there can be no justification of offenders, but by a legal discharge of the sinner from the obligation to punishment, which is pardon.
for there can be no justification of offenders, but by a Legal discharge of the sinner from the obligation to punishment, which is pardon.
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So that Justification actively taken, is an act of God, whereby he pardoneth our sins, or dischargeth us from condemnation, or giveth right to salvation, notwithstanding our sins.
So that Justification actively taken, is an act of God, whereby he Pardoneth our Sins, or dischargeth us from condemnation, or gives right to salvation, notwithstanding our Sins.
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944
All these are the same, and only differ in words.
All these Are the same, and only differ in words.
av-d d vbr dt d, cc av-j vvi p-acp n2.
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945
If you should define Justification, An act of God, whereby he pardoneth our sins, and constituteth us righteous;
If you should define Justification, an act of God, whereby he Pardoneth our Sins, and constituteth us righteous;
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946
all the fault here is only this, You do tautologize; for there needeth no more to righteousness, than pardon of sin:
all the fault Here is only this, You do tautologize; for there needs no more to righteousness, than pardon of since:
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for that which putteth an offender into such a state, as if he had performed the Law in all things, that doth perfectly justifie, or constitute him righteous:
for that which putteth an offender into such a state, as if he had performed the Law in all things, that does perfectly justify, or constitute him righteous:
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but, pardon of all sins, both of omission and commission, doth put a man into that state,
but, pardon of all Sins, both of omission and commission, does put a man into that state,
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as if he had performed the Law in all things (for it putteth him into that estate,
as if he had performed the Law in all things (for it putteth him into that estate,
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as if he had transgressed the Law in nothing; therefore, as if he had performed the Law in all things).
as if he had transgressed the Law in nothing; Therefore, as if he had performed the Law in all things).
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951
It is impossible to find a middle. I say, there needeth no more to righteousness, than pardon of sin.
It is impossible to find a middle. I say, there needs no more to righteousness, than pardon of since.
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952
If all his sins be pardoned, he is ipso facto non reus, not guilty; and if not guilty, he is justus, just.
If all his Sins be pardoned, he is ipso facto non Rhesus, not guilty; and if not guilty, he is justus, just.
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It is impossible to find any medium NONLATINALPHABET, in capaci, in a capable Subject. In a subject uncapable, where there is not debitum inessendi; there may be notguilty, not-unjust, and yet not-just;
It is impossible to find any medium, in capaci, in a capable Subject. In a Subject uncapable, where there is not Debitum inessendi; there may be notguilty, not-unjust, and yet not-just;
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as in a Brute or Stone.
as in a Brutus or Stone.
c-acp p-acp dt n1 cc n1.
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If a man by his sin be guilty, be obliged to lose Heaven and go to Hell;
If a man by his since be guilty, be obliged to loose Heaven and go to Hell;
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if his sin be once pardoned, this obligation once dissolved, he is in statu quo prius, hath right to Heaven,
if his since be once pardoned, this obligation once dissolved, he is in Statu quo prius, hath right to Heaven,
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and to be free from Hell.
and to be free from Hell.
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If right to any good thing that a man should have, if innocent, should yet be wanting to a man pardoned (as you may see I did yield such a thing before as to this li•e) the want of that good thing is part of punishment;
If right to any good thing that a man should have, if innocent, should yet be wanting to a man pardoned (as you may see I did yield such a thing before as to this li•e) the want of that good thing is part of punishment;
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and therefore he is not wholly pardoned, no more than wholly justified as yet, except the right to that good thing be restored.
and Therefore he is not wholly pardoned, no more than wholly justified as yet, except the right to that good thing be restored.
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If the poena damni, the loss of the enjoyment of God be punishment•, then pardon of sin restoreth right to the enjoyment of God;
If the poena damn, the loss of the enjoyment of God be punishment•, then pardon of since restoreth right to the enjoyment of God;
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else not fully pardoned, no more than justified.
Else not Fully pardoned, no more than justified.
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If a Traytor be pardoned, but must lose his Goods, he is then pardoned and justified as to his Life and Lands,
If a Traitor be pardoned, but must loose his Goods, he is then pardoned and justified as to his Life and Lands,
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but not as to his Goods. So that they are the same thing, his pardon and justification;
but not as to his Goods. So that they Are the same thing, his pardon and justification;
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and there is no more in the justification of an offender, than pardon of sin.
and there is no more in the justification of an offender, than pardon of since.
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Those learned men that oppose this, constantly grant, That if pardon of sin put an offender into such an estate,
Those learned men that oppose this, constantly grant, That if pardon of since put an offender into such an estate,
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as if he had performed the Law in every thing, then it would apparently be the whole of Justification:
as if he had performed the Law in every thing, then it would apparently be the Whole of Justification:
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and also that pardon of sin putteth him into such an estate, as if he had offended the Law in nothing;
and also that pardon of since putteth him into such an estate, as if he had offended the Law in nothing;
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and also that the satisfaction of Christ is enough for pardon of sin.
and also that the satisfaction of christ is enough for pardon of since.
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But they maintain, that it is possible for a man not to have offended the Law in any thing,
But they maintain, that it is possible for a man not to have offended the Law in any thing,
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and yet not to have fulfilled the Law in every thing;
and yet not to have fulfilled the Law in every thing;
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which I should by no means tell them that know it not, was it not in duty to instruct you, that it is opposed without shew of reason.
which I should by no means tell them that know it not, was it not in duty to instruct you, that it is opposed without show of reason.
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And by the way you may see how contrary to Reason (as well as Scriture) that way of theirs is, who hold, That Christ's fulfilling of,
And by the Way you may see how contrary to Reason (as well as Scripture) that Way of theirs is, who hold, That Christ's fulfilling of,
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and Christ's obedience to the Law, is accounted, imputed, as if believers had fulfilled and obeyed the Law in his so doing:
and Christ's Obedience to the Law, is accounted, imputed, as if believers had fulfilled and obeyed the Law in his so doing:
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You may hold the active and passive righteousness of Christ a satisfaction to Justice for our breach of the Law;
You may hold the active and passive righteousness of christ a satisfaction to justice for our breach of the Law;
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both of them a valuable consideration, on which God will acquit the offenders, so they do but perform the Gospel-conditions;
both of them a valuable consideration, on which God will acquit the offenders, so they do but perform the Gospel conditions;
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and I can easily answer all the Arguments I have read, to exclude his active obedience from being part of the satisfaction to Justice for the breach of the Law:
and I can Easily answer all the Arguments I have read, to exclude his active Obedience from being part of the satisfaction to justice for the breach of the Law:
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But to hold, over and beside such a satisfaction for our disobedience, that there is made over to us a right to his obedience,
But to hold, over and beside such a satisfaction for our disobedience, that there is made over to us a right to his Obedience,
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so as God to account us as if we had obeyed the Law in him;
so as God to account us as if we had obeyed the Law in him;
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beside the danger of making God account men as perfect as Christ, and accounting that which is not true; First, It is altogether needless:
beside the danger of making God account men as perfect as christ, and accounting that which is not true; First, It is altogether needless:
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for the Law requireth not of us, both suffering and obedience, in respect of the same time and actions, but only one of them;
for the Law requires not of us, both suffering and Obedience, in respect of the same time and actions, but only one of them;
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either our obedience, or our undergoing the penalty.
either our Obedience, or our undergoing the penalty.
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And it is vainly alledged, that it requireth suffering for the time past, and obedience for the future.
And it is vainly alleged, that it requires suffering for the time past, and Obedience for the future.
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It is in effect to deny Christ hath satisfied for future sins: Ere long those future sins will be past;
It is in Effect to deny christ hath satisfied for future Sins: Ere long those future Sins will be passed;
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and if we do not obey for the future, we sin; and if we sin, the Law requireth only our suffering for expiation;
and if we do not obey for the future, we sin; and if we sin, the Law requires only our suffering for expiation;
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and that, Christ's Satisfaction, Expiation, Propitiation, hath satisfied for. Secondly, It maketh the death and sufferings of Christ needless:
and that, Christ's Satisfaction, Expiation, Propitiation, hath satisfied for. Secondly, It makes the death and sufferings of christ needless:
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for if we obeyed the Law in him, he being in our stead, so as God accounted us to have obeyed in him;
for if we obeyed the Law in him, he being in our stead, so as God accounted us to have obeyed in him;
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then there was no need of his death: for though we obeyed not in our selves, yet we obeyed in Christ.
then there was no need of his death: for though we obeyed not in our selves, yet we obeyed in christ.
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If a Soldier be by the Martial Law to watch his hour or dye;
If a Soldier be by the Martial Law to watch his hour or die;
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if another be accepted to watch for him, so as it may be said another hath watched for him;
if Another be accepted to watch for him, so as it may be said Another hath watched for him;
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though he did not watch, what, Must this other Soldier dye for him, as well as watch for him? No Law requires both.
though he did not watch, what, Must this other Soldier die for him, as well as watch for him? No Law requires both.
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It was not, Do this, and dye.
It was not, Do this, and die.
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If his obedience was so formally for us, as to be accepted by God for us,
If his Obedience was so formally for us, as to be accepted by God for us,
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as if we had fulfilled the Law in every thing, What need was there of a Satisfaction, to make as if we had b•oken the Law in nothing? & vice versâ.
as if we had fulfilled the Law in every thing, What need was there of a Satisfaction, to make as if we had b•oken the Law in nothing? & vice versâ.
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Thirdly, If Christ fulfilled the Law for us in this sense, so as it is to be imputed to us,Thirdly, If christ fulfilled the Law for us in this sense, so as it is to be imputed to us,
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as if we had fulfilled the Law our selves; then we should be freed altogether from any obligation from the Law to obedience;
as if we had fulfilled the Law our selves; then we should be freed altogether from any obligation from the Law to Obedience;
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just as we are freed from the condemnation of the Law, because Christ underwent it as a Satisfaction for us, we should not then sin in notobeying the Law,
just as we Are freed from the condemnation of the Law, Because christ underwent it as a Satisfaction for us, we should not then since in notobeying the Law,
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and we could not be pardoned by Christ for our sins in not obeying the Law;
and we could not be pardoned by christ for our Sins in not obeying the Law;
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for they are no sins according to this Hypothesis.
for they Are no Sins according to this Hypothesis.
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If there be a Law, That if a servant, hired for a year, shall refuse to serve his year's service (if his Master require) he shall lye in the prison a year.
If there be a Law, That if a servant, hired for a year, shall refuse to serve his year's service (if his Master require) he shall lie in the prison a year.
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Suppose one hired did not serve a year, but another served a year good and faithful service for him, Must this hired man also serve a year for himself,
Suppose one hired did not serve a year, but Another served a year good and faithful service for him, Must this hired man also serve a year for himself,
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or he is to blame? and, Must this man, accepted to serve a year for him,
or he is to blame? and, Must this man, accepted to serve a year for him,
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also lye in prison for him? What if I did not serve a year,
also lie in prison for him? What if I did not serve a year,
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yet another served for me, and better service than I can perform? What need is there, may he say, that I should serve it my self? Do I think I can mend his work? do it better my self,
yet Another served for me, and better service than I can perform? What need is there, may he say, that I should serve it my self? Do I think I can mend his work? do it better my self,
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than I have done it in him? I am almost ashamed to lay open the weakness of them that hold these things,
than I have done it in him? I am almost ashamed to lay open the weakness of them that hold these things,
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after such multitudes of learned Protestants have shown their absurdity.
After such Multitudes of learned Protestants have shown their absurdity.
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How much clearer is the Scripture ▪ way, of God for Christ's sake justifying and pardoning us,
How much clearer is the Scripture ▪ Way, of God for Christ's sake justifying and pardoning us,
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for Christ's Satisfaction, Propitiation? than to talk of our fulfilling the Law;
for Christ's Satisfaction, Propitiation? than to talk of our fulfilling the Law;
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yea, or (which is not so ill) our satisfying in Him, suffering in Him,
yea, or (which is not so ill) our satisfying in Him, suffering in Him,
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or redeeming our selves in Him, or God accounting us to have satisfied in Him. These are Phrases the Scripture is a stranger unto:
or redeeming our selves in Him, or God accounting us to have satisfied in Him. These Are Phrases the Scripture is a stranger unto:
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though if they will say, as some, They mean no more by such speeches, but that God for Christ's Satisfaction gives us all these Gospel-mercies:
though if they will say, as Some, They mean no more by such Speeches, but that God for Christ's Satisfaction gives us all these Gospel mercies:
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I shall only say, They might speak plainer.
I shall only say, They might speak plainer.
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And our satisfying in Him is true, in a figurative sense, though not in a proper sense;
And our satisfying in Him is true, in a figurative sense, though not in a proper sense;
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and so God's accounting us to have satisfied in Him:
and so God's accounting us to have satisfied in Him:
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yet, in no possible sense is our fulfilling the preceptive part of the Law in Him, true;
yet, in no possible sense is our fulfilling the preceptive part of the Law in Him, true;
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for, this would make Christ's satisfaction needless. Now since I have defined Justification by pardon of sin;
for, this would make Christ's satisfaction needless. Now since I have defined Justification by pardon of since;
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it is necessary that I tell you what Pardon is: Pardon is a dissolution, or discharge from the obligation to punishment.
it is necessary that I tell you what Pardon is: Pardon is a dissolution, or discharge from the obligation to punishment.
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It is none of these four things that only pretend to come in competition. 1. Pardon of sin is not, A making sin cease to be:
It is none of these four things that only pretend to come in competition. 1. Pardon of since is not, A making since cease to be:
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for that is to be ascribed to Sanctification, which is a real change in opposition to relative.
for that is to be ascribed to Sanctification, which is a real change in opposition to relative.
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2. It is not, making that it should be said, that the sin was never committed; this is impossible.
2. It is not, making that it should be said, that the since was never committed; this is impossible.
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3. It is not, making sin that it do not in its own nature deserve damnation.
3. It is not, making since that it do not in its own nature deserve damnation.
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4. It is not, the executive taking off the penalty; for this is a consequent of pardon, by virtue of justice and faithfulness.
4. It is not, the executive taking off the penalty; for this is a consequent of pardon, by virtue of Justice and faithfulness.
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Yet sometimes it is used in this improper sense in Scripture. But it is, A dissolution of the obligation to punishment;
Yet sometime it is used in this improper sense in Scripture. But it is, A dissolution of the obligation to punishment;
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the dueness of the penalty is taken away immediately by pardon, and so remotely and ultimately the penalty;
the dueness of the penalty is taken away immediately by pardon, and so remotely and ultimately the penalty;
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God being just and faithful, will not inflict what is not due, what he hath made not due by his Law of Grace.
God being just and faithful, will not inflict what is not due, what he hath made not due by his Law of Grace.
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So that Justification actively taken for God's act, is an act of God, whereby he pardoneth our sins,
So that Justification actively taken for God's act, is an act of God, whereby he Pardoneth our Sins,
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or, dissolveth the obligation to punishment. And then Justification, when taken passively for the effect of Justification, is, A dissolution of,
or, dissolveth the obligation to punishment. And then Justification, when taken passively for the Effect of Justification, is, A dissolution of,
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or discharge from the obligation to Hell and Punishment, or a right to Salvation;
or discharge from the obligation to Hell and Punishment, or a right to Salvation;
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or, a right to be free from Condemnation, which is nothing else but a right to salvation.
or, a right to be free from Condemnation, which is nothing Else but a right to salvation.
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It doth not, in this Discourse, concern me to speak of the further degrees of Happiness superadded:
It does not, in this Discourse, concern me to speak of the further Degrees of Happiness superadded:
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for, Justification of it self comprehendeth no more than right to what would have been due to us if we had been righteous without pardon, had never transgressed the Law:
for, Justification of it self comprehendeth no more than right to what would have been due to us if we had been righteous without pardon, had never transgressed the Law:
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for, Justification is from some thing, as well as to some thing. Yet this, on the by:
for, Justification is from Some thing, as well as to Some thing. Yet this, on the by:
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Greater things than we fell from, do come to man by the same Law of Grace, by the same blood of Christ,
Greater things than we fell from, do come to man by the same Law of Grace, by the same blood of christ,
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and upon the performance of the same condition, that Justification or pardon of sin doth.
and upon the performance of the same condition, that Justification or pardon of since does.
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As for the meritorious cause of this Justification, I have spoken very largely of it already:
As for the meritorious cause of this Justification, I have spoken very largely of it already:
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for whose sake, merit, Cujus intuitu: I told you that he justifies us through the redemption that is in Christ;
for whose sake, merit, Cujus intuitu: I told you that he Justifies us through the redemption that is in christ;
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and I dare not ever and anon return to speak of it here, lest I should confound your understandings.
and I Dare not ever and anon return to speak of it Here, lest I should confound your understandings.
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I shall, after this, speak of God's working Faith in us, that we might be justified, and Christ's meriting of it.
I shall, After this, speak of God's working Faith in us, that we might be justified, and Christ's meriting of it.
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Therefore do not in your too forward thoughts over-run me, as if I denied any thing I come not yet to speak of.
Therefore do not in your too forward thoughts overrun me, as if I denied any thing I come not yet to speak of.
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Now I will tell you what this act of God is;
Now I will tell you what this act of God is;
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how God dischargeth the sinner, and dissolveth this obligation to Punishment, and so giveth right to salvation which we lost by our sins.
how God dischargeth the sinner, and dissolveth this obligation to Punishment, and so gives right to salvation which we lost by our Sins.
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It is by some new Law or Constitution, by some Covenant or Promise, founded in Christ's Satisfaction.
It is by Some new Law or Constitution, by Some Covenant or Promise, founded in Christ's Satisfaction.
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It is some judicial juridical act, and therefore by some Law-act. I thus prove it.
It is Some judicial juridical act, and Therefore by Some Law-act. I thus prove it.
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1. It is impossible that a man that is a sinner should have right to be freed from condemnation,
1. It is impossible that a man that is a sinner should have right to be freed from condemnation,
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but it must be by some Law of Grace, some legal discharge. Such a jus or right cannot possibly pass, but by some Law-act.
but it must be by Some Law of Grace, Some Legal discharge. Such a jus or right cannot possibly pass, but by Some Law-act.
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If a Rector should refuse to inflict the penalty on a man guilty or condemned, this is not Pardon or Justification.
If a Rector should refuse to inflict the penalty on a man guilty or condemned, this is not Pardon or Justification.
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You may call it Suspension, Impunity;
You may call it Suspension, Impunity;
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but the offender hath no right to the Impunity, the obligation to punishment is not dissolved by it.
but the offender hath no right to the Impunity, the obligation to punishment is not dissolved by it.
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Yea, suppose God should have resolved within himself never to inflict the penalty;
Yea, suppose God should have resolved within himself never to inflict the penalty;
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yet he might inflict it when he would, without injustice (though I confess not without mutability), the offender hath no right to impunity by such an intention, no jus, the obligation is not dissolved till some lex remedians, some remedying Law, some Rectoral Law of Oblivion, some Act of Pardon and Oblivion:
yet he might inflict it when he would, without injustice (though I confess not without mutability), the offender hath no right to impunity by such an intention, no jus, the obligation is not dissolved till Some lex remedians, Some remedying Law, Some Rectoral Law of Oblivion, Some Act of Pardon and Oblivion:
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else, it is only forbearance, but no acquittance, no discharge, no pardon, no justification.
Else, it is only forbearance, but no acquittance, no discharge, no pardon, no justification.
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2. God will be true to his own Laws, and will not leave a man unpunished to whom punishment is due by his own Constitutions, all things considered;
2. God will be true to his own Laws, and will not leave a man unpunished to whom punishment is due by his own Constitutions, all things considered;
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but his judgment and execution will be according to Truth and Law.
but his judgement and execution will be according to Truth and Law.
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He that condemneth the righteous, and justifieth the wicked, they both are an abomination to the Lord. He that Condemneth the righteous, and Justifieth the wicked, they both Are an abomination to the Lord.
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He will sentence men according to his own Laws;
He will sentence men according to his own Laws;
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and he will not justifie or condemn pro libitu, but according to his own declared Laws.
and he will not justify or condemn Pro libitu, but according to his own declared Laws.
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He will not sententially hereafter justifie, nor will he account justified here, any sinner, but whom the new Law of Grace, the Gospel founded in the blood of Christ justifieth, which only justifieth Believers.
He will not sententially hereafter justify, nor will he account justified Here, any sinner, but whom the new Law of Grace, the Gospel founded in the blood of christ Justifieth, which only Justifieth Believers.
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3. Condemnation is by some Law: therefore Justification must be by some Law; for, Contraries are of the same general nature.
3. Condemnation is by Some Law: Therefore Justification must be by Some Law; for, Contraries Are of the same general nature.
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As condemnation is by a Law-threat; so Justification of a sinner must be by a Law-promise.
As condemnation is by a Law-threat; so Justification of a sinner must be by a Law-promise.
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It is a Law-rule, that Obligations are dissolved by the same way whereby they are made.
It is a Law-rule, that Obligations Are dissolved by the same Way whereby they Are made.
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The Apostle speaking of boasting being excluded in Justification, asketh, By what Law? and answers, By the Law of Faith;
The Apostle speaking of boasting being excluded in Justification, asks, By what Law? and answers, By the Law of Faith;
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implying plainly, Men are justified by the Law of Faith.
implying plainly, Men Are justified by the Law of Faith.
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4. We may clearly see it by the tenour of the Covenants, Rom. 10. 5, 6, 9 Moses describeth the righteousness of the Law, the tenour of the Covenant of Works, which would have justified men, had they performed the condition of it:
4. We may clearly see it by the tenor of the Covenants, Rom. 10. 5, 6, 9 Moses Describeth the righteousness of the Law, the tenor of the Covenant of Works, which would have justified men, had they performed the condition of it:
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The man which doth these things, shall live in them. The man which does these things, shall live in them.
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But the righteousness of faith, the tenour of the Covenant of Grace, the word which we preach, is this:
But the righteousness of faith, the tenor of the Covenant of Grace, the word which we preach, is this:
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If thou confess with thy mouth, and believe with thy heart, that God hath raised him from the dead, thou shalt be saved. If thou confess with thy Mouth, and believe with thy heart, that God hath raised him from the dead, thou shalt be saved.
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Had man performed the Legal Condition, perfect and perpetual obedience, the Law of Works would have justified him.
Had man performed the Legal Condition, perfect and perpetual Obedience, the Law of Works would have justified him.
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Therefore, now, if a man perform the Gospel-condition; the Gospel, this Law of Faith, will justifie him.
Therefore, now, if a man perform the Gospel condition; the Gospel, this Law of Faith, will justify him.
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See also Gal. 3. 16, 17, 21, 22, of the two Covenants. To Abraham and his seed were the Promises made;
See also Gal. 3. 16, 17, 21, 22, of the two Covenants. To Abraham and his seed were the Promises made;
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that is, to Abraham, and all true Believers that are of the Faith of Abraham; as he fully explains himself in other places of the Chapter, especially the last verse.
that is, to Abraham, and all true Believers that Are of the Faith of Abraham; as he Fully explains himself in other places of the Chapter, especially the last verse.
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And is the Law against the Promises of God, against this Covenant confirmed of God in Christ, That he that believeth shall live? Had there been a Law which could have given life, verily righteousness should have been by that Law:
And is the Law against the Promises of God, against this Covenant confirmed of God in christ, That he that Believeth shall live? Had there been a Law which could have given life, verily righteousness should have been by that Law:
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but the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. We may argue plainly thus:but the Scripture hath concluded all under since, that the promise by faith of jesus christ might be given to them that believe. We may argue plainly thus:
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This Law, this Covenant-Promise, Believe and live; can give life, that is, right to life; for some do perform the Condition of this Law:
This Law, this Covenant promise, Believe and live; can give life, that is, right to life; for Some do perform the Condition of this Law:
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Therefore, verily Righteousness is and must be by this Law.
Therefore, verily Righteousness is and must be by this Law.
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Can any man possibly give a reason why that Law would have justified, would have given right to life,
Can any man possibly give a reason why that Law would have justified, would have given right to life,
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and so righteousness have been by it, to a man that had performed perfect obedience, and not this Believe and live, perform the Gospel-conditions and live;
and so righteousness have been by it, to a man that had performed perfect Obedience, and not this Believe and live, perform the Gospel conditions and live;
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and not this justifie, give right to life, and so righteousness be by it? 5. To deny this, is to say, the Gospel-Promises are meer Cyphers and Nullities;
and not this justify, give right to life, and so righteousness be by it? 5. To deny this, is to say, the Gospel promises Are mere Ciphers and Nullities;
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they have no effect, if they do not give right to Impunity and eternal life, which is Justification to those that perform the conditions:
they have no Effect, if they do not give right to Impunity and Eternal life, which is Justification to those that perform the conditions:
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Nay, it is to deny that they are Promises;
Nay, it is to deny that they Are Promises;
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for if Promises, they must have the common nature of Promises, which is to give right.
for if Promises, they must have the Common nature of Promises, which is to give right.
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To deny the efficacy of them, is to deny they are gracious Promises; it is to say they are useless, as to giving the right;
To deny the efficacy of them, is to deny they Are gracious Promises; it is to say they Are useless, as to giving the right;
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we should have had right without them.
we should have had right without them.
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It is no Act of Oblivion, much less a very gracious Act of Oblivion, that doth not pardon and justifie properly them that perform the Conditions of it;
It is no Act of Oblivion, much less a very gracious Act of Oblivion, that does not pardon and justify properly them that perform the Conditions of it;
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no Act of Oblivion to him that would be justified by doing that which is the condition of it without it. And this, by the way:
no Act of Oblivion to him that would be justified by doing that which is the condition of it without it. And this, by the Way:
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They that say, Faith attaineth right as an Instrument, and not as a condition, make all the Promises Nullities;
They that say, Faith attaineth right as an Instrument, and not as a condition, make all the Promises Nullities;
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they in effect say, We should have had right, had we performed that thing which is the condition, without such a promise.
they in Effect say, We should have had right, had we performed that thing which is the condition, without such a promise.
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Thus you see, Justification must be by some Law of Grace;
Thus you see, Justification must be by Some Law of Grace;
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and indeed Protestants seem agreed, it is a Juridical Act. Now what Law of Grace is it? What names is it to be called by? You may call it, The Promise, the Covenant, the Law of Grace, the Law of Faith, the Gospel;
and indeed Protestants seem agreed, it is a Juridical Act. Now what Law of Grace is it? What names is it to be called by? You may call it, The Promise, the Covenant, the Law of Grace, the Law of Faith, the Gospel;
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by these names it is called in Scripture. The tenour of it is this: He that turneth, shall live:
by these names it is called in Scripture. The tenor of it is this: He that turns, shall live:
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He that believeth, shall be saved:
He that Believeth, shall be saved:
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He that accepteth Christ in the Gospel-way, on the Gospel ▪ terms, shall have the benefit of this Propitiation to his justification and salvation,
He that Accepteth christ in the Gospelway, on the Gospel ▪ terms, shall have the benefit of this Propitiation to his justification and salvation,
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though never so great a sinner.
though never so great a sinner.
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This is the Gospel, the Law of Faith, the Law or Covenant of Grace founded in the blood of Christ.
This is the Gospel, the Law of Faith, the Law or Covenant of Grace founded in the blood of christ.
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These Promises are Yea and Amen in Christ; are the Covenant confirmed of God in Christ, as the Apostle calls them.
These Promises Are Yea and Amen in christ; Are the Covenant confirmed of God in christ, as the Apostle calls them.
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And by this all were justified and saved, that ever were saved by the blood of Christ.
And by this all were justified and saved, that ever were saved by the blood of christ.
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You shall all be judged, that is, justified or condemned, sententially, according to this Gospel.
You shall all be judged, that is, justified or condemned, sententially, according to this Gospel.
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And, as you shall be sententially judged according to this Law of Liberty at the last day;
And, as you shall be sententially judged according to this Law of Liberty At the last day;
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so, you are here in this life constitutively justified or condemned here in law.
so, you Are Here in this life constitutively justified or condemned Here in law.
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The word which Christ spake shall condemn 〈 ◊ 〉 at 〈 ◊ 〉 last day;
The word which christ spoke shall condemn 〈 ◊ 〉 At 〈 ◊ 〉 last day;
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shall justifie or 〈 ◊ 〉. So it doth in Law〈 ◊ ◊ 〉 them that obey the Gospel here.
shall justify or 〈 ◊ 〉. So it does in Law〈 ◊ ◊ 〉 them that obey the Gospel Here.
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For not the hearers of the 〈 ◊ 〉 are just before God (he speaketh of the Law of Grace: it is like that. For not the hearers of the 〈 ◊ 〉 Are just before God (he speaks of the Law of Grace: it is like that.
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Not every one that saith unto me, Lord, Lord; Not every one that Says unto me, Lord, Lord;
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but he that doth the will of my Father, shall inherit the Kingdom of Heaven);
but he that does the will of my Father, shall inherit the Kingdom of Heaven);
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but the doers of the Law shall be justified, in the day when God shall judg the secrets of all hearts, according to my Gospel. but the doers of the Law shall be justified, in the day when God shall judge the secrets of all hearts, according to my Gospel.
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I hope you now begin to see into the nature of Justification; and by seeing what it is, you see what it is not.
I hope you now begin to see into the nature of Justification; and by seeing what it is, you see what it is not.
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Only these things following, to my best remembrance, are, and can with any shew be pretended to be called Justification; except what the Pupists pretend.
Only these things following, to my best remembrance, Are, and can with any show be pretended to be called Justification; except what the Papists pretend.
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That it is nothing else but Sanctification; which I pretermit as ridiculous. He would not be an abomination to God, that could justifie the wicked;
That it is nothing Else but Sanctification; which I pretermit as ridiculous. He would not be an abomination to God, that could justify the wicked;
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that is, sanctifie them, according to th•ir interpretation. First, It is not. Our knowing we are justified, which some call Justification in Conscience. For,
that is, sanctify them, according to th•ir Interpretation. First, It is not. Our knowing we Are justified, which Some call Justification in Conscience. For,
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1. The Scripture never calleth Assurance (our knowing we are justified) Justification. 2. We may be justified in Scripture-sense by this Gospel, having the condition of Justification, and yet not know it;
1. The Scripture never calls Assurance (our knowing we Are justified) Justification. 2. We may be justified in Scripture-sense by this Gospel, having the condition of Justification, and yet not know it;
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yea, think we are not justified, and have no right to salvation; else, wo to troubled souls.
yea, think we Are not justified, and have no right to salvation; Else, woe to troubled Souls.
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And we may not be justified, and think we are.
And we may not be justified, and think we Are.
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3. In this sense we should be properly said to justifie our selves, and not God to justifie us:
3. In this sense we should be properly said to justify our selves, and not God to justify us:
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for it is we that know we are justified, by the act whereby we know it;
for it is we that know we Are justified, by the act whereby we know it;
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and not God, though God enable us to know we are justified.
and not God, though God enable us to know we Are justified.
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Secondly, Justification is not, God's knowing we are justified, and have right to Impunity, right to Heaven:Secondly, Justification is not, God's knowing we Are justified, and have right to Impunity, right to Heaven:
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it is not God's knowing, accounting us, judging us justified:
it is not God's knowing, accounting us, judging us justified:
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for we are first justified, pardoned in order of Nature, though not of Time, before he knows, accounts us so be.
for we Are First justified, pardoned in order of Nature, though not of Time, before he knows, accounts us so be.
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We first have this right to Impunity, Salvation, before He knows or accounts us to have it.
We First have this right to Impunity, Salvation, before He knows or accounts us to have it.
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The Object is in order of Nature before the Act; a thing is, before it be known.
The Object is in order of Nature before the Act; a thing is, before it be known.
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If there be an Act of Oblivion made, upon condition of Rebels laying down their Weapons;
If there be an Act of Oblivion made, upon condition of Rebels laying down their Weapons;
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Offenders are pardoned, justified in Law-title, upon laying down their Weapons, in order of Nature, before the King, or any else, know or account them pardoned.
Offenders Are pardoned, justified in Law title, upon laying down their Weapons, in order of Nature, before the King, or any Else, know or account them pardoned.
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God doth not account men's sins pardoned, till first they be so by his own Law of Grace.
God does not account men's Sins pardoned, till First they be so by his own Law of Grace.
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They that justifie the wicked, or condemn the righteous, are both an abomination to the Lord. They that justify the wicked, or condemn the righteous, Are both an abomination to the Lord.
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As God did not account Adam guilty, condemned, till first he was so, by his own Law, through sin;
As God did not account Adam guilty, condemned, till First he was so, by his own Law, through since;
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so he doth not, will not account any justified, pardoned;
so he does not, will not account any justified, pardoned;
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till first they are so by his own Law of Grace made in the Blood of Christ, which is upon their performing of the Condition of it.
till First they Are so by his own Law of Grace made in the Blood of christ, which is upon their performing of the Condition of it.
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Thirdly, Justification is not, God's knowing we shall be justified. God indeed doth know men shall be justified when they believe: but this is not Justification.Thirdly, Justification is not, God's knowing we shall be justified. God indeed does know men shall be justified when they believe: but this is not Justification.
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It doth not follow that a man is justified, and his sin pardoned, who is going on in all villany,
It does not follow that a man is justified, and his since pardoned, who is going on in all villainy,
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because he belongeth to the Election of Grace, because God knoweth he will believe, and so will be justified when brought home.
Because he belongeth to the Election of Grace, Because God Knoweth he will believe, and so will be justified when brought home.
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For, 1. God knoweth, till he believe, he is unjustified, his sin not pardoned, he is under the curse of the Law,
For, 1. God Knoweth, till he believe, he is unjustified, his since not pardoned, he is under the curse of the Law,
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and under the Rectoral displeasure of God: for, Without Faith it is impossible to please God.
and under the Rectoral displeasure of God: for, Without Faith it is impossible to please God.
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God hateth all workers of iniquity with this Rectoral hatred. He that believeth not, is condemned already;
God hates all workers of iniquity with this Rectoral hatred. He that Believeth not, is condemned already;
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he is so far from being justified.
he is so Far from being justified.
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You cannot say of such a man, he is justified, his sins pardoned, but he knoweth it not. No;
You cannot say of such a man, he is justified, his Sins pardoned, but he Knoweth it not. No;
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till a man believe the wrath of God abideth on him. Hell is yet his due, by God's own Laws of Government;
till a man believe the wrath of God Abideth on him. Hell is yet his due, by God's own Laws of Government;
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though Heaven will be so, when he believes. 2. Else Justification and pardon of •in would be from Eternity, which we are sure is contrary to all Scripture that maketh them consequent of Faith, Repentance,
though Heaven will be so, when he believes. 2. Else Justification and pardon of •in would be from Eternity, which we Are sure is contrary to all Scripture that makes them consequent of Faith, Repentance,
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and Conversion, whatsoever some have said to the contrary, — turn them from darkness to light, that they may receive forgiveness of sins,
and Conversion, whatsoever Some have said to the contrary, — turn them from darkness to Light, that they may receive forgiveness of Sins,
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and inheritance, &c. We have believed, that we may be justified by the faith of Christ.
and inheritance, etc. We have believed, that we may be justified by the faith of christ.
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To whom righteousness shall be imputed, if we believe.
To whom righteousness shall be imputed, if we believe.
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That they may return every man from his evil way, that I may forgive their iniquity and their sin.
That they may return every man from his evil Way, that I may forgive their iniquity and their since.
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— lest they should see with their eyes, and be converted, and their sin be forgiven them. — lest they should see with their eyes, and be converted, and their since be forgiven them.
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Fourthly, Justification is not, God's intending, decreeing, willing that men should be justified when they believe. 1. Then it would be from Eternity;Fourthly, Justification is not, God's intending, decreeing, willing that men should be justified when they believe. 1. Then it would be from Eternity;
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which is repugnant to all Scripture: God speaketh of it as a thing future.
which is repugnant to all Scripture: God speaks of it as a thing future.
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God intended from Eternity, That our King should be King of England; but he was not King of England till his Father was dead,
God intended from Eternity, That our King should be King of England; but he was not King of England till his Father was dead,
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and then h• 〈 ◊ 〉 the legal Title. 3. God's intending from Eternity to condemn men for their sins, is not Condemnation;
and then h• 〈 ◊ 〉 the Legal Title. 3. God's intending from Eternity to condemn men for their Sins, is not Condemnation;
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else men would be condemned from Eternity: but, then men are condemned when they sin, and the Law condemns them.
Else men would be condemned from Eternity: but, then men Are condemned when they sin, and the Law condemns them.
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So, God's intending to justifie sinners upon believing, is not Justification:
So, God's intending to justify Sinners upon believing, is not Justification:
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But, when men believe, then God justifieth them by his Law of Faith. 3. To say, This is meant by Justification, is to make non-sense of all those places of Scripture that make it future.
But, when men believe, then God Justifieth them by his Law of Faith. 3. To say, This is meant by Justification, is to make nonsense of all those places of Scripture that make it future.
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When he saith, God will justifie; we must then say the meaning is, He will willjustifie. We must double the word will.
When he Says, God will justify; we must then say the meaning is, He will willjustifie. We must double the word will.
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Fifthly, Some tell us, That Justification is properly and formally Christ's suffering or obedience, or properly God's laying our sins on Christ.Fifthly, some tell us, That Justification is properly and formally Christ's suffering or Obedience, or properly God's laying our Sins on christ.
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But then we must say, Christ never merited our pardon or justification; we are not forgiven for Christ's sake:
But then we must say, christ never merited our pardon or justification; we Are not forgiven for Christ's sake:
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for, Christ never merited th•se things which they call Justification, viz. his own sufferings, or our sins laying on him.
for, christ never merited th•se things which they call Justification, viz. his own sufferings, or our Sins laying on him.
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Could you think of any other thing to call Justification, beside what I have here taught you, I could with much ease shew you the absurdity of it.
Could you think of any other thing to call Justification, beside what I have Here taught you, I could with much ease show you the absurdity of it.
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These are the likeliest of any I can think of, to pretend to be it; that are not it, and are pretended by some to be it.
These Are the likeliest of any I can think of, to pretend to be it; that Are not it, and Are pretended by Some to be it.
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You now see, or may see, Justification is God's Juridical Act by his Gospel, by his Law of Grace.
You now see, or may see, Justification is God's Juridical Act by his Gospel, by his Law of Grace.
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If an Act of Oblivion be made on these terms, That whosoever of such Rebels shall go and promise before some Justice of Peace, they will be loyal Subjects for the future;
If an Act of Oblivion be made on these terms, That whosoever of such Rebels shall go and promise before Some justice of Peace, they will be loyal Subject's for the future;
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as soon as ever they have thus promised, this Law justifieth, pardoneth them.
as soon as ever they have thus promised, this Law Justifieth, Pardoneth them.
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They did not pardon themselves (that is a foolish pretence of some weak men, contrary to the knowledg of all Lawyers and Divines,
They did not pardon themselves (that is a foolish pretence of Some weak men, contrary to the knowledge of all Lawyers and Divines,
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yea, of any rational men), but the Law-giver did pardon them by this Rectoral Act of Pardon upon their promise.
yea, of any rational men), but the Lawgiver did pardon them by this Rectoral Act of Pardon upon their promise.
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If there be a Law in force, that every Felon should dye:
If there be a Law in force, that every Felon should die:
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but there is also another remedying ▪ Law, That if the Felon read, he shall not dye:
but there is also Another remedying ▪ Law, That if the Felon read, he shall not die:
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When he readeth, the Law pardoneth him;
When he readeth, the Law Pardoneth him;
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the Law-giver by this Law justifieth him from the charge and condemnation of the other Law.
the Lawgiver by this Law Justifieth him from the charge and condemnation of the other Law.
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It is by this Gospel, this perfect Law of Liberty, that we are justified; this is that new Law that Ministers are sent to preach:
It is by this Gospel, this perfect Law of Liberty, that we Are justified; this is that new Law that Ministers Are sent to preach:
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Go preach the Gospel to every creature. He that believeth, shall be saved. He that believeth not, shall be damned. Go preach the Gospel to every creature. He that Believeth, shall be saved. He that Believeth not, shall be damned.
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This is our great business, To tell men the condition on which they shall be pardoned, justified, and so saved.
This is our great business, To tell men the condition on which they shall be pardoned, justified, and so saved.
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And should any Ministers be ignorant of their great Message? yea, so ignorant as to say, These are no conditions, no terms, nothing required of us in order to attaining ▪ the benefit of Christ's death? How sad should this be to us? Men are justified or condemned here in this life, by this Gospel, in a Law-sense;
And should any Ministers be ignorant of their great Message? yea, so ignorant as to say, These Are no conditions, no terms, nothing required of us in order to attaining ▪ the benefit of Christ's death? How sad should this be to us? Men Are justified or condemned Here in this life, by this Gospel, in a Law sense;
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and, in this sense, Scripture for the most part useth the word Justifie; and men shall hereafter be justified or condemn'd sententially according to this Gospel.
and, in this sense, Scripture for the most part uses the word Justify; and men shall hereafter be justified or condemned sententially according to this Gospel.
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Thus I have told you what Justification is; which was the first Question propounded to be answered:
Thus I have told you what Justification is; which was the First Question propounded to be answered:
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and I have tacitly slidden into the second Question, What the Covenant is? and answered that.
and I have tacitly slidden into the second Question, What the Covenant is? and answered that.
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The third propounded was, To tell you what the Condition is. Thirdly, What is meant by this, NONLATINALPHABET, Him that believeth in Jesus;
The third propounded was, To tell you what the Condition is. Thirdly, What is meant by this,, Him that Believeth in jesus;
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or, Him that is of the faith of Jesus.
or, Him that is of the faith of jesus.
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This is the Question now to be answered, What is the Condition of the Covenant of Grace, of the Law of Grace, on the performance of which this Propitiation, this price of Redemption shall be ours,
This is the Question now to be answered, What is the Condition of the Covenant of Grace, of the Law of Grace, on the performance of which this Propitiation, this price of Redemption shall be ours,
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for our justification and salvation? Ours, I say, with this limitation [ For our justification and salvation ];
for our justification and salvation? Ours, I say, with this limitation [ For our justification and salvation ];
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or, to speak more strictly, The condition of our justification and salvation by it:
or, to speak more strictly, The condition of our justification and salvation by it:
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For, God never giveth us interest in his Son's Merits and Satisfaction in its essential nature,
For, God never gives us Interest in his Son's Merits and Satisfaction in its essential nature,
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but only in the fruits and effects of it.
but only in the fruits and effects of it.
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He giveth us his Merit only in such a sense as a man be said figuratively to give a Captive a sum of money, which it may be the Captive never handled, never had it given to him at all properly,
He gives us his Merit only in such a sense as a man be said figuratively to give a Captive a sum of money, which it may be the Captive never handled, never had it given to him At all properly,
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but only it was paid to the King of that Countrey for his ransome. I answer:
but only it was paid to the King of that Country for his ransom. I answer:
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What would you wish or desire it should be? Think of that a little; for that is it, I dare say, if you think or desire rationally.
What would you wish or desire it should be? Think of that a little; for that is it, I Dare say, if you think or desire rationally.
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Should God say, O ye guilty Rebels, I have found a Ransome;
Should God say, Oh you guilty Rebels, I have found a Ransom;
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I have found out a way that I can now pardon you with safety to my Honour and Justice.
I have found out a Way that I can now pardon you with safety to my Honour and justice.
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Now, as ingenuous men, speak, and tell me, what I shall do for you? Should I pardon you,
Now, as ingenuous men, speak, and tell me, what I shall do for you? Should I pardon you,
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and give you Heaven and Happiness, though you should continue to live in all Villany, hating me and my holy ways, slighting my Law and Government? We would answer, No. This would not become the holy and universal Magistrate and King of the World;
and give you Heaven and Happiness, though you should continue to live in all Villainy, hating me and my holy ways, slighting my Law and Government? We would answer, No. This would not become the holy and universal Magistrate and King of the World;
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this would be unworthy of God: For, then we might say, We are delivered to commit all these abominations:
this would be unworthy of God: For, then we might say, We Are Delivered to commit all these abominations:
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this we have begun to do, an nothing will be restrained from us which we can imagine to do;
this we have begun to do, an nothing will be restrained from us which we can imagine to do;
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and there will be none to put us to shame. Speak then like honest men that have some sparks of ingenuity.
and there will be none to put us to shame. Speak then like honest men that have Some sparks of ingenuity.
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We should say, Make not the terms perfect obedience;
We should say, Make not the terms perfect Obedience;
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for, we brake that old Covenant that had these terms, when, we had our perfect strength;
for, we brake that old Covenant that had these terms, when, we had our perfect strength;
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and now we are weakned wonderfully, shattered wonderfully by our fall. Ans. Make the condition, the terms this:
and now we Are weakened wonderfully, shattered wonderfully by our fallen. Ans. Make the condition, the terms this:
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That if we, humbly acknowledging our desert of damnation, repenting us of our iniquities, and seeking to thee for forgiveness, shall sincerely desire and endeavor to please thee,
That if we, humbly acknowledging our desert of damnation, repenting us of our iniquities, and seeking to thee for forgiveness, shall sincerely desire and endeavour to please thee,
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and keep thy Commandments, and shall bewail it with grief when we fall short, and fail in this our duty, that then we shall have the benefit of this Propitiation:
and keep thy commandments, and shall bewail it with grief when we fallen short, and fail in this our duty, that then we shall have the benefit of this Propitiation:
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So that only our wilful chosen casting off thee and thy Government, shall undo us.
So that only our wilful chosen casting off thee and thy Government, shall undo us.
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And make it, that though we should have long refused thee, yet if at length we thus repent and return, we shall find this mercy.
And make it, that though we should have long refused thee, yet if At length we thus Repent and return, we shall find this mercy.
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This is well said thus far:
This is well said thus Far:
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And though this be not now enough for us, yet this seemeth to comprehend all the condition required of men to justification and salvation,
And though this be not now enough for us, yet this seems to comprehend all the condition required of men to justification and salvation,
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before the appearance of Christ in the flesh.
before the appearance of christ in the Flesh.
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There were Promises of Forgiveness, Justification, and right to Heaven, made known to the World by Noah the Preacher of Righteousness,
There were Promises of Forgiveness, Justification, and right to Heaven, made known to the World by Noah the Preacher of Righteousness,
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and others, upon the condition of repentance and returning to God.
and Others, upon the condition of Repentance and returning to God.
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If thou dost well, shalt thou not be accepted? was said to a great sinner. This was Gospel, not Law;If thou dost well, shalt thou not be accepted? was said to a great sinner. This was Gospel, not Law;
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for that requires that a man never have been a sinner.
for that requires that a man never have been a sinner.
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The Book of Job is generally with reason held to be written before the Law of Moses; and his Friends knew and taught this Doctrine,
The Book of Job is generally with reason held to be written before the Law of Moses; and his Friends knew and taught this Doctrine,
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and name it as coming from the Ancients by Tradition, If any man shall say, I have sinned and perverted that which is right, and it profits me not;
and name it as coming from the Ancients by Tradition, If any man shall say, I have sinned and perverted that which is right, and it profits me not;
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he will deliver his soul from going down into the pit. And these Promises were made by virtue of this death of Christ.he will deliver his soul from going down into the pit. And these Promises were made by virtue of this death of christ.
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Moses entereth the people into this Covenant, To be the Lord's people; and promiseth on that, God will be their God: Moses entereth the people into this Covenant, To be the Lord's people; and promises on that, God will be their God:
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and he sprinkleth blood, and saith, Behold the blood of the Covenant which the Lord hath made with you this day;
and he sprinkleth blood, and Says, Behold the blood of the Covenant which the Lord hath made with you this day;
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upon their engaging to be the Lord's people, and to obey his voice; to signifie, it was made in the blood of Christ.
upon their engaging to be the Lord's people, and to obey his voice; to signify, it was made in the blood of christ.
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And he saith, I have set before you life and death, in that I command you to walk in his ways:
And he Says, I have Set before you life and death, in that I command you to walk in his ways:
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And that which he commanded, was not the old conditions, which were impossible, viz. Never to have been sinners.
And that which he commanded, was not the old conditions, which were impossible, viz. Never to have been Sinners.
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It is not in the Heavens, or beyond the Sea; but is nigh thee, in thy heart and in thy mouth.
It is not in the Heavens, or beyond the Sea; but is High thee, in thy heart and in thy Mouth.
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It was, to love God in sincerity, and walk in his ways And the Apostle cites this,
It was, to love God in sincerity, and walk in his ways And the Apostle cites this,
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and saith it is Gospel, even the word of faith which they preached, Rom. 10. 6. Yea, and the sons of strangers that joyn themselves to the Lord, to love the name of the Lord,
and Says it is Gospel, even the word of faith which they preached, Rom. 10. 6. Yea, and the Sons of Strangers that join themselves to the Lord, to love the name of the Lord,
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and take hold of this Covenant, to them •e would give, &c. And so the Prophets, If the wicked turn from his wickedness, he shall live, he shall not dye. This was the Gospel;and take hold of this Covenant, to them •e would give, etc. And so the prophets, If the wicked turn from his wickedness, he shall live, he shall not die. This was the Gospel;
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this promise was made in the blood of Christ: for the Law admits of no pardon upon repentance.
this promise was made in the blood of christ: for the Law admits of no pardon upon Repentance.
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And any that were justified and saved upon the performance of these conditions, were saved only by the death of Christ promised and undertaken;
And any that were justified and saved upon the performance of these conditions, were saved only by the death of christ promised and undertaken;
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and this obedience and turning to God, is a great part of the Gospel-condition. So that obedience is called Faith; and disobedience, Infidelity.
and this Obedience and turning to God, is a great part of the Gospel condition. So that Obedience is called Faith; and disobedience, Infidelity.
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He that believeth on the Son, NONLATINALPHABET, hath everlasting life: but he that believeth not, NONLATINALPHABET, he that believeth not, He that Believeth on the Son,, hath everlasting life: but he that Believeth not,, he that Believeth not,
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or obeyeth not the Son, or is not perswaded by him.
or Obeyeth not the Son, or is not persuaded by him.
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So, To day if ye will hear (that is, obey) his voice, harden not your hearts, as in the provocation.
So, To day if you will hear (that is, obey) his voice, harden not your hearts, as in the provocation.
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Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God:
Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God:
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To whom sware he, they should not enter into his rest? But to them that believed not, NONLATINALPHABET,To whom sware he, they should not enter into his rest? But to them that believed not,,
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or to them that were disobedient? So we see they could not enter in because of unbelief.
or to them that were disobedient? So we see they could not enter in Because of unbelief.
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We see how disobedience and unbelief are promiscuously used, Heb. 4. 1. Let us therefore fear, lest a promise being left us of entering into rest, any of you should seem to come short of it.
We see how disobedience and unbelief Are promiscuously used, Hebrew 4. 1. Let us Therefore Fear, lest a promise being left us of entering into rest, any of you should seem to come short of it.
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For unto us was the Gospel preached, as well as unto them;
For unto us was the Gospel preached, as well as unto them;
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but the word did not profit them, not being mixed with faith (or obedience, used promiscuously) in them that heard it. but the word did not profit them, not being mixed with faith (or Obedience, used promiscuously) in them that herd it.
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You may observe hence, that they had the Gospel preached to them in the Wilderness; and you may here see what the Gospel is;
You may observe hence, that they had the Gospel preached to them in the Wilderness; and you may Here see what the Gospel is;
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A promise of rest and happiness to sinners, to faln man;
A promise of rest and happiness to Sinners, to fallen man;
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and we see, Heaven was promised under the type of Canaan; and we see, the Gospel is a conditional promise:
and we see, Heaven was promised under the type of Canaan; and we see, the Gospel is a conditional promise:
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for, if absolute, the missing of Heaven and rest would have been ascribed to God's unfaithfulness,
for, if absolute, the missing of Heaven and rest would have been ascribed to God's unfaithfulness,
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and not to man's disobedience or unbelief:
and not to Man's disobedience or unbelief:
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and you see, what the condition of the Gospel is, by seeing faith and obedience counted as one.
and you see, what the condition of the Gospel is, by seeing faith and Obedience counted as one.
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Seeing therefore it remaineth that some must enter in, and they to whom it was first preached entered not in because of unbelief, NONLATINALPHABET because of disobedience; and so the Margent of your Bibles have it, Seeing Therefore it remains that Some must enter in, and they to whom it was First preached entered not in Because of unbelief, Because of disobedience; and so the Margin of your Bibles have it,
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also ver. 11. And the Apostle tells us what Faith was necessary in those days, Heb. 11. 5, 6. Enoch had this testimony, that he pleased God;
also for. 11. And the Apostle tells us what Faith was necessary in those days, Hebrew 11. 5, 6. Enoch had this testimony, that he pleased God;
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but without faith it is impossible to please God:
but without faith it is impossible to please God:
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for he that cometh to God must believe that God is, and that he is a rewarder of them that diligently seek him. for he that comes to God must believe that God is, and that he is a rewarder of them that diligently seek him.
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It is essential to Religion, to believe there is forgiveness with God, that he may be feared.
It is essential to Religion, to believe there is forgiveness with God, that he may be feared.
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The Gospel-condition is rather the diligent seeking of Him (if you will place it in one of these acts only) than the believing he is,
The Gospel condition is rather the diligent seeking of Him (if you will place it in one of these acts only) than the believing he is,
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and is a rewarder of them that come to him: for, this may be without that seeking, but not that seeking without this.
and is a rewarder of them that come to him: for, this may be without that seeking, but not that seeking without this.
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I think it was not an essential condition to Justification and Salvation in those days, to have an explicite knowledg and belief of Christ's death and satisfaction,
I think it was not an essential condition to Justification and Salvation in those days, to have an explicit knowledge and belief of Christ's death and satisfaction,
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though God did pardon them upon their returning unto him upon the account only of that to come Satisfaction.
though God did pardon them upon their returning unto him upon the account only of that to come Satisfaction.
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And that which is like a Mathematical demonstration to me, that it was not an essential condition of pardon and salvation, is this, viz. If it was an essentially necessary condition of Justification then,
And that which is like a Mathematical demonstration to me, that it was not an essential condition of pardon and salvation, is this, viz. If it was an essentially necessary condition of Justification then,
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then no man could be in a state of justification and salvation, without an explicite knowledg of Christ's death and satisfaction to come.
then no man could be in a state of justification and salvation, without an explicit knowledge of Christ's death and satisfaction to come.
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But the Disciples of Christ (at least some of them) were truly regenerate men,
But the Disciples of christ (At least Some of them) were truly regenerate men,
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truly children of God, and in a justified estate before Christ's Resurrection, and believed it not.
truly children of God, and in a justified estate before Christ's Resurrection, and believed it not.
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That they were truly the people of God, and in a justified estate before his resurrection, is clear;
That they were truly the people of God, and in a justified estate before his resurrection, is clear;
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for saith Christ (before that), You are clean, through the word I have spoken to you.
for Says christ (before that), You Are clean, through the word I have spoken to you.
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And it is said of Nathaniel, A true Israelite, in whom is no guile. And else we must say, God had no people in the world at that day;
And it is said of Nathaniel, A true Israelite, in whom is no guile. And Else we must say, God had no people in the world At that day;
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for you will confess, they were the best. And again, it is apparent they did not believe any such thing as his death,
for you will confess, they were the best. And again, it is apparent they did not believe any such thing as his death,
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and paying a price of blood.
and paying a price of blood.
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Nay, they were so far from believing he should so dye, that they rather believed that he should not so dye.
Nay, they were so Far from believing he should so die, that they rather believed that he should not so die.
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When ever he spake any thing of his death, it is said, They understood none of these things: and, Far be it from thee:
When ever he spoke any thing of his death, it is said, They understood none of these things: and, far be it from thee:
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and when dead, they thought it unlikely that he should be a Redeemer: We trusted this was he that should have redeemed Israel.
and when dead, they Thought it unlikely that he should be a Redeemer: We trusted this was he that should have redeemed Israel.
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They looked on him as the promised Messiah, but thought he was to be some great Temporal Deliverer,
They looked on him as the promised Messiah, but Thought he was to be Some great Temporal Deliverer,
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and his Redemption should be with Power, and not with Price. How then could they be saved,
and his Redemption should be with Power, and not with Price. How then could they be saved,
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if they had then died? I answer:
if they had then died? I answer:
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That they, as others before them, believed God would pardon sinners upon their repentance, and returning from sin unto God;
That they, as Others before them, believed God would pardon Sinners upon their Repentance, and returning from since unto God;
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but for whose sake or merit they knew not.
but for whose sake or merit they knew not.
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I do not here deny but some before them might and did know something of Christ's death and Propitiation:
I do not Here deny but Some before them might and did know something of Christ's death and Propitiation:
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and I do not deny, it was their fault they knew no more, and understood no more the Types and Prophesies of him:
and I do not deny, it was their fault they knew no more, and understood no more the Types and prophecies of him:
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but all that I contend for, is this, that it was not a necessary condition of salvation;
but all that I contend for, is this, that it was not a necessary condition of salvation;
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else the Disciples had not been in a justified estate.
Else the Disciples had not been in a justified estate.
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And I may add this, John Baptist was under a clearer dispensation than they before him,
And I may add this, John Baptist was under a clearer Dispensation than they before him,
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and the least in the Kingdom of Heaven in a clearer than John, and so the Disciples in a clearer than John. Hence it is very probable,
and the least in the Kingdom of Heaven in a clearer than John, and so the Disciples in a clearer than John. Hence it is very probable,
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If the Disciples knew not any thing of it, very few before them did, that lived under more obscure Dispensations,
If the Disciples knew not any thing of it, very few before them did, that lived under more Obscure Dispensations,
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and had not the helps they had. Now such repentance, sincere obedience, and turning, is still a part of the Gospel-condition:
and had not the helps they had. Now such Repentance, sincere Obedience, and turning, is still a part of the Gospel condition:
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for, this is not taken away now under the Gospel;
for, this is not taken away now under the Gospel;
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it is as much a condition of the Covenant, as ever, That we take God for our God,
it is as much a condition of the Covenant, as ever, That we take God for our God,
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and turn from sin ▪ Will any man say, That Ministers are not to preach from those Texts, If the wicked turn from his wickedness, he shall live. and turn from since ▪ Will any man say, That Ministers Are not to preach from those Texts, If the wicked turn from his wickedness, he shall live.
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And, If you live after the flesh, you shall dye;
And, If you live After the Flesh, you shall die;
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but if you through the spirit do mortifie, &c. These things are as much a condition as ever.but if you through the Spirit do mortify, etc. These things Are as much a condition as ever.
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But there is something added under the Gospel, something required of us as necessary, that was not so to them.
But there is something added under the Gospel, something required of us as necessary, that was not so to them.
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Now, if you believe not I am He, you shall dye in your sins.
Now, if you believe not I am He, you shall die in your Sins.
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It might be replied (to continue the former Dialogue), You have well said in propounding this to be a condition;
It might be replied (to continue the former Dialogue), You have well said in propounding this to be a condition;
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but there is something more yet, is fit to be required of those that live under the clear Dispensation of the Gospel, viz. That we, but there is something more yet, is fit to be required of those that live under the clear Dispensation of the Gospel, viz. That we,
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after Christ is thus come, should explicitely know, believe, trust in, and honour our Redeemer.
After christ is thus come, should explicitly know, believe, trust in, and honour our Redeemer.
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It is sit there should be faith in our Lord Jesus Christ, as well as repentance toward God:
It is fit there should be faith in our Lord jesus christ, as well as Repentance towards God:
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That he should save only those that come to God by him, and ask in his Name:
That he should save only those that come to God by him, and ask in his Name:
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That over and above being true Israelites in whom is no guile, there should be a belief of Christ, and his death and resurrection.
That over and above being true Israelites in whom is no guile, there should be a belief of christ, and his death and resurrection.
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And so indeed there are new Articles essential to our Creed; Except you believe I am he, you shall dye in your sins.
And so indeed there Are new Articles essential to our Creed; Except you believe I am he, you shall die in your Sins.
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To conclude, This is the Gospelcondition:
To conclude, This is the Gospel condition:
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God saith to us as Solomon to Adonijah (when fled to the horns of the Altar):
God Says to us as Solomon to Adonijah (when fled to the horns of the Altar):
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He deserves to dye; but if he will shew himself a worthy man, not a hair of his head shall fall to the ground: He deserves to die; but if he will show himself a worthy man, not a hair of his head shall fallen to the ground:
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but if iniquity be found in him (if he will be false and treacherous to me and my Government) he shall dye. It is seemingly too high an Allusion;but if iniquity be found in him (if he will be false and treacherous to me and my Government) he shall die. It is seemingly too high an Allusion;
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but the New Testament often useth the word [ worthy ] for carrying in our weak measure suitably.
but the New Testament often uses the word [ worthy ] for carrying in our weak measure suitably.
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I mean however no more but this; Be but Christians in good earnest;
I mean however no more but this; Be but Christians in good earnest;
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believe the truth of the Gospel stedfastly, in such a degree as to venture all upon it;
believe the truth of the Gospel steadfastly, in such a degree as to venture all upon it;
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and love God and Christ heartily, and serve them according to your weak shattered ability faithfully,
and love God and christ heartily, and serve them according to your weak shattered ability faithfully,
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so that it shall be the real grief of your soul when you fall short; and this shall serve your turn.
so that it shall be the real grief of your soul when you fallen short; and this shall serve your turn.
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So the terms are the whole of Christianity, the whole duty of man, so far as integrity and sincerity.
So the terms Are the Whole of Christianity, the Whole duty of man, so Far as integrity and sincerity.
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What doth Solomon mean, when he saith, Fear God, and keep his Commandments, for this is the whole duty of man, but the whole condition of happiness? Doth he set us on any thing not required under the gospel? These are the terms of the Covenant of Grace, established in the Blood of Christ, which you shall be judged, justified, or condemned by;
What does Solomon mean, when he Says, fear God, and keep his commandments, for this is the Whole duty of man, but the Whole condition of happiness? Does he Set us on any thing not required under the gospel? These Are the terms of the Covenant of Grace, established in the Blood of christ, which you shall be judged, justified, or condemned by;
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and they are just before God, are justified in Law, that do thus; and shall be sententially pronounced just, that do thus in sincerity, though not perfectly;
and they Are just before God, Are justified in Law, that do thus; and shall be sententially pronounced just, that do thus in sincerity, though not perfectly;
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and they that do not, shall be condemned, notwithstanding Christ's death. Such only are of the Christian Faith. I understand Faith thus largely;
and they that do not, shall be condemned, notwithstanding Christ's death. Such only Are of the Christian Faith. I understand Faith thus largely;
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and it is plain the Scripture doth, when ever any promise of Justification is made to it.
and it is plain the Scripture does, when ever any promise of Justification is made to it.
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Do but well consider these few things following, to remove prejudice, and to let you see into the nature of things;
Do but well Consider these few things following, to remove prejudice, and to let you see into the nature of things;
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and I hope you will easily be convinced what are the terms. 1. There are the same terms and conditions of Justification and of Salvation.
and I hope you will Easily be convinced what Are the terms. 1. There Are the same terms and conditions of Justification and of Salvation.
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Whatsoever is the condition of the one, is also of the other:
Whatsoever is the condition of the one, is also of the other:
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For, the Apostle argueth in the same manner against salvation by works, as justification by works.
For, the Apostle argue in the same manner against salvation by works, as justification by works.
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Yea, it is apparent in the nature of the thing:
Yea, it is apparent in the nature of the thing:
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for, Justification passively taken (as I told you before) is nothing else but right to salvation;
for, Justification passively taken (as I told you before) is nothing Else but right to salvation;
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and we need no more for Heaven, than right to it.
and we need no more for Heaven, than right to it.
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Do but get and keep right to Heaven (which is Justification), and we need no more on our part.
Do but get and keep right to Heaven (which is Justification), and we need no more on our part.
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As for possession, that is God's work, by his Angels, carrying away souls, raising bodies.
As for possession, that is God's work, by his Angels, carrying away Souls, raising bodies.
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Many worthy men have said, That Repentance, sincere Obedience, are only for Possession, and not for Right.
Many worthy men have said, That Repentance, sincere obedience, Are only for Possession, and not for Right.
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But we are not to work for Possession at all;
But we Are not to work for Possession At all;
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we need not get upon a Hill, when about to dye, to save the Angels a labour of carrying our souls too far.
we need not get upon a Hill, when about to die, to save the Angels a labour of carrying our Souls too Far.
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Do but get and keep Right, and to deny Possession to us (if we have right to it by Promise) would be unfaithfulness in God;
Do but get and keep Right, and to deny Possession to us (if we have right to it by Promise) would be unfaithfulness in God;
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which we need not to fear.
which we need not to Fear.
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Therefore if you will grant, that all the things I have spoken of, are required necessary to salvation,
Therefore if you will grant, that all the things I have spoken of, Are required necessary to salvation,
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then they are also to justification.
then they Are also to justification.
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Only still, it is here, as in all other things of like nature, Consent, hearty consent to the Gospel-terms, immediately instateth us in Justification, and right to Heaven.
Only still, it is Here, as in all other things of like nature, Consent, hearty consent to the Gospel terms, immediately instateth us in Justification, and right to Heaven.
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But if we would have continuance of our Justification and right to Heaven, we must continue to consent to those terms,
But if we would have Continuance of our Justification and right to Heaven, we must continue to consent to those terms,
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as to the sincerity of our hearts and endeavours; else we should lose our Justification and right to Heaven;
as to the sincerity of our hearts and endeavours; Else we should loose our Justification and right to Heaven;
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and the reason why we cease not to be justified, is because God keeps us from departing from him, by keeping in us care and watchfulness.
and the reason why we cease not to be justified, is Because God keeps us from departing from him, by keeping in us care and watchfulness.
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Thus we see whatsoever we may lawfully do for Salvation, the same we may lawfully do for Justification.
Thus we see whatsoever we may lawfully do for Salvation, the same we may lawfully do for Justification.
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2. Whatsoever duty there is, that if we do not, we should have no right to salvation,
2. Whatsoever duty there is, that if we do not, we should have no right to salvation,
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or justification, that is a condition of our salvation and justification. It is too common a saying, and a great upholder of the Antinomian way:
or justification, that is a condition of our salvation and justification. It is too Common a saying, and a great upholder of the Antinomian Way:
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Do but believe, say some, (and by believing, they do not mean as I do, the whole of Christianity;
Do but believe, say Some, (and by believing, they do not mean as I do, the Whole of Christianity;
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but some one act, as, believing my sins are pardoned, or reliance, or accepting Christ for my Saviour) and such acts as accepting Christ for Lord, and sincere obedience will follow;
but Some one act, as, believing my Sins Are pardoned, or reliance, or accepting christ for my Saviour) and such acts as accepting christ for Lord, and sincere Obedience will follow;
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but they are not conditions of Justification and Salvation; but put that one act, and they will naturally and inevitably follow.
but they Are not conditions of Justification and Salvation; but put that one act, and they will naturally and inevitably follow.
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But ask them, Suppose they do not follow? They will answer, You must not suppose it, they will;
But ask them, Suppose they do not follow? They will answer, You must not suppose it, they will;
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for, they dare not ordinarily say, That if they do not follow it, you will yet have right to Heaven.
for, they Dare not ordinarily say, That if they do not follow it, you will yet have right to Heaven.
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I will shew you the vanity of such talk.
I will show you the vanity of such talk.
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This is virtually to say, God never made promise to these as conditions, never suspended salvation on them,
This is virtually to say, God never made promise to these as conditions, never suspended salvation on them,
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but they will follow faith naturally.
but they will follow faith naturally.
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This is to say, Godliness hath not the promise of this life, or however not of that to come;
This is to say, Godliness hath not the promise of this life, or however not of that to come;
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else it would be a condition of the promise. The instance that is usually brought of it, is this:
Else it would be a condition of the promise. The instance that is usually brought of it, is this:
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There cannot be a seeing-eye without the body; yet it is the eye that only sees.
There cannot be a seeing-eye without the body; yet it is the eye that only sees.
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So Faith only is the Condition, only attains right, but cannot be without works. Now I will bring this to make it like the case in hand:
So Faith only is the Condition, only attains right, but cannot be without works. Now I will bring this to make it like the case in hand:
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Suppose one promise you such a reward if you bring him, and give him the seeing eye of such a Beast;
Suppose one promise you such a reward if you bring him, and give him the seeing eye of such a Beast;
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we are sure (if the meaning be according to the words) you would have right to the reward,
we Are sure (if the meaning be according to the words) you would have right to the reward,
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if you brought him a seeing-eye without the body; though indeed you cannot:
if you brought him a seeing-eye without the body; though indeed you cannot:
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yet we are sure, if you did, you would have right, and he would be unjust in denying you the reward,
yet we Are sure, if you did, you would have right, and he would be unjust in denying you the reward,
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though you brought not the body. And on the contrary:
though you brought not the body. And on the contrary:
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Suppose we be sure this is a truth, If you should bring him a seeing-eye, it would not attain right without the body;
Suppose we be sure this is a truth, If you should bring him a seeing-eye, it would not attain right without the body;
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Then we are equally sure, that we mistook his words or meaning, he spake synecdochically: for then it is equally a condition that the body be brought,
Then we Are equally sure, that we mistook his words or meaning, he spoke synecdochically: for then it is equally a condition that the body be brought,
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as that the seeing-eye be brought; and it is equally influential into right: for, come to those things that do naturally and universally accompany and follow one another,
as that the seeing-eye be brought; and it is equally influential into right: for, come to those things that do naturally and universally accompany and follow one Another,
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and where but one of them is made the condition, and the other not; the absence of that which is not a condition, would no way hinder right;
and where but one of them is made the condition, and the other not; the absence of that which is not a condition, would no Way hinder right;
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and so not right to Justification and Salvation.
and so not right to Justification and Salvation.
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If a man become a Christian indeed, it naturally and inevitably follows, he shall be hated of wicked men;
If a man become a Christian indeed, it naturally and inevitably follows, he shall be hated of wicked men;
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but God never suspending Justification and Salvation upon it, never making this a Condition, we may truly say,
but God never suspending Justification and Salvation upon it, never making this a Condition, we may truly say,
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If a man be a sincere Christian, it would not hinder his justification and salvation, though the wicked did not hate him.
If a man be a sincere Christian, it would not hinder his justification and salvation, though the wicked did not hate him.
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So if it be true, that a man cannot be a true Christian, but he must eat, drink, and breathe; these are natural Concomitants:
So if it be true, that a man cannot be a true Christian, but he must eat, drink, and breathe; these Are natural Concomitants:
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yet these not being made Conditions, though he did never eat, drink, nor breathe, he shall be saved.
yet these not being made Conditions, though he did never eat, drink, nor breathe, he shall be saved.
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If you can say of any Grace, or any measure of Grace, as Assurance, or Joy, That it is not necessary to justification and salvation:
If you can say of any Grace, or any measure of Grace, as Assurance, or Joy, That it is not necessary to justification and salvation:
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Then only you may say, They are not Conditions of these.
Then only you may say, They Are not Conditions of these.
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If any one beloved sin, knowingly and wilfully continued in, would hinder a man's pardon, justification, or right to Heaven;
If any one Beloved since, knowingly and wilfully continued in, would hinder a Man's pardon, justification, or right to Heaven;
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then a sincere desire and endeavour, according to his ability, to get rid of that beloved sin, is a Condition of his Pardon and Justification.
then a sincere desire and endeavour, according to his ability, to get rid of that Beloved since, is a Condition of his Pardon and Justification.
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3. All Conditions of Justification and Salvation, are equally Conditions, equally influential into right.
3. All Conditions of Justification and Salvation, Are equally Conditions, equally influential into right.
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If only an accident, or mode of a thing, be made a Condition with the thing;
If only an accident, or mode of a thing, be made a Condition with the thing;
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it is equally a Condition with the thing it self.
it is equally a Condition with the thing it self.
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If one promise to bring me a white Horse, and you shall have such a reward:
If one promise to bring me a white Horse, and you shall have such a reward:
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It is equally a condition, and as much influential into right, that it be White, as that it be a Horse;
It is equally a condition, and as much influential into right, that it be White, as that it be a Horse;
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so in any instance you can bring, either in fact or fiction.
so in any instance you can bring, either in fact or fiction.
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If I promise something upon condition you bring me a Hundred, and you bring only Ninety-nine;
If I promise something upon condition you bring me a Hundred, and you bring only Ninety-nine;
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you have no more right than if you brought none; and the odd one is as much a Condition as Ninety-nine.
you have no more right than if you brought none; and the odd one is as much a Condition as Ninety-nine.
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If any shall say, The Condition is a working Faith;
If any shall say, The Condition is a working Faith;
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then, that it be working, is equally a Condition, and equally influential into right, as, that it be Faith.
then, that it be working, is equally a Condition, and equally influential into right, as, that it be Faith.
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4. There is no such thing as receiving Righteousness, or Justification, or Pardon. Many make this their great strong hold.
4. There is no such thing as receiving Righteousness, or Justification, or Pardon. Many make this their great strong hold.
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Repentance and sincere Obedience, are not receptive, receiving Graces, as Faith is; and so cannot receive Justification and Righteousness. Now this falls;
Repentance and sincere obedience, Are not receptive, receiving Graces, as Faith is; and so cannot receive Justification and Righteousness. Now this falls;
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for, there is no act of receiving these, Justification, Right to Heaven, Righteousness, cometh, on Men.
for, there is no act of receiving these, Justification, Right to Heaven, Righteousness, comes, on Men.
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The free gift came upon all to justification. As by the offence of one, judgment came upon all men to condemnation. The free gift Come upon all to justification. As by the offence of one, judgement Come upon all men to condemnation.
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As condemnation cometh upon men without any act of receiving it, it is a resultancy from the Law upon disobedience;
As condemnation comes upon men without any act of receiving it, it is a resultancy from the Law upon disobedience;
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so Justification, Right to Heaven, is a resultancy from a Law-promise (the condition being performed) I know you may object that place, — turned from darkness to light, that they may receive remission of sins.
so Justification, Right to Heaven, is a resultancy from a Law-promise (the condition being performed) I know you may Object that place, — turned from darkness to Light, that they may receive remission of Sins.
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But one of an ordinary capacity may perceive it is a figurative expression (because in natural things, where there is giving, there is receiving):
But one of an ordinary capacity may perceive it is a figurative expression (Because in natural things, where there is giving, there is receiving):
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for, if once men be turned from sin to God, Pardon comes by virtue of God's Promise;
for, if once men be turned from since to God, Pardon comes by virtue of God's Promise;
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and Right to the Inheritance cometh on them. And we may figuratively say, Adam received his condemnation by eating:
and Right to the Inheritance comes on them. And we may figuratively say, Adam received his condemnation by eating:
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And so we read in Scripture of receiving condemnation; but there was, in propriety, no act of receiving it.
And so we read in Scripture of receiving condemnation; but there was, in propriety, no act of receiving it.
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If I make a promise upon such a condition; as soon as the condition is performed.
If I make a promise upon such a condition; as soon as the condition is performed.
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Right to him results without any act of receiving it. Right comes upon the Felon that reads, Right to have his Life spared;
Right to him results without any act of receiving it. Right comes upon the Felon that reads, Right to have his Life spared;
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Justification, Pardon to Life comes upon him by the Law, by reading, without any act of receiving it.
Justification, Pardon to Life comes upon him by the Law, by reading, without any act of receiving it.
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Many tell us of applying Christ's Righteousness to Justification; and this is all. It is an obscure speech;
Many tell us of applying Christ's Righteousness to Justification; and this is all. It is an Obscure speech;
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and it is, you see by this, impossible there should be any such thing properly.
and it is, you see by this, impossible there should be any such thing properly.
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I will tell you what I guess they mean by the word [ apply ] viz. Meditating upon any Truth you believe.
I will tell you what I guess they mean by the word [ apply ] viz. Meditating upon any Truth you believe.
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And they mean the same by [ acting faith ], viz. Meditating upon Truth we believe.
And they mean the same by [ acting faith ], viz. Meditating upon Truth we believe.
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This is a great duty, to meditate on his Death, to act Faith upon his Satisfaction, and the fulness of it;
This is a great duty, to meditate on his Death, to act Faith upon his Satisfaction, and the fullness of it;
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to draw our hearts to consent, and chear our hearts after consent:
to draw our hearts to consent, and cheer our hearts After consent:
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But if once they understand it is Meditation they mean, they will not surely pretend it is the only Condition of Justification.
But if once they understand it is Meditation they mean, they will not surely pretend it is the only Condition of Justification.
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You may say indeed, That Faith receiveth Christ: But then you must not mean, by Faith, Assurance, or Reliance;
You may say indeed, That Faith receives christ: But then you must not mean, by Faith, Assurance, or Reliance;
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for, Why doth not Love, or Fear, or Hope, as much receive as reliance? But you must mean the moral receiving, performed by the natural act of consent, acceptance.
for, Why does not Love, or fear, or Hope, as much receive as reliance? But you must mean the moral receiving, performed by the natural act of consent, acceptance.
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As one receives morally such a man to be his Master (that desires his service) by consenting;
As one receives morally such a man to be his Master (that Desires his service) by consenting;
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and if you will say, Faith is Consent;
and if you will say, Faith is Consent;
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why is not Consent to be ruled by him, giving up our selves to be ruled by him,
why is not Consent to be ruled by him, giving up our selves to be ruled by him,
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as much a receiving Christ, as Consent to be saved and pardoned by Him? And then if you will but grant this, this is to grant all I am pleading for.
as much a receiving christ, as Consent to be saved and pardoned by Him? And then if you will but grant this, this is to grant all I am pleading for.
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For, Consent to have him for Lord and Saviour, is to consent to be Christians indeed, to consent to perform the whole duty of man;
For, Consent to have him for Lord and Saviour, is to consent to be Christians indeed, to consent to perform the Whole duty of man;
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which is as comprehensive a word as can be spoken, to be made the condition of salvation and justification:
which is as comprehensive a word as can be spoken, to be made the condition of salvation and justification:
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and if consenting to the whole duty of man to the best of our power and knowledg be the condition of begun-Justification and Salvation;
and if consenting to the Whole duty of man to the best of our power and knowledge be the condition of begun-Justification and Salvation;
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then you will readily see, that continuing this Consent, continuing to be Christians indeed, and to perform the whole duty of Man, to the best of our knowledg and power, in the integrity of our hearts,
then you will readily see, that Continuing this Consent, Continuing to be Christians indeed, and to perform the Whole duty of Man, to the best of our knowledge and power, in the integrity of our hearts,
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and wherein we fail to lament it, is the condition of our continued justification and right to salvation.
and wherein we fail to lament it, is the condition of our continued justification and right to salvation.
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If a King grants a Pardon to Rebels, on condition they will become Loyal Subjects, Consent is enough at the first to attain right to all the benefits of it:
If a King grants a Pardon to Rebels, on condition they will become Loyal Subject's, Consent is enough At the First to attain right to all the benefits of it:
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But continued Consent, and continual loyal carriage (in the main) towards him, is the condition of their continued right to Impunity;
But continued Consent, and continual loyal carriage (in the main) towards him, is the condition of their continued right to Impunity;
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and every moment of continued Loyalry, is, in order of nature, before their continued Right.
and every moment of continued Loyalry, is, in order of nature, before their continued Right.
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So, whereas before we consented to the Gospel-terms, our Pardon, and Justification, and Right to Heaven, were only offered to us upon condition,
So, whereas before we consented to the Gospel terms, our Pardon, and Justification, and Right to Heaven, were only offered to us upon condition,
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and were not actually existent at all: now when we have heartily consented, they are really existent and actual, not meerly conditional;
and were not actually existent At all: now when we have heartily consented, they Are really existent and actual, not merely conditional;
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so that should we dye in that moment, we should be saved, whereas had we dyed before we should have perished.
so that should we die in that moment, we should be saved, whereas had we died before we should have perished.
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But yet the continuance of our Justification, and pardon of future sins, is still conditional.
But yet the Continuance of our Justification, and pardon of future Sins, is still conditional.
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5. It is a gross mistake that many take up with, thinking it would be a more gracious, liberal,
5. It is a gross mistake that many take up with, thinking it would be a more gracious, liberal,
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and free speech and promise, to say, Only believe, rely, accept Christ for Saviour, and you shall have right to Heaven, and be justified;
and free speech and promise, to say, Only believe, rely, accept christ for Saviour, and you shall have right to Heaven, and be justified;
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and I will require nothing else of you for right to Heaven: This believing shall only be influential into your right;
and I will require nothing Else of you for right to Heaven: This believing shall only be influential into your right;
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but yet, except you repent, turn from sin to God, and obey, you shall have no right, shall not be justified;
but yet, except you Repent, turn from since to God, and obey, you shall have no right, shall not be justified;
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than to say, Turn from sin to God, repent, believe, obey, and you shall have right to salvation.
than to say, Turn from since to God, Repent, believe, obey, and you shall have right to salvation.
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For such a speech as the first, instead of being a more noble free promise, is nonsense, is untruth,
For such a speech as the First, instead of being a more noble free promise, is nonsense, is untruth,
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and a contradiction in the very words: It is to say and unsay; it is to say, All shall be equally influential into right, all shall be Conditions,
and a contradiction in the very words: It is to say and unsay; it is to say, All shall be equally influential into right, all shall be Conditions,
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and yet they shall not all be Conditions, and equally influential into right.
and yet they shall not all be Conditions, and equally influential into right.
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For, a Condition is that, which if we do not, we shall have no right to the thing promised.
For, a Condition is that, which if we do not, we shall have no right to the thing promised.
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This is a Condition as much as any Condition, and as influential into right as any condition in the world that is not the whole condition:
This is a Condition as much as any Condition, and as influential into right as any condition in the world that is not the Whole condition:
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for, every condition is only a sine qu• non, and altogether only sine quibus non, & cum quibus.
for, every condition is only a sine qu• non, and altogether only sine quibus non, & cum quibus.
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And therefore for any to speak thus, is weakly to lye for God, pretending to keep up the honour of God's free grace;
And Therefore for any to speak thus, is weakly to lie for God, pretending to keep up the honour of God's free grace;
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ignorantly thinking, that if God require us to repent, return, or no mercy, then it is not free; then we merit our pardon; it is not of grace:
ignorantly thinking, that if God require us to Repent, return, or no mercy, then it is not free; then we merit our pardon; it is not of grace:
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contrary to all Reason and Scripture.
contrary to all Reason and Scripture.
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God hath made the Condition required from us, as little, as small a matter as he thought would stand with his Honour, Wisdom, and Government in the World;
God hath made the Condition required from us, as little, as small a matter as he Thought would stand with his Honour, Wisdom, and Government in the World;
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and they that would make the conditions of Grace, Mercy, and Salvation through Christ, less than God hath made them (what ever good intention they have to honour God by it) do really dishonour him as an unholy God:
and they that would make the conditions of Grace, Mercy, and Salvation through christ, less than God hath made them (what ever good intention they have to honour God by it) doe really dishonour him as an unholy God:
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for God thought it would not stand with the honour of his Holiness, to accept unto favour and life any but they that should return from sin unto God.
for God Thought it would not stand with the honour of his Holiness, to accept unto favour and life any but they that should return from since unto God.
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Ministers are to tell the whole terms, that men may sit down and consider the cost;
Ministers Are to tell the Whole terms, that men may fit down and Consider the cost;
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and if men will be offended, and say it is a hard saying, and like not Christ and Life on these terms:
and if men will be offended, and say it is a hard saying, and like not christ and Life on these terms:
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Let them be offended, they have their choice to let him alone;
Let them be offended, they have their choice to let him alone;
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but they shall know, they had life and death set before them on gracious easie terms;
but they shall know, they had life and death Set before them on gracious easy terms;
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and they have rewarded their own souls evil for good.
and they have rewarded their own Souls evil for good.
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Again, if a necessity of Repentance and sincere Obedience to Justification, would hinder it from being free;
Again, if a necessity of Repentance and sincere obedience to Justification, would hinder it from being free;
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then such as say thus, and tell us, these things are only for possession; do virtually grant, that possession of Salvation is not free:
then such as say thus, and tell us, these things Are only for possession; do virtually grant, that possession of Salvation is not free:
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But what Christian-ears can endure this, that Possession is not equally free with Right, that both are not of free-grace?
But what Christian-ears can endure this, that Possession is not equally free with Right, that both Are not of Free grace?
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6. They that say, There is only one act to be done by us for Pardon, Justification, and Right to Heaven;
6. They that say, There is only one act to be done by us for Pardon, Justification, and Right to Heaven;
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and whosoever shall do any other duty or act for these ends, seeks to be justified by works, in the Apostle Paul 's sense:
and whosoever shall do any other duty or act for these ends, seeks to be justified by works, in the Apostle Paul is sense:
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They make it a certain damning sin, to do any other act that we may be pardoned, justified, obtain right to Salvation.
They make it a certain damning since, to do any other act that we may be pardoned, justified, obtain right to Salvation.
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For that certainly was it which the Apostle wrote against. Now quae nimium probant, nihil probant;
For that Certainly was it which the Apostle wrote against. Now Quae Nimium probant, nihil probant;
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that which will prove more than they, upon deliberate thoughts, dare grant that use the argument;
that which will prove more than they, upon deliberate thoughts, Dare grant that use the argument;
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that answers it self as to them. Surely they dare not own what inevitably follows from this.
that answers it self as to them. Surely they Dare not own what inevitably follows from this.
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Then it follows, that no man must pray for pardon of sin, upon pain of damnation;
Then it follows, that no man must pray for pardon of since, upon pain of damnation;
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for this is to do one act more for Justification, than that one act. No man must repent for this end, That his iniquities may be blotted out; that is, for Justification.
for this is to do one act more for Justification, than that one act. No man must Repent for this end, That his iniquities may be blotted out; that is, for Justification.
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No man must by patient continuance in well-doing, seek for glory and immortality; for, then he must be damned:
No man must by patient Continuance in welldoing, seek for glory and immortality; for, then he must be damned:
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for, surely welldoing comprehends more than believing, when they take it for one act; but God hath said, To such only he will give eternal life.
for, surely welldoing comprehends more than believing, when they take it for one act; but God hath said, To such only he will give Eternal life.
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No man must do the Commands of God for this end, That he may have right to salvation:
No man must do the Commands of God for this end, That he may have right to salvation:
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If he do, he shall be accursed:
If he do, he shall be accursed:
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whereas God saith, Blessed are they that do his commandments, that they may have right to the tree of life.
whereas God Says, Blessed Are they that do his Commandments, that they may have right to the tree of life.
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What? hath God made promise to repentance, returning, sincere Obedience, of Pardon, Justification, Heaven;
What? hath God made promise to Repentance, returning, sincere obedience, of Pardon, Justification, Heaven;
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and shall we provoke God if we perform the condition for attaining the benefit, and expect the benefit upon performing the condition? Would not this be as rational, to threaten death for sin,
and shall we provoke God if we perform the condition for attaining the benefit, and expect the benefit upon performing the condition? Would not this be as rational, to threaten death for since,
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and yer be angry at us for fearing his threat, for avoiding the sin upon the account of his threat? as to be angry at us,
and year be angry At us for fearing his threat, for avoiding the since upon the account of his threat? as to be angry At us,
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yea, (according to this principle) damn us for performing the condition of the Promise, that we may have right to the thing promised? There is no possible avoiding this consequence:
yea, (according to this principle) damn us for performing the condition of the Promise, that we may have right to the thing promised? There is no possible avoiding this consequence:
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for, if you may act for reward, then for right to the reward:
for, if you may act for reward, then for right to the reward:
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for you are not (as I shewed before) to act for Possession any further than for right to it.
for you Are not (as I showed before) to act for Possession any further than for right to it.
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And if any should object, But you must not expect Justification and Salvation to come by these;
And if any should Object, But you must not expect Justification and Salvation to come by these;
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this would be to say, You must think God unfaithful, and his Promises nullities; and we are apt to be too distrustful herein without bidding;
this would be to say, You must think God unfaithful, and his Promises nullities; and we Are apt to be too distrustful herein without bidding;
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or, but you must not think to merit by these things. Very true;
or, but you must not think to merit by these things. Very true;
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but is it impossible to perform them for these ends, but we think to merit by them? Do they that say, they may do the one act of Believing for Justification, think they merit Justification by it?
but is it impossible to perform them for these ends, but we think to merit by them? Do they that say, they may do the one act of Believing for Justification, think they merit Justification by it?
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Sure I am, that many that held these things notionally, did not hold them practically:
Sure I am, that many that held these things notionally, did not hold them practically:
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for many of the worthiest men, both Prelates and others, that ever England had, held these things notionally,
for many of the Worthiest men, both Prelates and Others, that ever England had, held these things notionally,
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yet so as to deny the consequence;
yet so as to deny the consequence;
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but never any good man held them practically, I mean except just in a sudden fit of temptation.
but never any good man held them practically, I mean except just in a sudden fit of temptation.
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I shall now yet more fully make out to you what this Gospel-condition, the Covenant-terms of Justification and Salvation,
I shall now yet more Fully make out to you what this Gospel condition, the Covenant-terms of Justification and Salvation,
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and all other benefits by Christ are, (for they have all the same condition, every Covenant-benefit or any Covenantbenefit) by reciting some of the most eminent Names the Gospelcondition is called by;
and all other benefits by christ Are, (for they have all the same condition, every Covenant-benefit or any Covenant-benefit) by reciting Some of the most eminent Names the Gospel condition is called by;
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which is an easie matter to do: and some may think it as well let alone, as needless.
which is an easy matter to do: and Some may think it as well let alone, as needless.
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But the thing I am speaking of, seems to me to be as weighty a matter as any point in Divinity, and is opposed by many;
But the thing I am speaking of, seems to me to be as weighty a matter as any point in Divinity, and is opposed by many;
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and therefore it shall not be grievous or burdensome to me; and for you, I think it safe and needful;
and Therefore it shall not be grievous or burdensome to me; and for you, I think it safe and needful;
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and let the more intelligent pardon my using so many words, yea, and Tautologies, since I do it that the lowest-parted may understand me, and doubt no more.
and let the more intelligent pardon my using so many words, yea, and Tautologies, since I do it that the lowest-parted may understand me, and doubt no more.
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That Condition which we are to be justified and saved by, is called by many Names, which yet always mean the same thing for substance.
That Condition which we Are to be justified and saved by, is called by many Names, which yet always mean the same thing for substance.
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1. It is called Knowledg, By his knowledg shall my righteous servant justifie many.
1. It is called Knowledge, By his knowledge shall my righteous servant justify many.
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Knowledg here is taken objectively, not subjectively, viz. for our knowledg of Christ, not his knowledg whereby he knows.
Knowledge Here is taken objectively, not subjectively, viz. for our knowledge of christ, not his knowledge whereby he knows.
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So, This is life eternal (i. e. the condition of life) to know thee and thy Son;
So, This is life Eternal (i. e. the condition of life) to know thee and thy Son;
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but it meaneth also, Love, Believe, Obey, and carry suitably to such Knowledg. 2. The Gospel-condition is called Confession.
but it means also, Love, Believe, Obey, and carry suitably to such Knowledge. 2. The Gospel condition is called Confessi.
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If we confess, he is faithful and just to forgive us our sins. If we confess, he is faithful and just to forgive us our Sins.
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So, if any man say, I have sinned and perverted that which is right, it profiteth me not, he will deliver his soul.
So, if any man say, I have sinned and perverted that which is right, it profiteth me not, he will deliver his soul.
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But the meaning is, Si caetera sint paria. Confess so, as to forsake, obey, &c. Else if God meant no more, by these Promises we should have right;
But the meaning is, Si caetera sint paria. Confess so, as to forsake, obey, etc. Else if God meant no more, by these Promises we should have right;
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and he would be unfaithful in denying us possession, though we forsake not our sins. 3. Sometime it is called Faith.
and he would be unfaithful in denying us possession, though we forsake not our Sins. 3. Sometime it is called Faith.
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The righteousness of Faith speaketh on this wise; that is, the Gospel, the Law of Faith, in opposition to the Covenant of Works.The righteousness of Faith speaks on this wise; that is, the Gospel, the Law of Faith, in opposition to the Covenant of Works.
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If thou confess with thy mouth, and believe in thy heart, that God hath raised him from the dead, thou shalt be saved. If thou confess with thy Mouth, and believe in thy heart, that God hath raised him from the dead, thou shalt be saved.
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What doth he mean no more than you must believe Christ is risen? Nay, you must believe he is ascended into Heaven also;
What does he mean no more than you must believe christ is risen? Nay, you must believe he is ascended into Heaven also;
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yea, and believe the whole Gospel, and obey and carry suitably to the Gospel also:
yea, and believe the Whole Gospel, and obey and carry suitably to the Gospel also:
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The Gospel-condition, which is a sincere endeavour according to the best of our knowledg, to perform the whole duty of man, is frequently called by the name of Believing, in the New Testament;
The Gospel condition, which is a sincere endeavour according to the best of our knowledge, to perform the Whole duty of man, is frequently called by the name of Believing, in the New Testament;
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because it was the great business at that time, to perswade the Jews and Gentiles that Christ was the Messiah, and that he rose again.
Because it was the great business At that time, to persuade the jews and Gentiles that christ was the Messiah, and that he rose again.
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There were new Articles now added to the old ones, new Conditions to the old.
There were new Articles now added to the old ones, new Conditions to the old.
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They take it for granted as a thing known, that they were to repent and obey, that they knew the duty of repentance toward God.
They take it for granted as a thing known, that they were to Repent and obey, that they knew the duty of Repentance towards God.
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But this was the great difficult Doctrine, to perswade them there was a necessity of Faith in the Lord Jesus,
But this was the great difficult Doctrine, to persuade them there was a necessity of Faith in the Lord jesus,
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and to believe his death and resurrection.
and to believe his death and resurrection.
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Try the spirits, for many false prophets are gone out into the world (and gives this as a trial of the Prophets), every spirit that confesseth that Jesus Christ is come in the flesh, is of God: Try the spirits, for many false Prophets Are gone out into the world (and gives this as a trial of the prophets), every Spirit that Confesses that jesus christ is come in the Flesh, is of God:
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but he that confesseth it not, is not of God. We may take this as a probable interpretation of the place.but he that Confesses it not, is not of God. We may take this as a probable Interpretation of the place.
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He takes it for granted, that they knew, they that taught wickedness and idolatry were not of God, whatever confession they made of Christ. But his meaning may be;
He Takes it for granted, that they knew, they that taught wickedness and idolatry were not of God, whatever Confessi they made of christ. But his meaning may be;
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If any coming as a Prophet, seeming to be a man teaching Holiness; he is not of God, if he deny Christ come in the flesh:
If any coming as a Prophet, seeming to be a man teaching Holiness; he is not of God, if he deny christ come in the Flesh:
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but if he add to other such virtues, Faith in the Lord Jesus, he is of God.
but if he add to other such Virtues, Faith in the Lord jesus, he is of God.
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You may easily apply it to the case in hand.
You may Easily apply it to the case in hand.
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And whatever interpretation else you will give of this, as confessing Christ in time of trial;
And whatever Interpretation Else you will give of this, as confessing christ in time of trial;
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yet it must be meant, and teach suitably to such confession.
yet it must be meant, and teach suitably to such Confessi.
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What do you think the wicked Jews meant, when they said, If we let this man alone, all men will believe on him? What did they mean, some one act,
What do you think the wicked jews meant, when they said, If we let this man alone, all men will believe on him? What did they mean, Some one act,
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and that one act that many now hold to be only necessary to salvation, though not agreed ordinarily what it is? Surely they meant, They will believe he is the Messiah,
and that one act that many now hold to be only necessary to salvation, though not agreed ordinarily what it is? Surely they meant, They will believe he is the Messiah,
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and so love him, obey him, stick to him.
and so love him, obey him, stick to him.
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If one bid you believe in such a Physician, trust in him, and he will cure you;
If one bid you believe in such a physician, trust in him, and he will cure you;
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cannot you easily understand he means also, Take his Counsel, follow his directions, by believing in him? So when he saith, Believe, and thou shalt be saved;
cannot you Easily understand he means also, Take his Counsel, follow his directions, by believing in him? So when he Says, Believe, and thou shalt be saved;
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he meaneth, Believe, and carry as one that believeth; love, obey, turn. 4. Sometime called Repentance.
he means, Believe, and carry as one that Believeth; love, obey, turn. 4. Sometime called Repentance.
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Repent, that your iniquities may be blotted. John preached repentance for the remission of sin. Surely, you will grant, that is for Justification. repent, that your iniquities may be blotted. John preached Repentance for the remission of since. Surely, you will grant, that is for Justification.
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And Christ did not take away this Condition; nay, he preached it himself: Except you repent, you shall perish. He meant, believe, obey also. 5. Called Conversion.
And christ did not take away this Condition; nay, he preached it himself: Except you Repent, you shall perish. He meant, believe, obey also. 5. Called Conversion.
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— Turn them from darkness to light, that they may receive remission. Lest they should see with their eyes,
— Turn them from darkness to Light, that they may receive remission. Lest they should see with their eyes,
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and be converted, and their sins should be forgiven them. and be converted, and their Sins should be forgiven them.
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Implying the terms that God hath bound himself to by promise through Christ's death to the world,
Implying the terms that God hath bound himself to by promise through Christ's death to the world,
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so as he cannot in faithfulness break. If converted, he must forgive, having made this new Law of Grace. 6. Called Obedience.
so as he cannot in faithfulness break. If converted, he must forgive, having made this new Law of Grace. 6. Called obedience.
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Being made perfect through suffering, having fully satisfied, he became the Author of eternal salvation to those that obey him. Being made perfect through suffering, having Fully satisfied, he became the Author of Eternal salvation to those that obey him.
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Surely this holdeth out the terms on which men shall have the justifying saving benefit of Christ's death.
Surely this holds out the terms on which men shall have the justifying Saving benefit of Christ's death.
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But there is implied in this also the belief of the truth of the Gospel. So, Hear and your souls shall live.
But there is implied in this also the belief of the truth of the Gospel. So, Hear and your Souls shall live.
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That is, obey for life, for justification, for right to salvation. 7. Keeping the Commandments.
That is, obey for life, for justification, for right to salvation. 7. Keeping the commandments.
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Blessed are they that do his Commandments, that they may have right to the tree of life. Blessed Are they that do his commandments, that they may have right to the tree of life.
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Not the hearers of the Law are just before God, but the doers of the Law shall be justified.
Not the hearers of the Law Are just before God, but the doers of the Law shall be justified.
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Not every one that saith unto me, Lord, Lord; but he that doth the will of my Father, shall inherit the Kingdom.
Not every one that Says unto me, Lord, Lord; but he that does the will of my Father, shall inherit the Kingdom.
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If the wicked turn from all his sins which he hath committed, and keep all my statutes, he shall live;
If the wicked turn from all his Sins which he hath committed, and keep all my statutes, he shall live;
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all the transgressions that he hath done shall not be mentioned. This is not the Law of Works, but the Gospel:all the transgressions that he hath done shall not be mentioned. This is not the Law of Works, but the Gospel:
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for, the Law promiseth no mercy to the returning wicked. Consider these three places:
for, the Law promises no mercy to the returning wicked. Consider these three places:
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In Jesus Christ neither circumcision nor uncircumcision availeth any thing, but faith, which worketh by love. In jesus christ neither circumcision nor uncircumcision availeth any thing, but faith, which works by love.
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In Jesus Christ neither circumcision, &c. but a new creature. In jesus christ neither circumcision, etc. but a new creature.
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Again, In Jesus Christ neither circumcision nor uncircumcision availeth any thing, but the keeping the Commandments of God.
Again, In jesus christ neither circumcision nor uncircumcision availeth any thing, but the keeping the commandments of God.
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Do not these three expressions mean the same thing, the same Gospel-condition? 8. Regeneration, New Creature.
Do not these three expressions mean the same thing, the same Gospel condition? 8. Regeneration, New Creature.
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Except a man be born again, &c. Not by works of righteousness which we have done, but according to his mercy hath he saved us, by the washing of regeneration, Except a man be born again, etc. Not by works of righteousness which we have done, but according to his mercy hath he saved us, by the washing of regeneration,
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and renewing of the Holy Ghost. and renewing of the Holy Ghost.
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One would think you might gather hence, what the Apostle Paul means by Works, and what by Faith, the Gospel-condition. 9. Sanctification.
One would think you might gather hence, what the Apostle Paul means by Works, and what by Faith, the Gospel condition. 9. Sanctification.
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Except I wash thee, thou canst have no part in me. And, without holiness none shall see the Lord. Except I wash thee, thou Canst have no part in me. And, without holiness none shall see the Lord.
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1510
Godliness hath the promise of this life, and that which is to come.
Godliness hath the promise of this life, and that which is to come.
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Is not Justification, right to Heaven among the number of those things? Wash you, make you clean, put away the evil of your doings, learn to do well.
Is not Justification, right to Heaven among the number of those things? Wash you, make you clean, put away the evil of your doings, Learn to do well.
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Come now, though your sins be as scarlet, they shall be white as snow; though red like crimson, they shall be as wool. Come now, though your Sins be as scarlet, they shall be white as snow; though read like crimson, they shall be as wool.
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I could name many other Names, as Fearing God, Hoping in him, Trusting in him, &c. But I will name but one more.
I could name many other Names, as Fearing God, Hoping in him, Trusting in him, etc. But I will name but one more.
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10. Sometime it is expressed by words that import a Continuance; and this is indeed the condition of the continued Justification and right to Heaven.
10. Sometime it is expressed by words that import a Continuance; and this is indeed the condition of the continued Justification and right to Heaven.
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To them he will give eternal life, who by patient continuance in well-doing, seek for immortality. To them he will give Eternal life, who by patient Continuance in welldoing, seek for immortality.
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Yet now hath he reconciled in the body of his flesh, through death, to present you blameless and unreproved in his sight,
Yet now hath he reconciled in the body of his Flesh, through death, to present you blameless and unreproved in his sighed,
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if you continue in the faith, grounded and setled, and be not removed away from the hope of the Gospel, which you have heard,
if you continue in the faith, grounded and settled, and be not removed away from the hope of the Gospel, which you have herd,
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and was preached to every creature under Heaven. and was preached to every creature under Heaven.
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That is, upon condition that as you have received the Christian Faith, so you continue in it to the end, notwithstanding all sufferings;
That is, upon condition that as you have received the Christian Faith, so you continue in it to the end, notwithstanding all sufferings;
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by the encouragement of that hope which this Gospel supplies unto you.
by the encouragement of that hope which this Gospel supplies unto you.
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If we walk in the light, as he is in the light, the blood of Christ cleanseth us from all sin. If we walk in the Light, as he is in the Light, the blood of christ Cleanseth us from all since.
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There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the spirit.
There is no condemnation to them that Are in christ jesus, who walk not After the Flesh, but After the Spirit.
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Whose house are we, if we hold fast our confidence unto the end. But yet believers are justified at present. Whose house Are we, if we hold fast our confidence unto the end. But yet believers Are justified At present.
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But you are sanctified, but you are justified, saith the Apostle: you are so, upon your first cordialconsent to the Gospel-terms.But you Are sanctified, but you Are justified, Says the Apostle: you Are so, upon your First cordialconsent to the Gospel terms.
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It is here as in all other things of the like nature. What makes a Servant, but Consent? When the Master is willing to have him,
It is Here as in all other things of the like nature. What makes a Servant, but Consent? When the Master is willing to have him,
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and propounds the terms, he consents to the terms.
and propounds the terms, he consents to the terms.
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I have set Life and Death before you, and told you the condition of Life by Christ.
I have Set Life and Death before you, and told you the condition of Life by christ.
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Would we go and consider this condition, and the reasonableness of it, and the glorious things that would come by it;
Would we go and Consider this condition, and the reasonableness of it, and the glorious things that would come by it;
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and would we go, and in the strength of God and Christ, call Heaven and Earth to record;
and would we go, and in the strength of God and christ, call Heaven and Earth to record;
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yea, and Hell to witness, That we consent, give up our selves to be ruled and saved by Christ;
yea, and Hell to witness, That we consent, give up our selves to be ruled and saved by christ;
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would we enter into Covenant to be the Lord's people, and his Christ's, to walk in all well-pleasing,
would we enter into Covenant to be the Lord's people, and his Christ's, to walk in all Well-pleasing,
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1532
and not to allow our selves in any known sin, or in the neglect of any known duty;
and not to allow our selves in any known since, or in the neglect of any known duty;
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and to use the means God hath appointed to know his will, and for the destruction of sin;
and to use the means God hath appointed to know his will, and for the destruction of since;
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and this as honest men really intending performance even till death;
and this as honest men really intending performance even till death;
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being so far from designing treacherously to turn aside in difficulties, that it is our greatest fear and dread,
being so Far from designing treacherously to turn aside in difficulties, that it is our greatest Fear and dread,
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lest we should deal falsly in this Covenant:
lest we should deal falsely in this Covenant:
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From this time you are justified by this Law of Grace, and have right to Heaven,
From this time you Are justified by this Law of Grace, and have right to Heaven,
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though you should have black and sad thoughts, and think you are not:
though you should have black and sad thoughts, and think you Are not:
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and, you may pray with encouragement, Keep this in the thoughts of our heart for ever,
and, you may pray with encouragement, Keep this in the thoughts of our heart for ever,
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and confirm our hearts unto thee; and God will keep those that thus commit themselves unto him.and confirm our hearts unto thee; and God will keep those that thus commit themselves unto him.
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But yet this is true, if you should fall utterly away, this Law of Grace would cease to justifie you,
But yet this is true, if you should fallen utterly away, this Law of Grace would cease to justify you,
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because you withdraw this consent, and so cease to have the condition of it;
Because you withdraw this consent, and so cease to have the condition of it;
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and the reason why we do not lose Justification, and right to Salvation, is, Because God keepeth his fear in our hearts,
and the reason why we do not loose Justification, and right to Salvation, is, Because God Keepeth his Fear in our hearts,
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lest we should draw back, and his soul have no pleasure in us. Do not say, This is not to be supposed;lest we should draw back, and his soul have no pleasure in us. Do not say, This is not to be supposed;
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for you ought to put such suppositions to your selves:
for you ought to put such suppositions to your selves:
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viz. If I should now leave off to be wise, and to do good, I should perish.viz. If I should now leave off to be wise, and to do good, I should perish.
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For what else doth God threaten? for, If the righteous forsake his righteousness, he shall dye.
For what Else does God threaten? for, If the righteous forsake his righteousness, he shall die.
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As a man that never maketh this Supposition, [ If Christ had not died, I had perished;
As a man that never makes this Supposition, [ If christ had not died, I had perished;
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or, if God had not converted me ] cannot but be very unthankful; which Suppositions are at least as equally impossible as the Supposition of your total Apostacy.
or, if God had not converted me ] cannot but be very unthankful; which Suppositions Are At least as equally impossible as the Supposition of your total Apostasy.
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So a man that never maketh these Suppositions, [ If I should fall away, I should lose all ] cannot but be very unwary and remiss in care and watchfulness.
So a man that never makes these Suppositions, [ If I should fallen away, I should loose all ] cannot but be very unwary and remiss in care and watchfulness.
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Concerning those several Names the Gospel-condition is called by, let me add this Observation.
Concerning those several Names the Gospel condition is called by, let me add this Observation.
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I know sometime these words may be, and are used in Scripture in their proper sense,
I know sometime these words may be, and Are used in Scripture in their proper sense,
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for one act, and no more.
for one act, and no more.
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And it may be sometimes by confess, may be meant no more than confess. And sometime Faith is used only for Faith; as when he saith, He that cometh to God must believe that God is:
And it may be sometime by confess, may be meant no more than confess. And sometime Faith is used only for Faith; as when he Says, He that comes to God must believe that God is:
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There, by believing, is meant only assent:
There, by believing, is meant only assent:
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And so when we read of Faith's operativeness, it means only the belief of the Truth (and so would I be understood,
And so when we read of Faith's operativeness, it means only the belief of the Truth (and so would I be understood,
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when I at any time speak of Faith's operativeness, as purifying their hearts by Faith);
when I At any time speak of Faith's operativeness, as purifying their hearts by Faith);
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yet whenever any Promise is made to any Grace or Act whatsoever of Justification, Salvation, Pardon;
yet whenever any Promise is made to any Grace or Act whatsoever of Justification, Salvation, Pardon;
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there it implieth the whole Gospel-condition, and all Graces essential to Christianity. It must be understood, caeteris paribus, if other things answer thereto.
there it Implies the Whole Gospel condition, and all Graces essential to Christianity. It must be understood, caeteris paribus, if other things answer thereto.
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And this I can prove evidently to you by this argument;
And this I can prove evidently to you by this argument;
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else a man would have right by the Promise upon his Confessing, though he did not forsake;
Else a man would have right by the Promise upon his Confessing, though he did not forsake;
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and, by believing that Christ is risen from the dead, though he should refuse to obey the Gospel;
and, by believing that christ is risen from the dead, though he should refuse to obey the Gospel;
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and God would be unfaithful in denying him the things promised.
and God would be unfaithful in denying him the things promised.
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1564
If you promise a Vintner so much money to send you such a Butt that stands in his Cellar,
If you promise a Vintner so much money to send you such a Butt that Stands in his Cellar,
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1565
and he sends you the empty Vessel;
and he sends you the empty Vessel;
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if you can assure me that you are not by truth and promise bound to pay him,
if you can assure me that you Are not by truth and promise bound to pay him,
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then I am equally sure, that you meant the Vessel and the Wine also: you spake Synecdochically.
then I am equally sure, that you meant the Vessel and the Wine also: you spoke Synecdochically.
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Methinks I may say as the Town-Clark of Ephesus once did, with greater reason than he, These things are NONLATINALPHABET, things that cannot be spoken against.
Methinks I may say as the Town-Clark of Ephesus once did, with greater reason than he, These things Are, things that cannot be spoken against.
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Object. Is not this, working for Justification, or Righteousness? Is there no danger in seeking to be justified and saved by works?Object. Is not this, working for Justification, or Righteousness? Is there no danger in seeking to be justified and saved by works?
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Ans. No danger at all in this sense; and yet great danger in another sense:Ans. No danger At all in this sense; and yet great danger in Another sense:
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but it is so far from being dangerous in this sense, that it is indispensably necessary to salvation:
but it is so Far from being dangerous in this sense, that it is indispensably necessary to salvation:
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1572
They only shall be blessed that keep his Commandments, in Gospel-sincerity, that they may have right to the tree of life; They only shall be blessed that keep his commandments, in Gospel-sincerity, that they may have right to the tree of life;
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that is, that they may be justified.
that is, that they may be justified.
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And I dare confidently say, that never any did sincerely obey God (whatever confused notions some good men have had in their brains, that they held only speculatively),
And I Dare confidently say, that never any did sincerely obey God (whatever confused notions Some good men have had in their brains, that they held only speculatively),
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but for this end, among others, that they might have right to Heaven, which is Justification;
but for this end, among Others, that they might have right to Heaven, which is Justification;
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for as humane nature now is (and I think I may say the same concerning the state of Innocency), it is not capable of undergoing the difficulties of obedience,
for as humane nature now is (and I think I may say the same Concerning the state of Innocency), it is not capable of undergoing the difficulties of Obedience,
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but for such ends, To escape the curse, and attain the blessing; which is to attain Justification, and escape Condemnation.
but for such ends, To escape the curse, and attain the blessing; which is to attain Justification, and escape Condemnation.
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And to say otherwise, is to say, God hath indeed made promises of remission of sins,
And to say otherwise, is to say, God hath indeed made promises of remission of Sins,
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and Heaven, to those that repent, turn from sin, and obey the Gospel;
and Heaven, to those that Repent, turn from since, and obey the Gospel;
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but I will not regard these promises, I will not be moved by them, I will do none of these things for these ends;
but I will not regard these promises, I will not be moved by them, I will do none of these things for these ends;
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but I will only act out of love. Which yet, I could shew you, would be impossible:
but I will only act out of love. Which yet, I could show you, would be impossible:
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For, how can I love him who I think hath done me no good? and,
For, how can I love him who I think hath done me no good? and,
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how can I think he hath done me any good, when I think my own salvation is no good? as I certainly do,
how can I think he hath done me any good, when I think my own salvation is no good? as I Certainly do,
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if I do not desire and endeavour it. And God hath threatned those that go on in sin, with a Curse, and Hell.
if I do not desire and endeavour it. And God hath threatened those that go on in since, with a Curse, and Hell.
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But I will not refrain sin for these ends, that I may escape Hell; I will only act out of Love; I will be above Scripture;
But I will not refrain since for these ends, that I may escape Hell; I will only act out of Love; I will be above Scripture;
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I will neither be moved with promises nor threats. But there is another sense which the Apostle speaketh of as damnable.
I will neither be moved with promises nor Treats. But there is Another sense which the Apostle speaks of as damnable.
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The Pharisaical Jews would have Justification and Righteousness without pardon;
The Pharisaical jews would have Justification and Righteousness without pardon;
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would purely and meerly be justified, so as not to be pardoned, that it should be no favour to justifie them,
would purely and merely be justified, so as not to be pardoned, that it should be no favour to justify them,
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but their due without grace and pardon; (and that maketh him prove, out of David, the necessity of pardon, Rom. 4.) and that would be in effect to say, without the Satisfaction and Righteousness of Christ:
but their endue without grace and pardon; (and that makes him prove, out of David, the necessity of pardon, Rom. 4.) and that would be in Effect to say, without the Satisfaction and Righteousness of christ:
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and if so, Christ died in vain, this would make void his death;
and if so, christ died in vain, this would make void his death;
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they would have their obedience to the Moral Law (which they commonly interpreted as reaching only to the outward act) either to be perfect,
they would have their Obedience to the Moral Law (which they commonly interpreted as reaching only to the outward act) either to be perfect,
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or so little defective, that the great meritoriousness of being Abraham 's Seed, and circumcised;
or so little defective, that the great meritoriousness of being Abraham is Seed, and circumcised;
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and their strict observance of the Ceremonial Law, and other Traditions never commanded, would make up what wanted:
and their strict observance of the Ceremonial Law, and other Traditions never commanded, would make up what wanted:
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And their Righteousness being compleat of it self, their Justification would be of due debt from the old Law, through Justice;
And their Righteousness being complete of it self, their Justification would be of due debt from the old Law, through justice;
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and not of Pardon and Grace through a Propitiation. And so too many among us look upon their good works as meritorious;
and not of Pardon and Grace through a Propitiation. And so too many among us look upon their good works as meritorious;
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though they be sinners, and know it, yet they think the good works of Alms, and other things, which they look upon as no duties, will satisfie for those sins;
though they be Sinners, and know it, yet they think the good works of Alms, and other things, which they look upon as no duties, will satisfy for those Sins;
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and think God would do them wrong, if he do not for their good deeds pardon their evil deeds;
and think God would do them wrong, if he do not for their good Deeds pardon their evil Deeds;
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1598
think their good works are very good, and deserving much from God; and their evil not very evil;
think their good works Are very good, and deserving much from God; and their evil not very evil;
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and so God would be very hard, yea, unjust, if he should condemn them. If this was true, then no need of Christ, he then dyed in vain;
and so God would be very hard, yea, unjust, if he should condemn them. If this was true, then no need of christ, he then died in vain;
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then salvation would be of debt from natural Justice, from the old Law, and not of Grace,
then salvation would be of debt from natural justice, from the old Law, and not of Grace,
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and Mercy, and Pardon through Christ.
and Mercy, and Pardon through christ.
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Will any dare to say, If what I have spoken be true, that he will pardon none but repenting, returning, believing sinners, that it is not of Pardon, Mercy, Grace,
Will any Dare to say, If what I have spoken be true, that he will pardon none but repenting, returning, believing Sinners, that it is not of Pardon, Mercy, Grace,
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but of debt from the old Covenant, which allows no Pardon? I confess Paul 's Epistles about Justification are hard to be understood;
but of debt from the old Covenant, which allows no Pardon? I confess Paul is Epistles about Justification Are hard to be understood;
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and I am confident many Expositors are, and have been notoriously mistaken about these things;
and I am confident many Expositors Are, and have been notoriously mistaken about these things;
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and that by Faith he meaneth (as I do) Faith and Obedience to the Gospel.
and that by Faith he means (as I do) Faith and obedience to the Gospel.
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I have written something to shew to my Acquaintants the meaning of these places, which I think make them appear rational and plain to this sense,
I have written something to show to my Acquaintants the meaning of these places, which I think make them appear rational and plain to this sense,
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and (absit verbo invidia) will do so to rational men. But it is not fit to speak so largely here.
and (absit verbo invidia) will do so to rational men. But it is not fit to speak so largely Here.
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I wish you to read considerately, Cap. 3. v. 5. of his Epistle to Titus. Can you imagine when the Apostle saith, Gal. 2. 16. Knowing that a man is not justified by the works of the Law,
I wish you to read considerately, Cap. 3. v. 5. of his Epistle to Titus. Can you imagine when the Apostle Says, Gal. 2. 16. Knowing that a man is not justified by the works of the Law,
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but by the faith of Christ, we have believed that we might be justified, &c. That he means, we did not repent that we might be justified;but by the faith of christ, we have believed that we might be justified, etc. That he means, we did not Repent that we might be justified;
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did not obey, turn from sin, that we might be justified, or not be condemned? All that I will do here further, shall be to speak so as to keep you from dangers on both sides,
did not obey, turn from since, that we might be justified, or not be condemned? All that I will do Here further, shall be to speak so as to keep you from dangers on both sides,
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if you will observe this distinction, and it will be plain I hope to the meanest capacity.
if you will observe this distinction, and it will be plain I hope to the Meanest capacity.
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There is in this Justification by Christ spoken of, (there being two Laws or Covenants, one of Works,
There is in this Justification by christ spoken of, (there being two Laws or Covenants, one of Works,
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and the other of Grace, a lex remedians, and both in force;
and the other of Grace, a lex remedians, and both in force;
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else if the old Law, as a Law, with its penalty, was repealed, it would be no sin not to obey perfectly;
Else if the old Law, as a Law, with its penalty, was repealed, it would be no since not to obey perfectly;
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and we might say, Christ his death had not satisfied for our sins, and the legal desert of them,
and we might say, christ his death had not satisfied for our Sins, and the Legal desert of them,
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but prevented them from being sins, and from legally deserving damnation) there is in this Justification,
but prevented them from being Sins, and from legally deserving damnation) there is in this Justification,
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as it were, a two-fold Righteousness or Justification;
as it were, a twofold Righteousness or Justification;
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and the distinction of these two is so necessary to any competent measure of understanding this Doctrine of Justification,
and the distinction of these two is so necessary to any competent measure of understanding this Doctrine of Justification,
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and would be so helpful to make us understand it, and speak intelligibly of it, that I desire you would never forget it:
and would be so helpful to make us understand it, and speak intelligibly of it, that I desire you would never forget it:
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Passive Justification, the effect of active, is our right; constituted as I have shewed you.
Passive Justification, the Effect of active, is our right; constituted as I have showed you.
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But to speak of active Justification, It is essentially from some Charge pleaded, or possibly pleadable against us.
But to speak of active Justification, It is essentially from Some Charge pleaded, or possibly pleadable against us.
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1. Suppose the Accusation be, We are sinners, have offended God, deserved wrath, broken the first Covenant, the Law of Works:
1. Suppose the Accusation be, We Are Sinners, have offended God, deserved wrath, broken the First Covenant, the Law of Works:
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and under this are comprehended sins against the Gospel;
and under this Are comprehended Sins against the Gospel;
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for they are sins against the Moral Law, which Christ hath satisfied for all the breaches of, that ever were or shall be.
for they Are Sins against the Moral Law, which christ hath satisfied for all the Breaches of, that ever were or shall be.
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For the Original Law of Nature is this, Keep all my Commandments which I have or shall reveal to thee any way whatsoever,
For the Original Law of Nature is this, Keep all my commandments which I have or shall reveal to thee any Way whatsoever,
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whether by Nature, or any other way of making my will known (the eating of the forbidden fruit was against this Moral Law,whither by Nature, or any other Way of making my will known (the eating of the forbidden fruit was against this Moral Law,
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though immediately against a particular Revelation) or thou shalt dye. Now if this be the Accusation, thou art a sinner, hast deserved death, transgressed the Law, refused Christ and the Gospel a long time;
though immediately against a particular Revelation) or thou shalt die. Now if this be the Accusation, thou art a sinner, hast deserved death, transgressed the Law, refused christ and the Gospel a long time;
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yea, and hast notoriously sinned since conversion. Here nothing will justifie, nothing will answer this Accusation, but this: Christ hath dyed, satisfied;
yea, and hast notoriously sinned since conversion. Here nothing will justify, nothing will answer this Accusation, but this: christ hath died, satisfied;
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God hath set him forth to be a Propitiation. It would be improper and vain here to plead, We have repented, believed:
God hath Set him forth to be a Propitiation. It would be improper and vain Here to plead, We have repented, believed:
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for thou art a cursed Creature, and there is no blood or satisfaction in these; thou wilt rather be damned for thy failings in these;
for thou art a cursed Creature, and there is no blood or satisfaction in these; thou wilt rather be damned for thy failings in these;
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they are imperfect at best, and however cannot buy off thy former sins. Here we must plead nothing in our selves to this Accusation:
they Are imperfect At best, and however cannot buy off thy former Sins. Here we must plead nothing in our selves to this Accusation:
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nay, we must confess we have nothing in our selves to justifie us against this Accusation of being sinners, deserving wrath.
nay, we must confess we have nothing in our selves to justify us against this Accusation of being Sinners, deserving wrath.
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That that must answer this Accusation, is altogether without us.
That that must answer this Accusation, is altogether without us.
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To plead, to justifie from this Accusation, something within us, is to spit in Christ's face, is damnable:
To plead, to justify from this Accusation, something within us, is to spit in Christ's face, is damnable:
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for whatever we plead, must be a Righteousness, or it is no way pleadable. If we have a Righteousness to answer this, Christ dyed in vain.
for whatever we plead, must be a Righteousness, or it is no Way pleadable. If we have a Righteousness to answer this, christ died in vain.
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2. But now suppose another Accusation which is possibly pleadable against us: suppose the accusation be, But thou hast no lot or portion in this Satisfaction;
2. But now suppose Another Accusation which is possibly pleadable against us: suppose the accusation be, But thou hast no lot or portion in this Satisfaction;
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for all have not interest in it: but there was a second Covenant made, wherein God made it over only upon Gospel-terms,
for all have not Interest in it: but there was a second Covenant made, wherein God made it over only upon Gospel terms,
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and conditions of repenting, believing, obeying sincerely, upon sincerity and uprightness, and truth in the inward parts:
and conditions of repenting, believing, obeying sincerely, upon sincerity and uprightness, and truth in the inward parts:
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for, it was enacted that none should have the benefit of it, to justifie them against the old Law,
for, it was enacted that none should have the benefit of it, to justify them against the old Law,
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but they that performed the condition. Here now is no danger of pleading, to answer this Accusation, something in our selves;
but they that performed the condition. Here now is no danger of pleading, to answer this Accusation, something in our selves;
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nay, it is duty, and we wrong our selves if we have the condition, and do not.
nay, it is duty, and we wrong our selves if we have the condition, and do not.
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Ye must say, Yea, through grace I have repented, believed, endeavoured to obey God sincerely, and have lamented when I have faln short;
You must say, Yea, through grace I have repented, believed, endeavoured to obey God sincerely, and have lamented when I have fallen short;
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I have received Christ for my Lord and Saviour, & endeavoured to serve him, and do at this day.
I have received christ for my Lord and Saviour, & endeavoured to serve him, and do At this day.
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And this will be your righteousness against this Accusation, will justifie you against this Accusation.
And this will be your righteousness against this Accusation, will justify you against this Accusation.
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It would be foolishly impertinent to plead here, Christ hath dyed, hath made satisfaction to the Law;
It would be foolishly impertinent to plead Here, christ hath died, hath made satisfaction to the Law;
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when the Charge, the Accusation is, Thou hast no interest in him, and his death, and the purchased benefits.
when the Charge, the Accusation is, Thou hast no Interest in him, and his death, and the purchased benefits.
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And it would be false and ridiculous to plead what they that falsly are called the only Preachers of Freegrace would have you plead, viz. That Christ hath repented for thee, performed the Gospel-conditions for thee.
And it would be false and ridiculous to plead what they that falsely Are called the only Preachers of Free grace would have you plead, viz. That christ hath repented for thee, performed the Gospel conditions for thee.
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Here you may and must plead something in your selves, even the performance of the Gospel-condition.
Here you may and must plead something in your selves, even the performance of the Gospel condition.
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You must not confess you have nothing to plead, except you have not;
You must not confess you have nothing to plead, except you have not;
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and then I would say, Are you mad wilfully to refuse Christ? I know, men may think they have not, and yet have this condition;
and then I would say, are you mad wilfully to refuse christ? I know, men may think they have not, and yet have this condition;
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and then God knows, there is this good thing in them toward God and Christ, though they think not so;
and then God knows, there is this good thing in them towards God and christ, though they think not so;
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and so they are justified, and know not.
and so they Are justified, and know not.
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But if you say, I have nothing in me to answer this Accusation, and say true, and continue in this estate;
But if you say, I have nothing in me to answer this Accusation, and say true, and continue in this estate;
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you will be condemned upon this Accusation at the last day, when judged according to the Gospel,
you will be condemned upon this Accusation At the last day, when judged according to the Gospel,
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and are at present under condemnation in law.
and Are At present under condemnation in law.
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But if you be sincere Christians, and in some comfortable measure know it, you may in this sense rejoyce in your selves;
But if you be sincere Christians, and in Some comfortable measure know it, you may in this sense rejoice in your selves;
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you may say, I have proved my own work, and so have joy in my self, and not in another.
you may say, I have proved my own work, and so have joy in my self, and not in Another.
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This is our rejoycing, the testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly wisdom, This is our rejoicing, the testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly Wisdom,
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but by the grace of God, we have had our conversation in this world. but by the grace of God, we have had our Conversation in this world.
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You may say of a godly man, he hath that within him that will bear him out,
You may say of a godly man, he hath that within him that will bear him out,
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and mean by it the sincerity of his heart;
and mean by it the sincerity of his heart;
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but then you must not mean it to satisfie for his ill deeds, or against the first accusation;
but then you must not mean it to satisfy for his ill Deeds, or against the First accusation;
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but against this only, of having no part in Christ. Here a man may glory;
but against this only, of having no part in christ. Here a man may glory;
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Let him that glorieth, glory in this, that he understandeth and knoweth me, Jer. 9. 24. We may say in the Apostle John 's sense and words, Our hearts, our consciences acquit us,Let him that Glorieth, glory in this, that he understands and Knoweth me, Jer. 9. 24. We may say in the Apostle John is sense and words, Our hearts, our Consciences acquit us,
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and condemn us not. 1 John 3. 20, 21. If our hearts truly condemn us, God is greater than our hearts, and knoweth all things.
and condemn us not. 1 John 3. 20, 21. If our hearts truly condemn us, God is greater than our hearts, and Knoweth all things.
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Beloved, if our hearts condemn us not, then have we confidence toward God;
beloved, if our hearts condemn us not, then have we confidence towards God;
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and whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. and whatsoever we ask, we receive of him, Because we keep his Commandments, and do those things that Are pleasing in his sighed.
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So that you may now see, that 1. God justifieth as the principal Efficient. 2. The Promise or Covenant of God (If thou believe, thou shalt be saved) as the instrument, or less principal efficient:
So that you may now see, that 1. God Justifieth as the principal Efficient. 2. The Promise or Covenant of God (If thou believe, thou shalt be saved) as the Instrument, or less principal efficient:
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1669
for an Instrument is essentially an efficient; and the act of the principal and instrument are essentially one and the same act,
for an Instrument is essentially an efficient; and the act of the principal and Instrument Are essentially one and the same act,
c-acp dt n1 vbz av-j dt j; cc dt n1 pp-f dt j-jn cc n1 vbr av-j crd cc dt d n1,
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1670
and both proper Efficients of the effect. If one strike with a rod, he strikes and the rod strikes, though less principally, yet both truly.
and both proper Efficients of the Effect. If one strike with a rod, he strikes and the rod strikes, though less principally, yet both truly.
cc d j n2-j pp-f dt n1. cs pi vvb p-acp dt n1, pns31 vvz cc dt n1 vvz, cs av-dc av-j, av av-d av-j.
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1671
If a man promise, he gives right, and the promise gives right properly. 3. Christ's Death and Merits justifie as a Satisfaction to God's Justice, that he might pardon with safety to his honour and government. 4. The faith of Christ,
If a man promise, he gives right, and the promise gives right properly. 3. Christ's Death and Merits justify as a Satisfaction to God's justice, that he might pardon with safety to his honour and government. 4. The faith of christ,
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1672
or true Christianity as the condition.
or true Christianity as the condition.
cc j np1 p-acp dt n1.
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1673
Now a condition is a causa sine quâ non; and it is agreed that a causa sine quâ non, is no cause,
Now a condition is a causa sine quâ non; and it is agreed that a causa sine quâ non, is no cause,
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1674
but only so necessarily called for want of a better word;
but only so necessarily called for want of a better word;
cc-acp av-j av av-j vvn p-acp n1 pp-f dt jc n1;
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1675
just as we are forced to speak always of non-entities, as if they were entities whenever we speak of them, as Tenebrae sunt, Nihil fuit.
just as we Are forced to speak always of nonentities, as if they were entities whenever we speak of them, as Tenebrae sunt, Nihil fuit.
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1676
So I was wittingly forced, sometimes before, to use the word of Faith's influence into right. And it is almost impossible to speak otherwise,
So I was wittingly forced, sometime before, to use the word of Faith's influence into right. And it is almost impossible to speak otherwise,
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1677
but any intelligent man may see, though the performance of the Gospel-condition seemeth at the first view to have something like influence into right,
but any intelligent man may see, though the performance of the Gospel condition seems At the First view to have something like influence into right,
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1678
like causality, yet it hath not;
like causality, yet it hath not;
j n1, av pn31 vhz xx;
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1679
but that influence which it seemeth to have, is to be ascribed in propriety only to God and the Promise.
but that influence which it seems to have, is to be ascribed in propriety only to God and the Promise.
cc-acp cst n1 r-crq pn31 vvz pc-acp vhi, vbz pc-acp vbi vvn p-acp n1 av-j p-acp np1 cc dt n1.
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1680
When a Felon reads, it was not his reading that pardoned him, but the Legislators by the Law upon his reading.
When a Felon reads, it was not his reading that pardoned him, but the Legislators by the Law upon his reading.
c-crq dt n1 vvz, pn31 vbds xx po31 n-vvg cst vvd pno31, cc-acp dt n2 p-acp dt n1 p-acp po31 n-vvg.
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1681
So that they err that use to tell us, that Faith is a cause of Justification, and not other graces;
So that they err that use to tell us, that Faith is a cause of Justification, and not other graces;
av cst pns32 vvb cst vvb pc-acp vvi pno12, cst n1 vbz dt n1 pp-f n1, cc xx j-jn n2;
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1682
for it is no cause, it doth not in propriety justifie and pardon our sins at all.
for it is no cause, it does not in propriety justify and pardon our Sins At all.
p-acp pn31 vbz dx n1, pn31 vdz xx p-acp n1 vvi cc vvb po12 n2 p-acp d.
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1683
If Faith did merit, then it would be a moral efficient of our right. Methinks none should say, Faith is an Instrument of Justification;
If Faith did merit, then it would be a moral efficient of our right. Methinks none should say, Faith is an Instrument of Justification;
cs n1 vdd vvi, cs pn31 vmd vbi dt j j pp-f po12 n-jn. vvz pix vmd vvi, n1 vbz dt n1 pp-f n1;
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1684
for then it would be a true proper saying in the strictest sense, Faith pardoneth our sins, Faith acquitteth us.
for then it would be a true proper saying in the Strictest sense, Faith Pardoneth our Sins, Faith acquitteth us.
c-acp cs pn31 vmd vbi dt j j n-vvg p-acp dt js n1, n1 vvz po12 n2, n1 vvz pno12.
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1685
You have seen upon what honourable terms God hath dispensed with his Law in not executing it, however not fully executing it upon offenders.
You have seen upon what honourable terms God hath dispensed with his Law in not executing it, however not Fully executing it upon offenders.
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1686
1. He doth execute some of it in this life upon his pardoned ones, pardoned as to the great matters:
1. He does execute Some of it in this life upon his pardoned ones, pardoned as to the great matters:
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1687
for Christ did not bargain, that the curse should in every part be taken off immediately upon their believing.
for christ did not bargain, that the curse should in every part be taken off immediately upon their believing.
c-acp np1 vdd xx n1, cst dt n1 vmd p-acp d n1 vbi vvn a-acp av-j p-acp po32 vvg.
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1688
No, God makes sin evil and bitter to them in this life many ways; and they must dye, and their bodies rot in the grave for a time.
No, God makes since evil and bitter to them in this life many ways; and they must die, and their bodies rot in the grave for a time.
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1689
God told Moses, he had pardoned the Israelites (that is, so as not to cut them off from being a people);
God told Moses, he had pardoned the Israelites (that is, so as not to Cut them off from being a people);
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1690
but as truly as I live, all the earth shall be filled with the glory of the Lord, their carkasses shall fall in the wilderness. but as truly as I live, all the earth shall be filled with the glory of the Lord, their carcases shall fallen in the Wilderness.
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1691
And I doubt not, but this tends to the honour of God's Justice, to leave some drops of this curse upon us in this life;
And I doubt not, but this tends to the honour of God's justice, to leave Some drops of this curse upon us in this life;
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1692
and we ought to take notice of his righteousness, as well as mercy in afflicting us.
and we ought to take notice of his righteousness, as well as mercy in afflicting us.
cc pns12 vmd pc-acp vvi n1 pp-f po31 n1, c-acp av c-acp n1 p-acp vvg pno12.
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1693
Some will object, But the Sufferings of Believers are not satisfactory. Ans. I know they are not in the strict sense of the word:
some will Object, But the Sufferings of Believers Are not satisfactory. Ans. I know they Are not in the strict sense of the word:
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1694
for that signifieth compensation enough for the fault;
for that signifies compensation enough for the fault;
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1695
or, in the sense the Papists use the word, For little Sufferings buying off other Sufferings;
or, in the sense the Papists use the word, For little Sufferings buying off other Sufferings;
cc, p-acp dt n1 dt njp2 vvb dt n1, c-acp j n2 vvg a-acp j-jn n2;
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1696
yea, the great or eternal suffering. And some object, They are not vindictive; and when they explain the word, they mean, they are not eternal or totally destructive; which is true indeed.
yea, the great or Eternal suffering. And Some Object, They Are not vindictive; and when they explain the word, they mean, they Are not Eternal or totally destructive; which is true indeed.
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1697
But if any by the words Satisfactory or Vindictive, mean, that they are not inflicted by the Rector by virtue of the Law for a fault, in token of his displeasure,
But if any by the words Satisfactory or Vindictive, mean, that they Are not inflicted by the Rector by virtue of the Law for a fault, in token of his displeasure,
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1698
and for the honour of his Justice, and warning of others.
and for the honour of his justice, and warning of Others.
cc p-acp dt n1 pp-f po31 n1, cc vvg pp-f n2-jn.
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1699
I must deny it, and say, So far as they are for sin, they are satisfactory and vindictive in this sense; and can plainly prove it.
I must deny it, and say, So Far as they Are for since, they Are satisfactory and vindictive in this sense; and can plainly prove it.
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1700
2. That which God hath and will take off (as indeed all will be clear taken off at the great, full, executive Redemption, the Resurrection of the body) Christ hath paid deer for it.
2. That which God hath and will take off (as indeed all will be clear taken off At the great, full, executive Redemption, the Resurrection of the body) christ hath paid deer for it.
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1701
3. Though Christ hath paid this great Price, yet we shall have this benefit by it, only upon such terms of honour to God,
3. Though christ hath paid this great Price, yet we shall have this benefit by it, only upon such terms of honour to God,
crd cs np1 vhz vvn d j n1, av pns12 vmb vhi d n1 p-acp pn31, av-j p-acp d n2 pp-f n1 p-acp np1,
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1702
as acknowledging in deep sense of our unworthiness, God's righteousness if he had condemned us, and turning from sin, accepting the Redeemer.
as acknowledging in deep sense of our unworthiness, God's righteousness if he had condemned us, and turning from since, accepting the Redeemer.
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1703
Methinks we should be so far from quarrelling at, that we should see high reason for,
Methinks we should be so Far from quarreling At, that we should see high reason for,
vvz pns12 vmd vbi av av-j p-acp vvg p-acp, cst pns12 vmd vvi j n1 p-acp,
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1704
and admire the wisdom of God in this whole Transaction;
and admire the Wisdom of God in this Whole Transaction;
cc vvi dt n1 pp-f np1 p-acp d j-jn n1;
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1705
and while we see some of his ways are rational, conclude all are so, and our ignorance is the cause they appear no more amiable to us.
and while we see Some of his ways Are rational, conclude all Are so, and our ignorance is the cause they appear no more amiable to us.
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1706
Here is no shadow of injustice in the Universal Magistrate of the World, neither to Christ,
Here is no shadow of injustice in the Universal Magistrate of the World, neither to christ,
av vbz dx n1 pp-f n1 p-acp dt j-u n1 pp-f dt n1, av-dx p-acp np1,
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1707
nor to Christians, nor to the Commonwealth of the World, nor to his old Law that was not executed.
nor to Christians, nor to the Commonwealth of the World, nor to his old Law that was not executed.
ccx p-acp np1, ccx p-acp dt n1 pp-f dt n1, ccx p-acp po31 j n1 cst vbds xx vvn.
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1708
1. No wrong done to Christ: for, he underwent it willingly, Et violenti non fit injuria;
1. No wrong done to christ: for, he underwent it willingly, Et violenti non fit injuria;
crd uh-dx n-jn vdn p-acp np1: c-acp, pns31 vvd pn31 av-j, fw-la fw-la fw-fr j fw-la;
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1709
No wrong can be done to a mind willing of the damage. 2. Not to Christians:
No wrong can be done to a mind willing of the damage. 2. Not to Christians:
dx j-jn vmb vbi vdn p-acp dt n1 j pp-f dt n1. crd xx p-acp np1:
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1710
The highest praises are due to God from them, and given by them, for this very transaction. 3. Not to the World:
The highest praises Are due to God from them, and given by them, for this very transaction. 3. Not to the World:
dt js n2 vbr j-jn p-acp np1 p-acp pno32, cc vvn p-acp pno32, c-acp d j n1. crd xx p-acp dt n1:
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1711
It was to reform it, and lay a new foundation of Religion in it. 4. Not to his Law:
It was to reform it, and lay a new Foundation of Religion in it. 4. Not to his Law:
pn31 vbds pc-acp vvi pn31, cc vvd dt j n1 pp-f n1 p-acp pn31. crd xx p-acp po31 n1:
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1712
For, the repute of that hath been as well secured, and kept as inviolable by the revelation of this to be adored Justice of God,
For, the repute of that hath been as well secured, and kept as inviolable by the Revelation of this to be adored justice of God,
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1713
as if it had been executed upon all offenders to all Eternity. I will answer but one Objection more, before I come to apply all.
as if it had been executed upon all offenders to all Eternity. I will answer but one Objection more, before I come to apply all.
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1714
Some will expect to hear, how this whole Doctrine is consistent with Election and Special Grace.
some will expect to hear, how this Whole Doctrine is consistent with Election and Special Grace.
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1715
If you ask men of different perswasions concerning general and special Grace, How it comes to pass that any of the degenerate sons of Adam are saved? They will answer, Only by Grace and Mercy through Christ.
If you ask men of different persuasions Concerning general and special Grace, How it comes to pass that any of the degenerate Sons of Adam Are saved? They will answer, Only by Grace and Mercy through christ.
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1716
If you ask them further, How comes it about that some are saved, and some perish, notwithstanding this Grace? They will further answer,
If you ask them further, How comes it about that Some Are saved, and Some perish, notwithstanding this Grace? They will further answer,
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1717
Because some believe, perform the Gospel-condition, others not.
Because Some believe, perform the Gospel condition, Others not.
c-acp d vvb, vvb dt n1, n2-jn xx.
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1718
If you demand, How comes this, that some perform the Gospelcondition, and not others? They will still concent in answering, Some will, and some will not;
If you demand, How comes this, that Some perform the Gospel condition, and not Others? They will still concent in answering, some will, and Some will not;
cs pn22 vvb, q-crq vvz d, cst d vvb dt n1, cc xx ng2-jn? pns32 vmb av n1 p-acp vvg, d n1, cc d vmb xx;
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1719
some chuse mercy on the terms of it, and others chuse rather to perish than to accept Christ and Mercy on the Gospelterms. Thus far they agree commonly;
Some choose mercy on the terms of it, and Others choose rather to perish than to accept christ and Mercy on the Gospel terms. Thus Far they agree commonly;
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1720
so that it doth not properly concern me to speak (in this Discourse) of the things wherein they differ;
so that it does not properly concern me to speak (in this Discourse) of the things wherein they differ;
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1721
both granting all that I affirm.
both granting all that I affirm.
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1722
But if you enquire further of them, How comes it to pass that some are thus willing,
But if you inquire further of them, How comes it to pass that Some Are thus willing,
p-acp cs pn22 vvi av-jc pp-f pno32, q-crq vvz pn31 pc-acp vvi cst d vbr av j,
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1723
and others not? Here they disagree: Some will say, this of man's willingness, it is to be ascribed to man himself;
and Others not? Here they disagree: some will say, this of Man's willingness, it is to be ascribed to man himself;
cc n2-jn xx? av pns32 vvb: d vmb vvi, d pp-f ng1 n1, pn31 vbz pc-acp vbi vvn p-acp n1 px31;
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1724
or give such answer that it inevitably follows from it; and that God doth no more in this case for one than for another;
or give such answer that it inevitably follows from it; and that God does no more in this case for one than for Another;
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1725
helps one as much as another;
helps one as much as Another;
vvz crd p-acp d c-acp j-jn;
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1726
and then consequently it follows, that a man converted is not a jo• more beholden to God than one not converted, God doing no more for him than the other.
and then consequently it follows, that a man converted is not a jo• more beholden to God than one not converted, God doing no more for him than the other.
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1727
And some doctrinally hold, That God giveth men only free-will, and the Gospel or objective Evidence;
And Some doctrinally hold, That God gives men only freewill, and the Gospel or objective Evidence;
cc d av-j vvb, cst np1 vvz n2 j n1, cc dt n1 cc n1 n1;
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1728
and will go no further with any.
and will go no further with any.
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1729
I cannot understand how such can pray for Grace, or for God's giving them to improve the Gospel,
I cannot understand how such can pray for Grace, or for God's giving them to improve the Gospel,
pns11 vmbx vvi c-crq d vmb vvi p-acp n1, cc p-acp npg1 vvg pno32 pc-acp vvi dt n1,
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1730
and his Providences, while they mean only, Give us Free-will (which I grant in some sense they have,
and his Providences, while they mean only, Give us Freewill (which I grant in Some sense they have,
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1731
though I utterly dislike the NONLATINALPHABET that some plead for) and the Gospel and objective evidence, which they have already,
though I utterly dislike the that Some plead for) and the Gospel and objective evidence, which they have already,
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and hold that God will do no more for any;
and hold that God will do no more for any;
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whereas God only disowns respecting of persons in Rectoral and Judicial Acts, as punishing and rewarding,
whereas God only disowns respecting of Persons in Rectoral and Judicial Acts, as punishing and rewarding,
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as will appear upon view of those places;
as will appear upon view of those places;
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but no where the doing that for the working the Condition in some, which he doth not for others, but owns the contrary.
but no where the doing that for the working the Condition in Some, which he does not for Others, but owns the contrary.
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I dread to affirm, That a man in this sense makes himself to differ;
I dread to affirm, That a man in this sense makes himself to differ;
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though man's sin and unwillingness (and so destruction) is plainly of himself, yet not his willingness.
though Man's since and unwillingness (and so destruction) is plainly of himself, yet not his willingness.
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And though I may well excuse my self from intermedling in these Controversies, yet I will in short give you an account of my thoughts concerning them.
And though I may well excuse my self from intermeddling in these Controversies, yet I will in short give you an account of my thoughts Concerning them.
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Though I doubt, some will say (which I cannot much contradict) that I had better have said nothing of this nature, than speak so little.
Though I doubt, Some will say (which I cannot much contradict) that I had better have said nothing of this nature, than speak so little.
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1740
All that I shall say of this Difficulty, shall be in answer to this following Objection.
All that I shall say of this Difficulty, shall be in answer to this following Objection.
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Object. Is not the Condition it self of Justification and Salvation, and the working the Condition it self, the fruit and effect of Christ's Death?Object. Is not the Condition it self of Justification and Salvation, and the working the Condition it self, the fruit and Effect of Christ's Death?
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Ans. I shall endeavour to shew you how it is, and how it is not, in these Propositions.Ans. I shall endeavour to show you how it is, and how it is not, in these Propositions.
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1. The death of Christ foreseen, undertaken, or undergone, as a Propitiation, Expiation, Satisfaction, was only for sin,
1. The death of christ foreseen, undertaken, or undergone, as a Propitiation, Expiation, Satisfaction, was only for since,
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and so for pardon of sin, that God might with safety to his Justice not execute the penalty,
and so for pardon of since, that God might with safety to his justice not execute the penalty,
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but might shew kindness and favour to offenders, notwithstanding the Threat; and therefore, as a Satisfaction, with this kind of causality, causeth no more;
but might show kindness and favour to offenders, notwithstanding the Threat; and Therefore, as a Satisfaction, with this kind of causality, Causes no more;
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and then it being agreed between the Father and Son, that only Believers (in the Scripture-sense) should have the benefit of it for salvation;
and then it being agreed between the Father and Son, that only Believers (in the Scripture-sense) should have the benefit of it for salvation;
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We can only say (setting aside the comfortable reprieval, and the objective evidence, and whatever other common helps and assistances of the Spirit there are which were necessary in order to trial), He gave his Son (and Christ, himself) that whosoever repented, believed on him, should not perish, but have eternal life.
We can only say (setting aside the comfortable reprieval, and the objective evidence, and whatever other Common helps and assistances of the Spirit there Are which were necessary in order to trial), He gave his Son (and christ, himself) that whosoever repented, believed on him, should not perish, but have Eternal life.
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2. This death and satisfaction, and the benefit of them offered to sinners on these terms, are as a moral cause in their own nature influential to work the Condition, Faith and Repentance.
2. This death and satisfaction, and the benefit of them offered to Sinners on these terms, Are as a moral cause in their own nature influential to work the Condition, Faith and Repentance.
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The death of Christ (this promise being made with it) is an object, aptum natum, a thing objectively, naturally influential to work this effect;
The death of christ (this promise being made with it) is an Object, aptum natum, a thing objectively, naturally influential to work this Effect;
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and so being the cause of this cause of Faith, it is the cause of the thing caused:
and so being the cause of this cause of Faith, it is the cause of the thing caused:
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for, there would have been no foundation of Religion and turning to God, but for God's being made so far pacified,
for, there would have been no Foundation of Religion and turning to God, but for God's being made so Far pacified,
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as to accept sinners on these terms, and make it known to men. But this is nothing singular, but common to all that enjoy the Gospel;
as to accept Sinners on these terms, and make it known to men. But this is nothing singular, but Common to all that enjoy the Gospel;
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and it means no more but this, It would have this effect if men did their duty, and improved it a right.
and it means no more but this, It would have this Effect if men did their duty, and improved it a right.
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3. The working the Condition, the making the Gospel actually efficacious for the working the Condition, is to be ascribed to God's Decree,
3. The working the Condition, the making the Gospel actually efficacious for the working the Condition, is to be ascribed to God's decree,
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and his execution thereof, as most properly its effect;
and his execution thereof, as most properly its Effect;
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and useth therefore to be ascribed to the Father, rather than the Son. Take this account of it.
and uses Therefore to be ascribed to the Father, rather than the Son. Take this account of it.
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A foundation being laid (or foreseen as laid) in the blood of Christ, that God might, with safety to his Honour and Justice, return into favour with sinners;
A Foundation being laid (or foreseen as laid) in the blood of christ, that God might, with safety to his Honour and justice, return into favour with Sinners;
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and that he could as Rector (and so would) pardon repenting returning sinners; and that this was all he could do as Rector, with Honour and Justice;
and that he could as Rector (and so would) pardon repenting returning Sinners; and that this was all he could do as Rector, with Honour and justice;
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1759
he could descend no lower than to make this Law of Grace, this act of Oblivion, He that repenteth, believeth, returneth, shall be saved:
he could descend no lower than to make this Law of Grace, this act of Oblivion, He that Repenteth, Believeth, returns, shall be saved:
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and he must be true to his own Laws; it would not stand with his Honour to pardon any but upon these terms:
and he must be true to his own Laws; it would not stand with his Honour to pardon any but upon these terms:
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Now these things, and this Law being foreseen, and also fore-seeing that all men would yet perish by refusing Christ, rejecting Mercy, through the wilful chosen wickedness of their own hearts, notwithstanding the death of Christ for them,
Now these things, and this Law being foreseen, and also Foreseeing that all men would yet perish by refusing christ, rejecting Mercy, through the wilful chosen wickedness of their own hearts, notwithstanding the death of christ for them,
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and the objective evidence of the Gospel: He doth this other act I am now speaking of, as Dominus, Lord Proprietary.
and the objective evidence of the Gospel: He does this other act I am now speaking of, as Dominus, Lord Proprietary.
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For, as saving and justifying them that believe, is, actus justitiae, (the Law being considered) a Rectoral act,
For, as Saving and justifying them that believe, is, actus justitiae, (the Law being considered) a Rectoral act,
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so, as Lord Proprietary, he decreed, resolved from eternity to, and doth in time, make and cause such particular men (by setting home Truths in evidence,
so, as Lord Proprietary, he decreed, resolved from eternity to, and does in time, make and cause such particular men (by setting home Truths in evidence,
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and softning their hearts by his spirit in a way to us possibly much unknown,
and softening their hearts by his Spirit in a Way to us possibly much unknown,
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and not fit to be insisted on here) to believe, repent, return, or accept Christ on his own terms, whom otherwise he fore-saw would reject Christ even as others.
and not fit to be insisted on Here) to believe, Repent, return, or accept christ on his own terms, whom otherwise he foresaw would reject christ even as Others.
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I look upon this Election which is ascribed to the Father, as the foundation of the first difference, of one differing from another:
I look upon this Election which is ascribed to the Father, as the Foundation of the First difference, of one differing from Another:
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For, as being regenerate, converted, maketh a difference, maketh men actually choice men, executively elect men, differing men (the righteous is more excellent than his neighbour):
For, as being regenerate, converted, makes a difference, makes men actually choice men, executively elect men, differing men (the righteous is more excellent than his neighbour):
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So this Decree, to give such men grace, to convert them, is the foundation of this first difference;
So this decree, to give such men grace, to convert them, is the Foundation of this First difference;
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as having the condition of the Promise, maketh the first difference, so the Decree to work it is the first foundation of it.
as having the condition of the Promise, makes the First difference, so the decree to work it is the First Foundation of it.
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This is that the Apostle speaketh of as a depth to be admired, that God should condemn men,
This is that the Apostle speaks of as a depth to be admired, that God should condemn men,
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or decree to condemn men for their sin, that reject Christ and Grace; this he doth not wonder at;
or Decree to condemn men for their since, that reject christ and Grace; this he does not wonder At;
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he could, and we can give sufficient reason for that;
he could, and we can give sufficient reason for that;
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neither doth he wonder that God should save or decree to save by Christ those that repent and believe, and not others;
neither does he wonder that God should save or Decree to save by christ those that Repent and believe, and not Others;
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there is a congruity in the thing, a Satisfaction, being that he may do it with Honour:
there is a congruity in the thing, a Satisfaction, being that he may do it with Honour:
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But, that when all would have rejected Christ and Mercy, that he should harden some, that is, leave them to the hardness of their own hearts,
But, that when all would have rejected christ and Mercy, that he should harden Some, that is, leave them to the hardness of their own hearts,
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and soften others, make some repent, believe, that would have refused grace, this was his wonder,
and soften Others, make Some Repent, believe, that would have refused grace, this was his wonder,
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and the thing unaccountable to the Apostle; and so ir is to us.
and the thing unaccountable to the Apostle; and so ir is to us.
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Th•se are said to be drawn by the Father, and given to Christ by the Father;
Th•se Are said to be drawn by the Father, and given to christ by the Father;
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and this of drawing men to Christ, making them to accept Christ, is ascribed, you see, rather to the Father than the Son. All that the Father giveth me, shall come unto me; and him that cometh unto me, I will in no wise cast off;
and this of drawing men to christ, making them to accept christ, is ascribed, you see, rather to the Father than the Son. All that the Father gives me, shall come unto me; and him that comes unto me, I will in no wise cast off;
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and I will raise him up at the last day. and I will raise him up At the last day.
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He seemeth to refer to that giving mentioned, Ask of me, and I will give thee the Heathen for thine Inheritance:
He seems to refer to that giving mentioned, Ask of me, and I will give thee the Heathen for thine Inheritance:
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that is, I will make that Christ shall be their Lord actually (like that, Isa. 55.) and they subject to his Laws actually.
that is, I will make that christ shall be their Lord actually (like that, Isaiah 55.) and they Subject to his Laws actually.
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I will bring them to the obedience of Faith, which God doth in giving Faith and Repentance, in giving the first Grace, in working in them the condition of the Covenant, which is the fruit of Election:
I will bring them to the Obedience of Faith, which God does in giving Faith and Repentance, in giving the First Grace, in working in them the condition of the Covenant, which is the fruit of Election:
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for this giving cannot be meant of those that are actually Believers, or fore-seen and looked on as such by him;
for this giving cannot be meant of those that Are actually Believers, or foreseen and looked on as such by him;
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for he saith, they shall come unto me, shall believe on me:
for he Says, they shall come unto me, shall believe on me:
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and this belief and coming is named as the effect of God's giving men to Christ;
and this belief and coming is nam as the Effect of God's giving men to christ;
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and so the giving is antecedent to the coming in all consideration.
and so the giving is antecedent to the coming in all consideration.
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So Ver. 44. No man can come unto me except the Father which hath sent me draw him.
So Ver. 44. No man can come unto me except the Father which hath sent me draw him.
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1790
Ver. 45. It is written, They shall all be taught of God: every man therefore that hath heard and learned of the Father, commeth unto me.
Ver. 45. It is written, They shall all be taught of God: every man Therefore that hath herd and learned of the Father, comes unto me.
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Ver. 65. No man can come unto me, except it be given him of my Father:
Ver. 65. No man can come unto me, except it be given him of my Father:
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This he said, knowing that there were some that believed not. Such is the wilful wickedness of the world, that all would reject Christ;
This he said, knowing that there were Some that believed not. Such is the wilful wickedness of the world, that all would reject christ;
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1793
yea, and they cannot do otherwise in some sense, though they can in another sense (which senses I could make plain to you,
yea, and they cannot do otherwise in Some sense, though they can in Another sense (which Senses I could make plain to you,
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1794
but it would take up too much time, and be too large a digression),
but it would take up too much time, and be too large a digression),
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1795
so that the working the Condition, the first Grace, the first difference is to be ascribed to Election.
so that the working the Condition, the First Grace, the First difference is to be ascribed to Election.
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1796
4. Though the common saying is, That Christ's death merited no Volitions, no Decrees; and so his fore-seen death merited not, that God should will such and such things;
4. Though the Common saying is, That Christ's death merited no Volitions, no Decrees; and so his foreseen death merited not, that God should will such and such things;
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1797
and the most build much upon Aquinas his saying, Deus vult hoc propter hoc, sed non propter hoc vult hoc;
and the most built much upon Aquinas his saying, Deus vult hoc propter hoc, sed non propter hoc vult hoc;
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1798
meaning there are reasons and motives, causes of the things willed, but not of the willing of those things:
meaning there Are Reasons and motives, Causes of the things willed, but not of the willing of those things:
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1799
yet I look upon this saying as meer words, and void of truth;
yet I look upon this saying as mere words, and void of truth;
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1800
and we ought to have other conceptions, or else we shall have conceptions unworthy of God.
and we ought to have other conceptions, or Else we shall have conceptions unworthy of God.
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1801
Yet many go in such a method in speaking of God's Decrees, that they make this such a main Pillar of their Fabrick, that for one to hold that God's love or pity,
Yet many go in such a method in speaking of God's Decrees, that they make this such a main Pillar of their Fabric, that for one to hold that God's love or pity,
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1802
or man's misery, was any motive to God to send his Son to dye (which God forbid any should deny) would destroy their whole method:
or Man's misery, was any motive to God to send his Son to die (which God forbid any should deny) would destroy their Whole method:
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1803
for, it is impossible that any thing should be, or be considered, as, ratio rei volitae, a reason of the thing willed;
for, it is impossible that any thing should be, or be considered, as, ratio rei volitae, a reason of the thing willed;
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1804
but it must be, and must be considered, as, ratio actus voluntatis, as the reason of the willing:
but it must be, and must be considered, as, ratio actus voluntatis, as the reason of the willing:
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1805
For, a reason or motive is essentially a motive to the will of the principal Agent:
For, a reason or motive is essentially a motive to the will of the principal Agent:
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1806
for, what can it possibly be conceived to move, but the Will? Can it be a Motive,
for, what can it possibly be conceived to move, but the Will? Can it be a Motive,
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1807
and move nothing? or, can it be actually a prevailing-reason, and not prevail with the Will? What ever God doth in time for the Merits of Christ, he decreed and willed from eternity to do it in time for the Merits of Christ:
and move nothing? or, can it be actually a prevailing-reason, and not prevail with the Will? What ever God does in time for the Merits of christ, he decreed and willed from eternity to do it in time for the Merits of christ:
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1808
for, whatsoever God doth now in time for any end whatsoever, or upon any motive whatsoever, he decreed and willed for that end,
for, whatsoever God does now in time for any end whatsoever, or upon any motive whatsoever, he decreed and willed for that end,
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1809
and upon that motive, from eternity to do it.
and upon that motive, from eternity to do it.
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1810
If God in time created rain to make the earth fruitful, then the reason why he decreed and willed to cause rain, was, that the earth might be fruitful.
If God in time created rain to make the earth fruitful, then the reason why he decreed and willed to cause rain, was, that the earth might be fruitful.
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1811
And for us to conceive otherwise of God, would be for us to conceive him to act irrationally,
And for us to conceive otherwise of God, would be for us to conceive him to act irrationally,
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1812
as willing things for no end;
as willing things for no end;
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1813
and would put a stop to all admiration of the wisdom of God seen in his Providence;
and would put a stop to all admiration of the Wisdom of God seen in his Providence;
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1814
and therefore, such a conception of him would be offensive to him: for we ought to conceive of him in the most honourable way we are able;
and Therefore, such a conception of him would be offensive to him: for we ought to conceive of him in the most honourable Way we Are able;
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1815
and that is the most pleasing to Him, who is above our best conceptions.
and that is the most pleasing to Him, who is above our best conceptions.
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1816
If he condemn men in time for their refusal of Christ, then he decreed to condemn them because he foresaw that they would refuse Christ:
If he condemn men in time for their refusal of christ, then he decreed to condemn them Because he foresaw that they would refuse christ:
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1817
If he save none, justifie none in time, but for their believing;
If he save none, justify none in time, but for their believing;
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1818
then he willed and decreed from eternity to save none (with any decree or violence, that we are to conceive of,
then he willed and decreed from eternity to save none (with any Decree or violence, that we Are to conceive of,
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1819
as distinct from his Will or Decree, to work the Condition in men, that they might be justified and saved) but those he foresaw should believe.
as distinct from his Will or decree, to work the Condition in men, that they might be justified and saved) but those he foresaw should believe.
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1820
And it seems plain, that as he absolutely and without condition justifieth and saveth none; so neither did he absolutely, and without condition, decree to justifie and save any.
And it seems plain, that as he absolutely and without condition Justifieth and Saveth none; so neither did he absolutely, and without condition, Decree to justify and save any.
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1821
But God foreseeing what an order and concatenation of things he would make, and was bound in Honour to make, notwithstanding Christ's death:
But God Foreseeing what an order and concatenation of things he would make, and was bound in Honour to make, notwithstanding Christ's death:
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1822
As in time, without Condition, (though not without means) He worketh Faith and Repentance, worketh the Condition in the Elect, that they may be justified and saved by Christ:
As in time, without Condition, (though not without means) He works Faith and Repentance, works the Condition in the Elect, that they may be justified and saved by christ:
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1823
So he willed and decreed absolutely, and without condition, to work the condition, the first Grace, that they might be justified and saved by Christ.
So he willed and decreed absolutely, and without condition, to work the condition, the First Grace, that they might be justified and saved by christ.
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1824
5. Though Christ's death as a satisfaction, expiation, was the cause of no more to us than this, That,
5. Though Christ's death as a satisfaction, expiation, was the cause of no more to us than this, That,
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1825
if we repent and believe, we shall be justified and saved; Satisfaction and Propitiation being only for sin:
if we Repent and believe, we shall be justified and saved; Satisfaction and Propitiation being only for since:
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1826
yet, considering this suffering of Christ, as a highly pleasing meritorious act, as a worthy voluntary undertaking for the Honor of God we may say, Christ did merit that God should give this Faith, work this Condition,
yet, considering this suffering of christ, as a highly pleasing meritorious act, as a worthy voluntary undertaking for the Honour of God we may say, christ did merit that God should give this Faith, work this Condition,
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1827
and keep it in the Elect:
and keep it in the Elect:
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1828
for all would, notwithstanding this (and the easie reasonable terms made of their interest in it) through their own wilful wickedness, have perished;
for all would, notwithstanding this (and the easy reasonable terms made of their Interest in it) through their own wilful wickedness, have perished;
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1829
and he deserved that his blood should not thus far be lost, as water spilt on the ground;
and he deserved that his blood should not thus Far be lost, as water spilled on the ground;
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1830
but that he should have some fruit of the travel of his soul, in seeing a Seed, actually to honour, venerate, and adore their Redeemer.
but that he should have Some fruit of the travel of his soul, in seeing a Seed, actually to honour, venerate, and adore their Redeemer.
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1831
Though I must say, for the honour of our Redeemer in this great affair, He will have some reward in those that perish, in that he did a wonderful kindness for them, it being only through their own chosen refusal, that they had no benefit by it.
Though I must say, for the honour of our Redeemer in this great affair, He will have Some reward in those that perish, in that he did a wondered kindness for them, it being only through their own chosen refusal, that they had no benefit by it.
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1832
His Goodness and Grace is not therefore no Grace because men reject it.
His goodness and Grace is not Therefore no Grace Because men reject it.
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1833
And to do a good and gracious act, is a reward and satisfaction in it self.
And to do a good and gracious act, is a reward and satisfaction in it self.
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1834
And you may as well maintain, That, except God be ignorant, and know not that men will reject his mercy, he cannot be righteous and just in punishing them for it:
And you may as well maintain, That, except God be ignorant, and know not that men will reject his mercy, he cannot be righteous and just in punishing them for it:
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1835
which is contrary to the knowledg of the whole world;
which is contrary to the knowledge of the Whole world;
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1836
as to say, Except God be ignorant, and know not that they will through their wicked wilfulness refuse his Mercy, his Grace and Mercy is no Grace and Mercy.
as to say, Except God be ignorant, and know not that they will through their wicked wilfulness refuse his Mercy, his Grace and Mercy is no Grace and Mercy.
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1837
If one of you take a long, tedious, and hazzardous journey, to disswade your friend from something you hear he designs to do, which you know will undo him,
If one of you take a long, tedious, and hazardous journey, to dissuade your friend from something you hear he designs to do, which you know will undo him,
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1838
though he wilfully persist, and will not be perswaded by you, and so is undone by it;
though he wilfully persist, and will not be persuaded by you, and so is undone by it;
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1839
yet he is bound to thank you all his life after, and your kindness ceaseth not to be kindness;
yet he is bound to thank you all his life After, and your kindness ceases not to be kindness;
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1840
and you have this satisfaction and reward, You did a kind act, though he reap no benefit.
and you have this satisfaction and reward, You did a kind act, though he reap no benefit.
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1841
And suppose you might have prevailed with him, if you had there stayed longer with him, and taken more pains;
And suppose you might have prevailed with him, if you had there stayed longer with him, and taken more pains;
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1842
yet your kindness ceaseth not to be a kindness because you did no greater kindness;
yet your kindness ceases not to be a kindness Because you did not greater kindness;
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1843
since that which you did, would have been enough, had it not been for his wilful obstinacy:
since that which you did, would have been enough, had it not been for his wilful obstinacy:
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1844
And his after-ruing of his own folly, bears a loud testimony to, and tends to the honour of your kindness, Oh that I had hearkened to my Friend!
And his after-ruing of his own folly, bears a loud testimony to, and tends to the honour of your kindness, O that I had harkened to my Friend!
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1845
How have I hated instruction, and would not incline mine ear to him that instructed me? They in Hell,
How have I hated instruction, and would not incline mine ear to him that instructed me? They in Hell,
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1846
if they would and could do as befits them, or as Christ hath deserved from them, would spend time as well in admiring the love of God,
if they would and could do as befits them, or as christ hath deserved from them, would spend time as well in admiring the love of God,
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1847
and the Redeemer, in this wonderful once offered and urged Kindness, as in ruing that they lost it through their own chosen wilful madness.
and the Redeemer, in this wondered once offered and urged Kindness, as in ruing that they lost it through their own chosen wilful madness.
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1848
Some go on such grounds in speaking of these things, that (holding to their way) they must necessarily deny that sinners in Hell will ever rue,
some go on such grounds in speaking of these things, that (holding to their Way) they must necessarily deny that Sinners in Hell will ever rue,
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1849
and befool themselves for their loss of salvation by Christ:
and befool themselves for their loss of salvation by christ:
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1850
But if any will hold so much power in man to receive Christ, as that they will rue it as their madness,
But if any will hold so much power in man to receive christ, as that they will rue it as their madness,
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1851
and folly, and sin, to reject him, and perish by so doing;
and folly, and since, to reject him, and perish by so doing;
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1852
I can from that demonstrate (as clearly as I can do any thing) that this I now speak in this digression inevitably follows.
I can from that demonstrate (as clearly as I can do any thing) that this I now speak in this digression inevitably follows.
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1853
Let me but ask you this, Was there no cause for Adam (when faln from the benefit) to thank God for making that promise, Obey and Live; when as God might have annihilated him, notwithstanding his obedience, had it not been for that promise? And do you never thank God for it,
Let me but ask you this, Was there no cause for Adam (when fallen from the benefit) to thank God for making that promise, Obey and Live; when as God might have annihilated him, notwithstanding his Obedience, had it not been for that promise? And do you never thank God for it,
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1854
though God knew he would fall? But to return:
though God knew he would fallen? But to return:
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1855
As Christ's sufferings did not as an expiation or satisfaction, but as a highly meritorious act, deserve or obtain, that God should give greater things to those that believe,
As Christ's sufferings did not as an expiation or satisfaction, but as a highly meritorious act, deserve or obtain, that God should give greater things to those that believe,
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1856
than Adam lost, for the honour of the Redeemer, and of this great work of Redemption:
than Adam lost, for the honour of the Redeemer, and of this great work of Redemption:
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1857
so, he did deserve, that God should cause some to believe;
so, he did deserve, that God should cause Some to believe;
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1858
and so from eternity his death, foreseen or undertaken, was a cause, a meritorious cause or motive why God would, that is, decreed, to make some,
and so from eternity his death, foreseen or undertaken, was a cause, a meritorious cause or motive why God would, that is, decreed, to make Some,
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1859
and so, though more remotely, such particular persons, the Elect, to accept offered mercy and Christ, which they would otherwise (as others) have rejected.
and so, though more remotely, such particular Persons, the Elect, to accept offered mercy and christ, which they would otherwise (as Others) have rejected.
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1860
Some call this, the Covenant of Redemption;
some call this, the Covenant of Redemption;
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1861
but it is an immanent act, and from eternity, and an elicite act of the will;
but it is an immanent act, and from eternity, and an elicit act of the will;
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1862
and therefore is properly a Decree, and belongeth to the Will of Purpose, and not to his Legislative Will, his Rectoral Will.
and Therefore is properly a decree, and belongeth to the Will of Purpose, and not to his Legislative Will, his Rectoral Will.
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1863
Methinks you may see hence, how it cometh to pass that we sometimes read of Christ's dying for the world;
Methinks you may see hence, how it comes to pass that we sometime read of Christ's dying for the world;
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1864
and in other places, that he laid down his life for his sheep; sometime, tasted death for every man, dyed for all;
and in other places, that he laid down his life for his sheep; sometime, tasted death for every man, died for all;
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1865
sometime again, gave himself for the Church; in one place, a Saviour of the Body; in another, a Saviour of the world.
sometime again, gave himself for the Church; in one place, a Saviour of the Body; in Another, a Saviour of the world.
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1866
He dyed for the Elect and World both, so far, that whosoever should believe on him, should not perish;
He died for the Elect and World both, so Far, that whosoever should believe on him, should not perish;
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1867
but for the Elect, as they which were much in his eye, being those who certainly should believe, and so be actually saved.
but for the Elect, as they which were much in his eye, being those who Certainly should believe, and so be actually saved.
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1868
Though God and Christ did, as one saith, aequè intend this satisfaction, a propitiation conditionally applicable to every one;
Though God and christ did, as one Says, aequè intend this satisfaction, a propitiation conditionally applicable to every one;
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1869
yet he did not, ex aequo, as fully intend it for to be actually applied to every man.
yet he did not, ex Aequo, as Fully intend it for to be actually applied to every man.
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1870
There is much of truth in that frequently cited passage of Ambrose, Christus passus est pro omnibus, pro nobis tamen specialiter passus est.
There is much of truth in that frequently cited passage of Ambrose, Christus passus est Pro omnibus, Pro nobis tamen specialiter passus est.
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1871
Like that, a Saviour of all men, especially of them that believe.
Like that, a Saviour of all men, especially of them that believe.
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1872
Will any dare to say, Here is nothing of grace or kindness to the World? Joh. 3. 16. He so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Will any Dare to say, Here is nothing of grace or kindness to the World? John 3. 16. He so loved the world, that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life.
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1873
V. 17. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.
V. 17. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.
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1874
Cannot you see plainly here what is meant by the World, and that his first coming was to save it,
Cannot you see plainly Here what is meant by the World, and that his First coming was to save it,
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1875
though his second will be to take a severe account? V. 18. He that believeth on him, is not condemned;
though his second will be to take a severe account? V. 18. He that Believeth on him, is not condemned;
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1876
but he that believeth not, is condemned already, because he believeth not. Can you say, a sick man dyed, because he took not such a Medicine;but he that Believeth not, is condemned already, Because he Believeth not. Can you say, a sick man died, Because he took not such a Medicine;
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1877
when, if he had taken it, it would not have cured him? You cannot say, the Devils continue to be condemned, because they reject Christ;
when, if he had taken it, it would not have cured him? You cannot say, the Devils continue to be condemned, Because they reject christ;
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1878
because, if they should accept him, they would still perish; for there was no satisfaction made for them:
Because, if they should accept him, they would still perish; for there was no satisfaction made for them:
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1879
And may not the same be said of them that perish, if no satisfaction be made for them? So John 12. 47. If any man hear my words,
And may not the same be said of them that perish, if no satisfaction be made for them? So John 12. 47. If any man hear my words,
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1880
and believe not (surely you will say this is meant of a non-elect man) I judg him not; for I came not into the world to condemn the world, but to save the world. and believe not (surely you will say this is meant of a non-elect man) I judge him not; for I Come not into the world to condemn the world, but to save the world.
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1881
Which reason would have no shew of reason, except Christ came to save that man, except he be one of that World he came to save.
Which reason would have no show of reason, except christ Come to save that man, except he be one of that World he Come to save.
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1882
If Election and Redemption were of the same latitude and strictness, you might as well say to sinners, Repent,
If Election and Redemption were of the same latitude and strictness, you might as well say to Sinners, repent,
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1883
for you are elected, for you are foreknown in the Scripture-sense, for you are given to Christ by the Father, in that special sense;
for you Are elected, for you Are foreknown in the Scripture-sense, for you Are given to christ by the Father, in that special sense;
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1884
as, Repent, for you are redeemed, Christ dyed for you; you are bought with a price:
as, repent, for you Are redeemed, christ died for you; you Are bought with a price:
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1885
therefore glorifie God with your bodies and spirits, which are his: But the Apostle would not venture to speak thus, You are elected; therefore repent, glorifie God:Therefore Glorify God with your bodies and spirits, which Are his: But the Apostle would not venture to speak thus, You Are elected; Therefore Repent, Glorify God:
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1886
for he should have spoken what he knew not to to be true. I will say no more but this here:
for he should have spoken what he knew not to to be true. I will say no more but this Here:
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1887
Whether is it a more likely way to lay a foundation for Religion in the World, to encourage and draw mens hearts to repent, return, to tell them Christ hath dyed for you,
Whither is it a more likely Way to lay a Foundation for Religion in the World, to encourage and draw men's hearts to Repent, return, to tell them christ hath died for you,
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1888
and hath obtained this of the Father for you, That if you return, you shall live, notwithstanding all your former sins; or, to say, Repent, return:
and hath obtained this of the Father for you, That if you return, you shall live, notwithstanding all your former Sins; or, to say, repent, return:
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1889
for, for any thing you know, Christ hath dyed for you;
for, for any thing you know, christ hath died for you;
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1890
for any thing you know, he hath obtained this from God, That if you turn, you shall live;
for any thing you know, he hath obtained this from God, That if you turn, you shall live;
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1891
though it is ten to one he hath not: or however, we cannot tell whether he hath or no.
though it is ten to one he hath not: or however, we cannot tell whither he hath or no.
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1892
And if he hath not, then as this is true, that if the Devils should repent and return, they should yet perish,
And if he hath not, then as this is true, that if the Devils should Repent and return, they should yet perish,
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1893
because no Satisfaction was made for them;
Because no Satisfaction was made for them;
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1894
so if you should repent and believe, you should yet perish, because no Satisfaction made for you.
so if you should Repent and believe, you should yet perish, Because no Satisfaction made for you.
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1895
Application. FRom all that hath been spoken, we may learn these things:
Application. FRom all that hath been spoken, we may Learn these things:
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1896
Ʋse 1. This informeth us, That God could not in Justice, without a Satisfaction, pardon our sins.Ʋse 1. This Informeth us, That God could not in justice, without a Satisfaction, pardon our Sins.
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1897
I know such moral things consist not in a point; I dare not therefore say, He could not pardon the least offence without a Satisfaction, or such a great Satisfaction:
I know such moral things consist not in a point; I Dare not Therefore say, He could not pardon the least offence without a Satisfaction, or such a great Satisfaction:
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1898
It is enough to say, He could not pardon such and so great sins as ours and the worlds, upon repentance, without Satisfaction.
It is enough to say, He could not pardon such and so great Sins as ours and the world's, upon Repentance, without Satisfaction.
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1899
Many men of renown of late days, have in this too much symbolized with Socinus, and have maintained that God could,
Many men of renown of late days, have in this too much symbolized with Socinus, and have maintained that God could,
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1900
if he had so pleased, have pardoned the world, and received them on the Gospel-terms into favour, without a Satisfaction:
if he had so pleased, have pardoned the world, and received them on the Gospel terms into favour, without a Satisfaction:
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1901
and that the death of Christ was from the Will of God, and not from his Justice;
and that the death of christ was from the Will of God, and not from his justice;
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1902
and some of the Ancients have thus spoken.
and Some of the Ancients have thus spoken.
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1903
Now to prove, that we must not conceive his punishing-Justice as meerly a free act of his Will and Wisdom;
Now to prove, that we must not conceive his punishing-Justice as merely a free act of his Will and Wisdom;
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1904
that he might as well do otherwise, but as a virtue or rectitude inherent in his nature. Let these things be considered.
that he might as well do otherwise, but as a virtue or rectitude inherent in his nature. Let these things be considered.
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1905
1. Express Scripture, Hab. 1. 13. Thou art of purer eyes than to behold evil; that is, without being angry at it, without punishing it.
1. Express Scripture, Hab. 1. 13. Thou art of Purer eyes than to behold evil; that is, without being angry At it, without punishing it.
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1906
Now what can be meant by the purity of his eyes, but the holiness, justice, and righteousness of his Nature, Psal. 11. 5. The wicked his soul hateth.
Now what can be meant by the purity of his eyes, but the holiness, Justice, and righteousness of his Nature, Psalm 11. 5. The wicked his soul hates.
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1907
Ver. 8. For the righteous Lord loveth righteousness; not meerly because he will. Josh. 24. 19. He will not forgive your trespasses, for he is a jealous God.
Ver. 8. For the righteous Lord loves righteousness; not merely Because he will. Josh. 24. 19. He will not forgive your Trespasses, for he is a jealous God.
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1908
2. A man cannot imagine God indifferent, or almost indifferent, whether he punish or pardon sinners;
2. A man cannot imagine God indifferent, or almost indifferent, whither he Punish or pardon Sinners;
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1909
but in so doing he fancies him very little abhorring sin, very indifferent whether men obey or disobey;
but in so doing he fancies him very little abhorring since, very indifferent whither men obey or disobey;
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1910
which is to have more unworthy thoughts of him than we have of some men.
which is to have more unworthy thoughts of him than we have of Some men.
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1911
It is as necessary for us to conceive God to do that, which we cannot better conceive and express,
It is as necessary for us to conceive God to do that, which we cannot better conceive and express,
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1912
than by saying and conceiving, He crossed a strong inclination, in not executing the Law upon Offenders themselves, through a stronger inclination of love and pity to man, not to execute,
than by saying and conceiving, He crossed a strong inclination, in not executing the Law upon Offenders themselves, through a Stronger inclination of love and pity to man, not to execute,
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1913
but to provide and accept an offering;
but to provide and accept an offering;
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1914
as it is necessary for us to conceive of God, as one crossing a strong inclination of affection to his Son, in offering up his dear Son. And whatever vain and bold disputers may say to the contrary, it is our duty so to conceive,
as it is necessary for us to conceive of God, as one crossing a strong inclination of affection to his Son, in offering up his dear Son. And whatever vain and bold disputers may say to the contrary, it is our duty so to conceive,
c-acp pn31 vbz j p-acp pno12 pc-acp vvi pp-f np1, c-acp pi vvg dt j n1 pp-f n1 p-acp po31 n1, p-acp vvg a-acp po31 j-jn n1 cc r-crq j cc j n2 vmb vvi p-acp dt n-jn, pn31 vbz po12 n1 av pc-acp vvi,
(4) application (DIV2)
247
Image 2
1915
and we please God in so conceiving;
and we please God in so conceiving;
cc pns12 vvb np1 p-acp av vvg;
(4) application (DIV2)
247
Image 2
1916
and there is truth in the main in our conception, notwithstanding the inadequateness of our Conceptions:
and there is truth in the main in our conception, notwithstanding the inadequateness of our Conceptions:
cc pc-acp vbz n1 p-acp dt j p-acp po12 n1, c-acp dt n1 pp-f po12 n2:
(4) application (DIV2)
247
Image 2
1917
for, we should have sinful and false apprehensions, if we should conceive it was all one to God;
for, we should have sinful and false apprehensions, if we should conceive it was all one to God;
c-acp, pns12 vmd vhi j cc j n2, cs pns12 vmd vvi pn31 vbds d pi p-acp np1;
(4) application (DIV2)
247
Image 2
1918
and that it was altogether, or almost, indifferent to him, whether he punish the Offender himself, or no;
and that it was altogether, or almost, indifferent to him, whither he Punish the Offender himself, or no;
cc cst pn31 vbds av, cc av, j p-acp pno31, cs pns31 vvb dt n1 px31, cc av-dx;
(4) application (DIV2)
247
Image 2
1919
or whether he offer up his Son or no; or whether man perish or no.
or whither he offer up his Son or no; or whither man perish or no.
cc cs pns31 vvb a-acp po31 n1 cc av-dx; cc cs n1 vvb cc uh-dx.
(4) application (DIV2)
247
Image 2
1920
3. The very Heathens knew something of the Natural Justice of God by the light of Nature,
3. The very heathens knew something of the Natural justice of God by the Light of Nature,
crd dt j n2-jn vvd pi pp-f dt j n1 pp-f np1 p-acp dt n1 pp-f n1,
(4) application (DIV2)
248
Image 2
1921
as we read Rom. 1. 32. which could not be, if the deserved Condemnation (there mentioned) came meerly from the free-will of God, and not from his nature:
as we read Rom. 1. 32. which could not be, if the deserved Condemnation (there mentioned) Come merely from the freewill of God, and not from his nature:
c-acp pns12 vvb np1 crd crd r-crq vmd xx vbi, cs dt j-vvn n1 (a-acp vvn) vvd av-j p-acp dt n1 pp-f np1, cc xx p-acp po31 n1:
(4) application (DIV2)
248
Image 2
1922
for things of his Free-will can only be known by a Revelation of his Will, and not by Nature.
for things of his Freewill can only be known by a Revelation of his Will, and not by Nature.
c-acp n2 pp-f po31 j vmb av-j vbi vvn p-acp dt n1 pp-f po31 n1, cc xx p-acp n1.
(4) application (DIV2)
248
Image 2
1923
4. How can his Justice be demonstrated? By an act which his Justice requires not? What weakness would it be for a Prince to affect a name of Justice and Righteousness, in doing those things he might indeed justly do,
4. How can his justice be demonstrated? By an act which his justice requires not? What weakness would it be for a Prince to affect a name of justice and Righteousness, in doing those things he might indeed justly do,
crd q-crq vmb po31 n1 vbi vvn? p-acp dt n1 r-crq po31 n1 vvz xx? q-crq n1 vmd pn31 vbi p-acp dt n1 pc-acp vvi dt n1 pp-f n1 cc n1, p-acp vdg d n2 pns31 vmd av av-j vdb,
(4) application (DIV2)
249
Image 2
1924
but to the doing of which he was no way bound in Justice and Honour.
but to the doing of which he was no Way bound in justice and Honour.
cc-acp p-acp dt vdg pp-f r-crq pns31 vbds dx n1 vvn p-acp n1 cc n1.
(4) application (DIV2)
249
Image 2
1925
If he could well enough, and justly and honourably enough, have pardoned offenders without, but chose to shew his Justice and hatred of sin, in the death of his Son, it would be to demonstrate and make a shew of something that is not in reallity.
If he could well enough, and justly and honourably enough, have pardoned offenders without, but chosen to show his justice and hatred of since, in the death of his Son, it would be to demonstrate and make a show of something that is not in reality.
cs pns31 vmd av av-d, cc av-j cc av-j av-d, vhb vvn n2 p-acp, cc-acp vvd pc-acp vvi po31 n1 cc n1 pp-f n1, p-acp dt n1 pp-f po31 n1, pn31 vmd vbi pc-acp vvi cc vvi dt n1 pp-f pi cst vbz xx p-acp n1.
(4) application (DIV2)
249
Image 2
1926
To affirm this, would be to accuse him of Pageantry. Socinus and Crellius themselves, that deny God's essential Justice,
To affirm this, would be to accuse him of Pageantry. Socinus and Crellius themselves, that deny God's essential justice,
p-acp vvi d, vmd vbi pc-acp vvi pno31 pp-f n1. np1 cc np1 px32, cst vvb npg1 j n1,
(4) application (DIV2)
249
Image 2
1927
yet say, that he cannot with safety to his Justice and Sanctity, save impenitent sinners.
yet say, that he cannot with safety to his justice and Sanctity, save impenitent Sinners.
av vvb, cst pns31 vmbx p-acp n1 p-acp po31 n1 cc n1, p-acp j n2.
(4) application (DIV2)
249
Image 2
1928
What is this but to grant what they deny, even an essential Justice? They grant in this so much, that it seemeth wilfulness in them not to grant all.
What is this but to grant what they deny, even an essential justice? They grant in this so much, that it seems wilfulness in them not to grant all.
q-crq vbz d p-acp pc-acp vvi r-crq pns32 vvb, av dt j n1? pns32 vvb p-acp d av av-d, cst pn31 vvz n1 p-acp pno32 xx pc-acp vvi d.
(4) application (DIV2)
249
Image 2
1929
To let go that which is with much shew of reason insisted on by some, That all would have been impenitent without the Satisfaction;
To let go that which is with much show of reason insisted on by Some, That all would have been impenitent without the Satisfaction;
p-acp vvb vvi cst r-crq vbz p-acp d n1 pp-f n1 vvd a-acp p-acp d, cst d vmd vhi vbn j p-acp dt n1;
(4) application (DIV2)
249
Image 2
1930
surely, the reason why He cannot pardon impenitent sinners, is, because this mode of sin, contumacy in it, is sin:
surely, the reason why He cannot pardon impenitent Sinners, is, Because this mode of since, contumacy in it, is since:
av-j, dt n1 c-crq pns31 vmbx vvi j n2, vbz, c-acp d n1 pp-f n1, n1 p-acp pn31, vbz n1:
(4) application (DIV2)
249
Image 2
1931
and where then will any fix, and say, Hither he may go in pardoning without Satisfaction,
and where then will any fix, and say, Hither he may go in pardoning without Satisfaction,
cc c-crq av vmb d vvi, cc vvi, av pns31 vmb vvi p-acp vvg p-acp n1,
(4) application (DIV2)
249
Image 2
1932
and no further? See the Apostle here going further, implying, that he could not have justified, saved repenting believing sinners, without this Propitiation, that he might be just,
and no further? See the Apostle Here going further, implying, that he could not have justified, saved repenting believing Sinners, without this Propitiation, that he might be just,
cc dx jc? n1 dt n1 av vvg av-jc, vvg, cst pns31 vmd xx vhi vvn, vvd vvg j-vvg n2, p-acp d n1, cst pns31 vmd vbi j,
(4) application (DIV2)
249
Image 2
1933
and the justifier of him that believeth &c. And the Apostle argueth a necessity of satisfaction by Christ's death,and the justifier of him that Believeth etc. And the Apostle argue a necessity of satisfaction by Christ's death,
cc dt n1 pp-f pno31 cst vvz av cc dt n1 vvz dt n1 pp-f n1 p-acp npg1 n1,
(4) application (DIV2)
249
Image 2
1934
because sin could not otherwise have been taken away;
Because since could not otherwise have been taken away;
c-acp n1 vmd xx av vhi vbn vvn av;
(4) application (DIV2)
249
Image 2
1935
plainly implying, that repentance would not have taken it away, Heb. 10. 1, 4. And how weak would his Argument be, to prove a necessity of this Expiation,
plainly implying, that Repentance would not have taken it away, Hebrew 10. 1, 4. And how weak would his Argument be, to prove a necessity of this Expiation,
av-j vvg, cst n1 vmd xx vhi vvn pn31 av, np1 crd crd, crd cc c-crq j vmd po31 n1 vbi, pc-acp vvi dt n1 pp-f d n1,
(4) application (DIV2)
249
Image 2
1936
because it was impossible the blood of Bulls and Goats should take it away.
Because it was impossible the blood of Bulls and Goats should take it away.
c-acp pn31 vbds j dt n1 pp-f n2 cc n2 vmd vvi pn31 av.
(4) application (DIV2)
249
Image 2
1937
If it might be taken away without any expiation at all, why then not with such low things?
If it might be taken away without any expiation At all, why then not with such low things?
cs pn31 vmd vbi vvn av p-acp d n1 p-acp d, uh-crq av xx p-acp d j n2?
(4) application (DIV2)
249
Image 2
1938
5. God is said to commend his love and kindness to us, in that, when we were sinners, Christ dyed for us:
5. God is said to commend his love and kindness to us, in that, when we were Sinners, christ died for us:
crd np1 vbz vvn pc-acp vvi po31 n1 cc n1 p-acp pno12, p-acp d, c-crq pns12 vbdr n2, np1 vvd p-acp pno12:
(4) application (DIV2)
250
Image 2
1939
but what great love could there be shewed, if there was no necessity of such an Expiation? There was indeed wonderful love,
but what great love could there be showed, if there was no necessity of such an Expiation? There was indeed wondered love,
cc-acp r-crq j n1 vmd pc-acp vbi vvn, cs pc-acp vbds dx n1 pp-f d dt n1? pc-acp vbds av j n1,
(4) application (DIV2)
250
Image 2
1940
if Justice required our blood, for his love and pity to overcome, and swallow up such inexorable fury!
if justice required our blood, for his love and pity to overcome, and swallow up such inexorable fury!
cs n1 vvd po12 n1, p-acp po31 n1 cc n1 pc-acp vvi, cc vvi a-acp d j n1!
(4) application (DIV2)
250
Image 2
1941
to find out, and give for us such a Ransom!
to find out, and give for us such a Ransom!
pc-acp vvi av, cc vvi p-acp pno12 d dt n1!
(4) application (DIV2)
250
Image 2
1942
But if Justice no way required it, What great Love would it be? In such a case it might indeed be Love,
But if justice no Way required it, What great Love would it be? In such a case it might indeed be Love,
p-acp cs n1 dx n1 vvd pn31, q-crq j n1 vmd pn31 vbi? p-acp d dt n1 pn31 vmd av vbi n1,
(4) application (DIV2)
250
Image 2
1943
but not eminent stupendious Love, To pardon:
but not eminent stupendious Love, To pardon:
cc-acp xx j j n1, pc-acp vvi:
(4) application (DIV2)
250
Image 2
1944
for, he obliges less by pardoning, that may easily pardon without diminishing the repute of his Justice,
for, he obliges less by pardoning, that may Easily pardon without diminishing the repute of his justice,
c-acp, pns31 vvz av-dc p-acp vvg, cst vmb av-j vvi p-acp vvg dt n1 pp-f po31 n1,
(4) application (DIV2)
250
Image 2
1945
or doing himself (as it were) any injury;
or doing himself (as it were) any injury;
cc vdg px31 (c-acp pn31 vbdr) d n1;
(4) application (DIV2)
250
Image 2
1946
and he obligeth and engageth the more, that forgiveth that which is so contrary to his Holiness, Justice,
and he obliges and engageth the more, that forgiveth that which is so contrary to his Holiness, justice,
cc pns31 vvz cc vvz dt av-dc, cst vvz cst r-crq vbz av j-jn p-acp po31 n1, n1,
(4) application (DIV2)
250
Image 2
1947
and Honour, that there needs so great and atrocious a Satisfaction, as putting out, or tormenting the Apple of his own Eye, his dear Son, to make Expiation.
and Honour, that there needs so great and atrocious a Satisfaction, as putting out, or tormenting the Apple of his own Eye, his dear Son, to make Expiation.
cc n1, cst a-acp vvz av j cc j dt n1, c-acp vvg av, cc vvg dt n1 pp-f po31 d n1, po31 j-jn n1, pc-acp vvi n1.
(4) application (DIV2)
250
Image 2
1948
But if no such thing was necessary, then to pardon in such a dreadful way,
But if no such thing was necessary, then to pardon in such a dreadful Way,
p-acp cs dx d n1 vbds j, av pc-acp vvi p-acp d dt j n1,
(4) application (DIV2)
250
Image 2
1949
as by the death of his Son, would not be an act of mercy, or of love,
as by the death of his Son, would not be an act of mercy, or of love,
c-acp p-acp dt n1 pp-f po31 n1, vmd xx vbi dt n1 pp-f n1, cc pp-f n1,
(4) application (DIV2)
250
Image 2
1950
but of wisdom, if of any thing; if that indeed may be called wisdom, to give up thus his Son without necessity.
but of Wisdom, if of any thing; if that indeed may be called Wisdom, to give up thus his Son without necessity.
cc-acp pp-f n1, cs pp-f d n1; cs cst av vmb vbi vvn n1, pc-acp vvi a-acp av po31 n1 p-acp n1.
(4) application (DIV2)
250
Image 2
1951
6. It seems contrary to the Wisdom and Goodness of God, when he might go so easie,
6. It seems contrary to the Wisdom and goodness of God, when he might go so easy,
crd pn31 vvz j-jn p-acp dt n1 cc n1 pp-f np1, c-crq pns31 vmd vvi av j,
(4) application (DIV2)
251
Image 2
1952
and near, and plain a way in pardoning sinners, to go in so difficult a way,
and near, and plain a Way in pardoning Sinners, to go in so difficult a Way,
cc av-j, cc av-j dt n1 p-acp vvg n2, pc-acp vvi p-acp av j dt n1,
(4) application (DIV2)
251
Image 2
1953
and in a way so far about; for then it was a large digression to flee to a Satisfaction.
and in a Way so Far about; for then it was a large digression to flee to a Satisfaction.
cc p-acp dt n1 av av-j a-acp; c-acp cs pn31 vbds dt j n1 pc-acp vvi p-acp dt n1.
(4) application (DIV2)
251
Image 2
1954
And surely God that doth not afflict men meerly because he will, would not afflict his innocent beloved Son, meerly because he will,
And surely God that does not afflict men merely Because he will, would not afflict his innocent Beloved Son, merely Because he will,
cc av-j np1 cst vdz xx vvi n2 av-j c-acp pns31 vmb, vmd xx vvi po31 j-jn vvn n1, av-j c-acp pns31 vmb,
(4) application (DIV2)
251
Image 2
1955
if he could, without reluctancy, without grating on his Justice, Holiness, and Honour, have scattered our sins as a Cloud, with an easie breath of his mouth.
if he could, without reluctancy, without grating on his justice, Holiness, and Honour, have scattered our Sins as a Cloud, with an easy breath of his Mouth.
cs pns31 vmd, p-acp n1, p-acp vvg p-acp po31 n1, n1, cc n1, vhb vvn po12 n2 p-acp dt n1, p-acp dt j n1 pp-f po31 n1.
(4) application (DIV2)
251
Image 2
1956
Object. But may not one justly part with his own right? Can there be any injustice in pardoning a Debtor without Satisfaction? And is not he more to be commended that doth it without any Satisfaction? May not a party offended forgive a wrong against him? If one threaten to beat a man that deserves it, may he not justly pass it over without any satisfaction? Ans. He may; and I grant all.Object. But may not one justly part with his own right? Can there be any injustice in pardoning a Debtor without Satisfaction? And is not he more to be commended that does it without any Satisfaction? May not a party offended forgive a wrong against him? If one threaten to beatrice a man that deserves it, may he not justly pass it over without any satisfaction? Ans. He may; and I grant all.
n1. cc-acp vmb xx pi av-j n1 p-acp po31 d j-jn? vmb a-acp vbi d n1 p-acp vvg dt n1 p-acp n1? cc vbz xx pns31 n1 pc-acp vbi vvn cst vdz pn31 p-acp d n1? vmb xx dt n1 vvd vvi dt n-jn p-acp pno31? cs pi vvb pc-acp vvi dt n1 cst vvz pn31, vmb pns31 xx av-j vvi pn31 a-acp p-acp d n1? np1 pns31 vmb; cc pns11 vvb d.
(4) application (DIV2)
252
Image 2
1957
But the things I am treating of, are not Debts, but Offences; and these not offences against private persons, as such:
But the things I am treating of, Are not Debts, but Offences; and these not offences against private Persons, as such:
p-acp dt n2 pns11 vbm vvg pp-f, vbr xx n2, cc-acp n2; cc d xx n2 p-acp j n2, c-acp d:
(4) application (DIV2)
253
Image 2
1958
God is (as most hold) the Governour of the World, necessarily and essentially; however we are sure he hath taken on him the government of it:
God is (as most hold) the Governor of the World, necessarily and essentially; however we Are sure he hath taken on him the government of it:
np1 vbz (c-acp ds vvb) dt n1 pp-f dt n1, av-j cc av-j; c-acp pns12 vbr j pns31 vhz vvn p-acp pno31 dt n1 pp-f pn31:
(4) application (DIV2)
253
Image 2
1959
and although it had been a free act at the first to undertake it, yet when he hath once undertaken it, he by so doing obligeth himself to govern it wisely, holily, and righteously;
and although it had been a free act At the First to undertake it, yet when he hath once undertaken it, he by so doing obliges himself to govern it wisely, holily, and righteously;
cc cs pn31 vhd vbn dt j n1 p-acp dt ord pc-acp vvi pn31, av c-crq pns31 vhz a-acp vvn pn31, pns31 p-acp av vdg vvz px31 pc-acp vvi pn31 av-j, av-j, cc av-j;
(4) application (DIV2)
253
Image 2
1960
to punish offences, and not to let things run at random.
to Punish offences, and not to let things run At random.
pc-acp vvi n2, cc xx pc-acp vvi n2 vvi p-acp av-an.
(4) application (DIV2)
253
Image 2
1961
And God is not to be considered as a private person, that pardoneth as a party offended;
And God is not to be considered as a private person, that Pardoneth as a party offended;
cc np1 vbz xx pc-acp vbi vvn p-acp dt j n1, cst vvz p-acp dt n1 vvn;
(4) application (DIV2)
253
Image 2
1962
or as a Creditor, that parteth with his own right;
or as a Creditor, that parts with his own right;
cc c-acp dt n1, cst vvz p-acp po31 d j-jn;
(4) application (DIV2)
253
Image 2
1963
but as the publick Judg and Governour of the World, who is, by taking this place upon him, engaged to judg and rule righteously,
but as the public Judge and Governor of the World, who is, by taking this place upon him, engaged to judge and Rule righteously,
cc-acp c-acp dt j n1 cc n1 pp-f dt n1, r-crq vbz, p-acp vvg d n1 p-acp pno31, vvn p-acp n1 cc vvi av-j,
(4) application (DIV2)
253
Image 2
1964
and to render to men according to their works. There is a wide difference between Pecuniary debts, which one forgives as a private man;
and to render to men according to their works. There is a wide difference between Pecuniary debts, which one forgives as a private man;
cc pc-acp vvi p-acp n2 vvg p-acp po32 n2. pc-acp vbz dt j n1 p-acp j n2, r-crq crd vvz p-acp dt j n1;
(4) application (DIV2)
253
Image 2
1965
or injuries done to a man in particular, which he forgives as a private man: and Criminal offences against Law and Government.
or injuries done to a man in particular, which he forgives as a private man: and Criminal offences against Law and Government.
cc n2 vdn p-acp dt n1 p-acp j, r-crq pns31 vvz p-acp dt j n1: cc j-jn n2 p-acp n1 cc n1.
(4) application (DIV2)
253
Image 2
1966
A Magistrate, being also in another respect a private man, having a private interest of his own, may,
A Magistrate, being also in Another respect a private man, having a private Interest of his own, may,
dt n1, vbg av p-acp j-jn n1 dt j n1, vhg dt j n1 pp-f po31 d, vmb,
(4) application (DIV2)
253
Image 2
1967
as other men, forgive things which belong to his profit, as Debts;
as other men, forgive things which belong to his profit, as Debts;
c-acp j-jn n2, vvb n2 r-crq vvb p-acp po31 n1, c-acp n2;
(4) application (DIV2)
253
Image 2
1968
and may forgive injuries and affronts done to him, so far as they prejudice his private Interest:
and may forgive injuries and affronts done to him, so Far as they prejudice his private Interest:
cc vmb vvi n2 cc vvz vdi p-acp pno31, av av-j c-acp pns32 vvi po31 j n1:
(4) application (DIV2)
253
Image 2
1969
But he may not justly (however, ordinarily) forgive things which belong to his Office and Duty, incumbent on him as Governour to punish, in vindictive Justice:
But he may not justly (however, ordinarily) forgive things which belong to his Office and Duty, incumbent on him as Governor to Punish, in vindictive justice:
cc-acp pns31 vmb xx av-j (c-acp, av-j) vvb n2 r-crq vvb p-acp po31 n1 cc n1, vvn p-acp pno31 p-acp n1 pc-acp vvi, p-acp j n1:
(4) application (DIV2)
253
Image 2
1970
for hereby he would be wanting in his duty, and also guilty of violating the authority of his own Law and Rule,
for hereby he would be wanting in his duty, and also guilty of violating the Authority of his own Law and Rule,
c-acp av pns31 vmd vbi vvg p-acp po31 n1, cc av j pp-f vvg dt n1 pp-f po31 d n1 cc n1,
(4) application (DIV2)
253
Image 2
1971
and of undoing of the Commonwealth by lenity and indulgence.
and of undoing of the Commonwealth by lenity and indulgence.
cc pp-f vvg pp-f dt n1 p-acp n1 cc n1.
(4) application (DIV2)
253
Image 2
1972
I know, a Rector or Governour may in some cases dispense with, and not execute his Law:
I know, a Rector or Governor may in Some cases dispense with, and not execute his Law:
pns11 vvb, dt n1 cc n1 vmb p-acp d n2 vvi p-acp, cc xx vvi po31 n1:
(4) application (DIV2)
254
Image 2
1973
For sometimes Laws are unjustly made;
For sometime Laws Are unjustly made;
c-acp av n2 vbr av-j vvn;
(4) application (DIV2)
254
Image 2
1974
sometime about low petty matters, that do not much concern the Commonweal to have them executed;
sometime about low Petty matters, that do not much concern the Commonweal to have them executed;
av p-acp j j n2, cst vdb xx d vvi dt n1 pc-acp vhi pno32 vvn;
(4) application (DIV2)
254
Image 2
1975
sometime it would tend to the destruction of the Community, to execute them, though not unwisely made at first;
sometime it would tend to the destruction of the Community, to execute them, though not unwisely made At First;
av pn31 vmd vvi p-acp dt n1 pp-f dt n1, pc-acp vvi pno32, cs xx av-j vvn p-acp ord;
(4) application (DIV2)
254
Image 2
1976
and sometime he wants power to execute them, the offenders being too numerous, or too potent;
and sometime he Wants power to execute them, the offenders being too numerous, or too potent;
cc av pns31 vvz n1 pc-acp vvi pno32, dt n2 vbg av j, cc av j;
(4) application (DIV2)
254
Image 2
1977
and so it may be his duty to pardon and dispense with the penalty without any more ado:
and so it may be his duty to pardon and dispense with the penalty without any more ado:
cc av pn31 vmb vbi po31 n1 pc-acp vvi cc vvi p-acp dt n1 p-acp d dc n1:
(4) application (DIV2)
254
Image 2
1978
e. g. Saul intentionally made a good Law, threatned death to any that should eat before the evening, that he might obtain the greater conquest over his flying Enemies: Jonathan his Son transgresseth it;e. g. Saul intentionally made a good Law, threatened death to any that should eat before the evening, that he might obtain the greater conquest over his flying Enemies: Johnathan his Son Transgresseth it;
sy. sy. np1 av-j vvd dt j n1, vvd n1 p-acp d cst vmd vvi p-acp dt n1, cst pns31 vmd vvi dt jc n1 p-acp po31 j-vvg n2: np1 po31 n1 vvz pn31;
(4) application (DIV2)
254
Image 2
1979
Saul resolves to execute the Law;Saul resolves to execute the Law;
np1 vvz pc-acp vvi dt n1;
(4) application (DIV2)
254
Image 2
1980
the people hinder him, and rescue Jonathan: now Saul could not execute the Law for want of strength;
the people hinder him, and rescue Johnathan: now Saul could not execute the Law for want of strength;
dt n1 vvb pno31, cc vvi np1: av np1 vmd xx vvi dt n1 p-acp n1 pp-f n1;
(4) application (DIV2)
254
Image 2
1981
for the people are the strength of the King. And there seemeth to be much reason in what Jonathan said.
for the people Are the strength of the King. And there seems to be much reason in what Johnathan said.
p-acp dt n1 vbr dt n1 pp-f dt n1. cc a-acp vvz pc-acp vbi d n1 p-acp r-crq np1 vvd.
(4) application (DIV2)
254
Image 2
1982
It was an ill Law, and proved a hinderance to the slaughter of his enemies;
It was an ill Law, and proved a hindrance to the slaughter of his enemies;
pn31 vbds dt j-jn n1, cc vvd dt n1 p-acp dt n1 pp-f po31 n2;
(4) application (DIV2)
254
Image 2
1983
and in what the people plead, to wit, That he might well dispence with this Law,
and in what the people plead, to wit, That he might well dispense with this Law,
cc p-acp r-crq dt n1 vvb, pc-acp vvi, cst pns31 vmd av vvi p-acp d n1,
(4) application (DIV2)
254
Image 2
1984
as to Jonathan, because he had wrought with God that day a great salvation.
as to Johnathan, Because he had wrought with God that day a great salvation.
c-acp pc-acp np1, c-acp pns31 vhd vvn p-acp np1 cst n1 dt j n1.
(4) application (DIV2)
254
Image 2
1985
There was indeed such a deed done by him that day, such a high meritorious act,
There was indeed such a deed done by him that day, such a high meritorious act,
pc-acp vbds av d dt n1 vdn p-acp pno31 cst n1, d dt j j n1,
(4) application (DIV2)
254
Image 2
1986
as would amount to a partial, if not a total satisfaction:
as would amount to a partial, if not a total satisfaction:
c-acp vmd vvi p-acp dt j, cs xx dt j n1:
(4) application (DIV2)
254
Image 2
1987
So that it would not much weaken Government, encourage Offendors, take off from the repute of Saul 's Rectoral Justice, to pardon one in such a circumstance.
So that it would not much weaken Government, encourage Offenders, take off from the repute of Saul is Rectoral justice, to pardon one in such a circumstance.
av cst pn31 vmd xx d vvi n1, vvb n2, vvb a-acp p-acp dt n1 pp-f np1 vbz j n1, pc-acp vvi pi p-acp d dt n1.
(4) application (DIV2)
254
Image 2
1988
But a Rector cannot without injustice, ordinarily, and in weighty causes, dispense with his Laws; since it would be, To be wanting to his duty:
But a Rector cannot without injustice, ordinarily, and in weighty Causes, dispense with his Laws; since it would be, To be wanting to his duty:
p-acp dt n1 vmbx p-acp n1, av-j, cc p-acp j n2, vvb p-acp po31 n2; c-acp pn31 vmd vbi, pc-acp vbi vvg p-acp po31 n1:
(4) application (DIV2)
255
Image 2
1989
and it would certainly tend to the debauching and ruin of the Community, by breaking the reins of Government, and encouraging Offenders.
and it would Certainly tend to the debauching and ruin of the Community, by breaking the reins of Government, and encouraging Offenders.
cc pn31 vmd av-j vvi p-acp dt vvg cc n1 pp-f dt n1, p-acp vvg dt n2 pp-f n1, cc vvg n2.
(4) application (DIV2)
255
Image 2
1990
It is ordinarily as much the duty of the supream Magistrate, to execute good Laws,
It is ordinarily as much the duty of the supreme Magistrate, to execute good Laws,
pn31 vbz av-j p-acp d dt n1 pp-f dt j n1, pc-acp vvi j n2,
(4) application (DIV2)
255
Image 2
1991
or some way to keep them sacred and honourable, as it is to make, good Laws;
or Some Way to keep them sacred and honourable, as it is to make, good Laws;
cc d n1 pc-acp vvi pno32 j cc j, c-acp pn31 vbz pc-acp vvi, j n2;
(4) application (DIV2)
255
Image 2
1992
for, both duties are built upon the same foundation.
for, both duties Are built upon the same Foundation.
p-acp, d n2 vbr vvn p-acp dt d n1.
(4) application (DIV2)
255
Image 2
1993
Who will say, That Parents may justly, lawfully, and honestly, cast off all care of correcting their Children for their faults,
Who will say, That Parents may justly, lawfully, and honestly, cast off all care of correcting their Children for their Faults,
q-crq vmb vvi, cst n2 vmb av-j, av-j, cc av-j, vvd a-acp d n1 pp-f vvg po32 n2 p-acp po32 n2,
(4) application (DIV2)
255
Image 2
1994
and leave all things to their wills? This would be, not so much a parting with their right (as the Objection speaks) as a ceasing from,
and leave all things to their wills? This would be, not so much a parting with their right (as the Objection speaks) as a ceasing from,
cc vvb d n2 p-acp po32 n2? d vmd vbi, xx av av-d dt n-vvg p-acp po32 n-jn (c-acp dt n1 vvz) p-acp dt vvg p-acp,
(4) application (DIV2)
255
Image 2
1995
and being wanting in their duty and office;
and being wanting in their duty and office;
cc vbg vvg p-acp po32 n1 cc n1;
(4) application (DIV2)
255
Image 2
1996
and God's Rectorship and Government, is to be conceived of by us, analogically to an Office.
and God's Rectorship and Government, is to be conceived of by us, analogically to an Office.
cc npg1 n1 cc n1, vbz pc-acp vbi vvn pp-f p-acp pno12, av-j p-acp dt n1.
(4) application (DIV2)
255
Image 2
1997
2. Hence learn the Excellency and Satisfactoriness of the Christian Religion, and our great felicity in living in these last days and shiningdays of the Son of Man, wherein the Earth is,
2. Hence Learn the Excellency and Satisfactoriness of the Christian Religion, and our great felicity in living in these last days and shiningdays of the Son of Man, wherein the Earth is,
crd av vvb dt n1 cc n1 pp-f dt njp n1, cc po12 j n1 p-acp vvg p-acp d ord n2 cc n2 pp-f dt n1 pp-f n1, c-crq dt n1 vbz,
(4) application (DIV2)
256
Image 2
1998
and hath been filled with the glory of the Grace and Mercy, and of the Justice and Holiness of God, in comparison of former days.
and hath been filled with the glory of the Grace and Mercy, and of the justice and Holiness of God, in comparison of former days.
cc vhz vbn vvn p-acp dt n1 pp-f dt n1 cc n1, cc pp-f dt n1 cc n1 pp-f np1, p-acp n1 pp-f j n2.
(4) application (DIV2)
256
Image 2
1999
The Christian Religion discovers plainly to us, that which the Heathens were fearfully bewildred about.
The Christian Religion discovers plainly to us, that which the heathens were fearfully bewildered about.
dt njp n1 vvz av-j p-acp pno12, cst r-crq dt n2-jn vbdr av-j vvn a-acp.
(4) application (DIV2)
256
Image 2
2000
They had Convictions of sin, and terrors and consternations of mind for sin, and fearful lookings for of judgment and fiery indignation:
They had Convictions of since, and terrors and consternations of mind for since, and fearful lookings for of judgement and fiery Indignation:
pns32 vhd n2 pp-f n1, cc n2 cc n2 pp-f n1 p-acp n1, cc j n2 c-acp pp-f n1 cc j n1:
(4) application (DIV2)
256
Image 2
2001
They knew, that they that did such things as they did were worthy of death; they saw need of attoning God, need of an Expiation;
They knew, that they that did such things as they did were worthy of death; they saw need of atoning God, need of an Expiation;
pns32 vvd, cst pns32 cst vdd d n2 c-acp pns32 vdd vbdr j pp-f n1; pns32 vvd n1 pp-f vvg np1, n1 pp-f dt n1;
(4) application (DIV2)
256
Image 2
2002
and some of them saw, the blood of Bulls and Goats could not take away sin:
and Some of them saw, the blood of Bulls and Goats could not take away since:
cc d pp-f pno32 vvd, dt n1 pp-f n2 cc n2 vmd xx vvi av n1:
(4) application (DIV2)
256
Image 2
2003
Some offered (not knowing what they did) the fruit of their body for the sin of their soul;
some offered (not knowing what they did) the fruit of their body for the since of their soul;
d vvd (xx vvg r-crq pns32 vdd) dt n1 pp-f po32 n1 p-acp dt n1 pp-f po32 n1;
(4) application (DIV2)
256
Image 2
2004
when they might be flying and hovering about (in their meditations and enquiries after these things) like Noah 's Dove, and find no rest;
when they might be flying and hovering about (in their meditations and Enquiries After these things) like Noah is Dove, and find no rest;
c-crq pns32 vmd vbi vvg cc vvg a-acp (p-acp po32 n2 cc n2 p-acp d n2) j np1 vbz n1, cc vvb dx n1;
(4) application (DIV2)
256
Image 2
2005
We have this safe Ark of the Righteousness and Satisfaction of Christ discovered and opened to us, where there is Rest for the sole of the foot of our souls.
We have this safe Ark of the Righteousness and Satisfaction of christ discovered and opened to us, where there is Rest for the sole of the foot of our Souls.
pns12 vhb d j n1 pp-f dt n1 cc n1 pp-f np1 vvd cc vvn p-acp pno12, c-crq pc-acp vbz n1 p-acp dt j pp-f dt n1 pp-f po12 n2.
(4) application (DIV2)
256
Image 2
2006
When their soul drew near to the grave, and their life to the Destroyer, they had none to tell them of such a Righteousness, such a Ransome.
When their soul drew near to the grave, and their life to the Destroyer, they had none to tell them of such a Righteousness, such a Ransom.
c-crq po32 n1 vvd av-j p-acp dt n1, cc po32 n1 p-acp dt n1, pns32 vhd pix pc-acp vvi pno32 pp-f d dt n1, d dt n1.
(4) application (DIV2)
256
Image 2
2007
The Heathens had indeed some obscure wavering knowledg of this fundamental Article of Religion, the Remission of sins;
The heathens had indeed Some Obscure wavering knowledge of this fundamental Article of Religion, the Remission of Sins;
dt n2-jn vhd av d j j-vvg n1 pp-f d j n1 pp-f n1, dt n1 pp-f n2;
(4) application (DIV2)
257
Image 2
2008
partly by Tradition, which in ancient times was more convincing; in after and corrupter days, more obscure and doubtful:
partly by Tradition, which in ancient times was more convincing; in After and corrupter days, more Obscure and doubtful:
av p-acp n1, r-crq p-acp j n2 vbds av-dc vvg; p-acp a-acp cc n1 n2, av-dc j cc j:
(4) application (DIV2)
257
Image 2
2009
partly by the Law of Nature in the Book of Providence, seeing the goodness and benignity of God to them, notwithstanding their great provocations, they might and did thence waveringly gather, That God was merciful,
partly by the Law of Nature in the Book of Providence, seeing the Goodness and benignity of God to them, notwithstanding their great provocations, they might and did thence waveringly gather, That God was merciful,
av p-acp dt n1 pp-f n1 p-acp dt n1 pp-f n1, vvg dt n1 cc n1 pp-f np1 p-acp pno32, c-acp po32 j n2, pns32 vmd cc vdd av av-vvg vvi, cst np1 vbds j,
(4) application (DIV2)
257
Image 2
2010
and would be found in mercy of them that did turn and seek him diligently.
and would be found in mercy of them that did turn and seek him diligently.
cc vmd vbi vvn p-acp n1 pp-f pno32 cst vdd vvi cc vvi pno31 av-j.
(4) application (DIV2)
257
Image 2
2011
He left not himself without witness, in that he did them good, and gave them rain from Heaven, He left not himself without witness, in that he did them good, and gave them rain from Heaven,
pns31 vvd xx px31 p-acp n1, p-acp cst pns31 vdd pno32 j, cc vvd pno32 vvi p-acp n1,
(4) application (DIV2)
257
Image 2
2012
and fruitful seasons, filling their hearts with food and gladness; and fruitful seasons, filling their hearts with food and gladness;
cc j n2, vvg po32 n2 p-acp n1 cc n1;
(4) application (DIV2)
257
Image 2
2013
and this was, that they should seek the Lord, if haply they might feel after him, and find him.
and this was, that they should seek the Lord, if haply they might feel After him, and find him.
cc d vbds, cst pns32 vmd vvi dt n1, cs av pns32 vmd vvi p-acp pno31, cc vvi pno31.
(4) application (DIV2)
257
Image 2
2014
But this knowledg was so weakned by the contrary arguments that militate against it, That that very deep apprehension of God's Holiness and Justice,
But this knowledge was so weakened by the contrary Arguments that militate against it, That that very deep apprehension of God's Holiness and justice,
p-acp d n1 vbds av vvn p-acp dt j-jn n2 cst vvi p-acp pn31, cst d j j-jn n1 pp-f npg1 n1 cc n1,
(4) application (DIV2)
257
Image 2
2015
and those very consternations of mind for sins, which were likely to conduce, in working this repentance and reformation, would be very apt much to weaken,
and those very consternations of mind for Sins, which were likely to conduce, in working this Repentance and Reformation, would be very apt much to weaken,
cc d j n2 pp-f n1 p-acp n2, r-crq vbdr j pc-acp vvi, p-acp vvg d n1 cc n1, vmd vbi av j av-d pc-acp vvi,
(4) application (DIV2)
257
Image 2
2016
if not almost to blot out this notion, That there was hope for them, and forgiveness with him that he might be served and feared:
if not almost to blot out this notion, That there was hope for them, and forgiveness with him that he might be served and feared:
cs xx av pc-acp vvi av d n1, cst a-acp vbds n1 p-acp pno32, cc n1 p-acp pno31 cst pns31 vmd vbi vvn cc vvn:
(4) application (DIV2)
257
Image 2
2017
That it is no wonder if it was ineffectual to work this change, and these diligent enquiries after God,
That it is no wonder if it was ineffectual to work this change, and these diligent Enquiries After God,
cst pn31 vbz dx n1 cs pn31 vbds j pc-acp vvi d n1, cc d j n2 p-acp np1,
(4) application (DIV2)
257
Image 2
2018
and that Salvation which they were not fully sure was attainable;
and that Salvation which they were not Fully sure was attainable;
cc d n1 r-crq pns32 vbdr xx av-j j vbds j;
(4) application (DIV2)
257
Image 2
2019
though yet it was their hainous sin, and high irrationality and madness, not thus to seek him (though to the undoing of themselves in this life) upon these probabilities and half-promises [ if haply ] and [ it may be if we turn we shall live ] and this will be their greatest condemnation.
though yet it was their heinous since, and high irrationality and madness, not thus to seek him (though to the undoing of themselves in this life) upon these probabilities and half-promises [ if haply ] and [ it may be if we turn we shall live ] and this will be their greatest condemnation.
cs av pn31 vbds po32 j n1, cc j n1 cc n1, xx av pc-acp vvi pno31 (c-acp p-acp dt n-vvg pp-f px32 p-acp d n1) p-acp d n2 cc n2 [ cs av ] cc [ pn31 vmb vbi cs pns12 vvb pns12 vmb vvi ] cc d vmb vbb po32 js n1.
(4) application (DIV2)
257
Image 2
2020
It is no wonder if never any did, sincerely and thoroughly, turn from sin to God amongst them (since Tradition was quite worn out,
It is no wonder if never any did, sincerely and thoroughly, turn from since to God among them (since Tradition was quite worn out,
pn31 vbz dx n1 cs av d vdd, av-j cc av-j, vvb p-acp n1 p-acp np1 p-acp pno32 (c-acp n1 vbds av vvn av,
(4) application (DIV2)
257
Image 2
2021
or rendred suspicious and unconvincing) without some supernatural Revelation, as by the Prophets and their Writings.
or rendered suspicious and unconvincing) without Some supernatural Revelation, as by the prophets and their Writings.
cc vvd j cc vvg) p-acp d j n1, c-acp p-acp dt n2 cc po32 n2-vvg.
(4) application (DIV2)
257
Image 2
2022
I say, since Tradition lost or corrupted:
I say, since Tradition lost or corrupted:
pns11 vvb, c-acp n1 vvn cc vvn:
(4) application (DIV2)
257
Image 2
2023
for, in Abraham 's time, Abraham thought it probable there might be fifty righteous persons in Sodom, though it proved indeed otherwise;
for, in Abraham is time, Abraham Thought it probable there might be fifty righteous Persons in Sodom, though it proved indeed otherwise;
c-acp, p-acp np1 vbz n1, np1 vvd pn31 j pc-acp vmd vbi crd j n2 p-acp np1, cs pn31 vvd av av;
(4) application (DIV2)
257
Image 2
2024
and he was better acquainted with the state of those times than we are at this distance.
and he was better acquainted with the state of those times than we Are At this distance.
cc pns31 vbds av-jc vvn p-acp dt n1 pp-f d n2 cs pns12 vbr p-acp d n1.
(4) application (DIV2)
257
Image 2
2025
And to come to the Jews before Christ's time, that had the Oracles of God,
And to come to the jews before Christ's time, that had the Oracles of God,
cc pc-acp vvi p-acp dt np2 p-acp npg1 n1, cst vhd dt n2 pp-f np1,
(4) application (DIV2)
257
Image 2
2026
and to whom the Lord sent Messengers, rising up betime, and sending them, because he had compassion on them saying, Turn and live. And If the wicked turn from his wickedness,
and to whom the Lord sent Messengers, rising up betime, and sending them, Because he had compassion on them saying, Turn and live. And If the wicked turn from his wickedness,
cc p-acp ro-crq dt n1 vvd n2, vvg a-acp av, cc vvg pno32, c-acp pns31 vhd n1 p-acp pno32 vvg, vvb cc vvi. cc cs dt j n1 p-acp po31 n1,
(4) application (DIV2)
257
Image 2
2027
and keep all my Commandments, be shall live. and keep all my commandments, be shall live.
cc vvi d po11 n2, vbi vmb vvi.
(4) application (DIV2)
257
Image 2
2028
Yet it is next to an impossibility, but that those amongst them that knew little or nothing of this great price or Satisfaction, that scarce understood any thing of their Prophesies, Types, and Sacrfices;
Yet it is next to an impossibility, but that those among them that knew little or nothing of this great price or Satisfaction, that scarce understood any thing of their prophecies, Types, and Sacrifices;
av pn31 vbz ord p-acp dt n1, cc-acp cst d p-acp pno32 cst vvd j cc pix pp-f d j n1 cc n1, cst av-j vvd d n1 pp-f po32 n2, n2, cc n2;
(4) application (DIV2)
257
Image 2
2029
but that those should have muddied and fluctuating thoughts about this pardon of sin, when deeply convinced of God's Holiness and hatred of sin,
but that those should have muddied and fluctuating thoughts about this pardon of since, when deeply convinced of God's Holiness and hatred of since,
cc-acp cst d vmd vhi vvn cc j-vvg n2 p-acp d n1 pp-f n1, c-crq av-jn vvn pp-f npg1 n1 cc n1 pp-f n1,
(4) application (DIV2)
257
Image 2
2030
and of the hainousness of their sins, how it could stand with his Justice and Honour to give eternal life to such unworthy wretches, upon their repentance and poor broken obedience.
and of the heinousness of their Sins, how it could stand with his justice and Honour to give Eternal life to such unworthy wretches, upon their Repentance and poor broken Obedience.
cc pp-f dt n1 pp-f po32 n2, c-crq pn31 vmd vvi p-acp po31 n1 cc n1 pc-acp vvi j n1 p-acp d j n2, p-acp po32 n1 cc j j-vvn n1.
(4) application (DIV2)
257
Image 2
2031
Good hearts, sensible of God's Holiness, and the hainousness of sin, would be apt to say,
Good hearts, sensible of God's Holiness, and the heinousness of since, would be apt to say,
j n2, j pp-f npg1 n1, cc dt n1 pp-f n1, vmd vbi j pc-acp vvi,
(4) application (DIV2)
257
Image 2
2032
Though he will pardon sin, yet it may be not such great sins as ours.
Though he will pardon since, yet it may be not such great Sins as ours.
cs pns31 vmb vvi n1, av pn31 vmb vbi xx d j n2 c-acp png12.
(4) application (DIV2)
257
Image 2
2033
What unanswerable Arguments taken from God's Justice and Holiness, might they seem to have against it!
What unanswerable Arguments taken from God's justice and Holiness, might they seem to have against it!
q-crq j n2 vvn p-acp npg1 n1 cc n1, vmd pns32 vvb pc-acp vhi p-acp pn31!
(4) application (DIV2)
257
Image 2
2034
No wonder if they, that knew so little of this great Transaction, though sincere ones, were all their lives subject to bondage, through fear of death.
No wonder if they, that knew so little of this great Transaction, though sincere ones, were all their lives Subject to bondage, through Fear of death.
dx n1 cs pns32, cst vvd av j pp-f d j n1, cs j pi2, vbdr d po32 n2 j-jn p-acp n1, p-acp n1 pp-f n1.
(4) application (DIV2)
257
Image 2
2035
No wonder if they were as Servants, and our condition the state of Sons in comparison of theirs;
No wonder if they were as Servants, and our condition the state of Sons in comparison of theirs;
dx n1 cs pns32 vbdr c-acp n2, cc po12 n1 dt n1 pp-f n2 p-acp n1 pp-f png32;
(4) application (DIV2)
257
Image 2
2036
though the almost visibly convincing knowledg they had of God, and his placableness and mercy, did prevail with them to perform the Gospel-condition, to be true Israelites, sincere servants of God.
though the almost visibly convincing knowledge they had of God, and his placableness and mercy, did prevail with them to perform the Gospel condition, to be true Israelites, sincere Servants of God.
c-acp dt av av-j j-vvg n1 pns32 vhd pp-f np1, cc po31 n1 cc n1, vdd vvi p-acp pno32 pc-acp vvi dt n1, pc-acp vbi j np2, j n2 pp-f np1.
(4) application (DIV2)
257
Image 2
2037
Blessed be God that hath revealed those things to us, that were hid comparatively from many wise, prudent, yea, and holy men!
Blessed be God that hath revealed those things to us, that were hid comparatively from many wise, prudent, yea, and holy men!
j-vvn vbb np1 cst vhz vvn d n2 p-acp pno12, cst vbdr vvn av-j p-acp d n1, j, uh, cc j n2!
(4) application (DIV2)
257
Image 2
2038
What helps have we, which they wanted, to turn to God! What helps to the love of God, and to all cheerful obedience!
What helps have we, which they wanted, to turn to God! What helps to the love of God, and to all cheerful Obedience!
q-crq n2 vhb pns12, r-crq pns32 vvd, pc-acp vvi p-acp np1 q-crq vvz p-acp dt n1 pp-f np1, cc p-acp d j n1!
(4) application (DIV2)
257
Image 2
2039
He so wonderfully loving us first, even while ungodly;
He so wonderfully loving us First, even while ungodly;
pns31 av av-j vvg pno12 ord, av cs j;
(4) application (DIV2)
257
Image 2
2040
as we may clearly and with open face, comparatively to them, now see, Rom. 5. 8. God commendeth his love to us, in that while we were sinners,
as we may clearly and with open face, comparatively to them, now see, Rom. 5. 8. God commends his love to us, in that while we were Sinners,
c-acp pns12 vmb av-j cc p-acp j n1, av-j p-acp pno32, av vvb, np1 crd crd np1 vvz po31 n1 p-acp pno12, p-acp cst cs pns12 vbdr n2,
(4) application (DIV2)
257
Image 2
2041
and enemies, and ungodly, Christ died for us. and enemies, and ungodly, christ died for us.
cc n2, cc j, np1 vvd p-acp pno12.
(4) application (DIV2)
257
Image 2
2042
And if so, much more now when we are converted, and so justified by his blood, we may easily believe, We shall be saved from wrath through him;
And if so, much more now when we Are converted, and so justified by his blood, we may Easily believe, We shall be saved from wrath through him;
cc cs av, av-d av-dc av c-crq pns12 vbr vvn, cc av vvn p-acp po31 n1, pns12 vmb av-j vvi, pns12 vmb vbi vvn p-acp n1 p-acp pno31;
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for, then we have a Right by Promise, ver. 10. For, if when we were enemies, living in opposition to Heaven;
for, then we have a Right by Promise, ver. 10. For, if when we were enemies, living in opposition to Heaven;
c-acp, cs pns12 vhb dt j-jn p-acp n1, fw-la. crd p-acp, cs c-crq pns12 vbdr n2, vvg p-acp n1 p-acp n1;
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and so he, as Rector, an Enemy to us:
and so he, as Rector, an Enemy to us:
cc av pns31, c-acp n1, dt n1 p-acp pno12:
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if then he found a ransome, and we were then reconciled to God in the death of his Son, quoad meritum, so far as concerns the price,
if then he found a ransom, and we were then reconciled to God in the death of his Son, quoad Merit, so Far as concerns the price,
cs av pns31 vvd dt n1, cc pns12 vbdr av vvn p-acp np1 p-acp dt n1 pp-f po31 n1, av fw-la, av av-j c-acp vvz dt n1,
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and the conditional pardon made out thereupon;
and the conditional pardon made out thereupon;
cc dt j n1 vvd av av;
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much more being actually reconciled, as we are upon the performing the Gospel-condition, we shall be saved by his living to intercede for us,
much more being actually reconciled, as we Are upon the performing the Gospel condition, we shall be saved by his living to intercede for us,
av-d av-dc vbg av-j vvn, c-acp pns12 vbr p-acp dt vvg dt n1, pns12 vmb vbi vvn p-acp po31 n-vvg pc-acp vvi p-acp pno12,
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and to see we have the fruit of his Death, and our Faith, the salvation of our souls, v. 11. And not only so,
and to see we have the fruit of his Death, and our Faith, the salvation of our Souls, v. 11. And not only so,
cc pc-acp vvi pns12 vhb dt n1 pp-f po31 n1, cc po12 n1, dt n1 pp-f po12 n2, n1 crd cc xx av-j av,
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but when thus converted, we joy in God, as having now received the atonement. There was an atonement in his death before;
but when thus converted, we joy in God, as having now received the atonement. There was an atonement in his death before;
cc-acp c-crq av vvn, pns12 vvb p-acp np1, c-acp vhg av vvn dt n1. a-acp vbds dt n1 p-acp po31 n1 a-acp;
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but now we have interest in it, having performed the Gospel-condition, we are actually, and not only, quoad meritum, justified by it.
but now we have Interest in it, having performed the Gospel condition, we Are actually, and not only, quoad Merit, justified by it.
cc-acp av pns12 vhb n1 p-acp pn31, vhg vvn dt n1, pns12 vbr av-j, cc xx av-j, av fw-la, vvn p-acp pn31.
(4) application (DIV2)
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What madness is in our hearts, if we refuse to hear Him that hath thus convincingly spoken to us from Heaven? O foolish Galatians, who hath bewitched you, that you should not obey the truth,
What madness is in our hearts, if we refuse to hear Him that hath thus convincingly spoken to us from Heaven? Oh foolish Galatians, who hath bewitched you, that you should not obey the truth,
q-crq n1 vbz p-acp po12 n2, cs pns12 vvb pc-acp vvi pno31 cst vhz av av-vvg vvn p-acp pno12 p-acp n1? uh j np1, r-crq vhz vvn pn22, cst pn22 vmd xx vvi dt n1,
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before whose eyes Jesus Christ was evidently held out crucified amongst you? He means, by the Ministry of the Gospel:before whose eyes jesus christ was evidently held out Crucified among you? He means, by the Ministry of the Gospel:
p-acp rg-crq n2 np1 np1 vbds av-j vvn av vvn p-acp pn22? pns31 vvz, p-acp dt n1 pp-f dt n1:
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for, Christ was crucified at Jerusalem, and not at Galatia. And the same may by the same reason be urged on us.
for, christ was Crucified At Jerusalem, and not At Galatia. And the same may by the same reason be urged on us.
c-acp, np1 vbds vvn p-acp np1, cc xx p-acp np1. cc dt d vmb p-acp dt d n1 vbi vvn p-acp pno12.
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O foolish, yea more than foolish, even bewitched Creatures we, to do such an unreasonable thing,
O foolish, yea more than foolish, even bewitched Creatures we, to do such an unreasonable thing,
sy j, uh av-dc cs j, av vvn n2 pns12, pc-acp vdi d dt j n1,
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as to refuse to obey the Gospel; even we, before whose eyes Christ is evidently held forth crucified.
as to refuse to obey the Gospel; even we, before whose eyes christ is evidently held forth Crucified.
c-acp pc-acp vvi pc-acp vvi dt n1; av pns12, p-acp rg-crq n2 np1 vbz av-j vvn av vvn.
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If we perish, we may every one of us say with him in Terence, Et prudens, & sciens, vivus videns { que } pereo, I perish knowingly, and with my eyes open.
If we perish, we may every one of us say with him in Terence, Et Prudens, & sciens, Vivus videns { que } pereo, I perish knowingly, and with my eyes open.
cs pns12 vvb, pns12 vmb d crd pp-f pno12 vvi p-acp pno31 p-acp np1, fw-la fw-la, cc n1, fw-fr fw-la { fw-fr } fw-it, pns11 vvb av-vvg, cc p-acp po11 n2 j.
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We may say with the Apostle, God in times past suffered (yet not altogether,
We may say with the Apostle, God in times past suffered (yet not altogether,
pns12 vmb vvi p-acp dt n1, np1 p-acp n2 j vvn (av xx av,
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but comparatively, as the following words shew) all Nations to walk in their own ways, Acts 14. 16. yea,
but comparatively, as the following words show) all nations to walk in their own ways, Acts 14. 16. yea,
cc-acp av-j, c-acp dt j-vvg n2 vvb) d n2 pc-acp vvi p-acp po32 d n2, n2 crd crd uh,
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and the Jewish Nation in comparison of us.
and the Jewish nation in comparison of us.
cc dt jp n1 p-acp n1 pp-f pno12.
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And God (Acts 17. 30.) neglected those times of ignorance (as the words should be translated), but now commands, even with almost compelling-evidence and power, all men every where, where Christianity comes, to repent. And God (Acts 17. 30.) neglected those times of ignorance (as the words should be translated), but now commands, even with almost compelling-evidence and power, all men every where, where Christianity comes, to Repent.
cc np1 (n2 crd crd) vvd d n2 pp-f n1 (c-acp dt n2 vmd vbi vvn), p-acp av vvz, av p-acp av n1 cc n1, d n2 d c-crq, c-crq np1 vvz, pc-acp vvi.
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3. This informs us, That fallen man could never have fulfilled the Law, or satisfied Justice for the breach of it;
3. This informs us, That fallen man could never have fulfilled the Law, or satisfied justice for the breach of it;
crd np1 vvz pno12, cst vvn n1 vmd av-x vhi vvn dt n1, cc j-vvn n1 p-acp dt n1 pp-f pn31;
(4) application (DIV2)
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else Christ needed not to have died for this end, That God might be just:
Else christ needed not to have died for this end, That God might be just:
av np1 vvd xx pc-acp vhi vvn p-acp d n1, cst np1 vmd vbi j:
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for, God might then have been just, and the justifier of faln man, after their good deeds,
for, God might then have been just, and the justifier of fallen man, After their good Deeds,
c-acp, np1 vmd av vhi vbn j, cc dt n1 pp-f j-vvn n1, p-acp po32 j n2,
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and sufferings, or satisfactions, without Christ's death: whereas the Apostle tells, All are concluded under sin;
and sufferings, or satisfactions, without Christ's death: whereas the Apostle tells, All Are concluded under since;
cc n2, cc n2, p-acp npg1 n1: cs dt n1 vvz, d vbr vvn p-acp n1;
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and, that therefore all that were or are justified, were, are, and shall be justified, were, are,
and, that Therefore all that were or Are justified, were, Are, and shall be justified, were, Are,
cc, cst av d cst vbdr cc vbr vvn, vbdr, vbr, cc vmb vbi vvn, vbdr, vbr,
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and shall be justified only this way, by the pardon of sin through this Propitiation, upon their Faith, Repentance, and new Obedience.
and shall be justified only this Way, by the pardon of since through this Propitiation, upon their Faith, Repentance, and new obedience.
cc vmb vbi vvn av-j d n1, p-acp dt n1 pp-f n1 p-acp d n1, p-acp po32 n1, n1, cc j n1.
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To account our Reformations, Humiliations, Faith, Obedience, in the place of a Satisfaction, Expiation, for our evil deeds, is to pervert the design of the whole Gospel.
To account our Reformations, Humiliations, Faith, obedience, in the place of a Satisfaction, Expiation, for our evil Deeds, is to pervert the Design of the Whole Gospel.
p-acp n1 po12 n2, n2, n1, n1, p-acp dt n1 pp-f dt n1, n1, p-acp po12 j-jn n2, vbz pc-acp vvi dt n1 pp-f dt j-jn n1.
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Christ is become of none effect to you, whosoever of you seek to be justified by the Law. christ is become of none Effect to you, whosoever of you seek to be justified by the Law.
np1 vbz vvn pp-f pix vvi p-acp pn22, r-crq pp-f pn22 vvb pc-acp vbi vvn p-acp dt n1.
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How contradictory to this whole Doctrine is the avowed Popish Tenent of Merits!
How contradictory to this Whole Doctrine is the avowed Popish Tenent of Merits!
q-crq n1 p-acp d j-jn n1 vbz dt j-vvn j np1 pp-f n2!
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Though some of their deluded ones amongst us are kept so ignorant of their own Religion,
Though Some of their deluded ones among us Are kept so ignorant of their own Religion,
cs d pp-f po32 j-vvn pi2 p-acp pno12 vbr vvn av j pp-f po32 d n1,
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as to tell us, Their Church holdeth no such thing, as the meriting eternal life by their works.
as to tell us, Their Church holds no such thing, as the meriting Eternal life by their works.
c-acp pc-acp vvi pno12, po32 n1 vvz dx d n1, c-acp dt j-vvg j n1 p-acp po32 n2.
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I know they are all to pieces about this, as well as about other things they hold it Heresie to deny.
I know they Are all to Pieces about this, as well as about other things they hold it Heresy to deny.
pns11 vvb pns32 vbr d p-acp n2 p-acp d, c-acp av c-acp p-acp j-jn n2 pns32 vvb pn31 n1 pc-acp vvi.
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But did these never hear or read them discoursing of their works of Super-erogation;
But did these never hear or read them discoursing of their works of Supererogation;
cc-acp vdd d av vvi cc vvi pno32 vvg pp-f po32 n2 pp-f j;
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that they can, not only merit, but so over-merit, as to supererogate, and have much to spare for those that need Merits? Many of them,
that they can, not only merit, but so over-merit, as to supererogate, and have much to spare for those that need Merits? Many of them,
cst pns32 vmb, xx av-j vvi, cc-acp av n1, c-acp pc-acp vvi, cc vhb d pc-acp vvi p-acp d cst vvb n2? av-d pp-f pno32,
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as Bellarmine confesseth, speak at a higher rate for Merit than he himself; and yet this moderate man is too high of all conscience.
as Bellarmine Confesses, speak At a higher rate for Merit than he himself; and yet this moderate man is too high of all conscience.
c-acp np1 vvz, vvb p-acp dt jc n1 p-acp n1 cs pns31 px31; cc av d j n1 vbz av j pp-f d n1.
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Jam verò opera bona justorum meritoria esse vitae aeternae ex condigno, non solum ratione pacti & acceptationis, sed etiam ratione operis; Jam verò opera Bona Justorum meritoria esse vitae aeternae ex condigno, non solum ratione pacti & acceptationis, sed etiam ratione operis;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la;
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probatur his Argumentis, &c. He maintains here, The good works of pious men are meritorious of eternal life, ex condigno, and that not only upon the account of God's Covenant and Acceptation (which is a contradiction in the very words);Probatum his Arguments, etc. He maintains Here, The good works of pious men Are meritorious of Eternal life, ex condigno, and that not only upon the account of God's Covenant and Acceptation (which is a contradiction in the very words);
fw-la po31 np1, av pns31 vvz av, dt j n2 pp-f j n2 vbr j pp-f j n1, fw-la fw-la, cc cst xx av-j p-acp dt n1 pp-f npg1 n1 cc n1 (r-crq vbz dt n1 p-acp dt j n2);
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but upon the account of the very works themselves.
but upon the account of the very works themselves.
cc-acp p-acp dt n1 pp-f dt j n2 px32.
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And he tells us, Cap. 12, One drop of Christ's blood was of merit enough to have saved the whole World,
And he tells us, Cap. 12, One drop of Christ's blood was of merit enough to have saved the Whole World,
cc pns31 vvz pno12, np1 crd, crd n1 pp-f npg1 n1 vbds pp-f vvi av-d pc-acp vhi vvn dt j-jn n1,
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for the infinite Dignity of the Person; and cites the Decretal Epistle of Clement the sixth, to prove it; and then adds:
for the infinite Dignity of the Person; and cites the Decretal Epistle of Clement the sixth, to prove it; and then adds:
p-acp dt j n1 pp-f dt n1; cc vvz dt j-jn n1 pp-f j dt ord, pc-acp vvi pn31; cc av vvz:
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At non dissimilis debet esse ratio meriti in Capite & membris: Igitur sicut Christi meritum, ita merita justorum aliorum vim accipiunt à dignitate personae: At non dissimilis debet esse ratio Merit in Capite & membris: Igitur sicut Christ Merit, ita Merita Justorum Aliorum vim accipiunt à dignitate personae:
p-acp fw-fr fw-la fw-la fw-la fw-la fw-la p-acp fw-la cc fw-la: fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-fr fw-la fw-la:
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that is, There is the same account of Merit in the Head and in the Members;
that is, There is the same account of Merit in the Head and in the Members;
cst vbz, pc-acp vbz dt d n1 pp-f n1 p-acp dt n1 cc p-acp dt n2;
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therefore as the Merits of Christ received their force or virtue from the Dignity of his Person,
Therefore as the Merits of christ received their force or virtue from the Dignity of his Person,
av c-acp dt n2 pp-f np1 vvd po32 n1 cc n1 p-acp dt n1 pp-f po31 n1,
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so do the Merits of other just and holy men from the Dignity of their Persons.
so do the Merits of other just and holy men from the Dignity of their Persons.
av vdb dt n2 pp-f j-jn j cc j n2 p-acp dt n1 pp-f po32 n2.
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Yet he allows the Merit of good works to be ascribed not only to the Dignity of the Persons of good men,
Yet he allows the Merit of good works to be ascribed not only to the Dignity of the Persons of good men,
av pns31 vvz dt n1 pp-f j n2 pc-acp vbi vvn xx av-j p-acp dt n1 pp-f dt n2 pp-f j n2,
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and worthiness of the works themselves, but also to God's promise and acceptation; though it be a contradiction:
and worthiness of the works themselves, but also to God's promise and acceptation; though it be a contradiction:
cc n1 pp-f dt n2 px32, cc-acp av p-acp npg1 n1 cc n1; cs pn31 vbb dt n1:
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for if of meritorious works, then not of grace; and if of grace, then not of meritorious works;
for if of meritorious works, then not of grace; and if of grace, then not of meritorious works;
c-acp cs pp-f j n2, cs xx pp-f n1; cc cs pp-f n1, cs xx pp-f j n2;
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else grace is not grace, and merit is not merit, Rom. 11. 6. But Vasquez, the renowned Jesuit, affirmeth and endeavoureth to prove these three things: 1. Opera ex se-ipsis abs { que } &c. That the good works of just men are of themselves, without any Covenant and Acceptation, worthy of eternal life. 2. Nullum dignitatis accrementum, &c. That no accession of dignity doth come to the works of the just, by the Merits or Person of Christ. 3. Operibus justorum accessisse quidem promissionem, &c. That God's promise is annexed indeed to the works of just men;
Else grace is not grace, and merit is not merit, Rom. 11. 6. But Vasquez, the renowned Jesuit, Affirmeth and endeavoureth to prove these three things: 1. Opera ex se-ipsis abs { que } etc. That the good works of just men Are of themselves, without any Covenant and Acceptation, worthy of Eternal life. 2. Nullum dignitatis accrementum, etc. That no accession of dignity does come to the works of the just, by the Merits or Person of christ. 3. Operibus Justorum accessisse quidem promissionem, etc. That God's promise is annexed indeed to the works of just men;
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yet it belongeth no way to the reason of the merit. If you be Christians, you abhor such talk;
yet it belongeth no Way to the reason of the merit. If you be Christians, you abhor such talk;
av pn31 vvz dx n1 p-acp dt n1 pp-f dt n1. cs pn22 vbb np1, pn22 vvb d n1;
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and I will offend your ears no longer with it.
and I will offend your ears no longer with it.
cc pns11 vmb vvi po22 n2 av-dx av-jc p-acp pn31.
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How far is the performance of the Gospel-condition from meriting the things promised, when Christ dyed for this end, That God might justifie and save them that perform it? There is no other Name given under Heaven whereby we can be saved.
How Far is the performance of the Gospel condition from meriting the things promised, when christ died for this end, That God might justify and save them that perform it? There is no other Name given under Heaven whereby we can be saved.
c-crq av-j vbz dt n1 pp-f dt n1 p-acp vvg dt n2 vvd, c-crq np1 vvd p-acp d n1, cst np1 vmd vvi cc vvi pno32 cst vvb pn31? pc-acp vbz dx j-jn n1 vvn p-acp n1 c-crq pns12 vmb vbi vvn.
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Neither Saints nor Angels could by any means redeem us, or give to God a ransome for us:
Neither Saints nor Angels could by any means Redeem us, or give to God a ransom for us:
av-dx n2 ccx n2 vmd p-acp d n2 vvb pno12, cc vvi p-acp np1 dt n1 p-acp pno12:
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for then, Christ dyed still in vain;
for then, christ died still in vain;
c-acp av, np1 vvd av p-acp j;
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for it is in vain for that to be done with greater cost which may be done with less.
for it is in vain for that to be done with greater cost which may be done with less.
p-acp pn31 vbz p-acp j c-acp d pc-acp vbi vdn p-acp jc n1 r-crq vmb vbi vdn p-acp dc.
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Could we once see all our righteousness to be as filthy rags;
Could we once see all our righteousness to be as filthy rags;
vmd pns12 a-acp vvi d po12 n1 pc-acp vbi a-acp j n2;
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could we cry out in sense of our unworthiness, Wherewith should we come before him? Then we might with great delight hear Christ sayiug, Come unto me, take up my yoke,
could we cry out in sense of our unworthiness, Wherewith should we come before him? Then we might with great delight hear christ sayiug, Come unto me, take up my yoke,
vmd pns12 vvi av p-acp n1 pp-f po12 n1, c-crq vmd pns12 vvi p-acp pno31? av pns12 vmd p-acp j n1 vvi np1 vvi, vvb p-acp pno11, vvb a-acp po11 n1,
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and you shall find rest for your souls. and you shall find rest for your Souls.
cc pn22 vmb vvi n1 p-acp po22 n2.
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4. They much wrong God and Christ, that think, Christ dyed to procure liberty to sin,
4. They much wrong God and christ, that think, christ died to procure liberty to since,
crd pns32 d vvb np1 cc np1, cst vvb, np1 vvd pc-acp vvi n1 p-acp n1,
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or to free men from duty, from obedience to the Law.
or to free men from duty, from Obedience to the Law.
cc p-acp j n2 p-acp n1, p-acp n1 p-acp dt n1.
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He dyed to free men from the curse of the Law, but not from obedience to it;
He died to free men from the curse of the Law, but not from Obedience to it;
pns31 vvd p-acp j n2 p-acp dt n1 pp-f dt n1, cc-acp xx p-acp n1 p-acp pn31;
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but from the curse, on condition of their sincere obedience. Christ hath indeed procured pardon for our sins and imperfect obedience;
but from the curse, on condition of their sincere Obedience. christ hath indeed procured pardon for our Sins and imperfect Obedience;
cc-acp p-acp dt n1, p-acp n1 pp-f po32 j n1. np1 vhz av vvn n1 p-acp po12 n2 cc j n1;
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but enjoins us, under the greatest forfeiture, a sincere endeavour of universal obedience. Some have said, Do but believe you shall be saved, and you shall be saved;
but enjoins us, under the greatest forfeiture, a sincere endeavour of universal Obedience. some have said, Do but believe you shall be saved, and you shall be saved;
cc-acp vvz pno12, p-acp dt js n1, dt j n1 pp-f j n1. d vhb vvn, vdb p-acp vvi pn22 vmb vbi vvn, cc pn22 vmb vbi vvn;
(4) application (DIV2)
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do but keep up a good conceit of your safety, a strong faith (as they call it) you are safe.
do but keep up a good conceit of your safety, a strong faith (as they call it) you Are safe.
vdb p-acp vvi a-acp dt j n1 pp-f po22 n1, dt j n1 (c-acp pns32 vvb pn31) pn22 vbr j.
(4) application (DIV2)
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Others, Do but rely, and you are justified, and shall be saved.
Others, Do but rely, and you Are justified, and shall be saved.
n2-jn, vdb p-acp vvi, cc pn22 vbr vvn, cc vmb vbi vvn.
(4) application (DIV2)
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This reliance on Christ for justification and salvation, is a great duty, but a secondary one.
This reliance on christ for justification and salvation, is a great duty, but a secondary one.
d n1 p-acp np1 p-acp n1 cc n1, vbz dt j n1, cc-acp dt j pi.
(4) application (DIV2)
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2106
None should trust in God, or stay himself on him for salvation, but such as first have the main of the Gospelcondition;
None should trust in God, or stay himself on him for salvation, but such as First have the main of the Gospel condition;
pi vmd vvi p-acp np1, cc vvi px31 p-acp pno31 p-acp n1, cc-acp d c-acp ord vhb dt n1 pp-f dt n1;
(4) application (DIV2)
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such as fear the Lord, and obey the voice of his Prophets, Isa. 50. 10. It would be a Minister's sin to bid people rely on Christ for salvation, that are going on resolvedly in their sins;such as Fear the Lord, and obey the voice of his prophets, Isaiah 50. 10. It would be a Minister's since to bid people rely on christ for salvation, that Are going on resolvedly in their Sins;
d c-acp vvb dt n1, cc vvi dt n1 pp-f po31 n2, np1 crd crd pn31 vmd vbi dt ng1 n1 pc-acp vvi n1 vvi p-acp np1 p-acp n1, cst vbr vvg p-acp av-vvn p-acp po32 n2;
(4) application (DIV2)
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for such should be so far from relying on him to save them, that they ought to believe He will not save such as they;
for such should be so Far from relying on him to save them, that they ought to believe He will not save such as they;
p-acp d vmd vbi av av-j p-acp vvg p-acp pno31 pc-acp vvi pno32, cst pns32 vmd pc-acp vvi pns31 vmb xx vvi d c-acp pns32;
(4) application (DIV2)
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and it is to dishonour Christ to think he will.
and it is to dishonour christ to think he will.
cc pn31 vbz p-acp n1 np1 pc-acp vvi pns31 vmb.
(4) application (DIV2)
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But they are to bid them consent to the Gospel-terms, perform the Gospel-condition, and so rely.
But they Are to bid them consent to the Gospel terms, perform the Gospel condition, and so rely.
p-acp pns32 vbr pc-acp vvi pno32 vvi p-acp dt n2, vvb dt n1, cc av vvi.
(4) application (DIV2)
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Reliance is a very inconvenient word to express the condition of justification by, because it is separable from justification:
Reliance is a very inconvenient word to express the condition of justification by, Because it is separable from justification:
n1 vbz dt av j n1 pc-acp vvi dt n1 pp-f n1 p-acp, c-acp pn31 vbz j p-acp n1:
(4) application (DIV2)
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for a man may rely, and yet perish, Mich. 3. 11. And one may be in a justified estate, having the true Gospel-condition of heart-consent, and yet think God will not save him, through some misapprehensions:
for a man may rely, and yet perish, Mich. 3. 11. And one may be in a justified estate, having the true Gospel condition of heart-consent, and yet think God will not save him, through Some misapprehensions:
c-acp dt n1 vmb vvi, cc av vvb, np1 crd crd cc pi vmb vbi p-acp dt vvn n1, vhg dt j n1 pp-f n1, cc av vvb np1 vmb xx vvi pno31, p-acp d n2:
(4) application (DIV2)
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And surely, they do not rely and trust on him to save them while they judg he will not,
And surely, they do not rely and trust on him to save them while they judge he will not,
cc av-j, pns32 vdb xx vvi cc vvi p-acp pno31 pc-acp vvi pno32 cs pns32 vvb pns31 vmb xx,
(4) application (DIV2)
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though they know none else can save them. But hearty-consent to the Gospel-terms, is inseparable from justification:
though they know none Else can save them. But hearty-consent to the Gospel terms, is inseparable from justification:
cs pns32 vvb pix av vmb vvi pno32. p-acp n1 p-acp dt n2, vbz j p-acp n1:
(4) application (DIV2)
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for, a man cannot be or continue in a justified estate, without hearty willingness to obey the Gospel.
for, a man cannot be or continue in a justified estate, without hearty willingness to obey the Gospel.
c-acp, dt n1 vmbx vbi cc vvi p-acp dt vvn n1, p-acp j n1 pc-acp vvi dt n1.
(4) application (DIV2)
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2116
Ministers are to bid the greatest resolved sinners believe, while they take belief in the Scripture-Gospel-sense,
Ministers Are to bid the greatest resolved Sinners believe, while they take belief in the Scripture-Gospel-sense,
ng1 vbr pc-acp vvi dt js vvn n2 vvi, cs pns32 vvb n1 p-acp dt n1,
(4) application (DIV2)
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for consent to the Gospel-terms, for accepting Christ for their Lord and Saviour, for believing the Gospel,
for consent to the Gospel terms, for accepting christ for their Lord and Saviour, for believing the Gospel,
p-acp n1 p-acp dt n2, p-acp vvg np1 p-acp po32 n1 cc n1, p-acp vvg dt n1,
(4) application (DIV2)
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and carrying suitably to such a belief;
and carrying suitably to such a belief;
cc vvg av-j p-acp d dt n1;
(4) application (DIV2)
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but not in that sense that many use the words Faith and Believing. Christ, you see, dyed not that those might be justified that refuse finally to give sincere obedience to the Law,
but not in that sense that many use the words Faith and Believing. christ, you see, died not that those might be justified that refuse finally to give sincere Obedience to the Law,
cc-acp xx p-acp d n1 cst d n1 dt n2 n1 cc vvg. np1, pn22 vvb, vvd xx d d vmd vbi vvn cst vvb av-j pc-acp vvi j n1 p-acp dt n1,
(4) application (DIV2)
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and so obedience to the Gospel;
and so Obedience to the Gospel;
cc av n1 p-acp dt n1;
(4) application (DIV2)
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but that he might be a justifier of him that is of the Faith of Christ, of the Christian Faith, a Christian indeed.
but that he might be a justifier of him that is of the Faith of christ, of the Christian Faith, a Christian indeed.
cc-acp cst pns31 vmd vbi dt n1 pp-f pno31 cst vbz pp-f dt n1 pp-f np1, pp-f dt njp n1, dt njp av.
(4) application (DIV2)
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5. We may learn hence, the infinitely mischievous nature of sin.
5. We may Learn hence, the infinitely mischievous nature of since.
crd pns12 vmb vvi av, dt av-j j n1 pp-f n1.
(4) application (DIV2)
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2123
What wickedness and malignity is there in it, when nothing but the blood of Christ could expiate it? And, oh the deep stain that sin maketh, that nothing but such precious blood could wash out!
What wickedness and malignity is there in it, when nothing but the blood of christ could expiate it? And, o the deep stain that since makes, that nothing but such precious blood could wash out!
q-crq n1 cc n1 vbz a-acp p-acp pn31, c-crq pix cc-acp dt n1 pp-f np1 vmd vvi pn31? np1, uh dt j-jn n1 cst n1 vvz, cst pix cc-acp d j n1 vmd vvi av!
(4) application (DIV2)
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A desperate Disease sure, that required such a desperate remedy! The evil of sin should be more seen by us in Christ's dying for it,
A desperate Disease sure, that required such a desperate remedy! The evil of since should be more seen by us in Christ's dying for it,
dt j n1 j, cst vvd d dt j n1! dt n-jn pp-f n1 vmd vbi av-dc vvn p-acp pno12 p-acp npg1 vvg p-acp pn31,
(4) application (DIV2)
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than in millions being damned for it.
than in millions being damned for it.
cs p-acp crd vbg vvn p-acp pn31.
(4) application (DIV2)
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2126
If we could look into Hell, and see the torments there, they could not so fully shew us God's hatred of sin, as Christ crucified doth.
If we could look into Hell, and see the torments there, they could not so Fully show us God's hatred of since, as christ Crucified does.
cs pns12 vmd vvi p-acp n1, cc vvi dt n2 a-acp, pns32 vmd xx av av-j vvi pno12 npg1 n1 pp-f n1, c-acp np1 vvd vdz.
(4) application (DIV2)
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Sin striketh at the Being of God, striveth with all its might that God might not be; it is enmity against God.
since striketh At the Being of God, striveth with all its might that God might not be; it is enmity against God.
n1 vvz p-acp dt vbg pp-f n1, vvz p-acp d po31 n1 cst np1 vmd xx vbi; pn31 vbz n1 p-acp np1.
(4) application (DIV2)
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2128
In every act of deliberate sin we make a scoff at God's Holiness, contemn his Justice;
In every act of deliberate since we make a scoff At God's Holiness, contemn his justice;
p-acp d n1 pp-f j n1 pns12 vvb dt n1 p-acp npg1 n1, vvb po31 n1;
(4) application (DIV2)
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2129
we slight his Counsel as foolishness; think we know better than he, what is good for our selves;
we slight his Counsel as foolishness; think we know better than he, what is good for our selves;
pns12 j po31 n1 p-acp n1; vvb pns12 vvb av-jc cs pns31, r-crq vbz j p-acp po12 n2;
(4) application (DIV2)
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or we think God a deceiver, one that envies our good, and counselleth us for our hurt;
or we think God a deceiver, one that envies our good, and counselleth us for our hurt;
cc pns12 vvb np1 dt n1, pi cst vvz po12 j, cc vvz pno12 p-acp po12 n1;
(4) application (DIV2)
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we strike at his Rule and Dominion.
we strike At his Rule and Dominion.
pns12 vvb p-acp po31 n1 cc n1.
(4) application (DIV2)
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No wonder if God be an enemy to sin, and set himself against it to purpose.
No wonder if God be an enemy to since, and Set himself against it to purpose.
dx n1 cs np1 vbb dt n1 p-acp n1, cc vvd px31 p-acp pn31 p-acp n1.
(4) application (DIV2)
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2133
No wonder, if God with great difficulty, and much ado, hath returned into favour with sinners.
No wonder, if God with great difficulty, and much ado, hath returned into favour with Sinners.
dx n1, cs np1 p-acp j n1, cc d n1, vhz vvn p-acp n1 p-acp n2.
(4) application (DIV2)
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2134
What fools are they that make a mock of sin, a sport at sin, at a high affront of the High and Holy Majesty of Heaven and Earth!
What Fools Are they that make a mock of since, a sport At since, At a high affront of the High and Holy Majesty of Heaven and Earth!
q-crq n2 vbr pns32 cst vvb dt n1 pp-f n1, dt n1 p-acp n1, p-acp dt j n1 pp-f dt j cc j n1 pp-f n1 cc n1!
(4) application (DIV2)
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2135
Will you laugh at that which was such a weight on the shoulders of the Mighty God,
Will you laugh At that which was such a weight on the shoulders of the Mighty God,
n1 pn22 vvi p-acp d r-crq vbds d dt n1 p-acp dt n2 pp-f dt j np1,
(4) application (DIV2)
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and Prince of Peace, and must be a bitter weight to thee in Repentance, ere thou get easement? Oh the blindness and prophaneness of the secure World!
and Prince of Peace, and must be a bitter weight to thee in Repentance, ere thou get easement? O the blindness and profaneness of the secure World!
cc n1 pp-f n1, cc vmb vbi dt j n1 p-acp pno21 p-acp n1, c-acp pns21 vvb n1? uh dt n1 cc n1 pp-f dt j n1!
(4) application (DIV2)
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2137
What a leight matter do they make of sin! Make but little matter of outward gross sins;
What a Light matter do they make of since! Make but little matter of outward gross Sins;
q-crq dt j n1 vdb pns32 vvi pp-f n1! n1 p-acp j n1 pp-f j j n2;
(4) application (DIV2)
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and look upon inward sins, as Pride, Malice, Covetousness, as no sins.
and look upon inward Sins, as Pride, Malice, Covetousness, as no Sins.
cc vvb p-acp j n2, c-acp n1, n1, n1, c-acp dx n2.
(4) application (DIV2)
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2139
How easily they think God might pardon, and wonder God should make so much ado, think his thoughts should be like theirs,
How Easily they think God might pardon, and wonder God should make so much ado, think his thoughts should be like theirs,
c-crq av-j pns32 vvb np1 vmd vvi, cc vvb np1 vmd vvi av d n1, vvb po31 n2 vmd vbi av-j png32,
(4) application (DIV2)
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2140
and he should hate it no more than they. How far are their thoughts from his thoughts!
and he should hate it no more than they. How Far Are their thoughts from his thoughts!
cc pns31 vmd vvi pn31 av-dx av-dc cs pns32. c-crq av-j vbr po32 n2 p-acp po31 n2!
(4) application (DIV2)
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2141
Oh you that have slight thoughts of sin, as of a tame mild thing that hath no sting, no great hurt in it;
O you that have slight thoughts of since, as of a tame mild thing that hath no sting, no great hurt in it;
uh pn22 cst vhb j n2 pp-f n1, c-acp pp-f dt j j n1 cst vhz dx n1, dx j n1 p-acp pn31;
(4) application (DIV2)
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2142
Let not my soul come into your secrets. Let not my soul come into your secrets.
vvb xx po11 n1 vvn p-acp po22 n2-jn.
(4) application (DIV2)
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2143
You do in your hearts blaspheme this great and stupendious transaction of Heaven, and that worthy name of Christ wherewith you are called:
You do in your hearts Blaspheme this great and stupendious transaction of Heaven, and that worthy name of christ wherewith you Are called:
pn22 vdb p-acp po22 n2 vvi d j cc j n1 pp-f n1, cc cst j n1 pp-f np1 c-crq pn22 vbr vvn:
(4) application (DIV2)
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2144
You despise God in your hearts, and say as David to Saul, After whom doth the King of Israel pursue? after a dead dog? after a flea? As if he should say, Methinks the great King of Israel should never be so vain,
You despise God in your hearts, and say as David to Saul, After whom does the King of Israel pursue? After a dead dog? After a flay? As if he should say, Methinks the great King of Israel should never be so vain,
pn22 vvb np1 p-acp po22 n2, cc vvb p-acp np1 p-acp np1, p-acp ro-crq vdz dt n1 pp-f np1 vvi? p-acp dt j n1? p-acp dt n1? c-acp cs pns31 vmd vvi, vvz dt j n1 pp-f np1 vmd av-x vbi av j,
(4) application (DIV2)
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as to trouble himself about such an inconsiderable fellow as I am. A dead dog cannot bite;
as to trouble himself about such an inconsiderable fellow as I am. A dead dog cannot bite;
c-acp pc-acp vvi px31 p-acp d dt j n1 c-acp pns11 vbm. dt j n1 vmbx vvi;
(4) application (DIV2)
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2146
a flea can bite, but a flea-biting is a small matter:
a flay can bite, but a flea-biting is a small matter:
dt n1 vmb vvi, cc-acp dt n1 vbz dt j n1:
(4) application (DIV2)
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2147
you that think sin but like a flea, and its hurt like a flea-biting, you do charge the God of Israel in your hearts foolishly,
you that think since but like a flay, and its hurt like a flea-biting, you do charge the God of Israel in your hearts foolishly,
pn22 cst vvb n1 p-acp j dt n1, cc po31 n1 av-j dt n1, pn22 vdb vvi dt n1 pp-f np1 p-acp po22 n2 av-j,
(4) application (DIV2)
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2148
as if he made all this ado in Christ's death about nothing;
as if he made all this ado in Christ's death about nothing;
c-acp cs pns31 vvd d d n1 p-acp npg1 n1 p-acp pix;
(4) application (DIV2)
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2149
you in effect maintain, as if God did magno conatu magnas nugas agere, as if these things were but Childrens play;
you in Effect maintain, as if God did magno conatu Magnas Nugas agere, as if these things were but Children's play;
pn22 p-acp n1 vvi, c-acp cs np1 vdd fw-la fw-la fw-la fw-la fw-la, c-acp cs d n2 vbdr cc-acp ng2 n1;
(4) application (DIV2)
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2150
as if Christ dyed as a fool dyeth, to no purpose: for, if sin be such a slight matter, then Christ died in vain.
as if christ died as a fool Dies, to no purpose: for, if since be such a slight matter, then christ died in vain.
c-acp cs np1 vvd p-acp dt n1 vvz, p-acp dx n1: c-acp, cs n1 vbb d dt j n1, cs np1 vvd p-acp j.
(4) application (DIV2)
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2151
How far are your thoughts from God's thoughts! You shall see it an evil and bitter thing, and of dreadful desert;
How Far Are your thoughts from God's thoughts! You shall see it an evil and bitter thing, and of dreadful desert;
c-crq av-j vbr po22 n2 p-acp npg1 n2! pn22 vmb vvi pn31 dt j-jn cc j n1, cc pp-f j n1;
(4) application (DIV2)
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2152
and admire at, instead of contemning this.
and admire At, instead of contemning this.
cc vvb p-acp, av pp-f vvg d.
(4) application (DIV2)
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2153
Justice of God manifested in this wise plot of the Trinity, for man's salvation, before ever you come to have this great benefit of it.
justice of God manifested in this wise plot of the Trinity, for Man's salvation, before ever you come to have this great benefit of it.
n1 pp-f np1 vvd p-acp d j n1 pp-f dt np1, p-acp ng1 n1, c-acp av pn22 vvb pc-acp vhi d j n1 pp-f pn31.
(4) application (DIV2)
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6. This speaks dreadfully to all unbelieving, impenitent, Christ-refusing sinners:
6. This speaks dreadfully to all unbelieving, impenitent, Christ-refusing Sinners:
crd np1 vvz av-j p-acp d vvg, j, j n2:
(4) application (DIV2)
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2155
What will become of them that slight their Redeemer, that shall have no part in his blood,
What will become of them that slight their Redeemer, that shall have no part in his blood,
q-crq vmb vvi pp-f pno32 d n1 po32 n1, cst vmb vhi dx n1 p-acp po31 n1,
(4) application (DIV2)
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2156
because they tread it under foot? If Christ died for this end, because else God could not with safety to his Justice pardon believing, repenting, returning sinners;
Because they tread it under foot? If christ died for this end, Because Else God could not with safety to his justice pardon believing, repenting, returning Sinners;
c-acp pns32 vvb pn31 p-acp n1? cs np1 vvd p-acp d n1, c-acp av np1 vmd xx p-acp n1 p-acp po31 n1 n1 vvg, vvg, vvg n2;
(4) application (DIV2)
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2157
what will become of them that believe not, repent not, return not? The death of Christ is to incorrigible sinners the dreadfullest story they can read;
what will become of them that believe not, Repent not, return not? The death of christ is to incorrigible Sinners the Dreadfullest story they can read;
q-crq vmb vvi pp-f pno32 cst vvb xx, vvb xx, vvb xx? dt n1 pp-f np1 vbz p-acp j n2 dt js n1 pns32 vmb vvi;
(4) application (DIV2)
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2158
it setteth convincingly forth before their eyes, and thundereth out to their ears, the inexorable Justice of God,
it sets convincingly forth before their eyes, and Thundereth out to their ears, the inexorable justice of God,
pn31 vvz av-vvg av p-acp po32 n2, cc vvz av p-acp po32 n2, dt j n1 pp-f np1,
(4) application (DIV2)
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2159
and what a fearful thing it is to fall into the offended hands of the living God.
and what a fearful thing it is to fallen into the offended hands of the living God.
cc q-crq dt j n1 pn31 vbz pc-acp vvi p-acp dt j-vvn n2 pp-f dt j-vvg np1.
(4) application (DIV2)
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2160
It may make a man sweat, may put a man into an agony, to tell of those things that are by the sufferings of Christ, proclaimed aloud to the World, to befall wilful contemners of this offer of Christ and Grace.
It may make a man sweat, may put a man into an agony, to tell of those things that Are by the sufferings of christ, proclaimed aloud to the World, to befall wilful contemners of this offer of christ and Grace.
pn31 vmb vvi dt n1 n1, vmb vvi dt n1 p-acp dt n1, pc-acp vvi pp-f d n2 cst vbr p-acp dt n2 pp-f np1, vvn av p-acp dt n1, pc-acp vvi j n2 pp-f d n1 pp-f np1 cc n1.
(4) application (DIV2)
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2161
If these things were done to the green tree, what shall be done to the dry? If he whose judgment was not to have drunk this Cup, hath drunk so deeply of it, Art thou he that shalt go unpunished? Jer. 49. 12. How shall they escape that neglect so great salvation! If these things were done to the green tree, what shall be done to the dry? If he whose judgement was not to have drunk this Cup, hath drunk so deeply of it, Art thou he that shalt go unpunished? Jer. 49. 12. How shall they escape that neglect so great salvation!
cs d n2 vbdr vdn p-acp dt j-jn n1, r-crq vmb vbi vdn p-acp dt j? cs pns31 rg-crq n1 vbds xx pc-acp vhi vvn d n1, vhz vvn av av-jn pp-f pn31, vb2r pns21 pns31 cst vmb vvi j? np1 crd crd q-crq vmb pns32 vvi cst vvb av j n1!
(4) application (DIV2)
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2162
You that say, you cannot believe God will be so severe to impenitent sinners, as the Scripture and your Ministers tell you:
You that say, you cannot believe God will be so severe to impenitent Sinners, as the Scripture and your Ministers tell you:
pn22 cst vvb, pn22 vmbx vvi np1 vmb vbi av j p-acp j n2, c-acp dt n1 cc po22 n2 vvb pn22:
(4) application (DIV2)
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2163
See here dreadful Justice, and believe;
See Here dreadful justice, and believe;
vvb av j n1, cc vvi;
(4) application (DIV2)
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2164
see here how severely God dealt with his only beloved Son, when he had undertaken to satisfie for our sins, to be as it were our Substitute.
see Here how severely God dealt with his only Beloved Son, when he had undertaken to satisfy for our Sins, to be as it were our Substitute.
vvb av c-crq av-j np1 vvd p-acp po31 j j-vvn n1, c-crq pns31 vhd vvn pc-acp vvi p-acp po12 n2, pc-acp vbi c-acp pn31 vbdr po12 n1.
(4) application (DIV2)
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2165
If any should now escape, surely he should; he was but as a Surety.
If any should now escape, surely he should; he was but as a Surety.
cs d vmd av vvi, av-j pns31 vmd; pns31 vbds p-acp c-acp dt n1.
(4) application (DIV2)
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2166
How little encouragement hast thou to think he will dispence again with his threat, that hast seen how hardly he hath dispensed with it before? God hath once indeed accepted of a great Sacrifice for sin;
How little encouragement hast thou to think he will dispense again with his threat, that hast seen how hardly he hath dispensed with it before? God hath once indeed accepted of a great Sacrifice for since;
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(4) application (DIV2)
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but if men now once finally refuse him that thus speaketh from Heaven, There remains no more sacrifice for sin.
but if men now once finally refuse him that thus speaks from Heaven, There remains no more sacrifice for since.
cc-acp cs n2 av a-acp av-j vvi pno31 cst av vvz p-acp n1, pc-acp vvz av-dx dc n1 p-acp n1.
(4) application (DIV2)
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If any man when he hears the words of this curse (that fell on Christ, being made a Curse for us) shall bless himself in his heart, saying, I shall have peace,
If any man when he hears the words of this curse (that fell on christ, being made a Curse for us) shall bless himself in his heart, saying, I shall have peace,
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(4) application (DIV2)
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though I walk in the way of my own heart, and not after the appointment of my Lord-Redeemer;though I walk in the Way of my own heart, and not After the appointment of my Lord-Redeemer;
cs pns11 vvb p-acp dt n1 pp-f po11 d n1, cc xx p-acp dt n1 pp-f po11 n1;
(4) application (DIV2)
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surely the wrath of God shall smoak against that man, and God shall blot out his name from under heaven,
surely the wrath of God shall smoke against that man, and God shall blot out his name from under heaven,
av-j dt n1 pp-f np1 vmb n1 p-acp d n1, cc np1 vmb vvi av po31 n1 p-acp p-acp n1,
(4) application (DIV2)
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and he shall bear his iniquity himself for ever and ever. and he shall bear his iniquity himself for ever and ever.
cc pns31 vmb vvi po31 n1 px31 p-acp av cc av.
(4) application (DIV2)
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What remaineth for such, but a fearful looking for of judgment and fiery indignation that shall devour such adversaries, such enemies that would not have this man (the Lord Jesus) to rule over them.
What remains for such, but a fearful looking for of judgement and fiery Indignation that shall devour such Adversaries, such enemies that would not have this man (the Lord jesus) to Rule over them.
q-crq vvz p-acp d, cc-acp dt j vvg p-acp pp-f n1 cc j n1 cst vmb vvi d n2, d n2 cst vmd xx vhi d n1 (dt n1 np1) pc-acp vvi p-acp pno32.
(4) application (DIV2)
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7. This speaks comfort to true Believers, to repenting, returning sinners; notwithstanding their great sins they have been guilty of before conversion, and since conversion.
7. This speaks Comfort to true Believers, to repenting, returning Sinners; notwithstanding their great Sins they have been guilty of before conversion, and since conversion.
crd np1 vvz n1 p-acp j n2, p-acp vvg, vvg n2; p-acp po32 j n2 pns32 vhb vbn j pp-f p-acp n1, cc p-acp n1.
(4) application (DIV2)
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God hath, you see, set forth Christ a Propitiation.
God hath, you see, Set forth christ a Propitiation.
np1 vhz, pn22 vvb, vvb av np1 dt n1.
(4) application (DIV2)
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You need not fear, that you should feel what he felt, such expiatory Hell-sorrows, or eternal and destructive punishments.
You need not Fear, that you should feel what he felt, such expiatory Hell-sorrows, or Eternal and destructive punishments.
pn22 vvb xx n1, cst pn22 vmd vvi r-crq pns31 vvd, d j n2, cc j cc j n2.
(4) application (DIV2)
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Yours shall be common to men, common to Christians; leight afflictions, and for a moment, and sanctified and well rewarded.
Yours shall be Common to men, Common to Christians; Light afflictions, and for a moment, and sanctified and well rewarded.
png22 vmb vbi j p-acp n2, j p-acp np1; j n2, cc p-acp dt n1, cc vvd cc av vvn.
(4) application (DIV2)
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When your hearts ake, and consciences accuse, and the Law, and Justice, and Holiness of God, seem to urge for Satisfaction, look here at Christ made a Propitiation.
When your hearts ache, and Consciences accuse, and the Law, and justice, and Holiness of God, seem to urge for Satisfaction, look Here At christ made a Propitiation.
c-crq po22 n2 vvi, cc n2 vvi, cc dt n1, cc n1, cc n1 pp-f np1, vvb pc-acp vvi p-acp n1, vvb av p-acp np1 vvd dt n1.
(4) application (DIV2)
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Do not say, It is we that have sinned, and we must suffer; the sins were committed by us, and must lye on us for ever.
Do not say, It is we that have sinned, and we must suffer; the Sins were committed by us, and must lie on us for ever.
vdb xx vvi, pn31 vbz pns12 cst vhb vvn, cc pns12 vmb vvi; dt n2 vbdr vvn p-acp pno12, cc vmb vvi p-acp pno12 p-acp av.
(4) application (DIV2)
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What did God lay the punishment of our sins on Christ for? It would have been thus if Christ had not dyed;
What did God lay the punishment of our Sins on christ for? It would have been thus if christ had not died;
q-crq vdd np1 vvi dt n1 pp-f po12 n2 p-acp np1 p-acp? pn31 vmd vhi vbn av cs np1 vhd xx vvn;
(4) application (DIV2)
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if it must yet be thus, Christ dyed in vain.
if it must yet be thus, christ died in vain.
cs pn31 vmb av vbi av, np1 vvd p-acp j.
(4) application (DIV2)
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Who shall lay any thing to the charge of God's elect? It is God that justifieth, who is he that condemneth? it is Christ that dyed, Who shall lay any thing to the charge of God's elect? It is God that Justifieth, who is he that Condemneth? it is christ that died,
q-crq vmb vvi d n1 p-acp dt n1 pp-f npg1 j-vvn? pn31 vbz np1 cst vvz, r-crq vbz pns31 cst vvz? pn31 vbz np1 cst vvd,
(4) application (DIV2)
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yea rather is risen again, who is at the right hand of God, who also maketh intercession for us: yea rather is risen again, who is At the right hand of God, who also makes Intercession for us:
uh av-c vbz vvn av, r-crq vbz p-acp dt j-jn n1 pp-f np1, r-crq av vvz n1 p-acp pno12:
(4) application (DIV2)
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who will make it his business to see you have the fruit of his death.
who will make it his business to see you have the fruit of his death.
r-crq vmb vvi pn31 po31 n1 pc-acp vvi pn22 vhb dt n1 pp-f po31 n1.
(4) application (DIV2)
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God is wellpleased with you, through him that loved us, and gave himself an offering and satisfaction to God for a sweetsmelling savour. God is wellpleased with you, through him that loved us, and gave himself an offering and satisfaction to God for a sweetsmelling savour.
np1 vbz vvn p-acp pn22, p-acp pno31 cst vvd pno12, cc vvd px31 dt n1 cc n1 p-acp np1 p-acp dt j n1.
(4) application (DIV2)
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2185
Thou art often, it may be, saying within thy self, I want Righteousness; The righteous Lord loveth righteousness;
Thou art often, it may be, saying within thy self, I want Righteousness; The righteous Lord loves righteousness;
pns21 vb2r av, pn31 vmb vbi, vvg p-acp po21 n1, pns11 vvb n1; dt j n1 vvz n1;
(4) application (DIV2)
267
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2186
Heaven is a place only of righteous ones:
Heaven is a place only of righteous ones:
n1 vbz dt n1 av-j pp-f j pi2:
(4) application (DIV2)
267
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2187
How can such an unworthy Creature stand before him without righteousness? If I had not sinned,
How can such an unworthy Creature stand before him without righteousness? If I had not sinned,
q-crq vmb d dt j n1 vvb p-acp pno31 p-acp n1? cs pns11 vhd xx vvn,
(4) application (DIV2)
267
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2188
or not so hainously sinned, how well it would have been with me? O happy Angels and Saints in glory, they have righteousness!
or not so heinously sinned, how well it would have been with me? O happy Angels and Saints in glory, they have righteousness!
cc xx av av-j vvn, c-crq av pn31 vmd vhi vbn p-acp pno11? sy j n2 cc n2 p-acp n1, pns32 vhb n1!
(4) application (DIV2)
267
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Why, notwithstanding our unrighteousness, yet in the Lord Christ we have righteousness, whereby we are made acceptable in the Beloved.
Why, notwithstanding our unrighteousness, yet in the Lord christ we have righteousness, whereby we Are made acceptable in the beloved.
uh-crq, p-acp po12 n1, av p-acp dt n1 np1 pns12 vhb n1, c-crq pns12 vbr vvn j p-acp dt j-vvn.
(4) application (DIV2)
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So that now Justice it self is become your friend. Now because God is just, the penitent true Believer is and must be justified.
So that now justice it self is become your friend. Now Because God is just, the penitent true Believer is and must be justified.
av cst av n1 pn31 n1 vbz vvn po22 n1. av c-acp np1 vbz j, dt j-jn j n1 vbz cc vmb vbi vvn.
(4) application (DIV2)
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2191
Now God is faithful and just, to forgive you your sins; Now God is faithful and just, to forgive you your Sins;
av np1 vbz j cc j, pc-acp vvi pn22 po22 n2;
(4) application (DIV2)
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2192
it would not be justice and faithfulness to do otherwise, when he hath made this Righteousness over to the World by this Law of Grace, this second Covenant;
it would not be Justice and faithfulness to do otherwise, when he hath made this Righteousness over to the World by this Law of Grace, this second Covenant;
pn31 vmd xx vbi n1 cc n1 pc-acp vdi av, c-crq pns31 vhz vvn d n1 a-acp p-acp dt n1 p-acp d n1 pp-f n1, d ord n1;
(4) application (DIV2)
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and you have the condition of the Covenant.
and you have the condition of the Covenant.
cc pn22 vhb dt n1 pp-f dt n1.
(4) application (DIV2)
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2194
You that are sensible of the great wrong you have done the Lord, here you may comfortably see it made up and satisfied for. Lord, thou art well paid;
You that Are sensible of the great wrong you have done the Lord, Here you may comfortably see it made up and satisfied for. Lord, thou art well paid;
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(4) application (DIV2)
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thou hast greater Satisfaction in saving than in damning me: in damning me, thou hast only my blood for Satisfaction;
thou hast greater Satisfaction in Saving than in damning me: in damning me, thou hast only my blood for Satisfaction;
pns21 vh2 jc n1 p-acp vvg cs p-acp vvg pno11: p-acp vvg pno11, pns21 vh2 av-j po11 n1 p-acp n1;
(4) application (DIV2)
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2196
but in saving me, the blood of Christ. God hath been dishonoured by you;
but in Saving me, the blood of christ. God hath been dishonoured by you;
cc-acp p-acp vvg pno11, dt n1 pp-f np1. np1 vhz vbn vvn p-acp pn22;
(4) application (DIV2)
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but look here, and see Christ giving him as much honour as you deprived him of.
but look Here, and see christ giving him as much honour as you deprived him of.
cc-acp vvb av, cc vvi np1 vvg pno31 p-acp d n1 c-acp pn22 vvd pno31 pp-f.
(4) application (DIV2)
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2198
The price is paid, yea, and accepted by God; and he hath declared his Satisfaction therewith, and made a Law of Grace upon it, and cannot go back;
The price is paid, yea, and accepted by God; and he hath declared his Satisfaction therewith, and made a Law of Grace upon it, and cannot go back;
dt n1 vbz vvn, uh, cc vvd p-acp np1; cc pns31 vhz vvn po31 n1 av, cc vvd dt n1 pp-f n1 p-acp pn31, cc vmbx vvi av;
(4) application (DIV2)
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and now saith, Fury is not in me. This should be health to our bones, and wine to our hearts.
and now Says, Fury is not in me. This should be health to our bones, and wine to our hearts.
cc av vvz, n1 vbz xx p-acp pno11. d vmd vbi n1 p-acp po12 n2, cc n1 p-acp po12 n2.
(4) application (DIV2)
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And that which hath satisfied God for the sins of Thousands now in Heaven, may well serve to satisfie the Conscience of any yielding, submitting, turning sinner upon earth.
And that which hath satisfied God for the Sins of Thousands now in Heaven, may well serve to satisfy the Conscience of any yielding, submitting, turning sinner upon earth.
cc cst r-crq vhz vvn np1 p-acp dt n2 pp-f crd av p-acp n1, vmb av vvi pc-acp vvi dt n1 pp-f d j-vvg, vvg, vvg n1 p-acp n1.
(4) application (DIV2)
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2201
Here is a Pillow to lay heads and hearts on; here is stability and certainty; here is something for the sole of the foot of our souls to rest on.
Here is a Pillow to lay Heads and hearts on; Here is stability and certainty; Here is something for the sole of the foot of our Souls to rest on.
av vbz dt n1 pc-acp vvi n2 cc n2 p-acp; av vbz n1 cc n1; av vbz pi p-acp dt j pp-f dt n1 pp-f po12 n2 pc-acp vvi a-acp.
(4) application (DIV2)
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2202
You may come boldly to the Throne of Grace, having such a High-Priest.
You may come boldly to the Throne of Grace, having such a High-Priest.
pn22 vmb vvi av-j p-acp dt n1 pp-f n1, vhg d dt n1.
(4) application (DIV2)
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2203
You may sit under Christ's shadow with great delight, shaded from the heat of God's displeasure.
You may fit under Christ's shadow with great delight, shaded from the heat of God's displeasure.
pn22 vmb vvi p-acp npg1 n1 p-acp j n1, vvn p-acp dt n1 pp-f npg1 n1.
(4) application (DIV2)
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2204
He was scorched with God's wrath, that we might be cooled, shaded, comforted, by that shadow that he hath made for wearied souls, by being hanged on a Tree.
He was scorched with God's wrath, that we might be cooled, shaded, comforted, by that shadow that he hath made for wearied Souls, by being hanged on a Tree.
pns31 vbds vvn p-acp npg1 n1, cst pns12 vmd vbi vvn, vvn, vvn, p-acp d n1 cst pns31 vhz vvn p-acp j-vvn n2, p-acp vbg vvn p-acp dt n1.
(4) application (DIV2)
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2205
All other shadows are shadows fleeing away.
All other shadows Are shadows fleeing away.
av-d j-jn n2 vbr n2 vvg av.
(4) application (DIV2)
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2206
Worldly comforts and shadows are like Burning-glasses, the more they shadow us, the more they scorch us, for the most part.
Worldly comforts and shadows Are like Burning glasses, the more they shadow us, the more they scorch us, for the most part.
j n2 cc n2 vbr j n2, dt av-dc pns32 vvb pno12, dt av-dc pns32 vvb pno12, c-acp dt av-ds n1.
(4) application (DIV2)
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2207
There is a Worm in all other Gourds; they dye, but our Redeemer liveth; and because I live, you shall live also.
There is a Worm in all other Gourds; they die, but our Redeemer lives; and Because I live, you shall live also.
pc-acp vbz dt n1 p-acp d j-jn n2; pns32 vvb, cc-acp po12 n1 vvz; cc c-acp pns11 vvb, pn22 vmb vvi av.
(4) application (DIV2)
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2208
8. This speaketh, comfort may I call it? that seems too high a word; and therefore I will rather say, It speaks encouragement to sinners thinking upon a return, and to sinners to return.
8. This speaks, Comfort may I call it? that seems too high a word; and Therefore I will rather say, It speaks encouragement to Sinners thinking upon a return, and to Sinners to return.
crd np1 vvz, n1 vmb pns11 vvb pn31? cst vvz av j dt n1; cc av pns11 vmb av-c vvi, pn31 vvz n1 p-acp n2 vvg p-acp dt n1, cc p-acp n2 pc-acp vvi.
(4) application (DIV2)
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Here is a great encouragement to come, Return and live. There is no greater hinderance to motion, than want of hope;
Here is a great encouragement to come, Return and live. There is no greater hindrance to motion, than want of hope;
av vbz dt j n1 pc-acp vvi, vvb cc vvi. pc-acp vbz dx jc n1 p-acp n1, cs n1 pp-f n1;
(4) application (DIV2)
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2210
[ no man hath hired us ]; we have no wages offered us. Judah was called upon to return;
[ no man hath hired us ]; we have no wages offered us. Judah was called upon to return;
[ dx n1 vhz vvn pno12 ]; pns12 vhb dx n2 vvn pno12. np1 vbds vvn p-acp pc-acp vvi;
(4) application (DIV2)
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2211
but she answered, No, for there is no hope;
but she answered, No, for there is no hope;
cc-acp pns31 vvd, uh-dx, c-acp pc-acp vbz dx n1;
(4) application (DIV2)
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for I have loved strangers, and after them I will go, Jer. 2. 25. It is as good, we use to say, to sit idle, as work idle.for I have loved Strangers, and After them I will go, Jer. 2. 25. It is as good, we use to say, to fit idle, as work idle.
c-acp pns11 vhb vvn n2, cc p-acp pno32 pns11 vmb vvi, np1 crd crd pn31 vbz a-acp j, pns12 vvb pc-acp vvi, pc-acp vvi j, c-acp n1 j.
(4) application (DIV2)
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How little encouragement would there have been for Prayers, Tears, Repentance, Reformation, if Christ had not dyed? Esau (we read, Heb. 12. 17.) found no place of repentance,
How little encouragement would there have been for Prayers, Tears, Repentance, Reformation, if christ had not died? Esau (we read, Hebrew 12. 17.) found no place of Repentance,
q-crq j n1 vmd pc-acp vhi vbn p-acp n2, n2, n1, n1, cs np1 vhd xx vvn? np1 (pns12 vvb, np1 crd crd) vvd dx n1 pp-f n1,
(4) application (DIV2)
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2214
though he sought it carefully with tears. though he sought it carefully with tears.
cs pns31 vvd pn31 av-j p-acp n2.
(4) application (DIV2)
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2215
The meaning is (as you may plainly see by perusing the places) though he sought it with tears, that his Father Isaac would repent and change his mind,
The meaning is (as you may plainly see by perusing the places) though he sought it with tears, that his Father Isaac would Repent and change his mind,
dt n1 vbz (c-acp pn22 vmb av-j vvi p-acp vvg dt n2) cs pns31 vvd pn31 p-acp n2, cst po31 n1 np1 vmd vvi cc vvi po31 n1,
(4) application (DIV2)
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2216
and call back the blessing from Jacob, and give it to him;
and call back the blessing from Jacob, and give it to him;
cc vvb av dt n1 p-acp np1, cc vvb pn31 p-acp pno31;
(4) application (DIV2)
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2217
yet he found no place for his Father's repentance, for change of his Father's mind, though he wept,
yet he found no place for his Father's Repentance, for change of his Father's mind, though he wept,
av pns31 vvd dx n1 p-acp po31 ng1 n1, p-acp n1 pp-f po31 ng1 n1, cs pns31 vvd,
(4) application (DIV2)
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2218
and said, Bless me, O my Father. So, if Christ had not dyed, you would have found no place for God's repentance,
and said, Bless me, Oh my Father. So, if christ had not died, you would have found no place for God's Repentance,
cc vvd, vvb pno11, uh po11 n1. av, cs np1 vhd xx vvn, pn22 vmd vhi vvn dx n1 p-acp npg1 n1,
(4) application (DIV2)
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for altering his sentence, Cursed is every one that continueth not in all things written, &c. Though you had sought it carefully with tears, He would have said, What I have written, I have written.
for altering his sentence, Cursed is every one that Continueth not in all things written, etc. Though you had sought it carefully with tears, He would have said, What I have written, I have written.
p-acp vvg po31 n1, vvn vbz d pi cst vvz xx p-acp d n2 vvn, av cs pn22 vhd vvn pn31 av-j p-acp n2, pns31 vmd vhi vvn, r-crq pns11 vhb vvn, pns11 vhb vvn.
(4) application (DIV2)
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2220
It would have been uncomfortable praying, when we must in effect say, Lord dishonour thy self for our sakes:
It would have been uncomfortable praying, when we must in Effect say, Lord dishonour thy self for our sakes:
pn31 vmd vhi vbn j vvg, c-crq pns12 vmb p-acp n1 vvi, n1 vvb po21 n1 p-acp po12 n2:
(4) application (DIV2)
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Uncomfortable asking, to ask for that which God in Justice and Honour cannot grant; when God may answer, Even ask the Kingdom also:
Uncomfortable asking, to ask for that which God in justice and Honour cannot grant; when God may answer, Even ask the Kingdom also:
j vvg, pc-acp vvi p-acp d r-crq np1 p-acp n1 cc n1 vmbx vvi; c-crq np1 vmb vvi, av-j vvi dt n1 av:
(4) application (DIV2)
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2222
Ask as well that I be not God, as that I be not just.
Ask as well that I be not God, as that I be not just.
vvb a-acp av cst pns11 vbb xx np1, c-acp cst pns11 vbb xx j.
(4) application (DIV2)
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2223
But now though God may have glory in my destruction (the glory of his Justice);
But now though God may have glory in my destruction (the glory of his justice);
p-acp av cs np1 vmb vhi n1 p-acp po11 n1 (dt n1 pp-f po31 n1);
(4) application (DIV2)
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2224
yet he may have greater glory in my salvation, even the glory of this stupendious Justice and Mercy? Now there may be glory to God on high,
yet he may have greater glory in my salvation, even the glory of this stupendious justice and Mercy? Now there may be glory to God on high,
av pns31 vmb vhi jc n1 p-acp po11 n1, av dt n1 pp-f d j n1 cc n1? av a-acp vmb vbi n1 p-acp np1 p-acp j,
(4) application (DIV2)
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and yet peace on earth, and good-will towards sinful man. Here is yet hope for the greatest sinners:
and yet peace on earth, and goodwill towards sinful man. Here is yet hope for the greatest Sinners:
cc av n1 p-acp n1, cc n1 p-acp j n1. av vbz av vvb p-acp dt js n2:
(4) application (DIV2)
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2226
It is now no blemish to God's Honour to save the greatest Offenders. He designed great things in giving Christ;
It is now no blemish to God's Honour to save the greatest Offenders. He designed great things in giving christ;
pn31 vbz av dx n1 p-acp npg1 n1 pc-acp vvi dt js n2. pns31 vvd j n2 p-acp vvg np1;
(4) application (DIV2)
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2227
there is plenteous redemption. He is able to save to the uttermost them that come to God by him.
there is plenteous redemption. He is able to save to the uttermost them that come to God by him.
pc-acp vbz j n1. pns31 vbz j pc-acp vvi p-acp dt j pno32 cst vvb p-acp np1 p-acp pno31.
(4) application (DIV2)
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2228
The blood of Christ cleanseth from all sin. The blood of christ Cleanseth from all since.
dt n1 pp-f np1 vvz p-acp d n1.
(4) application (DIV2)
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No spot or stain is of so deep a dye, that the blood of Christ cannot wash it out:
No spot or stain is of so deep a die, that the blood of christ cannot wash it out:
dx n1 cc n1 vbz pp-f av j-jn dt n1, cst dt n1 pp-f np1 vmbx vvi pn31 av:
(4) application (DIV2)
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No Disease so desperate, that he cannot cure it: No Debt so great as to be unsatisfied for.
No Disease so desperate, that he cannot cure it: No Debt so great as to be unsatisfied for.
dx n1 av j, cst pns31 vmbx vvi pn31: dx n1 av j c-acp pc-acp vbi j-vvn p-acp.
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Aggravate thy sin to the highest, and spare not;
Aggravate thy since to the highest, and spare not;
vvi po21 n1 p-acp dt js, cc vvb xx;
(4) application (DIV2)
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this Red Sea of Christ's blood is large enough, deep enough to drown the tall Egyptian Host of thy sins.
this Read Sea of Christ's blood is large enough, deep enough to drown the tall Egyptian Host of thy Sins.
d j-jn n1 pp-f npg1 n1 vbz j av-d, j-jn av-d pc-acp vvi dt j jp n1 pp-f po21 n2.
(4) application (DIV2)
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If one man by his sin was able to destroy a World, surely God by his Sufferings is able to save the World, would the whole World run after him,
If one man by his since was able to destroy a World, surely God by his Sufferings is able to save the World, would the Whole World run After him,
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(4) application (DIV2)
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as the Jews once enviously spake.
as the jews once enviously spoke.
c-acp dt np2 a-acp av-j vvd.
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So long as thou art one of the World, and thy particular sins are not so great as the sins of the whole World, thou hast encouragement to come;
So long as thou art one of the World, and thy particular Sins Are not so great as the Sins of the Whole World, thou hast encouragement to come;
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(4) application (DIV2)
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They that come to him, he will in no wise cast off, as if above his power to cure and heal.They that come to him, he will in no wise cast off, as if above his power to cure and heal.
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(4) application (DIV2)
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Come unto me all you that labour, and are heavy-laden; take up my yoke, and I will ease you. Come unto me all you that labour, and Are heavy-laden; take up my yoke, and I will ease you.
vvb p-acp pno11 d pn22 cst vvb, cc vbr j; vvb a-acp po11 n1, cc pns11 vmb vvi pn22.
(4) application (DIV2)
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He saith not, I will do it if I can; it is a provocation to make such a supposition:
He Says not, I will do it if I can; it is a provocation to make such a supposition:
pns31 vvz xx, pns11 vmb vdi pn31 cs pns11 vmb; pn31 vbz dt n1 pc-acp vvi d dt n1:
(4) application (DIV2)
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to despair here, is to make Christ as no Christ. Whosoever will, let him come. None shall ever be able to lift up their heads so high against God hereafter,
to despair Here, is to make christ as no christ. Whosoever will, let him come. None shall ever be able to lift up their Heads so high against God hereafter,
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(4) application (DIV2)
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as to say, Lord I would, and thou wouldst not;
as to say, Lord I would, and thou Wouldst not;
c-acp pc-acp vvi, n1 pns11 vmd, cc pns21 vmd2 xx;
(4) application (DIV2)
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I would have had thee on thy own terms at last, though I long rejected thee,
I would have had thee on thy own terms At last, though I long rejected thee,
pns11 vmd vhi vhn pno21 p-acp po21 d n2 p-acp ord, cs pns11 av-j vvd pno21,
(4) application (DIV2)
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and thou wouldst not help me, or receive and accept me upon this my hearty willingness.
and thou Wouldst not help me, or receive and accept me upon this my hearty willingness.
cc pns21 vmd2 xx vvi pno11, cc vvi cc vvb pno11 p-acp d po11 j n1.
(4) application (DIV2)
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No, God will be able to say of those that perish, I would, and you would not.
No, God will be able to say of those that perish, I would, and you would not.
uh-dx, np1 vmb vbi j pc-acp vvi pp-f d cst vvb, pns11 vmd, cc pn22 vmd xx.
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Nothing but final wilful refusal of Christ and his Government, shall undo you.
Nothing but final wilful refusal of christ and his Government, shall undo you.
pix p-acp j j n1 pp-f np1 cc po31 n1, vmb vvi pn22.
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It was a convincing sign of recovery from sickness, to Hezekiah, that the Sun went back.
It was a convincing Signen of recovery from sickness, to Hezekiah, that the Sun went back.
pn31 vbds dt j-vvg n1 pp-f n1 p-acp n1, pc-acp np1, cst dt n1 vvd av.
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Are we sick, sinsick, even to death? Let this be a convincing sign of hope to us, Our Sun, the Sun of Righteousness hath gone back many degrees.
are we sick, sinsick, even to death? Let this be a convincing Signen of hope to us, Our Sun, the Sun of Righteousness hath gone back many Degrees.
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(4) application (DIV2)
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Let this perswade thee, he will not deceive thee;
Let this persuade thee, he will not deceive thee;
vvb d vvi pno21, pns31 vmb xx vvi pno21;
(4) application (DIV2)
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if he would, he could have done it at an easier rate than the blood of his Son. God is willing;
if he would, he could have done it At an Easier rate than the blood of his Son. God is willing;
cs pns31 vmd, pns31 vmd vhi vdn pn31 p-acp dt jc n1 cs dt n1 pp-f po31 n1 np1 vbz j;
(4) application (DIV2)
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wast thou but willing, all is done. It is certain there cannot be any other hinderance.
wast thou but willing, all is done. It is certain there cannot be any other hindrance.
vvb pns21 p-acp j, d vbz vdn. pn31 vbz j pc-acp vmbx vbi d j-jn n1.
(4) application (DIV2)
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How willing was God to save thee, that sent Christ to dye for thee? and sure Christ valued thy Soul much,
How willing was God to save thee, that sent christ to die for thee? and sure christ valued thy Soul much,
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(4) application (DIV2)
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or he would not have given such a Price.
or he would not have given such a Price.
cc pns31 vmd xx vhi vvn d dt n1.
(4) application (DIV2)
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EXHORTATION. 1. STudy this Truth, this Mystery of Christ's death more. The Angels themselves desire to look into it;
EXHORTATION. 1. STudy this Truth, this Mystery of Christ's death more. The Angels themselves desire to look into it;
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(5) exhortation (DIV2)
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they are Students in this piece of Divinity, though it little concern them in comparison of us.
they Are Students in this piece of Divinity, though it little concern them in comparison of us.
pns32 vbr n2 p-acp d n1 pp-f n1, cs pn31 av-j vvi pno32 p-acp n1 pp-f pno12.
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Socrates said of Philosophy, That it was nothing else but a meditating on death. We may with more shew say of Christianity, Christian Divinity;Socrates said of Philosophy, That it was nothing Else but a meditating on death. We may with more show say of Christianity, Christian Divinity;
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(5) exhortation (DIV2)
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It is nothing else but meditatio mortis Christi, the Meditation on Christ's death.
It is nothing Else but meditatio mortis Christ, the Meditation on Christ's death.
pn31 vbz pix av cc-acp fw-la fw-la fw-la, dt n1 p-acp npg1 n1.
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How unworthy are they of the name of Christians, that neglect this study? that had rather hear or read any Moral Discourse of commendable Heathens,
How unworthy Are they of the name of Christians, that neglect this study? that had rather hear or read any Moral Discourse of commendable heathens,
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than the Gospel of Christ? When Austin could take little delight in Tully 's Works (though worthy ones in their kind) because the Name [ Jesus ] was not found there:
than the Gospel of christ? When Austin could take little delight in Tully is Works (though worthy ones in their kind) Because the Name [ jesus ] was not found there:
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(5) exhortation (DIV2)
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Yet some look on Christianity, and the study of Christ, as below them.
Yet Some look on Christianity, and the study of christ, as below them.
av d vvb p-acp np1, cc dt n1 pp-f np1, c-acp p-acp pno32.
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How unworthy of that worthy Name, wherewith yet they would be called, are that sort of people risen up in our days, that call our Christ a carnal Christ? that call this Christ without us, that dyed at Jerusalem, rose again,
How unworthy of that worthy Name, wherewith yet they would be called, Are that sort of people risen up in our days, that call our christ a carnal christ? that call this christ without us, that died At Jerusalem, rose again,
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and sits in Heaven, A carnal Christ? They are all for a Christ within us, a Spiritual Christ (as they speak),
and sits in Heaven, A carnal christ? They Are all for a christ within us, a Spiritual christ (as they speak),
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(5) exhortation (DIV2)
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and that in opposition to a Christ without us.
and that in opposition to a christ without us.
cc cst p-acp n1 p-acp dt np1 p-acp pno12.
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What do they mean by a Christ within us? a work of Grace on the heart? Let us grant they take it in such a sober sense:
What do they mean by a christ within us? a work of Grace on the heart? Let us grant they take it in such a Sobrium sense:
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(5) exhortation (DIV2)
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This is indeed the condition of our interest in Christ without us; but this is not the Atonement, the Propitiation that the Angels desire to look into:
This is indeed the condition of our Interest in christ without us; but this is not the Atonement, the Propitiation that the Angels desire to look into:
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For, this Holiness they have in a more glorious manner, than our Christ within us, our imperfect holiness, can present to their view.
For, this Holiness they have in a more glorious manner, than our christ within us, our imperfect holiness, can present to their view.
c-acp, d n1 pns32 vhb p-acp dt av-dc j n1, cs po12 np1 p-acp pno12, po12 j n1, vmb vvi p-acp po32 n1.
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This was not that Christ crucified that the Apostle did so prize the knowledg of.
This was not that christ Crucified that the Apostle did so prize the knowledge of.
d vbds xx cst np1 vvd cst dt n1 vdd av vvi dt n1 pp-f.
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And this work of Grace could never have been within us, had it not been for a Christ without us;
And this work of Grace could never have been within us, had it not been for a christ without us;
cc d n1 pp-f n1 vmd av-x vhi vbn p-acp pno12, vhd pn31 xx vbn p-acp dt np1 p-acp pno12;
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and had it been within us, yet it would never have been available to Salvation or Justification,
and had it been within us, yet it would never have been available to Salvation or Justification,
cc vhd pn31 vbn p-acp pno12, av pn31 vmd av-x vhi vbn j p-acp n1 cc n1,
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but for the Christ without us. There is no blood, no satisfaction in this Christ within us;
but for the christ without us. There is no blood, no satisfaction in this christ within us;
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nothing but what would have been esteemed by God, and is, in reality, as menstruous rags, in respect of attaining Justification without this work of Christ without us upon the Cross.
nothing but what would have been esteemed by God, and is, in reality, as menstruous rags, in respect of attaining Justification without this work of christ without us upon the Cross.
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And yet these would make, Grace should I say? I rather say, Morality and Civility;
And yet these would make, Grace should I say? I rather say, Morality and Civility;
cc av d vmd vvi, n1 vmd pns11 vvi? pns11 av-c vvb, n1 cc n1;
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yea, to speak truly of some of them, Incivility and Discourtesie, their righteousness; though it be a Gospel-command to be courteous.
yea, to speak truly of Some of them, Incivility and Discourtesy, their righteousness; though it be a Gospel-command to be courteous.
uh, pc-acp vvi av-j pp-f d pp-f pno32, n1 cc n1, po32 n1; cs pn31 vbb dt j pc-acp vbi j.
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These delight so little in our Christ without us, that it is with much difficulty that they will confess Christ come and crucified in the flesh,
These delight so little in our christ without us, that it is with much difficulty that they will confess christ come and Crucified in the Flesh,
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(5) exhortation (DIV2)
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if indeed they will confess it: for-some shrink at such a question, and would fain put it off.
if indeed they will confess it: for-some shrink At such a question, and would fain put it off.
cs av pns32 vmb vvi pn31: j vvb p-acp d dt n1, cc vmd av-j vvi pn31 a-acp.
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And I dare say, That any of you that ever heard them talk, can bear witness, that they speak not as men delighting in,
And I Dare say, That any of you that ever herd them talk, can bear witness, that they speak not as men delighting in,
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or making any account of this Propitiation, Ransom, &c. Cursed are they that love not our Lord Jesus. These honour not God.
or making any account of this Propitiation, Ransom, etc. Cursed Are they that love not our Lord jesus. These honour not God.
cc vvg d n1 pp-f d n1, n1, av vvn vbr pns32 cst vvb xx po12 n1 np1. np1 vvb xx np1.
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The honour that cometh to God by works of Creation and Providence, is counted as no honour in comparison of the honour that comes to him by this Redemption;
The honour that comes to God by works of Creation and Providence, is counted as no honour in comparison of the honour that comes to him by this Redemption;
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therefore it is said, He that honoureth not the Son, honoureth not the Father. God accounteth all honour as no honour in comparison of this;
Therefore it is said, He that Honoureth not the Son, Honoureth not the Father. God accounteth all honour as no honour in comparison of this;
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Hence we read Ephes. 3. ult. Ʋnto him be glory in the Church, by Jesus Christ.
Hence we read Ephesians 3. ult. Ʋnto him be glory in the Church, by jesus christ.
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Phil. 1. 11. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God.
Philip 1. 11. Being filled with the fruits of righteousness, which Are by jesus christ unto the glory and praise of God.
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And, Spiritual sacrifices acceptable to God by Jesus Christ.
And, Spiritual Sacrifices acceptable to God by jesus christ.
cc, j n2 j p-acp np1 p-acp np1 np1.
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And in Heaven the loudest and highest praises will be upon this account, Worthy is the Lamb to receive honour, &c. These seeking to establish their own righteousness, make void the righteousness of God, through their ignorance of the righteousness of God. Wonderful!
And in Heaven the Loudest and highest praises will be upon this account, Worthy is the Lamb to receive honour, etc. These seeking to establish their own righteousness, make void the righteousness of God, through their ignorance of the righteousness of God. Wondered!
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that ever the Devil should so bewitch people! that ever the God of this world should so far blind men's eyes!
that ever the devil should so bewitch people! that ever the God of this world should so Far blind men's eyes!
cst av dt n1 vmd av vvi n1! cst av dt n1 pp-f d n1 vmd av av-j j ng2 n2!
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that ever he should so prevail with this device to work Christianity out of men's hearts,
that ever he should so prevail with this device to work Christianity out of men's hearts,
cst av pns31 vmd av vvi p-acp d n1 pc-acp vvi np1 av pp-f ng2 n2,
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so as to make them renounce the Christian Religion, under pretence of high Christianity!
so as to make them renounce the Christian Religion, under pretence of high Christianity!
av c-acp pc-acp vvi pno32 vvi dt njp n1, p-acp n1 pp-f j np1!
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to look on Christ as a carnal Christ, or the blood of Christ as a common or unholy thing;
to look on christ as a carnal christ, or the blood of christ as a Common or unholy thing;
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on our Redeemer (whom all Christians venerate and adore) as a low nothing; and to call his faithful Ministers Lyers and Deceivers.
on our Redeemer (whom all Christians venerate and adore) as a low nothing; and to call his faithful Ministers Liars and Deceivers.
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But study you these things, that you may admire Christ; for he is, and is to be admired in, and of all his people.
But study you these things, that you may admire christ; for he is, and is to be admired in, and of all his people.
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Here is not such obscurity, as to discourage your endeavo•rs; nor such facility as to occasion your contempt.
Here is not such obscurity, as to discourage your endeavo•rs; nor such facility as to occasion your contempt.
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You may easily see enough to admire all your days, and yet still you are to learn.
You may Easily see enough to admire all your days, and yet still you Are to Learn.
pn22 vmb av-j vvb av-d pc-acp vvi d po22 n2, cc av av pn22 vbr pc-acp vvi.
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It may be said to them of the highest form, Go and learn what it means, what Christ crucified means.
It may be said to them of the highest from, Go and Learn what it means, what christ Crucified means.
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Here is a riddle of Mercy, a riddle of Wisdom, a riddle of Justice. Christ is called [ Wonderful ]; He is so in his Natures, Offices, Death.
Here is a riddle of Mercy, a riddle of Wisdom, a riddle of justice. christ is called [ Wondered ]; He is so in his Nature's, Offices, Death.
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Let these things be much in your mind. It is like his complaint, Diem perdidi, I have lost a day;
Let these things be much in your mind. It is like his complaint, Diem perdidi, I have lost a day;
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to have cause to say, I have lived another day, and have not had a serious thought of Christ and his Death.
to have cause to say, I have lived Another day, and have not had a serious Thought of christ and his Death.
pc-acp vhi n1 pc-acp vvi, pns11 vhb vvn j-jn n1, cc vhb xx vhn dt j n1 pp-f np1 cc po31 n1.
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Do this in remembrance of me. Look upon him whom we have pierced. Study the reasons and ends of his sorrows and sufferings. Do this in remembrance of me. Look upon him whom we have pierced. Study the Reasons and ends of his sorrows and sufferings.
vdb d p-acp n1 pp-f pno11. n1 p-acp pno31 ro-crq pns12 vhb vvn. n1 dt n2 cc n2 pp-f po31 n2 cc n2.
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He dyed not as a fool dieth; it was for some great End, and this end must not be frustrated.
He died not as a fool Dieth; it was for Some great End, and this end must not be frustrated.
pns31 vvd xx p-acp dt n1 vvz; pn31 vbds p-acp d j vvb, cc d n1 vmb xx vbi vvn.
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Wo to us if it be as to us! This knowledg would be better to us than our daily bread;
Woe to us if it be as to us! This knowledge would be better to us than our daily bred;
n1 p-acp pno12 cs pn31 vbb p-acp p-acp pno12! d n1 vmd vbi jc p-acp pno12 cs po12 j n1;
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this study is more necessary than our appointed food.
this study is more necessary than our appointed food.
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Is there but one Medicine in the World to heal us, and will you not learn it, study it,
Is there but one Medicine in the World to heal us, and will you not Learn it, study it,
vbz a-acp p-acp crd n1 p-acp dt n1 pc-acp vvi pno12, cc vmb pn22 xx vvi pn31, vvb pn31,
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and the use and virtue of it, and how to apply it by Meditation.
and the use and virtue of it, and how to apply it by Meditation.
cc dt n1 cc n1 pp-f pn31, cc c-crq pc-acp vvi pn31 p-acp n1.
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that it may have its diversity of effects upon us? St. Paul desired to know nothing but Christ and him crucified.
that it may have its diversity of effects upon us? Saint Paul desired to know nothing but christ and him Crucified.
cst pn31 vmb vhi po31 n1 pp-f n2 p-acp pno12? n1 np1 vvd p-acp vvb pix cc-acp np1 cc pno31 vvd.
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And Peter 's last words of Exhortation in his last Epistle are, Grow in grace, and in the knowledg of our Lord Jesus.
And Peter is last words of Exhortation in his last Epistle Are, Grow in grace, and in the knowledge of our Lord jesus.
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And acting our faith and knowledg of these things, by Meditation, would be hugely influential to work and encrease Grace.
And acting our faith and knowledge of these things, by Meditation, would be hugely influential to work and increase Grace.
cc vvg po12 n1 cc n1 pp-f d n2, p-acp n1, vmd vbi av-j j pc-acp vvi cc vvi n1.
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Come to other knowledg, and he that encreaseth knowledg, encreaseth grief and sorrow:
Come to other knowledge, and he that increases knowledge, increases grief and sorrow:
np1 p-acp j-jn n1, cc pns31 cst vvz n1, vvz n1 cc n1:
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but he that encreaseth in this knowledg, and is suitably affected with it, layeth a foundation for perfect peace, quietness, and assurance for ever.
but he that increases in this knowledge, and is suitably affected with it, Layeth a Foundation for perfect peace, quietness, and assurance for ever.
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Let Ministers study this more, and so preach this more.
Let Ministers study this more, and so preach this more.
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I desire to know nothing among you (that is, to know so as to preach nothing among you) save Christ and him crucified. I desire to know nothing among you (that is, to know so as to preach nothing among you) save christ and him Crucified.
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Preach not your selves, but Christ. Ʋse much plainness of speech. Preach not like Moses, with a vail on your face.
Preach not your selves, but christ. Ʋse much plainness of speech. Preach not like Moses, with a Vail on your face.
vvb xx po22 n2, cc-acp np1. vvb d n1 pp-f n1. vvb xx av-j np1, p-acp dt n1 p-acp po22 n1.
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Let not people live and dye in ignorance of Christ, if you can help it: Discover all to sinners.
Let not people live and die in ignorance of christ, if you can help it: Discover all to Sinners.
vvb xx n1 vvi cc vvi p-acp n1 pp-f np1, cs pn22 vmb vvi pn31: vvb d p-acp n2.
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Let them see the Lord their Righteousness. Now in studying and contemplating these things: Admire! 1. Admire the Justice of God.
Let them see the Lord their Righteousness. Now in studying and contemplating these things: Admire! 1. Admire the justice of God.
vvb pno32 vvi dt n1 po32 n1. av p-acp vvg cc vvg d n2: vvb! crd np1 dt n1 pp-f np1.
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Never was such Justice heard of since the world began; Justice in a Mystery; He spared not his Son, that he might spare Sinners.
Never was such justice herd of since the world began; justice in a Mystery; He spared not his Son, that he might spare Sinners.
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He hardned his heart against the cry of his Son, that he might opeu his heart to the cry of Sinners.
He hardened his heart against the cry of his Son, that he might opeu his heart to the cry of Sinners.
pns31 vvn po31 n1 p-acp dt n1 pp-f po31 n1, cst pns31 vmd vvi po31 n1 p-acp dt n1 pp-f n2.
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Behold how he not only loved us, but hated sin!
Behold how he not only loved us, but hated since!
vvb c-crq pns31 xx av-j vvn pno12, cc-acp vvd n1!
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The dreadful instances of man cast out of Paradise, the drowning of the World, the destruction of Jerusalem, the reservation of the faln Angels in horror and darkness, are fearful Monuments of God's hatred of sin.
The dreadful instances of man cast out of Paradise, the drowning of the World, the destruction of Jerusalem, the reservation of the fallen Angels in horror and darkness, Are fearful Monuments of God's hatred of since.
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But here Justice and Holiness shine as the Sun in the Firmament.
But Here justice and Holiness shine as the Sun in the Firmament.
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When his beloved Son stood in the place and stead of Sinners, he must dye such a shameful, painful, accursed death.
When his Beloved Son stood in the place and stead of Sinners, he must die such a shameful, painful, accursed death.
c-crq po31 j-vvn n1 vvd p-acp dt n1 cc n1 pp-f n2, pns31 vmb vvi d dt j, j, j-vvn n1.
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Surely had there been any respect of persons with God, could Justice have been perverted and drawn aside with any considerations, his only beloved Son should have escaped. Here is inexorable Justice! inflexible Justice!
Surely had there been any respect of Persons with God, could justice have been perverted and drawn aside with any considerations, his only Beloved Son should have escaped. Here is inexorable justice! inflexible justice!
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This declared his Righteousness indeed, that he would not spare Sin, but punish it, though on his innocent Son. Here is infinite Justice, fear it, dread it.
This declared his Righteousness indeed, that he would not spare since, but Punish it, though on his innocent Son. Here is infinite justice, Fear it, dread it.
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280
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Make this God thy fear and thy dread. 2. Admire the love of the Father and the Son. The Father: Bless God for this Propitiation. How dreadful was our condition!
Make this God thy Fear and thy dread. 2. Admire the love of the Father and the Son. The Father: Bless God for this Propitiation. How dreadful was our condition!
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How if Justice had taken thee by the throat, and said, Pay me what thou owest? thou couldst not have reply'd, Have patience with me,
How if justice had taken thee by the throat, and said, Pay me what thou owest? thou Couldst not have replied, Have patience with me,
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and I will pay thee all.
and I will pay thee all.
cc pns11 vmb vvi pno21 d.
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281
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God lays great engagements upon us, in causing his Sun to shine, in giving rain and fruitful seasons, in making provision for our bodies;
God lays great engagements upon us, in causing his Sun to shine, in giving rain and fruitful seasons, in making provision for our bodies;
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but that which should endear him most to the world, and should occasion our highest praises, should be the providing a Righteousness for our souls.
but that which should endear him most to the world, and should occasion our highest praises, should be the providing a Righteousness for our Souls.
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281
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Oh that the Lord should look upon such dead dogs as we are. What is man that thou art mindful of him;
O that the Lord should look upon such dead Dogs as we Are. What is man that thou art mindful of him;
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and the son of man, that thou shouldst visit him! and the son of man, that thou Shouldst visit him!
cc dt n1 pp-f n1, cst pns21 vmd2 vvi pno31!
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That thou shouldst give him such a Physician as thy Son, to cure him with his blood!
That thou Shouldst give him such a physician as thy Son, to cure him with his blood!
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What is man that thou shouldst magnifie, and set thy heart upon him! Admire and wonder at the love of the Son;What is man that thou Shouldst magnify, and Set thy heart upon him! Admire and wonder At the love of the Son;
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that Christ, the Lion of the Tribe of Judah, should be willing to dye for such dead dogs!
that christ, the lion of the Tribe of Judah, should be willing to die for such dead Dogs!
cst np1, dt n1 pp-f dt n1 pp-f np1, vmd vbi j pc-acp vvi p-acp d j n2!
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That God's fellow should be willing to be smitten and wounded, that by his stripes we might be healed!
That God's fellow should be willing to be smitten and wounded, that by his stripes we might be healed!
d npg1 n1 vmd vbi j pc-acp vbi vvn cc vvn, cst p-acp po31 n2 pns12 vmd vbi vvn!
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that he should give Himself, his Blood, and Soul, a Ransome for Traytors, for Enemies!
that he should give Himself, his Blood, and Soul, a Ransom for Traitors, for Enemies!
cst pns31 vmd vvi px31, po31 n1, cc n1, dt n1 p-acp n2, c-acp n2!
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That he should intercede, as Moses, Blot me, I pray thee, out of the book of life;
That he should intercede, as Moses, Blot me, I pray thee, out of the book of life;
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and say as Paul, Let me rather be accursed!
and say as Paul, Let me rather be accursed!
cc vvz p-acp np1, vvb pno11 av-c vbi vvn!
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That he should say to his Father, If they have wronged thee, put it on mine account, I will pay it;
That he should say to his Father, If they have wronged thee, put it on mine account, I will pay it;
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written, not with my hand, but with my blood! That he should say with Rebeccah, On me be thy curse, my Son!
written, not with my hand, but with my blood! That he should say with Rebecca, On me be thy curse, my Son!
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That Christ should go into the fire, that we may be as brands pluckt out of the fire!
That christ should go into the fire, that we may be as brands plucked out of the fire!
cst np1 vmd vvi p-acp dt n1, cst pns12 vmb vbi c-acp n2 vvd av pp-f dt n1!
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That the most blessed should be willing to be cursed, that we cursed ones might be blessed!
That the most blessed should be willing to be cursed, that we cursed ones might be blessed!
cst dt av-ds j-vvn vmd vbi j pc-acp vbi vvn, cst pns12 j-vvn pi2 vmd vbi vvn!
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That such a Tree of life, such a fruit-bearing Tree, should be willing to be cut down and dye, to save Trees of death, dead, dry,
That such a Tree of life, such a Fruit bearing Tree, should be willing to be Cut down and die, to save Trees of death, dead, dry,
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and barren Trees, cumbring the ground. It is commonly said of men undone by Suretiship, Their own kind hearts undid them:
and barren Trees, cumbering the ground. It is commonly said of men undone by Suretyship, Their own kind hearts undid them:
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We may say of our Redeemer, His own kind heart laid him thus low, brought these calamities upon him.
We may say of our Redeemer, His own kind heart laid him thus low, brought these calamities upon him.
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How dear should he be to us! Quanto pro me vilior tanto mihi charior.
How dear should he be to us! Quanto Pro me vilior tanto mihi Charior.
c-crq av-jn vmd pns31 vbi p-acp pno12! fw-es fw-la pno11 fw-la fw-la fw-la fw-la.
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Labour to know the love of God and Christ, which passeth knowledg, that you may be able to comprehend with all Saints, the heighth, length, depth,
Labour to know the love of God and christ, which passes knowledge, that you may be able to comprehend with all Saints, the height, length, depth,
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and breadth of it, Eph. 3. 18, 19. Had we hearts as full of love as they could hold,
and breadth of it, Ephesians 3. 18, 19. Had we hearts as full of love as they could hold,
cc n1 pp-f pn31, np1 crd crd, crd vhd pns12 n2 p-acp j pp-f n1 c-acp pns32 vmd vvi,
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yea, as full as all the hearts of Men and Angels could hold, we could not love him as he deserves from us.
yea, as full as all the hearts of Men and Angels could hold, we could not love him as he deserves from us.
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We had need, with the Widow, to beg and borrow Vessels to fill; our hearts cannot hold enough.
We had need, with the Widow, to beg and borrow Vessels to fill; our hearts cannot hold enough.
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Were we not cold frozen pieces of earth, the fire would burn while we are musing.
Were we not cold frozen Pieces of earth, the fire would burn while we Are musing.
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This love of God and Christ would set our hearts on fire. 3. Admire the Wisdom of God in this great Transaction!
This love of God and christ would Set our hearts on fire. 3. Admire the Wisdom of God in this great Transaction!
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This was matter of reproach amongst the Heathen, their grand Objection against Christianity, Deus vester Patibulo affixus est: Your God was crucified:
This was matter of reproach among the Heathen, their grand Objection against Christianity, Deus vester Patibulum affixus est: Your God was Crucified:
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and, Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness. But it is wisdom to them that are perfect;
and, christ Crucified was to the jews a stumbling-block, and to the Greeks foolishness. But it is Wisdom to them that Are perfect;
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and to them that are saved by Christ, Christ is the wisdom of God, and the power of God, 1 Cor. 1. 8, 24, 25. Never was such a strain of Wisdom heard of as this, since the World began.
and to them that Are saved by christ, christ is the Wisdom of God, and the power of God, 1 Cor. 1. 8, 24, 25. Never was such a strain of Wisdom herd of as this, since the World began.
cc p-acp pno32 cst vbr vvn p-acp np1, np1 vbz dt n1 pp-f np1, cc dt n1 pp-f np1, vvn np1 crd crd, crd, crd av-x vbds d dt n1 pp-f n1 vvn pp-f p-acp d, c-acp dt n1 vvd.
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O the wise plot and contrivance of the Trinity, for the salvation of lost man! here are Treasures of Wisdom; unsearchable riches of Wisdom;
O the wise plot and contrivance of the Trinity, for the salvation of lost man! Here Are Treasures of Wisdom; unsearchable riches of Wisdom;
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Wisdom in a mystery, to find out a way for the greatest Justice and Mercy to meet.
Wisdom in a mystery, to find out a Way for the greatest justice and Mercy to meet.
n1 p-acp dt n1, pc-acp vvi av dt n1 p-acp dt js n1 cc n1 pc-acp vvi.
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283
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Wisdom bringing light to us out of Christ's darkness, life out of his death; making the fall of Christ the rising of the World.
Wisdom bringing Light to us out of Christ's darkness, life out of his death; making the fallen of christ the rising of the World.
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283
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Such Wisdom as the Princes of this World knew not; such Wisdom as the subtil Devils could not fathom.
Such Wisdom as the Princes of this World knew not; such Wisdom as the subtle Devils could not fathom.
d n1 p-acp dt n2 pp-f d n1 vvd xx; d n1 p-acp dt j n2 vmd xx n1.
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Wisdom confounding the Devils, and making them to help forward our salvation, by endeavouring our ruin in destroying Christ.
Wisdom confounding the Devils, and making them to help forward our salvation, by endeavouring our ruin in destroying christ.
np1 vvg dt n2, cc vvg pno32 pc-acp vvi av-j po12 n1, p-acp vvg po12 n1 p-acp vvg np1.
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283
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He destroyed his own Kingdom, in seeking to destroy Christ's Kingdom. 2. Exhort. Keep humble and low thoughts of your selves;
He destroyed his own Kingdom, in seeking to destroy Christ's Kingdom. 2. Exhort. Keep humble and low thoughts of your selves;
pns31 vvd po31 d n1, p-acp vvg pc-acp vvi npg1 n1. crd vvb. vvb j cc j n2 pp-f po22 n2;
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283
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yea, be ashamed and confounded in your selves, because of his kindness in being thus pacified toward you.
yea, be ashamed and confounded in your selves, Because of his kindness in being thus pacified towards you.
uh, vbb j cc vvn p-acp po22 n2, c-acp pp-f po31 n1 p-acp vbg av vvn p-acp pn22.
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Look to the hole of the pit whence you were digged, and see what you were by nature,
Look to the hold of the pit whence you were dug, and see what you were by nature,
n1 p-acp dt n1 pp-f dt n1 c-crq pn22 vbdr vvn, cc vvb r-crq pn22 vbdr p-acp n1,
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and what your lot and portion was. Look at your selves, at the best, but as Beggars in the elder Brother's Clothes.
and what your lot and portion was. Look At your selves, At the best, but as Beggars in the elder Brother's Clothes.
cc r-crq po22 n1 cc n1 vbds. n1 p-acp po22 n2, p-acp dt js, cc-acp c-acp n2 p-acp dt jc-jn ng1 n2.
(5) exhortation (DIV2)
284
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Say of your Righteousness, Alas, it was but borrowed! Some are admiring their own virtuous lives, the innocent lives they have lived;
Say of your Righteousness, Alas, it was but borrowed! some Are admiring their own virtuous lives, the innocent lives they have lived;
n1 pp-f po22 n1, uh, pn31 vbds p-acp vvn! d vbr vvg po32 d j n2, dt j-jn n2 pns32 vhb vvn;
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these cannot but sleight the Death and Satisfaction of Christ: This is a direct opposition to the Grace of the Gospel:
these cannot but sleight the Death and Satisfaction of christ: This is a Direct opposition to the Grace of the Gospel:
d vmbx cc-acp n1 dt n1 cc n1 pp-f np1: d vbz dt j n1 p-acp dt n1 pp-f dt n1:
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and Publicans and Harlots will have benefit by this, before them that justifie themselves.
and Publicans and Harlots will have benefit by this, before them that justify themselves.
cc np1 cc n2 vmb vhi n1 p-acp d, p-acp pno32 cst vvb px32.
(5) exhortation (DIV2)
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What needed Christ to dye for thee, if thou be so good as thou wouldst make thy self? The design of the Gospel is, That every mouth might be stopped in boasting,
What needed christ to die for thee, if thou be so good as thou Wouldst make thy self? The Design of the Gospel is, That every Mouth might be stopped in boasting,
q-crq vvd np1 pc-acp vvi p-acp pno21, cs pns21 vbb av j c-acp pns21 vmd2 vvi po21 n1? dt n1 pp-f dt n1 vbz, cst d n1 vmd vbi vvn p-acp vvg,
(5) exhortation (DIV2)
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and all flesh be guilty in their own sight before God.
and all Flesh be guilty in their own sighed before God.
cc d n1 vbb j p-acp po32 d n1 p-acp np1.
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284
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And this is one part of the condition of life and righteousness through Christ, To be deeply sensible how just it would have been with God to have damned us.
And this is one part of the condition of life and righteousness through christ, To be deeply sensible how just it would have been with God to have damned us.
cc d vbz crd n1 pp-f dt n1 pp-f n1 cc n1 p-acp np1, pc-acp vbi av-jn j c-crq j pn31 vmd vhi vbn p-acp np1 pc-acp vhi vvn pno12.
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And the full soul, in this sense, cannot but loathe this honeycomb. And these Truths would be sweet unto us, were we pinched with want and hunger. 3. Prize your Souls;
And the full soul, in this sense, cannot but loathe this honeycomb. And these Truths would be sweet unto us, were we pinched with want and hunger. 3. Prize your Souls;
cc dt j n1, p-acp d n1, vmbx p-acp vvi d n1. cc d n2 vmd vbi j p-acp pno12, vbdr pns12 vvn p-acp n1 cc n1. crd n1 po22 n2;
(5) exhortation (DIV2)
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set a high value on them, since God did so, Christ did so: They were ransom'd at a high rate.
Set a high valve on them, since God did so, christ did so: They were ransomed At a high rate.
vvb dt j n1 p-acp pno32, c-acp np1 vdd av, np1 vdd av: pns32 vbdr vvn p-acp dt j n1.
(5) exhortation (DIV2)
285
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You have heard sometime of the ransome of a King, as a huge matter; it is nothing to the ransome of a Soul;
You have herd sometime of the ransom of a King, as a huge matter; it is nothing to the ransom of a Soul;
pn22 vhb vvn av pp-f dt n1 pp-f dt n1, c-acp dt j n1; pn31 vbz pix p-acp dt n1 pp-f dt n1;
(5) exhortation (DIV2)
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this is precious indeed, Christ that well knew the worth of Souls, paying so dear for them.
this is precious indeed, christ that well knew the worth of Souls, paying so dear for them.
d vbz j av, np1 cst av vvd dt n1 pp-f n2, vvg av j-jn p-acp pno32.
(5) exhortation (DIV2)
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Our souls were not redeemed with corruptible things, as silver and gold;
Our Souls were not redeemed with corruptible things, as silver and gold;
po12 n2 vbdr xx vvn p-acp j n2, c-acp n1 cc n1;
(5) exhortation (DIV2)
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do not sell them away for silver and gold, for that which could not purchase them. We were not free-born;
do not fell them away for silver and gold, for that which could not purchase them. We were not freeborn;
vdb xx vvi pno32 av p-acp n1 cc n1, p-acp d r-crq vmd xx vvi pno32. pns12 vbdr xx j;
(5) exhortation (DIV2)
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with a great sum was this freedom, this reprieve and hopeful time of trial obtained;
with a great sum was this freedom, this reprieve and hopeful time of trial obtained;
p-acp dt j n1 vbds d n1, d n1 cc j n1 pp-f n1 vvn;
(5) exhortation (DIV2)
285
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sell them not away for trifles. Thirty and two years and upwards was this Temple in building, this Soul in redeeming, by Jesus Christ the Son of God;
fell them not away for trifles. Thirty and two Years and upward was this Temple in building, this Soul in redeeming, by jesus christ the Son of God;
vvb pno32 xx av p-acp n2. crd cc crd n2 cc av-j vbds d n1 p-acp n1, d n1 p-acp vvg, p-acp np1 np1 dt n1 pp-f np1;
(5) exhortation (DIV2)
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lose it not, sell it not, for the sinful fading pleasures of a few days; destroy it not in three days.
loose it not, fell it not, for the sinful fading pleasures of a few days; destroy it not in three days.
vvb pn31 xx, vvb pn31 xx, c-acp dt j j-vvg n2 pp-f dt d n2; vvb pn31 xx p-acp crd n2.
(5) exhortation (DIV2)
285
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4. Look too, that this Blood be not lost; this great Counsel of Heaven lost as to us.
4. Look too, that this Blood be not lost; this great Counsel of Heaven lost as to us.
crd n1 av, cst d n1 vbb xx vvn; d j n1 pp-f n1 vvn a-acp p-acp pno12.
(5) exhortation (DIV2)
286
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Look to your selves, that we lose not the things which we have wrought, but that we receive a full reward, 2 Joh. v. 8. It is sad thing for a man to complain, I have beaten the air, and spent my strength in vain.Look to your selves, that we loose not the things which we have wrought, but that we receive a full reward, 2 John v. 8. It is sad thing for a man to complain, I have beaten the air, and spent my strength in vain.
vvb p-acp po22 n2, cst pns12 vvb xx dt n2 r-crq pns12 vhb vvn, cc-acp cst pns12 vvb dt j n1, crd np1 n1 crd pn31 vbz j n1 p-acp dt n1 pc-acp vvi, pns11 vhb vvn dt n1, cc vvd po11 n1 p-acp j.
(5) exhortation (DIV2)
286
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Have you done and suffered so many things in vain, if it be yet in vain? But much more should this prevail with us;
Have you done and suffered so many things in vain, if it be yet in vain? But much more should this prevail with us;
vhb pn22 vdn cc vvn av d n2 p-acp j, cs pn31 vbb av p-acp j? p-acp d dc vmd d vvi p-acp pno12;
(5) exhortation (DIV2)
287
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Take heed that you lose not the things that Christ hath wrought. A sad thing for Ministers to complain, We have spent our strength in vain;
Take heed that you loose not the things that christ hath wrought. A sad thing for Ministers to complain, We have spent our strength in vain;
vvb n1 cst pn22 vvb xx dt n2 cst np1 vhz vvn. dt j n1 p-acp n2 pc-acp vvi, pns12 vhb vvn po12 n1 p-acp j;
(5) exhortation (DIV2)
287
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but much more for Christ to say, I have lost my labours, tears, wounds, death, as to these men.
but much more for christ to say, I have lost my labours, tears, wounds, death, as to these men.
cc-acp d dc p-acp np1 pc-acp vvi, pns11 vhb vvn po11 n2, n2, n2, n1, c-acp p-acp d n2.
(5) exhortation (DIV2)
287
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The Righteousness, and Pardon, and Life, which he hath purchased, were not for Himself;
The Righteousness, and Pardon, and Life, which he hath purchased, were not for Himself;
dt n1, cc n1, cc n1, r-crq pns31 vhz vvn, vbdr xx p-acp px31;
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he hath no more need of them, than the Heavens have need of rain, or the Sun of light.
he hath no more need of them, than the Heavens have need of rain, or the Sun of Light.
pns31 vhz dx dc n1 pp-f pno32, cs dt n2 vhb n1 pp-f n1, cc dt n1 pp-f n1.
(5) exhortation (DIV2)
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Cut off, but not for himself:
cut off, but not for himself:
j-vvn a-acp, cc-acp xx p-acp px31:
(5) exhortation (DIV2)
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therefore, if you refuse this offer, you endeavour interpretatively that it may be said of Christ, He died as a fool dieth.
Therefore, if you refuse this offer, you endeavour interpretatively that it may be said of christ, He died as a fool Dieth.
av, cs pn22 vvb d n1, pn22 vvb av-j cst pn31 vmb vbi vvn pp-f np1, pns31 vvd p-acp dt n1 vvz.
(5) exhortation (DIV2)
288
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You say to Christ's face virtually, You might have been wiser than to work and take pains for one that gives you so little thanks.
You say to Christ's face virtually, You might have been Wiser than to work and take pains for one that gives you so little thanks.
pn22 vvb pc-acp npg1 n1 av-j, pn22 vmd vhi vbn jc cs pc-acp vvi cc vvi n2 p-acp pi cst vvz pn22 av j n2.
(5) exhortation (DIV2)
288
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Is this thy kindness to thy Friend? Is this thy thanks to thy Redeemer? Hath not Christ deserved thee? If the Devil and Sin have,
Is this thy kindness to thy Friend? Is this thy thanks to thy Redeemer? Hath not christ deserved thee? If the devil and since have,
vbz d po21 n1 p-acp po21 n1? vbz d po21 n2 p-acp po21 n1? vhz xx np1 vvn pno21? cs dt n1 cc n1 vhb,
(5) exhortation (DIV2)
289
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and will do more for thee, let them take thee: Say then, I love my Master Sin and Satan, and will not go out free.
and will do more for thee, let them take thee: Say then, I love my Master since and Satan, and will not go out free.
cc vmb vdi av-dc p-acp pno21, vvb pno32 vvi pno21: vvb av, pns11 vvb po11 n1 n1 cc np1, cc vmb xx vvi av j.
(5) exhortation (DIV2)
289
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But study how thou wilt answer it to God, and look thy Redeemer in the face.
But study how thou wilt answer it to God, and look thy Redeemer in the face.
p-acp n1 c-crq pns21 vm2 vvi pn31 p-acp np1, cc vvb po21 n1 p-acp dt n1.
(5) exhortation (DIV2)
289
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Do you mock God, and your Redeemer? and say, You might have spared your self,
Do you mock God, and your Redeemer? and say, You might have spared your self,
vdb pn22 vvi np1, cc po22 n1? cc vvb, pn22 vmd vhi vvn po22 n1,
(5) exhortation (DIV2)
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as Peter bade you? Who bade you thus love me? You might have let the loving me alone. God will not be mocked;
as Peter bade you? Who bade you thus love me? You might have let the loving me alone. God will not be mocked;
c-acp np1 vvd pn22? r-crq vvd pn22 av vvb pno11? pn22 vmd vhi vvn dt vvg pno11 av-j. np1 vmb xx vbi vvn;
(5) exhortation (DIV2)
289
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Be you not mockers lest your bonds be made strong; And Christ will yet have some reward in well-doing, and honour in thy ruin;Be you not mockers lest your bonds be made strong; And christ will yet have Some reward in welldoing, and honour in thy ruin;
vbb pn22 xx n2 cs po22 n2 vbb vvn j; cc np1 vmb av vhi d n1 p-acp n1, cc n1 p-acp po21 n1;
(5) exhortation (DIV2)
289
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thy refusal, and punishment for it. But these are secondary Ends, and Ends only upon supposition of rejection of his Grace.
thy refusal, and punishment for it. But these Are secondary Ends, and Ends only upon supposition of rejection of his Grace.
po21 n1, cc n1 p-acp pn31. p-acp d vbr j n2, cc vvz av-j p-acp n1 pp-f n1 pp-f po31 n1.
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The primary End of his Death and Law of Grace, is your Salvation:
The primary End of his Death and Law of Grace, is your Salvation:
dt n1 vvb pp-f po31 n1 cc n1 pp-f n1, vbz po22 n1:
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for, he came not into the world primarily to condemn the world, but that the world through him might be saved.
for, he Come not into the world primarily to condemn the world, but that the world through him might be saved.
c-acp, pns31 vvd xx p-acp dt n1 av-j pc-acp vvi dt n1, cc-acp cst dt n1 p-acp pno31 vmd vbi vvn.
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God sweareth, he desires not the death of the wicked, but rather that he would turn and live.
God Sweareth, he Desires not the death of the wicked, but rather that he would turn and live.
np1 vvz, pns31 vvz xx dt n1 pp-f dt j, cc-acp av-c cst pns31 vmd vvi cc vvi.
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The primary End of the Gospel and Law of Grace, is your Obedience and Salvation; and secondarily, upon supposition of your refusal, Condemnation.
The primary End of the Gospel and Law of Grace, is your obedience and Salvation; and secondarily, upon supposition of your refusal, Condemnation.
dt n1 vvb pp-f dt n1 cc n1 pp-f n1, vbz po22 n1 cc n1; cc av-j, p-acp n1 pp-f po22 n1, n1.
(5) exhortation (DIV2)
290
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It cannot be said of a Governour making a Law, It was weakly done of him when he foresaw many would break it,
It cannot be said of a Governor making a Law, It was weakly done of him when he foresaw many would break it,
pn31 vmbx vbi vvn pp-f dt n1 vvg dt n1, pn31 vbds av-j vdn pp-f pno31 c-crq pns31 vvd d vmd vvi pn31,
(5) exhortation (DIV2)
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except he want Power or Justice to vindicate it.
except he want Power or justice to vindicate it.
c-acp pns31 vvb n1 cc n1 pc-acp vvi pn31.
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Dare you say, It was not wisely done of God to make the first Covenant with Promise to Adam, because he foresaw he would lose the benefit of it,
Dare you say, It was not wisely done of God to make the First Covenant with Promise to Adam, Because he foresaw he would loose the benefit of it,
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(5) exhortation (DIV2)
290
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and incur the curse? And dare you say, It was no kindness? Suppose God had not known;
and incur the curse? And Dare you say, It was no kindness? Suppose God had not known;
cc vvi dt n1? cc vvb pn22 vvb, pn31 vbds dx n1? vvb np1 vhd xx vvn;
(5) exhortation (DIV2)
290
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Would that have made any change in the thing, by making the sin greater, and God's kindness more? This is to say, God's Omniscience hinders him from being Rector of the World, from being able to make gracious Promises to the obedient,
Would that have made any change in the thing, by making the since greater, and God's kindness more? This is to say, God's Omniscience hinders him from being Rector of the World, from being able to make gracious Promises to the obedient,
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(5) exhortation (DIV2)
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and just Threatnings to the disobedient.
and just Threatenings to the disobedient.
cc j n2-vvg p-acp dt j.
(5) exhortation (DIV2)
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Take heed of such Doctrines as would in their own nature cause you to have hard thoughts of God,
Take heed of such Doctrines as would in their own nature cause you to have hard thoughts of God,
vvb n1 pp-f d n2 c-acp vmd p-acp po32 d n1 vvi pn22 pc-acp vhi j n2 pp-f np1,
(5) exhortation (DIV2)
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and discourage your return to him;
and discourage your return to him;
cc vvi po22 n1 p-acp pno31;
(5) exhortation (DIV2)
290
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and conclude they are false, that are so expresly contrary to the whole tenour of the Gospel:
and conclude they Are false, that Are so expressly contrary to the Whole tenor of the Gospel:
cc vvb pns32 vbr j, cst vbr av av-j j-jn p-acp dt j-jn n1 pp-f dt n1:
(5) exhortation (DIV2)
290
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Though you know not how to answer the Objections, I dare confidently tell you others can,
Though you know not how to answer the Objections, I Dare confidently tell you Others can,
cs pn22 vvb xx c-crq pc-acp vvi dt n2, pns11 vvb av-j vvb pn22 n2-jn vmb,
(5) exhortation (DIV2)
290
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and have answered in the main such difficulties satisfactorily, and that in a way well agreeing with special grace.
and have answered in the main such difficulties satisfactorily, and that in a Way well agreeing with special grace.
cc vhb vvn p-acp dt n1 d n2 av-j, cc cst p-acp dt n1 av vvg p-acp j n1.
(5) exhortation (DIV2)
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And I could do it satisfactorily to you I think; and should now, if I thought it not inconvenient to turn to an alien subject.
And I could do it satisfactorily to you I think; and should now, if I Thought it not inconvenient to turn to an alien Subject.
cc pns11 vmd vdi pn31 av-j p-acp pn22 pns11 vvb; cc vmd av, cs pns11 vvd pn31 xx j pc-acp vvi p-acp dt j n-jn.
(5) exhortation (DIV2)
290
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But suppose I could not, no nor the ablest men, must we therefore deny plain Scripture-truths,
But suppose I could not, no nor the Ablest men, must we Therefore deny plain Scriptural truths,
cc-acp vvb pns11 vmd xx, uh-dx ccx dt js n2, vmb pns12 av vvb j n2,
(5) exhortation (DIV2)
290
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because men know but in part, and can answer many difficulties but imperfectly? But to return:
Because men know but in part, and can answer many difficulties but imperfectly? But to return:
c-acp n2 vvb cc-acp p-acp n1, cc vmb vvi d n2 cc-acp av-j? p-acp pc-acp vvi:
(5) exhortation (DIV2)
290
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Shall Christ fall short of the primary End of the travel of his soul? This is the reward and fruit Christ waits for, To see the travel of his soul;
Shall christ fallen short of the primary End of the travel of his soul? This is the reward and fruit christ waits for, To see the travel of his soul;
vmb np1 vvi j pp-f dt n1 vvb pp-f dt n1 pp-f po31 n1? d vbz dt n1 cc n1 np1 vvz p-acp, pc-acp vvi dt n1 pp-f po31 n1;
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to see his seed, a generation of sinners, turning and accepting his offered salvation; and then he will say, My blood was well shed indeed;
to see his seed, a generation of Sinners, turning and accepting his offered salvation; and then he will say, My blood was well shed indeed;
pc-acp vvi po31 n1, dt n1 pp-f n2, vvg cc vvg po31 j-vvn n1; cc cs pns31 vmb vvi, po11 n1 vbds av vvn av;
(5) exhortation (DIV2)
290
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I am well paid, well satisfied, so Israel be but thus gathered: and this he waits for, and strives with thee about.
I am well paid, well satisfied, so Israel be but thus gathered: and this he waits for, and strives with thee about.
pns11 vbm av vvn, av vvn, av np1 vbi p-acp av vvn: cc d pns31 vvz p-acp, cc vvz p-acp pno21 a-acp.
(5) exhortation (DIV2)
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Again, Is this thy kindness to thy own soul, Not to hearken to the cry of its necessity for a Saviour? It is in your power to reject the counsel of God against your selves, to your hurt;
Again, Is this thy kindness to thy own soul, Not to harken to the cry of its necessity for a Saviour? It is in your power to reject the counsel of God against your selves, to your hurt;
av, vbz d po21 n1 p-acp po21 d n1, xx pc-acp vvi p-acp dt n1 pp-f po31 n1 p-acp dt n1? pn31 vbz p-acp po22 n1 pc-acp vvi dt n1 pp-f np1 p-acp po22 n2, p-acp po22 vvn;
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it is in your power to frustrate all, and to make your selves of those that shall have neither lot nor portion in this matter.
it is in your power to frustrate all, and to make your selves of those that shall have neither lot nor portion in this matter.
pn31 vbz p-acp po22 n1 pc-acp vvi d, cc pc-acp vvi po22 n2 pp-f d cst vmb vhi dx n1 ccx n1 p-acp d n1.
(5) exhortation (DIV2)
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But if you perish, it is not long of Christ, but of your selves; you chuse it.
But if you perish, it is not long of christ, but of your selves; you choose it.
p-acp cs pn22 vvb, pn31 vbz xx j pp-f np1, cc-acp pp-f po22 n2; pn22 vvb pn31.
(5) exhortation (DIV2)
291
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Would you be wise, you should be wise for your selves: but, if you be scorners, you alone shall bear it.
Would you be wise, you should be wise for your selves: but, if you be Scorner's, you alone shall bear it.
vmd pn22 vbi j, pn22 vmd vbi j p-acp po22 n2: cc-acp, cs pn22 vbb n2, pn22 av-j vmb vvi pn31.
(5) exhortation (DIV2)
291
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Once all was lost, hopeless and helpless you were;
Once all was lost, hopeless and helpless you were;
a-acp d vbds vvn, j cc j pn22 vbdr;
(5) exhortation (DIV2)
291
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but through this Propitiarion it is once more brought to your choice whether you will perish or no.
but through this Propitiarion it is once more brought to your choice whither you will perish or no.
cc-acp p-acp d n1 pn31 vbz a-acp av-dc vvn p-acp po22 n1 cs pn22 vmb vvi cc uh-dx.
(5) exhortation (DIV2)
291
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Why will you dye? If you will dye, who can help it? I cannot:Why will you die? If you will die, who can help it? I cannot:
q-crq vmb pn22 vvi? cs pn22 vmb vvi, r-crq vmb vvi pn31? pns11 vmbx:
(5) exhortation (DIV2)
291
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I can only witness, I called, and you refused to come:
I can only witness, I called, and you refused to come:
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And I hereby call you, Noverint universi, &c. Be it known therefore unto you, Men and Brethren, That through this Man,
And I hereby call you, Noverint universi, etc. Be it known Therefore unto you, Men and Brothers, That through this Man,
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and this Name, is preached to you the forgiveness of sins; and by him all that shall believe, all that shall receive him, shall be justified.
and this Name, is preached to you the forgiveness of Sins; and by him all that shall believe, all that shall receive him, shall be justified.
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And there is no other Name under Heaven given whereby you can be justified and saved;
And there is no other Name under Heaven given whereby you can be justified and saved;
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and if you refuse him, it is in vain to look for another. and if you refuse him, it is in vain to look for Another.
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Are you willing to comply with this design of God for your eternal welfare? Or must I say you refuse to come? Will you,
are you willing to comply with this Design of God for your Eternal welfare? Or must I say you refuse to come? Will you,
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or will you not, accept Christ for your Lord Redeemer, to sanctifie and save you? If you will indeed, you shall certainly be saved:
or will you not, accept christ for your Lord Redeemer, to sanctify and save you? If you will indeed, you shall Certainly be saved:
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If you will not, why will you not? What displeasure have you taken against Christ? What blemish do you see in him? What is there that offends you in this wise stupendious dispensation of Christ crucified? What prejudice have you entertained against this Counsel of God? What, do you think his terms too hard,
If you will not, why will you not? What displeasure have you taken against christ? What blemish do you see in him? What is there that offends you in this wise stupendious Dispensation of christ Crucified? What prejudice have you entertained against this Counsel of God? What, do you think his terms too hard,
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so that all things considered, it would not be for your good? Then you think Christ counselleth you for your hurt:
so that all things considered, it would not be for your good? Then you think christ counselleth you for your hurt:
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if so, you have interpretatively worse thoughts of Christ, than you ought to have of the Devil;
if so, you have interpretatively Worse thoughts of christ, than you ought to have of the devil;
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for, you ought to think the Devil no worse than he is:
for, you ought to think the devil no Worse than he is:
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and if you think Christ calleth you for your hurt and loss, and tells you what you shall never find true;
and if you think christ calls you for your hurt and loss, and tells you what you shall never find true;
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you think Christ envies your good, and would deceive and cheat you, by perswading you out of it;
you think christ envies your good, and would deceive and cheat you, by persuading you out of it;
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and what is this, but to think him worse than the Devil? for the Devil,
and what is this, but to think him Worse than the devil? for the devil,
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though he would deceive you, yet he never dyed and shed his blood to deceive you:
though he would deceive you, yet he never died and shed his blood to deceive you:
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but, if it be for your hurt to turn from sin, and deny your selves, and take up his yoke, Christ hath dyed to undo you; which would be strange maliciousness!
but, if it be for your hurt to turn from since, and deny your selves, and take up his yoke, christ hath died to undo you; which would be strange maliciousness!
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O the hainousness of this sin of refusing Christ! It is virtually to esteem him the horrid'st Impostor that ever the Sun saw.
O the heinousness of this since of refusing christ! It is virtually to esteem him the horridest Impostor that ever the Sun saw.
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What a dreadful thing it is to stay a day or a night under the guilt of this refusal of Christ!
What a dreadful thing it is to stay a day or a night under the guilt of this refusal of christ!
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He that thus believeth not, is condemned already, and is yet under the curse:
He that thus Believeth not, is condemned already, and is yet under the curse:
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and if he do but walk up and down the few more days, and sleep out the few more nights of his life, he will be remediless:
and if he do but walk up and down the few more days, and sleep out the few more nights of his life, he will be remediless:
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for there is no more sacrifice for sin. But yet there is Balm in Gilead; there is a Physician there;for there is no more sacrifice for since. But yet there is Balm in Gilead; there is a physician there;
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why is not our health recovered? There are Treasures in Christ; Treasures of Righteousness he would fain part with.
why is not our health recovered? There Are Treasures in christ; Treasures of Righteousness he would fain part with.
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Oh say, These and these neglect Christ, despise his Riches;
O say, These and these neglect christ, despise his Riches;
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It may be thy Master (if thou be a servant) sleights this great and honourable One's Treasures,
It may be thy Master (if thou be a servant) sleights this great and honourable One's Treasures,
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and will not receive at his hands the things which he hath bought and brought;
and will not receive At his hands the things which he hath bought and brought;
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but say thou, as Gehazi, As the Lord liveth, I will run after him, and take something of him:
but say thou, as Gehazi, As the Lord lives, I will run After him, and take something of him:
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and I can assure thee in his Name, whose Messenger I am, That he will be as ready to part with it to thee,
and I can assure thee in his Name, whose Messenger I am, That he will be as ready to part with it to thee,
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as ever Naaman was to Gehazi.
as ever Naaman was to Gehazi.
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5. Have nothing to do with Sin. The Philistines would not tread on the threshold they thought brake their Idol Dagon 's neck.
5. Have nothing to do with Sin. The philistines would not tread on the threshold they Thought brake their Idol Dagon is neck.
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The Jews would not put the Thirty pieces given for betraying Christ, into the Treasury, because it was the price of blood, Mat. 27. 6. Will you look on sin as gain? on that which you have gotten by sin,
The jews would not put the Thirty Pieces given for betraying christ, into the Treasury, Because it was the price of blood, Mathew 27. 6. Will you look on since as gain? on that which you have got by since,
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as gain? It is the price of blood.
as gain? It is the price of blood.
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Should that be pleasing to thee which was so bitter to Christ? David would not drink of the water his Worthies had ventured their lives for,
Should that be pleasing to thee which was so bitter to christ? David would not drink of the water his Worthies had ventured their lives for,
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but poured it out, and said, Is not this the blood of the men that went in jeopardy of their lives? 2 Sam. 23. 17. Wilt thou put that Serpent into thy bosome, that hath stung to death thy dearest Relation? A strange sight for a Child to delight in that Sword or Knife that killed his Father.
but poured it out, and said, Is not this the blood of the men that went in jeopardy of their lives? 2 Sam. 23. 17. Wilt thou put that Serpent into thy bosom, that hath stung to death thy dearest Relation? A strange sighed for a Child to delight in that Sword or Knife that killed his Father.
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Some will break God's Law for the gain of two-pence. God made not such a leight matter of the breach of his Law.
some will break God's Law for the gain of twopence. God made not such a Light matter of the breach of his Law.
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Let this conspicuous Justice of God be as a flaming-sword to keep you from sin. Since Christ hath dy'd for sin, let us dye unto sin;
Let this conspicuous justice of God be as a flaming-sword to keep you from since. Since christ hath died for since, let us die unto since;
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yea, let us rather chuse to dye than to sin. Lastly, Live to your Lord Redeemer;
yea, let us rather choose to die than to sin. Lastly, Live to your Lord Redeemer;
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walk as they that are bought with such a price;
walk as they that Are bought with such a price;
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say to Christ, as the people •o Gideon, Rule thou over us, for thou hast delivered us from the hand of our enemies.
say to christ, as the people •o gideon, Rule thou over us, for thou hast Delivered us from the hand of our enemies.
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He died, that they which live, might not live to themselves. A strong and constraining bond of obedience and thankfulness, is laid upon us.
He died, that they which live, might not live to themselves. A strong and constraining bound of Obedience and thankfulness, is laid upon us.
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Offer up Souls and Bodies a living sacrifice to him, that offered up himself a dead sacrifice for us.
Offer up Souls and Bodies a living sacrifice to him, that offered up himself a dead sacrifice for us.
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Be cheerful in suffering for him; grudg not at suffering any thing for him, that suffered so much for thee.
Be cheerful in suffering for him; grudge not At suffering any thing for him, that suffered so much for thee.
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Christ loved not his life unto the death for our sakes.
christ loved not his life unto the death for our sakes.
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A Discourse concerning the Apostle Paul 's meaning, by Justification by Faith, occasioned by some passages in the Sermons.
A Discourse Concerning the Apostle Paul is meaning, by Justification by Faith, occasioned by Some passages in the Sermons.
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An Endeavour to make apparent, That the Apostle Paul, by Justification by works, and by the Law, means justification for mens deserts and merits, an Endeavour to make apparent, That the Apostle Paul, by Justification by works, and by the Law, means justification for men's deserts and merits,
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or by unsinning obedience without pardon:
or by unsinning Obedience without pardon:
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And by Justification by Faith, means pardon of sin upon mens believing and turning from sin to God:
And by Justification by Faith, means pardon of since upon men's believing and turning from since to God:
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And that it is not in the least his design to exclude Repentance and sincere Obedience from being a condition of our justification;
And that it is not in the least his Design to exclude Repentance and sincere obedience from being a condition of our justification;
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but that he includes them in the word Faith.but that he includes them in the word Faith.
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FIrst, We are sure, whatever the Apostle teacheth, is consistent with himself and the whole tenour of Scripture:
First, We Are sure, whatever the Apostle Teaches, is consistent with himself and the Whole tenor of Scripture:
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Therefore his meaning cannot be, That it is not necessary, or that it is dangerous for any to repent and turn from sin,
Therefore his meaning cannot be, That it is not necessary, or that it is dangerous for any to Repent and turn from since,
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for pardon, or justification and salvation. But this I have already cleared. Secondly, We are sure, Whatever the Apostle saith is true, and his arguing cogent;
for pardon, or justification and salvation. But this I have already cleared. Secondly, We Are sure, Whatever the Apostle Says is true, and his arguing cogent;
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as when he tells us, Rom. 4. 4. To him that worketh, the reward is not reckoned of grace, but of debt:
as when he tells us, Rom. 4. 4. To him that works, the reward is not reckoned of grace, but of debt:
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and Rom. 11. 6. If by grace, then it is no more of works; but if it be of works, then it is no more of grace.
and Rom. 11. 6. If by grace, then it is no more of works; but if it be of works, then it is no more of grace.
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Now this would not be true (for a reward may be of works, and yet of grace) unless by works he understand meritorious works, or full and compleat innocency.
Now this would not be true (for a reward may be of works, and yet of grace) unless by works he understand meritorious works, or full and complete innocency.
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If there be a promise made of a reward to a work, yet if the work be inconsiderable in value to the reward, this reward is to be ascribed to the grace,
If there be a promise made of a reward to a work, yet if the work be inconsiderable in valve to the reward, this reward is to be ascribed to the grace,
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and favour, and kindness, of him that promiseth and giveth the reward, and not to the merit of his work that receives it.
and favour, and kindness, of him that promises and gives the reward, and not to the merit of his work that receives it.
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It would be in this case, of Grace as the Cause, though of Works as the Condition; the Works not being meritorious.
It would be in this case, of Grace as the Cause, though of Works as the Condition; the Works not being meritorious.
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Else it would be impossible for any promise to be a gracious promise, that hath any duty for the condition of it;
Else it would be impossible for any promise to be a gracious promise, that hath any duty for the condition of it;
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which to affirm, would be the abhorring of any rational soul, yea though the condition was to be performed by the man's own strength (whatever any say to the contrary), which yet is not in the case-in-hand, I willingly grant;
which to affirm, would be the abhorring of any rational soul, yea though the condition was to be performed by the Man's own strength (whatever any say to the contrary), which yet is not in the case-in-hand, I willingly grant;
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yea, a conditional promise would not be one jot less gracious, if the condition was to be performed by man of himself;
yea, a conditional promise would not be one jot less gracious, if the condition was to be performed by man of himself;
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and is not more gracious, because God causeth us to perform it; only this causing us to perform it, is more of grace.
and is not more gracious, Because God Causes us to perform it; only this causing us to perform it, is more of grace.
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Dare any deliberately say, these conditional promises were not of grace, because a work made the condition? viz. If the wicked turn, he shall live.
Dare any deliberately say, these conditional promises were not of grace, Because a work made the condition? viz. If the wicked turn, he shall live.
np1 d av-j vvb, d j n2 vbdr xx pp-f n1, c-acp dt n1 vvd dt n1? n1 cs dt j n1, pns31 vmb vvi.
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Repent, that your iniquities may be blotted out. repent, that your iniquities may be blotted out.
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Nay, do we not expresly read, Such are of grace? Jer. 3. 1, 12. Thou hast playd the harlot with many lovers;
Nay, do we not expressly read, Such Are of grace? Jer. 3. 1, 12. Thou hast played the harlot with many lovers;
uh, vdb pns12 xx av-j vvn, d vbr pp-f n1? np1 crd crd, crd pns21 vh2 vvn dt n1 p-acp d n2;
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yet return, and I will not cause mine anger to fall on you: For I am gracious and merciful. yet return, and I will not cause mine anger to fallen on you: For I am gracious and merciful.
av vvb, cc pns11 vmb xx vvi po11 n1 pc-acp vvi p-acp pn22: c-acp pns11 vbm j cc j.
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2 Chron. 30 19. The good Lord pardon every one that prepareth his heart to seek, &c. though he be not cleansed according, &c. Nehem. 13. 22. Remember me, my God, concerning this also,
2 Chronicles 30 19. The good Lord pardon every one that Prepareth his heart to seek, etc. though he be not cleansed according, etc. Nehemiah 13. 22. remember me, my God, Concerning this also,
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and spare me according to the greatness of thy mercy. Jonah knew, if God spared Nineveh upon repentance, it would be an act of grace;and spare me according to the greatness of thy mercy. Jonah knew, if God spared Nineveh upon Repentance, it would be an act of grace;
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I know thou art a gracious God, and merciful, Jonah 4. 2. Whatsoever any one gives or promises to another who works, more than the merit of the work amounts to, is of grace;I know thou art a gracious God, and merciful, Jonah 4. 2. Whatsoever any one gives or promises to Another who works, more than the merit of the work amounts to, is of grace;
pns11 vvb pns21 vb2r dt j np1, cc j, np1 crd crd r-crq d pi vvz cc vvz p-acp j-jn r-crq vvz, av-dc cs dt n1 pp-f dt n1 vvz p-acp, vbz pp-f n1;
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and the justification of any man upon any terms less than the obedience of the Law in every thing, is of Gospel-grace, to wit, of pardon.
and the justification of any man upon any terms less than the Obedience of the Law in every thing, is of Gospel grace, to wit, of pardon.
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Thirdly, The opposition of the Apostle is good and true, if by works be meant meritorious works, deserving the reward,
Thirdly, The opposition of the Apostle is good and true, if by works be meant meritorious works, deserving the reward,
ord, dt n1 pp-f dt n1 vbz j cc j, cs p-acp n2 vbb vvn j n2, vvg dt n1,
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or full and compleat obedienee to the Law in every thing, viz. If of meritorious works, then not of grace;
or full and complete Obedience to the Law in every thing, viz. If of meritorious works, then not of grace;
cc j cc j n1 p-acp dt n1 p-acp d n1, n1 cs pp-f j vvz, cs xx pp-f n1;
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then the reward is no more than what is owing in strict Justice; and one need not cry gratias, grace, grace;
then the reward is no more than what is owing in strict justice; and one need not cry gratias, grace, grace;
av dt n1 vbz av-dx av-dc cs r-crq vbz vvg p-acp j n1; cc crd vvb xx vvi fw-la, vvb, n1;
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need not give thanks for such a reward. And, if of compleat unsinning obedience;
need not give thanks for such a reward. And, if of complete unsinning Obedience;
vvb xx vvi n2 p-acp d dt n1. np1, cs pp-f j j n1;
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one needs not pardon, cannot be pardoned, cannot give thanks for the reward, as having of it, upon the account of sin, pardoned.
one needs not pardon, cannot be pardoned, cannot give thanks for the reward, as having of it, upon the account of since, pardoned.
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Object. But would not Adam 's justification have been of grace, if he had continued in his innocency,Object. But would not Adam is justification have been of grace, if he had continued in his innocency,
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though it would have been of works?
though it would have been of works?
cs pn31 vmd vhi vbn pp-f n2?
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This some object against this Tenent, That the Apostle meant it of meritorious works, or full obedience;
This Some Object against this Tenent, That the Apostle meant it of meritorious works, or full Obedience;
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and I never saw this well cleared, and many are much puzled with it; therefore I will speak the more largely to it.
and I never saw this well cleared, and many Are much puzzled with it; Therefore I will speak the more largely to it.
cc pns11 av-x vvd d av vvn, cc d vbr av-d vvn p-acp pn31; av pns11 vmb vvi dt av-dc av-j p-acp pn31.
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Ans. I distinguish here between justification simply taken, as justification of an innocent man accused or accusable, though falsly;Ans. I distinguish Here between justification simply taken, as justification of an innocent man accused or accusable, though falsely;
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and between the justification of a man with the resultancies from it;
and between the justification of a man with the resultancies from it;
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which, though immediate resultancies, yet come on him upon his meer justification, by virtue of some gracious Law, Promise,
which, though immediate resultancies, yet come on him upon his mere justification, by virtue of Some gracious Law, Promise,
r-crq, cs j n2, av vvb p-acp pno31 p-acp po31 j n1, p-acp n1 pp-f d j n1, vvb,
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or Covenant, made on condition of his innocency.
or Covenant, made on condition of his innocency.
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First, Suppose there had been no promise made of everlasting happiness to Adam, on condition of continued innocency;
First, Suppose there had been no promise made of everlasting happiness to Adam, on condition of continued innocency;
ord, vvb a-acp vhd vbn dx n1 vvn pp-f j n1 p-acp np1, p-acp n1 pp-f j-vvn n1;
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but only a threatning, That if he sinned, he should dye, be damned.
but only a threatening, That if he sinned, he should die, be damned.
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First, In this case while he had continued innocent, it would have been of debt, not to have condemned him as a sinner;
First, In this case while he had continued innocent, it would have been of debt, not to have condemned him as a sinner;
ord, p-acp d n1 cs pns31 vhd vvn j-jn, pn31 vmd vhi vbn pp-f n1, xx pc-acp vhi vvn pno31 p-acp dt n1;
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and so justification of him from any thing befalling him for the breach of the Law, would have been of debt, and not of grace; no thanks.
and so justification of him from any thing befalling him for the breach of the Law, would have been of debt, and not of grace; no thanks.
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Secondly, But his justification in this case would have reached but a little way, would have resulted no further than I have expressed:
Secondly, But his justification in this case would have reached but a little Way, would have resulted no further than I have expressed:
ord, cc-acp po31 n1 p-acp d n1 vmd vhi vvn p-acp dt j n1, vmd vhi vvn dx jc cs pns11 vhb vvn:
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For God might yet when he pleased, have annihilated him;
For God might yet when he pleased, have annihilated him;
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for it seems not rational to affirm, That if God make a rational Creature, he may not lawfully and in equity unmake and annihilate it, except it offend him:
for it seems not rational to affirm, That if God make a rational Creature, he may not lawfully and in equity unmake and annihilate it, except it offend him:
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this would be to impose hard terms on God.
this would be to impose hard terms on God.
d vmd vbi pc-acp vvi j n2 p-acp np1.
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But yet it would be of due debt, that this annihilation should not be as a token of his displeasure,
But yet it would be of due debt, that this annihilation should not be as a token of his displeasure,
p-acp av pn31 vmd vbi pp-f j-jn n1, cst d n1 vmd xx vbi p-acp dt n1 pp-f po31 n1,
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and for the breach of the Law, if he had not broken it, as is supposed.
and for the breach of the Law, if he had not broken it, as is supposed.
cc p-acp dt n1 pp-f dt n1, cs pns31 vhd xx vvn pn31, c-acp vbz vvn.
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Secondly, Suppose the Covenant ran thus: If he obey, he shall live eternally happy; but if he sin, he shall dye, be damned;
Secondly, Suppose the Covenant ran thus: If he obey, he shall live eternally happy; but if he sin, he shall die, be damned;
ord, vvb dt n1 vvd av: cs pns31 vvb, pns31 vmb vvi av-j j; cc-acp cs pns31 vvb, pns31 vmb vvi, vbb vvn;
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as it is supposed it did.
as it is supposed it did.
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First, Here, while man keeps his innocency, That he be justified as innocent, and not condemned as guilty;
First, Here, while man keeps his innocency, That he be justified as innocent, and not condemned as guilty;
ord, av, cs n1 vvz po31 n1, cst pns31 vbb vvn p-acp j-jn, cc xx vvn p-acp j;
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is of natural equity, and not of grace.
is of natural equity, and not of grace.
vbz pp-f j n1, cc xx pp-f n1.
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2514
Which would have been enough, had we no more to say, to justifie the Apostle's speech,
Which would have been enough, had we no more to say, to justify the Apostle's speech,
r-crq vmd vhi vbn av-d, vhd pns12 dx av-dc pc-acp vvi, pc-acp vvi dt ng1 n1,
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if we take it not strictly, but as we use to do other moral sayings; the foundational and most immediately obvious part of justification, being of debt.
if we take it not strictly, but as we use to do other moral sayings; the foundational and most immediately obvious part of justification, being of debt.
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Secondly, But that this very justification should reach so far as right to continued life and happiness, would be of grace;
Secondly, But that this very justification should reach so Far as right to continued life and happiness, would be of grace;
ord, cc-acp cst d j n1 vmd vvi av av-j c-acp j-jn p-acp j-vvn n1 cc n1, vmd vbi pp-f n1;
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because that promise that causes this right to result, during him innocent, was of grace, and not of debt.
Because that promise that Causes this right to result, during him innocent, was of grace, and not of debt.
c-acp cst n1 cst vvz d n-jn pc-acp vvi, p-acp pno31 j-jn, vbds pp-f n1, cc xx pp-f n1.
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2518
Thirdly, Yet this justification thus resulting to continued life and happiness, would not (man continuing obedient) have been of Gospel-grace, of that kind of grace which the Apostle hath occasion mainly to speak of, which is Mercy and Pardon;
Thirdly, Yet this justification thus resulting to continued life and happiness, would not (man Continuing obedient) have been of Gospel grace, of that kind of grace which the Apostle hath occasion mainly to speak of, which is Mercy and Pardon;
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it would not have been of Gospel-grace, of forgiveness; which is the thing the Apostle hath much in his eye.
it would not have been of Gospel grace, of forgiveness; which is the thing the Apostle hath much in his eye.
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No thanks would be due upon the account of forgiving him any thing. Fourthly, But to clear all beyond possibility of exception;
No thanks would be due upon the account of forgiving him any thing. Fourthly, But to clear all beyond possibility of exception;
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The Apostle only speaks ex hypothesi, and on supposition: for the Creature cannot possibly merit any thing of God (but as above-said, that,
The Apostle only speaks ex Hypothesis, and on supposition: for the Creature cannot possibly merit any thing of God (but as abovesaid, that,
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2522
if innocent, he be not condemned as guilty) and the Apostle knew, their works were not meritorious, that his opposers pretended were so.
if innocent, he be not condemned as guilty) and the Apostle knew, their works were not meritorious, that his opposers pretended were so.
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Now suppose, I say, that obedience was meritorious of eternal life, of the reward; suppose, man did any thing meritorious of Heaven;
Now suppose, I say, that Obedience was meritorious of Eternal life, of the reward; suppose, man did any thing meritorious of Heaven;
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then ex hypothesi, salvation would not be of grace in any sense, but properly of debt, which is all the Apostle here affirmeth.
then ex Hypothesis, salvation would not be of grace in any sense, but properly of debt, which is all the Apostle Here Affirmeth.
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And it seems the Pharaisaical Jews went as high (as some Papists do now) as to hold their good works meritorious of eternal life;
And it seems the Pharaisaical jews went as high (as Some Papists do now) as to hold their good works meritorious of Eternal life;
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and our Jewish Antiquaries manifest, that this Tenent was common amongst them; and you see, if of meritorious works, then not of grace in any sense.
and our Jewish Antiquaries manifest, that this Tenent was Common among them; and you see, if of meritorious works, then not of grace in any sense.
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And in this sense Adam 's justification to life upon his unsinning obedience, would not have been of meritorious works,
And in this sense Adam is justification to life upon his unsinning Obedience, would not have been of meritorious works,
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but of grace, though not of pardon and Gospel-grace and Mercy. It is easie to answer, take it which way you will.
but of grace, though not of pardon and Gospel grace and Mercy. It is easy to answer, take it which weigh you will.
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For if you will by works understand no more than perfect obedience to the Law, then justification will not be of Gospelgrace, which is pardon.
For if you will by works understand no more than perfect Obedience to the Law, then justification will not be of Gospel grace, which is pardon.
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But if by works you will understand works properly meritorious of salvation; then if of works, not of grace at all.
But if by works you will understand works properly meritorious of salvation; then if of works, not of grace At all.
p-acp cs p-acp vvz pn22 vmb vvi n2 av-j j pp-f n1; av cs pp-f n2, xx pp-f n1 p-acp d.
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And in some places the Apostle seems to take the words in one sense, sometimes in the other.
And in Some places the Apostle seems to take the words in one sense, sometime in the other.
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For, as here he seemeth to mean proper merit;
For, as Here he seems to mean proper merit;
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so, Gal. 3. 10. As many as are of the works of the Law, are under a curse;
so, Gal. 3. 10. As many as Are of the works of the Law, Are under a curse;
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for it is written, Cursed is every one that continueth not, &c. implieth, Man should have been blessed and not cursed,for it is written, Cursed is every one that Continueth not, etc. Implies, Man should have been blessed and not cursed,
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as being justified by works, had he fulfilled, &c. Here justification would have been of works not properly meritorious,
as being justified by works, had he fulfilled, etc. Here justification would have been of works not properly meritorious,
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but being of Law-works, it would not be by Gospel-grace and pardon; though there would have been in such a case the Law-grace spoken of.
but being of Law-works, it would not be by Gospel grace and pardon; though there would have been in such a case the Law-grace spoken of.
cc-acp vbg pp-f n2, pn31 vmd xx vbi p-acp n1 cc n1; cs pc-acp vmd vhi vbn p-acp d dt n1 dt n1 vvn pp-f.
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For (to speak by way of anticipation) if God was not bound in strict Justice to make such a promise, If man obey perfectly, he shall be happy;
For (to speak by Way of anticipation) if God was not bound in strict justice to make such a promise, If man obey perfectly, he shall be happy;
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if the making of it was of grace, the making of it doth not hinder the performance of it from being of grace, law-grace;
if the making of it was of grace, the making of it does not hinder the performance of it from being of grace, law-grace;
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no more than God's making this law, That sinner that repents and believes, shall be saved, maketh man's justification for being of Pardon and Gospel-grace.
no more than God's making this law, That sinner that repents and believes, shall be saved, makes Man's justification for being of Pardon and Gospel grace.
dx dc cs npg1 vvg d n1, cst n1 cst vvz cc vvz, vmb vbi vvn, vvz ng1 n1 p-acp vbg pp-f n1 cc n1.
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Object. The Jews Works and Priviledges were not meritorious nor perfect: Therefore the Apostle doth not mean by works, meritorious works, or perfect.Object. The jews Works and Privileges were not meritorious nor perfect: Therefore the Apostle does not mean by works, meritorious works, or perfect.
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Ans. First, It is true, they were not meritorious, else they would have been justified and saved of debt, without Christ's satisfaction.Ans. First, It is true, they were not meritorious, Else they would have been justified and saved of debt, without Christ's satisfaction.
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Secondly, But they maintained and pretended their works such, and this was to make Christ's death vain.
Secondly, But they maintained and pretended their works such, and this was to make Christ's death vain.
ord, cc-acp pns32 vvd cc vvd po32 n2 d, cc d vbds pc-acp vvi npg1 n1 j.
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This very opinion made them slight Christ, and kept them from submitting to the righteousness of God, the Gospel-way of justification.
This very opinion made them slight christ, and kept them from submitting to the righteousness of God, the Gospelway of justification.
d j n1 vvd pno32 j np1, cc vvd pno32 p-acp vvg p-acp dt n1 pp-f np1, dt n1 pp-f n1.
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And (by the way) if any should now have this conceit concerning faith, repentance, sincere obedience, works of charity, viz. that they are meritorious of their justification and salvation, a satisfaction for their sins, recompence enough to Justice;
And (by the Way) if any should now have this conceit Concerning faith, Repentance, sincere Obedience, works of charity, viz. that they Are meritorious of their justification and salvation, a satisfaction for their Sins, recompense enough to justice;
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they would be in the same condemnation with these, and Christ should profit them nothing.
they would be in the same condemnation with these, and christ should profit them nothing.
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For, this was the reason why Circumcision and other observations of the Law would undo them (Gal. 5. 2.), not because they had that merit in them which they supposed;
For, this was the reason why Circumcision and other observations of the Law would undo them (Gal. 5. 2.), not Because they had that merit in them which they supposed;
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for then they would have been justified and saved by them: but because they conceited them meritorious, making them worthy deserving men;
for then they would have been justified and saved by them: but Because they conceited them meritorious, making them worthy deserving men;
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and so could not possibly, during this conceit, expect or desire justification in God's way of grace or Mercy through a Propitiation;
and so could not possibly, during this conceit, expect or desire justification in God's Way of grace or Mercy through a Propitiation;
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they could not but despise it, as esteeming they had no need of it, as indeed they had not, if their conceit was true.
they could not but despise it, as esteeming they had no need of it, as indeed they had not, if their conceit was true.
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Fourthly, Faith and Repentance are works (it would move a man with pity to see the weakness of mens attempts to prove that faith is not a work,
Fourthly, Faith and Repentance Are works (it would move a man with pity to see the weakness of men's attempts to prove that faith is not a work,
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when Christ himself calls it a work) therefore his design is not to exclude every good work from any interest in justification;
when christ himself calls it a work) Therefore his Design is not to exclude every good work from any Interest in justification;
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else he would exclude Faith it self;
Else he would exclude Faith it self;
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but only perfect or meritorious works, or works conceited so to be, which comes all to one:
but only perfect or meritorious works, or works conceited so to be, which comes all to one:
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for as works really compleat or meritorious, would essentially hinder pardon by Christ's death, being essentially inconsistent:
for as works really complete or meritorious, would essentially hinder pardon by Christ's death, being essentially inconsistent:
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so a man conceiting his works meritorious, is by God's Law of Grace excluded from any interest in this Propitiation.
so a man Conceit his works meritorious, is by God's Law of Grace excluded from any Interest in this Propitiation.
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For he hath made it a part of the condition, That men be sensible of their unworthiness, unrighteousness,
For he hath made it a part of the condition, That men be sensible of their unworthiness, unrighteousness,
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and undone estate without Christ and Pardon. You see what the Apostle's meaning is not.
and undone estate without christ and Pardon. You see what the Apostle's meaning is not.
cc vvn n1 p-acp np1 cc n1. pn22 vvb r-crq dt ng1 n1 vbz xx.
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Now that you may see what his meaning is, let these two things be well considered, viz. What the Jews Opinions were;
Now that you may see what his meaning is, let these two things be well considered, viz. What the jews Opinions were;
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and, What the Apostle's Design was. First, What the Jews Opinions were which Paul opposed;
and, What the Apostle's Design was. First, What the jews Opinions were which Paul opposed;
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which are something plain from Scripture, and are made more plain by the Writings of ancient Jewish Authors.
which Are something plain from Scripture, and Are made more plain by the Writings of ancient Jewish Authors.
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First, They held their good works meritorious of eternal life: yea, some of them maintained, that any one Commandment kept by a Jew, thus merited.
First, They held their good works meritorious of Eternal life: yea, Some of them maintained, that any one Commandment kept by a Jew, thus merited.
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Secondly, They had high thoughts of their great worth, as being Abraham 's seed, and circumcised worthy men:
Secondly, They had high thoughts of their great worth, as being Abraham is seed, and circumcised worthy men:
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Think not to say, We have Abraham to our Father. They were great boasters;Think not to say, We have Abraham to our Father. They were great boaster's;
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Where is boasting then? Many of them held, all Jews (with very little exception) should inherit eternal life;Where is boasting then? Many of them held, all jews (with very little exception) should inherit Eternal life;
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yea, though dying by the hand of Justice for crimes.
yea, though dying by the hand of justice for crimes.
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Thirdly, Yet the more Pharisaical sort talkt of repentance as a thing of little use to them that were of strict observance to make up what wanted:
Thirdly, Yet the more Pharisaical sort talked of Repentance as a thing of little use to them that were of strict observance to make up what wanted:
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The righteous person needing no repentance, seemeth to be spoken alluding to their opinion.
The righteous person needing no Repentance, seems to be spoken alluding to their opinion.
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The common people that knew not the Law, that knew not or used not their Traditions, were looked on by them as cursed, hopeless;
The Common people that knew not the Law, that knew not or used not their Traditions, were looked on by them as cursed, hopeless;
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no justification for such, nothing would serve to save them, but taking up their way.
no justification for such, nothing would serve to save them, but taking up their Way.
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John 's Doctrine of remission of sin, and justification upon repentance and leading a new life, without Pharisaical, strict, unwritten observances and traditions, which were not possible to be kept by people of ordinary employment, was almost new doctrine amongst them,John is Doctrine of remission of since, and justification upon Repentance and leading a new life, without Pharisaical, strict, unwritten observances and traditions, which were not possible to be kept by people of ordinary employment, was almost new Doctrine among them,
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and was derided by the Pharisees, as much as such doctrine would be by the strict and religious Orders (as they are called) amongst the Papists;
and was derided by the Pharisees, as much as such Doctrine would be by the strict and religious Order (as they Are called) among the Papists;
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but was embraced as welcome news to the common people;
but was embraced as welcome news to the Common people;
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for salvation to be a thing of possible attainment, by ordinary people sensible of their guilt;
for salvation to be a thing of possible attainment, by ordinary people sensible of their guilt;
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yea, and by Publicans and Soldiers, without leaving their course of life, provided they carry regularly in it;
yea, and by Publicans and Soldiers, without leaving their course of life, provided they carry regularly in it;
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and by Harlots, upon leaving their leud courses. Fourthly, They held the Law required no more than the observance of the outward man.
and by Harlots, upon leaving their lewd courses. Fourthly, They held the Law required no more than the observance of the outward man.
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It was a determined case amongst their Doctors before, and about these days, That evil thoughts and desires were not sin;
It was a determined case among their Doctors before, and about these days, That evil thoughts and Desires were not since;
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and that the Tenth Commandment was not a Command, but a Counsel, which men would do well to observe;
and that the Tenth Commandment was not a Command, but a Counsel, which men would do well to observe;
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but sinned not in neglecting the observance of it.
but sinned not in neglecting the observance of it.
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They had determined that, unless in the case of worshipping false Gods, no sin could be committed by the will, without an actual commission following;
They had determined that, unless in the case of worshipping false God's, no since could be committed by the will, without an actual commission following;
pns32 vhd vvn d, cs p-acp dt n1 pp-f vvg j n2, dx n1 vmd vbi vvn p-acp dt n1, p-acp dt j n1 vvg;
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and so, that it was no sin to desire to adulterate a Neighbour's Wife, so the act followed not.
and so, that it was no since to desire to adulterate a Neighbour's Wife, so the act followed not.
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And then, no wonder if many of them supposed themselves to need no pardon or Gospel-favour from God;
And then, no wonder if many of them supposed themselves to need no pardon or Gospel-favour from God;
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no wonder, if the Pharisees be represented as having nothing to confess, never asking for pardon, never saying, God be merciful to me a sinner!
no wonder, if the Pharisees be represented as having nothing to confess, never asking for pardon, never saying, God be merciful to me a sinner!
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Fifthly, They placed the most of their confidence in Ceremonial matters, tything mint, &c. neglected the weightier matters of the law, faith, repentance;
Fifthly, They placed the most of their confidence in Ceremonial matters, tithing mint, etc. neglected the Weightier matters of the law, faith, Repentance;
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placed much in observance of unscriptural-Traditions, to make up what might any way want of their external observation of the Law to justifie them.
placed much in observance of unscriptural-Traditions, to make up what might any Way want of their external observation of the Law to justify them.
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And it seems the Pharisaical Jews in the Apostles days never pretended any meritoriousness of faith in God or Christ, fear of God, love of God, repentance, Christian obedience;
And it seems the Pharisaical jews in the Apostles days never pretended any meritoriousness of faith in God or christ, Fear of God, love of God, Repentance, Christian Obedience;
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therefore he never speaketh directly of excluding these from merit, though, by consequence, and by the parity of reason, they are excluded.
Therefore he never speaks directly of excluding these from merit, though, by consequence, and by the parity of reason, they Are excluded.
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It rather appeareth, that they looked on such things as low unworthy things, in comparison of those things they most gloried in;
It rather appears, that they looked on such things as low unworthy things, in comparison of those things they most gloried in;
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and thought them needless as conditions, and that they might be justified without them upon their external observances;
and Thought them needless as conditions, and that they might be justified without them upon their external observances;
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or else he would more copiously, and ex professo, have told us, how these also are so far from meriting, that it would be damnable to account them meritorious, as he doth by consequence;
or Else he would more copiously, and ex professo, have told us, how these also Are so Far from meriting, that it would be damnable to account them meritorious, as he does by consequence;
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and would have yet told us more fully, they are conditions of the promise (as the Apostle James doth afterward) and included in the word Faith which he useth.
and would have yet told us more Fully, they Are conditions of the promise (as the Apostle James does afterwards) and included in the word Faith which he uses.
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But this not being the Controversie, he securely comprehends all these things, obedience to the Gospel, the whole of Christianity, in the word Faith, as being a word used ordinarily by Christians to comprehend the whole of Christianity.
But this not being the Controversy, he securely comprehends all these things, Obedience to the Gospel, the Whole of Christianity, in the word Faith, as being a word used ordinarily by Christians to comprehend the Whole of Christianity.
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By Faith, he meant Believing, and Living such lives as those Christians at that time (that observed not the Ceremonial Law) lived.
By Faith, he meant Believing, and Living such lives as those Christians At that time (that observed not the Ceremonial Law) lived.
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And we now by the word Believers, mean sincere Christians. When that great dissention arose, Acts 15. 5. some teaching, that except men were circumcised,
And we now by the word Believers, mean sincere Christians. When that great dissension arose, Acts 15. 5. Some teaching, that except men were circumcised,
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and kept the Law of Moses, they could not be saved or justified; and kept the Law of Moses, they could not be saved or justified;
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they meant, by Moses Law, those Commands that required such observances as were now really unnecessary to justification and salvation, being mortuae dead, though not yet mortiferae deadly:
they meant, by Moses Law, those Commands that required such observances as were now really unnecessary to justification and salvation, being mortuae dead, though not yet Mortiferous deadly:
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For had they only taught, That except men repent, and fear and love God, and obey him, they could not be saved;
For had they only taught, That except men Repent, and Fear and love God, and obey him, they could not be saved;
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the Apostles would not have opposed them in it. But they meant.
the Apostles would not have opposed them in it. But they meant.
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Except men were circumcised, and did those things many of which none uncircumised were to do (according to the Jews own opinion) they could not be justified and saved.
Except men were circumcised, and did those things many of which none uncircumised were to doe (according to the jews own opinion) they could not be justified and saved.
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Now their allegations to maintain their merits, being diverse and various, and not punctually set down,
Now their allegations to maintain their merits, being diverse and various, and not punctually Set down,
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because well known to those to whom he more particularly wrote:
Because well known to those to whom he more particularly wrote:
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It need not offend us, that sometime the Apostle hath reference to one of these pretences, sometime to another;
It need not offend us, that sometime the Apostle hath Referente to one of these pretences, sometime to Another;
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and that transitions are often obscure;
and that transitions Are often Obscure;
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and that he sometimes speaks only of the Ceremonial Law, sometime only of the Moral, sometimes of both;
and that he sometime speaks only of the Ceremonial Law, sometime only of the Moral, sometime of both;
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and sometime it is not easily to be determined which he speaks of.
and sometime it is not Easily to be determined which he speaks of.
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Nay, suppose that true which some alledg (to prove that it is not much of the Apostle's business here to prove man's justification lies in pardon of sin) viz. That it is improbable any should think they needed no pardon (which yet is an opinion too frequent with men now,
Nay, suppose that true which Some allege (to prove that it is not much of the Apostle's business Here to prove Man's justification lies in pardon of since) viz. That it is improbable any should think they needed no pardon (which yet is an opinion too frequent with men now,
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(6) discourse (DIV1)
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2606
if there be any such, as none question but there are, that think they have so lived, that set one thing against another, it would be hard or unjust measure for God to condemn them:
if there be any such, as none question but there Are, that think they have so lived, that Set one thing against Another, it would be hard or unjust measure for God to condemn them:
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(6) discourse (DIV1)
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for these judg freedom from the penalty to be due from natural Justice, and so not pardon) yet how ordinary is it for men that will pertinaciously defend an error,
for these judge freedom from the penalty to be due from natural justice, and so not pardon) yet how ordinary is it for men that will pertinaciously defend an error,
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(6) discourse (DIV1)
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as these did (to wit, the excluding of the Gentiles without circumcision) to flye to some allegations that they can scarce believe themselves?
as these did (to wit, the excluding of the Gentiles without circumcision) to fly to Some allegations that they can scarce believe themselves?
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(6) discourse (DIV1)
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2609
Secondly, Consider what was the Apostle's Design, what he aimed mainly to prove, in those seemingly difficult passages about Justification,
Secondly, Consider what was the Apostle's Design, what he aimed mainly to prove, in those seemingly difficult passages about Justification,
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(6) discourse (DIV1)
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2610
and you will find it was no way pertinent to it, to make an opposition between what God hath joined as necessary, viz. Belief of, and obedience to, the Gospel.
and you will find it was no Way pertinent to it, to make an opposition between what God hath joined as necessary, viz. Belief of, and Obedience to, the Gospel.
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(6) discourse (DIV1)
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2611
Now you will find his great Design, by observing what occasioned those passages from him, which was this.
Now you will find his great Design, by observing what occasioned those passages from him, which was this.
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(6) discourse (DIV1)
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The Pharisaical Jews, all of them, yea some of them that were so far convinced of Christ's being the true Messiah, (by the undoubted attesting evidences) as to profess themselves Christians (Acts 15. 5. Certain of the sect of the Pharises which believed, said, that it was needful to circumcise the Gentiles,
The Pharisaical jews, all of them, yea Some of them that were so Far convinced of Christ's being the true Messiah, (by the undoubted attesting evidences) as to profess themselves Christians (Acts 15. 5. Certain of the sect of the Pharisees which believed, said, that it was needful to circumcise the Gentiles,
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(6) discourse (DIV1)
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2613
and to command them to keep the Law of Moses) were wicked opposers of Paul 's (the Minister of the Gentiles) preaching to,and to command them to keep the Law of Moses) were wicked opposers of Paul is (the Minister of the Gentiles) preaching to,
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(6) discourse (DIV1)
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and receiving into the Church the Gentiles (1 Thes. 2. 15. They please not God, and are contrary to all men, forbidding us to speak to the Gentiles that they might be saved);
and receiving into the Church the Gentiles (1 Thebes 2. 15. They please not God, and Are contrary to all men, forbidding us to speak to the Gentiles that they might be saved);
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(6) discourse (DIV1)
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2615
they could not endure that the sinners of the Gentiles (as they were called probably ordinarily by them in opposition to Jews by nature, Gal. 2. 15.) should be esteemed in as good a condition as they,
they could not endure that the Sinners of the Gentiles (as they were called probably ordinarily by them in opposition to jews by nature, Gal. 2. 15.) should be esteemed in as good a condition as they,
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(6) discourse (DIV1)
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2616
when God had once purified their hearts by faith; and so no difference in that respect.
when God had once purified their hearts by faith; and so no difference in that respect.
c-crq np1 vhd a-acp vvn po32 n2 p-acp n1; cc av dx n1 p-acp d n1.
(6) discourse (DIV1)
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2617
They are (think they) unworthy, base, vile men;
They Are (think they) unworthy, base, vile men;
pns32 vbr (vvb pns32) j, j, j n2;
(6) discourse (DIV1)
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2618
though Christians, they are uncircumcised men (Eph. 2. 11. You are called uncircumcision (i. e.
though Christians, they Are uncircumcised men (Ephesians 2. 11. You Are called uncircumcision (i. e.
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(6) discourse (DIV1)
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by way of contempt) by that which is called circumcision in the flesh).
by Way of contempt) by that which is called circumcision in the Flesh).
p-acp n1 pp-f n1) p-acp d r-crq vbz vvn n1 p-acp dt n1).
(6) discourse (DIV1)
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2620
But these Jews thought themselves brave, worthy, deserving persons (yea, though they lived wickedly) in that they were Abraham 's seed,
But these jews Thought themselves brave, worthy, deserving Persons (yea, though they lived wickedly) in that they were Abraham is seed,
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(6) discourse (DIV1)
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2621
and observed the Ceremonial Law, in which they chiefly placed their merits; they gloried, We have Abraham to our Father, we are circumcised;
and observed the Ceremonial Law, in which they chiefly placed their merits; they gloried, We have Abraham to our Father, we Are circumcised;
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(6) discourse (DIV1)
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2622
and thought upon that account they deserved great respect from God and man:
and Thought upon that account they deserved great respect from God and man:
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(6) discourse (DIV1)
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and should the vile uncircumcised Gentiles be in as good a condition as we, upon their receiving the Gospel? What, are not Jews better than other men? And indeed, the Apostle himself,
and should the vile uncircumcised Gentiles be in as good a condition as we, upon their receiving the Gospel? What, Are not jews better than other men? And indeed, the Apostle himself,
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(6) discourse (DIV1)
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2624
before his great change, thought these things highdeserving priviledges;
before his great change, Thought these things highdeserving privileges;
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(6) discourse (DIV1)
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2625
and he names them as things he had much ado to obtain of himself to deny, formerly counting them great gain;
and he names them as things he had much ado to obtain of himself to deny, formerly counting them great gain;
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(6) discourse (DIV1)
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2626
much ado he had to quit confidence in things which he counted of, as making him such a full, rich, worthy Person,
much ado he had to quit confidence in things which he counted of, as making him such a full, rich, worthy Person,
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2627
as to need no favour, mercy, or forgiveness; though after, he counted them as nothing for these ends;
as to need no favour, mercy, or forgiveness; though After, he counted them as nothing for these ends;
c-acp pc-acp vvi dx n1, n1, cc n1; cs a-acp, pns31 vvd pno32 p-acp pix p-acp d n2;
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2628
yea, as loss and hinderance, as he had used them, Phil 3. 23. Beware of dogs,
yea, as loss and hindrance, as he had used them, Philip 3. 23. Beware of Dogs,
uh, c-acp n1 cc n1, c-acp pns31 vhd vvn pno32, np1 crd crd vvb pp-f n2,
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2629
and of Concision (that is, these Pharisaical Jews):and of Concision (that is, these Pharisaical jews):
cc pp-f n1 (cst vbz, d j np2):
(6) discourse (DIV1)
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for we are the circumcision, which worship God in the spirit, and rejoyce in Christ Jesus, for we Are the circumcision, which worship God in the Spirit, and rejoice in christ jesus,
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(6) discourse (DIV1)
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2631
and have no confidence in the flesh (he called them concision, tearing dogs, rending, persecuting, as the word signifieth; and they were:and have no confidence in the Flesh (he called them concision, tearing Dogs, rending, persecuting, as the word signifies; and they were:
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(6) discourse (DIV1)
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2632
and saith, we are rather the circumcision, i. e. truly honourable). V. 4. Though I might also have confidence in the flesh:
and Says, we Are rather the circumcision, i. e. truly honourable). V. 4. Though I might also have confidence in the Flesh:
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2633
if any other man thinketh he hath that whereof he might trust in the flesh, I more;
if any other man Thinketh he hath that whereof he might trust in the Flesh, I more;
cs d j-jn n1 vvz pns31 vhz d c-crq pns31 vmd vvi p-acp dt n1, pns11 av-dc;
(6) discourse (DIV1)
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2634
being circumcised the eighth day, a Hebrew of the Hebrews, a Pharisee, touching the righteousness which is of the law, blameless:
being circumcised the eighth day, a Hebrew of the Hebrews, a Pharisee, touching the righteousness which is of the law, blameless:
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2635
but these things which were gain (of much deserving worth in my thoughts) I accounted as loss, that I might be found in Christ, not having my own righteousness which is of the Law,
but these things which were gain (of much deserving worth in my thoughts) I accounted as loss, that I might be found in christ, not having my own righteousness which is of the Law,
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2636
but that which is of Christ by faith. but that which is of christ by faith.
cc-acp cst r-crq vbz pp-f np1 p-acp n1.
(6) discourse (DIV1)
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2637
It would be strange, unwelcome, yea, abhorred doctrine, to teach the Religious Orders (as they call them) amongst the Papists, That they are no better than others, except they live better.
It would be strange, unwelcome, yea, abhorred Doctrine, to teach the Religious Order (as they call them) among the Papists, That they Are no better than Others, except they live better.
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2638
They would reply, Notwithstanding our vicious lives, yet we are of such an Order, and have observed such rules in diet, garments,
They would reply, Notwithstanding our vicious lives, yet we Are of such an Order, and have observed such rules in diet, garments,
pns32 vmd vvi, a-acp po12 j n2, av pns12 vbr pp-f d dt n1, cc vhb vvn d n2 p-acp n1, n2,
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2639
and so have many good merits, are men of great deserts.
and so have many good merits, Are men of great deserts.
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2640
You may easily guess what the things were they placed merit in, if you consider that few men use to place merit in the fear and love of God,
You may Easily guess what the things were they placed merit in, if you Consider that few men use to place merit in the Fear and love of God,
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2641
or sincere desires and universal endeavours to obey him, but in some external observance, void of internal;
or sincere Desires and universal endeavours to obey him, but in Some external observance, void of internal;
cc j n2 cc j n2 pc-acp vvi pno31, cc-acp p-acp d j n1, j pp-f j;
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2642
and ordinarily, chiefly in such things as either are no duties, as Popish austerities; or in such things as they account no duties, as giving alms;
and ordinarily, chiefly in such things as either Are no duties, as Popish austerities; or in such things as they account no duties, as giving alms;
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2643
and so think they thereby supererogate, do so much not-required as will recompence their neglect of God and inward holiness.
and so think they thereby supererogate, do so much not-required as will recompense their neglect of God and inward holiness.
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(6) discourse (DIV1)
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2644
They might, and it is probable did plead thus against the Gentiles being saved.
They might, and it is probable did plead thus against the Gentiles being saved.
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2645
First, They are or were great sinners, idolaters, sinners of the Gentiles, and so there is no salvation for them by the Messiah.
First, They Are or were great Sinners, Idolaters, Sinners of the Gentiles, and so there is no salvation for them by the Messiah.
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2646
God would not be righteous, to admit such into favour, to justifie such; this would be to deal with men contrary to their deserts, to justifie unrighteous men.
God would not be righteous, to admit such into favour, to justify such; this would be to deal with men contrary to their deserts, to justify unrighteous men.
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2647
Secondly, However there can be no hope for them except they become Jews first;
Secondly, However there can be no hope for them except they become jews First;
ord, c-acp pc-acp vmb vbi dx n1 p-acp pno32 c-acp pns32 vvb np2 ord;
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and then their becoming Jews, and being circumcised, and observing the Ceremonial Law (which they looked upon as things of great worth) may make such an expiation and recompence for their Idolatries;
and then their becoming jews, and being circumcised, and observing the Ceremonial Law (which they looked upon as things of great worth) may make such an expiation and recompense for their Idolatries;
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2649
will make them such worthy persons, as God may admit them into favour; as they thought that Ruler worthy to whom Christ should do that kindness;
will make them such worthy Persons, as God may admit them into favour; as they Thought that Ruler worthy to whom christ should do that kindness;
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for, say they, he hath built us a synagogue.
for, say they, he hath built us a synagogue.
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But without thus doing, such low things as their repentance, and belief of, and obedience to, the Gospel, will stand them in no stead, they cannot be justified and saved.
But without thus doing, such low things as their Repentance, and belief of, and Obedience to, the Gospel, will stand them in no stead, they cannot be justified and saved.
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(6) discourse (DIV1)
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And they might have this carnal motive, thus to oppose their admittance without circumcision; We shall glory in their flesh, in thus getting them circumcised;
And they might have this carnal motive, thus to oppose their admittance without circumcision; We shall glory in their Flesh, in thus getting them circumcised;
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for it will keep those things still in repute; and we shall however be the chief, being natural, and the other but adventitious Jews.
for it will keep those things still in repute; and we shall however be the chief, being natural, and the other but adventitious jews.
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Now the Apostle begins to answer to these things, toward the end of the second Chapter to the Romans.
Now the Apostle begins to answer to these things, towards the end of the second Chapter to the Romans.
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Ver. 17. Behold thou art called a Jew; a very honourable Name, but too worthy and honourable in your esteem; and restest in the law; chiefly in the Ceremonial;Ver. 17. Behold thou art called a Jew; a very honourable Name, but too worthy and honourable in your esteem; and restest in the law; chiefly in the Ceremonial;
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and makest thy boast of God, as having God, in having Abraham to be your Father;and Makest thy boast of God, as having God, in having Abraham to be your Father;
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like that, The Temple of the Lord, The Temple of the Lord.
like that, The Temple of the Lord, The Temple of the Lord.
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Ver. 19. And art confident thou art a guide, an instructor of the foolish, especially in ceremonial services and traditions;
Ver. 19. And art confident thou art a guide, an instructor of the foolish, especially in ceremonial services and traditions;
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but thou neglectest the weighty matters of the Law, thou livest loosly and wickedly, and yet countest it enough;
but thou neglectest the weighty matters of the Law, thou Livest loosely and wickedly, and yet countest it enough;
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thou art a Jew, and so a worthy deserving man. Ver. 25. Circumcision and such things would profit, or however would have profited;
thou art a Jew, and so a worthy deserving man. Ver. 25. Circumcision and such things would profit, or however would have profited;
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if you did sincerely obey the Moral Law, if you did walk in that inward holiness that such things as Circumcision obliged you to.
if you did sincerely obey the Moral Law, if you did walk in that inward holiness that such things as Circumcision obliged you to.
cs pn22 vdd av-j vvi dt j n1, cs pn22 vdd vvi p-acp d j n1 cst d n2 c-acp n1 vvn pn22 p-acp.
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But if thou live wickedly, thou art no more a truly worthy person, than the Gentiles that live wickedly.
But if thou live wickedly, thou art no more a truly worthy person, than the Gentiles that live wickedly.
p-acp cs pns21 vvb av-j, pns21 vb2r dx av-dc dt av-j j n1, cs dt np1 cst vvb av-j.
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Ver. 26. And if the uncircumcision, the Gentiles, be converted and keep the righteousness of the law, live holily, do that which circumcision obliged you to, they shall be accounted the circumcised men, the better men.Ver. 26. And if the uncircumcision, the Gentiles, be converted and keep the righteousness of the law, live holily, do that which circumcision obliged you to, they shall be accounted the circumcised men, the better men.
np1 crd cc cs dt n1, dt n2-j, vbb vvn cc vvb dt n1 pp-f dt n1, vvb av-j, vdb d r-crq n1 vvn pn22 p-acp, pns32 vmb vbi vvn dt j-vvn n2, dt jc n2.
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Ver. 28. For he is not a Jew, a worthy man, who is only so in such externals;
Ver. 28. For he is not a Jew, a worthy man, who is only so in such externals;
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neither is that the available thing to be circumcised in the flesh. V. 29. But he is rather the excellent man,neither is that the available thing to be circumcised in the Flesh. V. 29. But he is rather the excellent man,
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and he is approved of God, who is circumcised in heart.
and he is approved of God, who is circumcised in heart.
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And though this be looked on as nothing by you, and such as you, in comparison of outward circumcision,
And though this be looked on as nothing by you, and such as you, in comparison of outward circumcision,
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yet his praise is of God; God esteems him, and approves him, though of grace.
yet his praise is of God; God esteems him, and approves him, though of grace.
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And this, as he had told us before in this Chapter (not the hearers but the doers of the Law shall be justified, in the day when he shall judg all men according to the Gospel) is the condition of justification and salvation, and not the outward.
And this, as he had told us before in this Chapter (not the hearers but the doers of the Law shall be justified, in the day when he shall judge all men according to the Gospel) is the condition of justification and salvation, and not the outward.
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Chap. 3. v. 1. What advantage then was there to the Jews? and what profit of circumcision?
Chap. 3. v. 1. What advantage then was there to the jews? and what profit of circumcision?
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Ver. 2. Much every way; it taught you and obliged you to this inward holiness; but chiefly, because to them were committed the oracles of God;
Ver. 2. Much every Way; it taught you and obliged you to this inward holiness; but chiefly, Because to them were committed the oracles of God;
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you had great helps that others wanted.
you had great helps that Others wanted.
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For what though you lived wickedly? this doth not hinder but that these things did in their own nature stir up, teach, and oblige you to holiness.
For what though you lived wickedly? this does not hinder but that these things did in their own nature stir up, teach, and oblige you to holiness.
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Ver. 9. But what, were not we Jews better than the Gentiles, so as they to be sinners,Ver. 9. But what, were not we jews better than the Gentiles, so as they to be Sinners,
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and we holy worthy men? No;
and we holy worthy men? No;
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we confess on all hands, the Gentiles were great sinners, and so I will prove from the Scripture were the Jews also. None righteous, no not one; none that doth good:
we confess on all hands, the Gentiles were great Sinners, and so I will prove from the Scripture were the jews also. None righteous, no not one; none that does good:
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their throat is an open sepulcher. Ver. 19. Now whatever the Law saith, it saith to them under the Law; their throat is an open sepulcher. Ver. 19. Now whatever the Law Says, it Says to them under the Law;
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that is, whatever the Scripture speaketh, it speaketh of them that lived in Scripture-places;
that is, whatever the Scripture speaks, it speaks of them that lived in Scripture-places;
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and this was written by David a Jew, and so he meant it of the wickedness of the Jews.
and this was written by David a Jew, and so he meant it of the wickedness of the jews.
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So that all are sinners, and under condemnation, you Jews as well as others, whatever your thoughts are to the contrary.
So that all Are Sinners, and under condemnation, you jews as well as Others, whatever your thoughts Are to the contrary.
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And no flesh can be justified in his sight by the deeds of the law;
And no Flesh can be justified in his sighed by the Deeds of the law;
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no man shall be justified as being a man that deserves it, or as having no need to have his sin pardoned,
no man shall be justified as being a man that deserves it, or as having no need to have his since pardoned,
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so as his justification to be of debt, and not to be of grace, favour, and pardon.
so as his justification to be of debt, and not to be of grace, favour, and pardon.
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Ver. 25. But thus man's justification comes about; God hath set forth Christ a Propitiation, since all are sinners;Ver. 25. But thus Man's justification comes about; God hath Set forth christ a Propitiation, since all Are Sinners;
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and God justifieth men by this, for his sake pardoning their sins. Ver. 27. Where is boasting then? it is excluded;
and God Justifieth men by this, for his sake pardoning their Sins. Ver. 27. Where is boasting then? it is excluded;
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but is not excluded by the Law of Works: for if a man was justified that way, he might boast, God pardoned him nothing;
but is not excluded by the Law of Works: for if a man was justified that Way, he might boast, God pardoned him nothing;
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but by this Law of Faith, by this Gospel-way of pardoning sinners without merits or strict Lawrighteousness.
but by this Law of Faith, by this Gospelway of pardoning Sinners without merits or strict Lawrighteousness.
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And therefore the Gentiles may be saved if they become Christians, and have this heartcircumcision (though they have not these outward priviledges which you account things of such great worth) God pardoning their sins upon their believing the Gospel,
And Therefore the Gentiles may be saved if they become Christians, and have this heartcircumcision (though they have not these outward privileges which you account things of such great worth) God pardoning their Sins upon their believing the Gospel,
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and having their hearts purified by it, which you account such low ignoble things.
and having their hearts purified by it, which you account such low ignoble things.
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Chap. 4. This Chapter is accounted by the opposers of the doctrine I taught, to have the greatest appearance against it;Chap. 4. This Chapter is accounted by the opposers of the Doctrine I taught, to have the greatest appearance against it;
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but I shall manifest, it doth not in the least oppose it.
but I shall manifest, it does not in the least oppose it.
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The design of this Chapter, as you will see, is to prove the whole business, That the Gentiles may be justified and saved by grace and pardon of sin, upon their turning from idolatries,
The Design of this Chapter, as you will see, is to prove the Whole business, That the Gentiles may be justified and saved by grace and pardon of since, upon their turning from idolatries,
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and believing and obeying the Gospel, without Circumcision;
and believing and obeying the Gospel, without Circumcision;
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and he proveth it by this argument, viz. Abraham was a sinner, and was not justified for any original righteousness, as having never sinned;
and he Proves it by this argument, viz. Abraham was a sinner, and was not justified for any original righteousness, as having never sinned;
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nor for any meritorious works or priviledges of his that in Justice deserved the reward, by making satisfaction for his sins (for that would still be of debt from natural Law and Equity;
nor for any meritorious works or privileges of his that in justice deserved the reward, by making satisfaction for his Sins (for that would still be of debt from natural Law and Equity;
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if a man could do something after great Crimes that satisfies for them all, it would be so of Justice to acquit him,
if a man could do something After great Crimes that Satisfies for them all, it would be so of justice to acquit him,
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as not to be of Grace;
as not to be of Grace;
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it would however be, as the Apostle expresseth it, NONLATINALPHABET, as it were by the works of the law, Rom. 9. 31. as it were by the works of the Law:
it would however be, as the Apostle Expresses it,, as it were by the works of the law, Rom. 9. 31. as it were by the works of the Law:
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though not wholly or altogether, yet in a sort, or as it were.
though not wholly or altogether, yet in a sort, or as it were.
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They that grant they are sinners, and yet suppose they make amends by some strict observance,
They that grant they Are Sinners, and yet suppose they make amends by Some strict observance,
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so that it would be hard and severe if God should condemn them, do esteem their salvation due,
so that it would be hard and severe if God should condemn them, do esteem their salvation due,
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as it were, by the works of the Law, they esteem it not of grace. But when it is said, Abraham was justified; the meaning is, he was pardoned;
as it were, by the works of the Law, they esteem it not of grace. But when it is said, Abraham was justified; the meaning is, he was pardoned;
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and if so, God may justifie the Gentiles on that manner, viz. by pardoning them. Ver. 1. Shall we say that Abraham found (i. e.
and if so, God may justify the Gentiles on that manner, viz. by pardoning them. Ver. 1. Shall we say that Abraham found (i. e.
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all that kindness, favour, and justification) from the flesh, i. e.
all that kindness, favour, and justification) from the Flesh, i. e.
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from works, as we see in the following verse? for NONLATINALPHABET, according to the flesh; is in the following verse repeated and expounded by NONLATINALPHABET, by works. So Gal. 3. 3. made perfect by the flesh, he expounds v. 2, 5. by the works of the law;
from works, as we see in the following verse? for, according to the Flesh; is in the following verse repeated and expounded by, by works. So Gal. 3. 3. made perfect by the Flesh, he expounds v. 2, 5. by the works of the law;
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and so, by the flesh, may signifie unsinning obedience to the law;
and so, by the Flesh, may signify unsinning Obedience to the law;
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or, by the flesh, might be meant some such meritorious priviledges as those the Jews boasted of;
or, by the Flesh, might be meant Some such meritorious privileges as those the jews boasted of;
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for Phil. 3. 3. 4. in expounding what is meant by the flesh, he reckons up Hebrew of Hebrews, circumcised the eighth day, a Pharisee.
for Philip 3. 3. 4. in expounding what is meant by the Flesh, he reckons up Hebrew of Hebrews, circumcised the eighth day, a Pharisee.
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We may here understand either, but rather both; for his arguing excludes both equally. Ver. 〈 ◊ 〉.
We may Here understand either, but rather both; for his arguing excludes both equally. Ver. 〈 ◊ 〉.
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No sure. For if he was justified in such a way by the law of works,No sure. For if he was justified in such a Way by the law of works,
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as having never been a sinner;
as having never been a sinner;
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or by some high merits deserving such things from God, then he had whereof to boast,
or by Some high merits deserving such things from God, then he had whereof to boast,
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and say he was not pardoned, and that his justification was of merit, and not of grace. But not before God, i. e.
and say he was not pardoned, and that his justification was of merit, and not of grace. But not before God, i. e.
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but he could not boast and say, God never pardoned his sins;
but he could not boast and say, God never pardoned his Sins;
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and that he was one of such worth and merits, that whatever God did for him, was due debt, whatever glorying he might make of his innocency toward men.
and that he was one of such worth and merits, that whatever God did for him, was due debt, whatever glorying he might make of his innocency towards men.
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Ver. 3. He proves it from Scripture, that Abraham could not thus boast:Ver. 3. He Proves it from Scripture, that Abraham could not thus boast:
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What saith the Scripture? Abraham believed God, and it was counted to him for righteousness. What Says the Scripture? Abraham believed God, and it was counted to him for righteousness.
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Now this very word [ counted ] proveth this fully, that i• was not due debt from God;
Now this very word [ counted ] Proves this Fully, that i• was not due debt from God;
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and also, that his believing did not merit it.
and also, that his believing did not merit it.
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For the word [ counting ] is like the Lawword [ acceptilatio ], which word [ acceptilatio ] is used in such cases as when a man accepts from his debtor a penny for a hundred pound, and acquits him upon it.
For the word [ counting ] is like the Lawword [ acceptilatio ], which word [ acceptilatio ] is used in such cases as when a man accepts from his debtor a penny for a hundred pound, and acquits him upon it.
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So this very word implieth that his believing was so low a thing, as not to be any way meritorious of those great things God rewarded him with upon it.
So this very word Implies that his believing was so low a thing, as not to be any Way meritorious of those great things God rewarded him with upon it.
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He lays all the stress (as you will see by the following verses) upon this word [ counted ] that it signifieth graciously acquitted him, and not as a just man that deserved it.
He lays all the stress (as you will see by the following Verses) upon this word [ counted ] that it signifies graciously acquitted him, and not as a just man that deserved it.
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Ver. 4. If Abraham had been a man of high merits and deserts, or his faith any thing meritorious, it would not have been said, God accounted it, which signifies God graciously accounted it:Ver. 4. If Abraham had been a man of high merits and deserts, or his faith any thing meritorious, it would not have been said, God accounted it, which signifies God graciously accounted it:
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For to him that worketh, i. e. that meriteth by his works; the reward is reckoned of debt, and not reckoned of grace, as this word signifieth.For to him that works, i. e. that merits by his works; the reward is reckoned of debt, and not reckoned of grace, as this word signifies.
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This very word implies, that God might justly have refused to have justified him upon his believing.
This very word Implies, that God might justly have refused to have justified him upon his believing.
d j n1 vvz, cst np1 vmd av-j vhi vvn pc-acp vhi vvn pno31 p-acp po31 vvg.
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This is the same argument with that, Rom. 11. 6. If it be of grace, then it is not of works, i. e. of meritorious works;
This is the same argument with that, Rom. 11. 6. If it be of grace, then it is not of works, i. e. of meritorious works;
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otherwise grace is not grace and mercy: but if it be of works, i. e.otherwise grace is not grace and mercy: but if it be of works, i. e.
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meritorious works, then it is no more of grace and mercy, else works is not works;
meritorious works, then it is no more of grace and mercy, Else works is not works;
j n2, av pn31 vbz dx dc pp-f n1 cc n1, av n2 vbz xx n2;
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that is, merit is not merit, merit doth not deserve; which is a contradiction. Ver. 5. — Counted it to him for righteousness.
that is, merit is not merit, merit does not deserve; which is a contradiction. Ver. 5. — Counted it to him for righteousness.
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It cannot be said that a man's believing, or repenting, or any other duty, is counted, that is, graciously counted for righteousness,
It cannot be said that a Man's believing, or repenting, or any other duty, is counted, that is, graciously counted for righteousness,
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except the man be, and these things be void of merit.
except the man be, and these things be void of merit.
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Therefore it implies, That Abraham believed one that justified an ungodly man, an undeserving man, a sinner, a man unjust:
Therefore it Implies, That Abraham believed one that justified an ungodly man, an undeserving man, a sinner, a man unjust:
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justified a man in the strict sense of the law unjust, by pardoning his sins, his unrighteousness.
justified a man in the strict sense of the law unjust, by pardoning his Sins, his unrighteousness.
vvd dt n1 p-acp dt j n1 pp-f dt n1 j, p-acp vvg po31 n2, po31 n1.
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Yea, it is probable, that by the word [ ungodly ] in this verse, is implied, that Abraham was once an Idolater as the Gentiles are.
Yea, it is probable, that by the word [ ungodly ] in this verse, is implied, that Abraham was once an Idolater as the Gentiles Are.
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This plainly proves, his justification was by pardon of sin; and that he was a man God might justly have refused to have thus justified;
This plainly Proves, his justification was by pardon of since; and that he was a man God might justly have refused to have thus justified;
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and that he was not righteous in God's sight, in the primary, strict, and properest sense of the word,
and that he was not righteous in God's sighed, in the primary, strict, and properest sense of the word,
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but meerly of grace and pardon. Ver. 6. And David fully proveth this, in his describing blessedness, and wherein it lies:
but merely of grace and pardon. Ver. 6. And David Fully Proves this, in his describing blessedness, and wherein it lies:
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for he taketh for granted, that blessedness comes not by unsinning obedience, or meritorious works, which are inconsistent with pardon;
for he Takes for granted, that blessedness comes not by unsinning Obedience, or meritorious works, which Are inconsistent with pardon;
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else he would have said, Blessed are they that never sinned, or have made full satisfaction for their sins:
Else he would have said, Blessed Are they that never sinned, or have made full satisfaction for their Sins:
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But he tells us it lies in not imputing iniquity; and imputing, accounting righteousness, is nothing else but pardon of sin;
But he tells us it lies in not imputing iniquity; and imputing, accounting righteousness, is nothing Else but pardon of since;
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imputing righteousness, and not imputing sin, are all one, and signifie the same; because to impute or account righteous, signifieth, as he proved before, graciously to impute;
imputing righteousness, and not imputing since, Are all one, and signify the same; Because to impute or account righteous, signifies, as he proved before, graciously to impute;
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and that can be nothing but pardon of sin:
and that can be nothing but pardon of since:
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and so the meaning is, God pardoned Abraham 's sin upon his believing God. Which sheweth, he was no such worthy man as you think your selves,
and so the meaning is, God pardoned Abraham is since upon his believing God. Which shows, he was no such worthy man as you think your selves,
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so as to need no forgiveness.
so as to need no forgiveness.
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Ver. 9. Now will this blessedness of Justification come only on you Jews? Are not the wicked Gentiles capable of it,Ver. 9. Now will this blessedness of Justification come only on you jews? are not the wicked Gentiles capable of it,
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if they turn from sin and Idols to God, and believe his testimony of his Son,
if they turn from since and Idols to God, and believe his testimony of his Son,
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and obey him, though they never be circumcised? for we say, his faith was reckoned for righteousness:
and obey him, though they never be circumcised? for we say, his faith was reckoned for righteousness:
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it was not from his worthiness, but by pardon of his sin upon believing. Ver. 10. He yet improveth this Scripture-citation as further cogent, thus:
it was not from his worthiness, but by pardon of his since upon believing. Ver. 10. He yet improveth this Scripture-citation as further cogent, thus:
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Was this justification conferred on Abraham when he was circumcised, or when he was uncircumcised? You will find this was said concerning Abraham before he was circumcised, when he was as yet uncircumcised, when he could not pretend to this high meritorious priviledg you boast of, viz. Circumcision;
Was this justification conferred on Abraham when he was circumcised, or when he was uncircumcised? You will find this was said Concerning Abraham before he was circumcised, when he was as yet uncircumcised, when he could not pretend to this high meritorious privilege you boast of, viz. Circumcision;
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but when he was as the Gentile-believers now are, that are confessedly void of such accomplishments.
but when he was as the Gentile believers now Are, that Are confessedly void of such accomplishments.
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Why may not they therefore be justified in such a Gospelway as he was, having their sin pardoned through the Propitiation, upon their only believing and obeying the Gospel? For though you look upon Faith and Obedience as low things in comparison of Circumcision;
Why may not they Therefore be justified in such a Gospelway as he was, having their since pardoned through the Propitiation, upon their only believing and obeying the Gospel? For though you look upon Faith and obedience as low things in comparison of Circumcision;
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yet these were graciously accepted from him by God, and his sins pardoned thereon;
yet these were graciously accepted from him by God, and his Sins pardoned thereon;
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and why may they not be accepted from them, without meritorious works, if it be granted such are so, which you account so?
and why may they not be accepted from them, without meritorious works, if it be granted such Are so, which you account so?
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Ver. 11. And he received the sign of circumcision, the seal of the righteousness of the faith which he had being uncircumcised, that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also.
Ver. 11. And he received the Signen of circumcision, the seal of the righteousness of the faith which he had being uncircumcised, that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also.
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I shall here take a liberty not allowed me by my designed method, to speak largely of these words,
I shall Here take a liberty not allowed me by my designed method, to speak largely of these words,
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because they are difficult, and there is a strange disagreement about the meaning of them.
Because they Are difficult, and there is a strange disagreement about the meaning of them.
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The words that these are coupled unto, are these, It was counted to him in uncircumcision;
The words that these Are coupled unto, Are these, It was counted to him in uncircumcision;
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then follows, and he received the sign of circumcision. And, that is, and then, or, and after; it is ordinal, as it is frequently.
then follows, and he received the Signen of circumcision. And, that is, and then, or, and After; it is ordinal, as it is frequently.
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The sign of circumcision, or Sacrament of Circumcision;The Signen of circumcision, or Sacrament of Circumcision;
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it is an ordinary manner of speaking, the genitivus specie; as we use to say, the sacrament of Baptism, for the sacrament Baptism; so, the sign of Circumcision, for the sign Circumcision; and Beza saith he found it so, in the Accusative case, in an ancient Copy.
it is an ordinary manner of speaking, the Genitive specie; as we use to say, the sacrament of Baptism, for the sacrament Baptism; so, the Signen of Circumcision, for the Signen Circumcision; and Beza Says he found it so, in the Accusative case, in an ancient Copy.
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By receiving the sign of circumcision, is not only or chiefly meant his receiving it in his body, though he did so;
By receiving the Signen of circumcision, is not only or chiefly meant his receiving it in his body, though he did so;
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but his receiving it in the institution or law of it from God, as John may be said to have received baptism, being the first to whom it was delivered by God,
but his receiving it in the Institution or law of it from God, as John may be said to have received Baptism, being the First to whom it was Delivered by God,
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as an Ordinance, to be by him as a Minister administred.
as an Ordinance, to be by him as a Minister administered.
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And as Moses is said (Acts 7. 28.) to receive the lively oracles of God to give to the Jews;
And as Moses is said (Acts 7. 28.) to receive the lively oracles of God to give to the jews;
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and John. 7. 22. Moses gave unto you circumcision, i. e. the Ordinance of it.
and John. 7. 22. Moses gave unto you circumcision, i. e. the Ordinance of it.
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Without doubt he is said here to receive circumcision in the sense that God is said (Acts 7. 8.) to give him the covenant of circumcision, not in the sense wherein he gave it to himself, circumcised himself.
Without doubt he is said Here to receive circumcision in the sense that God is said (Acts 7. 8.) to give him the Covenant of circumcision, not in the sense wherein he gave it to himself, circumcised himself.
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I grant it doth connote secondarily his receiving it in his body, yet still as in the law and ordinance of it,
I grant it does connote secondarily his receiving it in his body, yet still as in the law and Ordinance of it,
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so as to begin it to others.
so as to begin it to Others.
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And that which makes it further appear to be so meant, is this, because the stress of his becoming the father of all that believe, &c. seemeth to be laid here:
And that which makes it further appear to be so meant, is this, Because the stress of his becoming the father of all that believe, etc. seems to be laid Here:
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For if it should have the other sense, all circumcised might on the same account be called Fathers of them that believe.
For if it should have the other sense, all circumcised might on the same account be called Father's of them that believe.
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And else it is probable the Apostle would have used the ordinary word NONLATINALPHABET, and have said, he was circumcised; and not, he received circumcision. Abraham was honoured by God to be the first receiver of this Institution.
And Else it is probable the Apostle would have used the ordinary word, and have said, he was circumcised; and not, he received circumcision. Abraham was honoured by God to be the First receiver of this Institution.
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Indeed the promise or covenant that this sealed, had been made known to the world long before, viz. That whosoever of faln man should repent and believe God,
Indeed the promise or Covenant that this sealed, had been made known to the world long before, viz. That whosoever of fallen man should Repent and believe God,
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and obey him sincerely, should be saved:
and obey him sincerely, should be saved:
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and all that were justified before Abraham, were justified by this law of grace made in the blood of Christ:
and all that were justified before Abraham, were justified by this law of grace made in the blood of christ:
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but Abraham was the first that received from God this visible seal to confirm it to the world.
but Abraham was the First that received from God this visible seal to confirm it to the world.
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The seal of the rightsousness of the faith, which he had being uncircumcised. The seal of the rightsousness of the faith, which he had being uncircumcised.
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These words seem an exegetical Parenthesis, or a Parenthetical explication of the former words, received the sign of circumcision.
These words seem an exegetical Parenthesis, or a Parenthetical explication of the former words, received the Signen of circumcision.
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For these words, that he might be the father, seem to have their dependance on, and respect to ▪ the former words, received the sign of circumcision.
For these words, that he might be the father, seem to have their dependence on, and respect to ▪ the former words, received the Signen of circumcision.
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In these words here is a definition of that, and also of every other Sacramental Institution.
In these words Here is a definition of that, and also of every other Sacramental Institution.
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Circumcision is called a sign or token of the Covenant, Gen. 17. 11. and it is called figuratively the Covenant, v. 10. and Acts 17. 8. even as the Sacrament of the Lord's Supper is also called the Covenant; This is the new covenant in my blood;
Circumcision is called a Signen or token of the Covenant, Gen. 17. 11. and it is called figuratively the Covenant, v. 10. and Acts 17. 8. even as the Sacrament of the Lord's Supper is also called the Covenant; This is the new Covenant in my blood;
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that is, the sign or seal of the Covenant founded in my blood.
that is, the Signen or seal of the Covenant founded in my blood.
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By the faith of Abraham is not here to be understood that personal individual faith which he had;
By the faith of Abraham is not Here to be understood that personal Individu faith which he had;
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but a faith of that sort or kind, which he had, even in such a sense as that faith which dwelt first in his Grandmother Lois, and Mother Eunice, is said to dwell in Timothy, to wit, not the same individual act or habit,
but a faith of that sort or kind, which he had, even in such a sense as that faith which dwelled First in his Grandmother Lois, and Mother Eunice, is said to dwell in Timothy, to wit, not the same Individu act or habit,
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but a faith of the same sort or species, i. e. faith unfeigned, as he explains it, 2 Tim. 1. 5. and so these words, the faith of Abraham, (ver. 16. of this Chapter) must necessarily be understood to this sense.
but a faith of the same sort or species, i. e. faith unfeigned, as he explains it, 2 Tim. 1. 5. and so these words, the faith of Abraham, (ver. 16. of this Chapter) must necessarily be understood to this sense.
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Again, Circumcision is not said by the Apostle to be a sign or seal of his faith, or any one's else; no, that is a mistake;
Again, Circumcision is not said by the Apostle to be a Signen or seal of his faith, or any one's Else; no, that is a mistake;
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though I know in another sense Circumcision was, and Baptism and the Lord's Supper are, a seal or seals of mens faith or restipulation, viz. as they are mens seals.
though I know in Another sense Circumcision was, and Baptism and the Lord's Supper Are, a seal or Seals of men's faith or restipulation, viz. as they Are men's Seals.
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We receiving them, engage and profess we do restipulate and oblige our selves to perform faith, the condition,
We receiving them, engage and profess we do restipulate and oblige our selves to perform faith, the condition,
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and seal it by receiving the elements:
and seal it by receiving the elements:
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We so seal, as hereby to oblige our selves, and to be guilty of falshood in the Covenant if we do not perform.
We so seal, as hereby to oblige our selves, and to be guilty of falsehood in the Covenant if we do not perform.
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Yea, he that is baptized while an Infant, is a debtor to the Gospel, as well as he that was circumcised when an Infant, was a debtor to the Law.
Yea, he that is baptised while an Infant, is a debtor to the Gospel, as well as he that was circumcised when an Infant, was a debtor to the Law.
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But this is not meant here;
But this is not meant Here;
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for this definition speaketh only of Circumcision as God's seal, and God doth not seal that any man believeth restipulateth;
for this definition speaks only of Circumcision as God's seal, and God does not seal that any man Believeth restipulateth;
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he sealeth only what he saith and testifieth, to wit, his own part of the Covenant.
he Sealeth only what he Says and Testifieth, to wit, his own part of the Covenant.
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He no where testifieth, that this or that man believeth; but that if he do, he shall be saved.
He no where Testifieth, that this or that man Believeth; but that if he do, he shall be saved.
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I say, it is not said to be a seal of his faith, but of the righteousness of his faith, of that faith which he had being uncircumcised, of such a kind of faith.
I say, it is not said to be a seal of his faith, but of the righteousness of his faith, of that faith which he had being uncircumcised, of such a kind of faith.
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That is, it is a sign or seal of justification upon condition of believing as he did while uncircumcised.
That is, it is a Signen or seal of justification upon condition of believing as he did while uncircumcised.
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It is a seal of the truth of this Covenant or Promise, and of God's faithfulness in standing to it.
It is a seal of the truth of this Covenant or Promise, and of God's faithfulness in standing to it.
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He that believeth with such a kind of working-faith, shall be justified and saved; or, to speak more properly, he that believeth and obeyeth as Abraham did.
He that Believeth with such a kind of working-faith, shall be justified and saved; or, to speak more properly, he that Believeth and Obeyeth as Abraham did.
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It was indeed a seal of the righteousness of Abraham 's faith (subjectively and individually taken) but not as his faith;
It was indeed a seal of the righteousness of Abraham is faith (subjectively and individually taken) but not as his faith;
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else it would seal righteousness and justification to none else, upon such a faith as his.
Else it would seal righteousness and justification to none Else, upon such a faith as his.
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Though it did seal his Justification, he having that sort of faith the general promise was made to;
Though it did seal his Justification, he having that sort of faith the general promise was made to;
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yet it did not seal his justification primarily, but only consequentially, viz. by sealing the general promise.
yet it did not seal his justification primarily, but only consequentially, viz. by sealing the general promise.
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It did not seal justification to his faith as his; but as true, unfeigned, or faith of such a sort, such an operative, obediential one,
It did not seal justification to his faith as his; but as true, unfeigned, or faith of such a sort, such an operative, obediential one,
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as the Promise was made to, which was sealed.
as the Promise was made to, which was sealed.
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It would have sealed that thing it did seal (that promise, he that so believeth shall be saved;
It would have sealed that thing it did seal (that promise, he that so Believeth shall be saved;
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he that believeth with such a kind of faith as is described by being called the faith which Abraham had being uncircumcised) whether Abraham had believed or no:
he that Believeth with such a kind of faith as is described by being called the faith which Abraham had being uncircumcised) whither Abraham had believed or no:
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for, that he believed, was, as we use to say, contingent or accidental to the thing sealed.
for, that he believed, was, as we use to say, contingent or accidental to the thing sealed.
c-acp, cst pns31 vvd, vbds, c-acp pns12 vvb pc-acp vvi, j cc j p-acp dt n1 vvd.
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I know some Anabaptists, to elude arguments drawn from hence, would have it a seal of the righteousness of Abraham 's faith only, and that it was so to none else;
I know Some Anabaptists, to elude Arguments drawn from hence, would have it a seal of the righteousness of Abraham is faith only, and that it was so to none Else;
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interpreting it to this sense, to wit, That it was given as a reward to him, a great and signal believer,
interpreting it to this sense, to wit, That it was given as a reward to him, a great and signal believer,
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and others were circumcised upon other accounts.
and Others were circumcised upon other accounts.
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But if this was the meaning, we might as well call every great blessing (which he had as a reward of his faith,
But if this was the meaning, we might as well call every great blessing (which he had as a reward of his faith,
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as having children in his old age, deliverance from dangers and difficulties, and conquering enemies, which were given to him as rewards of his faith,
as having children in his old age, deliverance from dangers and difficulties, and conquering enemies, which were given to him as rewards of his faith,
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and tokens of God's love) a seal of the righteousness of his faith, and a sign or token of the Covenant,
and tokens of God's love) a seal of the righteousness of his faith, and a Signen or token of the Covenant,
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as this is called, Gen. 17. 11. and as the Rain-bow is called a sign or token of another Covenant, Gen. 9. 8.
as this is called, Gen. 17. 11. and as the Rainbow is called a Signen or token of Another Covenant, Gen. 9. 8.
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Now if Circumcision was not a seal of Abraham 's faith at all, nor a seal of the righteousness of Abraham 's faith as his (as hath been,
Now if Circumcision was not a seal of Abraham is faith At all, nor a seal of the righteousness of Abraham is faith as his (as hath been,
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and might further be made apparent) but of the righteousness of such a kind of faith as his was;
and might further be made apparent) but of the righteousness of such a kind of faith as his was;
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then it evidently and essentially follows, that it was a seal or confirming-sign of this doctrine, covenant,
then it evidently and essentially follows, that it was a seal or confirming-sign of this Doctrine, Covenant,
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or promise, made to the whole world, That whosoever of faln man should believe God as Abraham did, should be righteous, treated by God as righteous;
or promise, made to the Whole world, That whosoever of fallen man should believe God as Abraham did, should be righteous, treated by God as righteous;
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be justified, pardoned, rewarded, blessed, (these words are promiscuously used) whether he be circumcised or not;
be justified, pardoned, rewarded, blessed, (these words Are promiscuously used) whither he be circumcised or not;
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and so the Apostle saith in the latter part of the verse, that righteousness might be imputed to them also that believe, though not circumcised.
and so the Apostle Says in the latter part of the verse, that righteousness might be imputed to them also that believe, though not circumcised.
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For that he be circumcised, is so alien from the promise, as to be no part of the condition:
For that he be circumcised, is so alien from the promise, as to be no part of the condition:
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for else Circumcision had sealed an untruth, if a man that should perform the condition, should not be justified though he be uncircumcised.
for Else Circumcision had sealed an untruth, if a man that should perform the condition, should not be justified though he be uncircumcised.
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And indeed, since Baptism is a seal of the same, viz. of justification or remission of sins upon repentance,
And indeed, since Baptism is a seal of the same, viz. of justification or remission of Sins upon Repentance,
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and bringeth forth fruits meet and suitable, as is said of John 's Baptism (and sure you will grant the faith required in those days was included in the word Repentance): And the Lord's Supper is a seal of the same New Covenant made in Christ's blood, called also the Gospel which the Apostles were sent to preach.
and brings forth fruits meet and suitable, as is said of John is Baptism (and sure you will grant the faith required in those days was included in the word Repentance): And the Lord's Supper is a seal of the same New Covenant made in Christ's blood, called also the Gospel which the Apostles were sent to preach.
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And the Apostle Paul saith, He hath made us able Ministers of the New Covenant, 2 Cor. 3. 6. and we see what that Covenant is, Rom. 10. 6, 8. The word of faith which we (that is, he and other Apostles) preach: the law of faith is this, If thou believe, thou shalt be saved.
And the Apostle Paul Says, He hath made us able Ministers of the New Covenant, 2 Cor. 3. 6. and we see what that Covenant is, Rom. 10. 6, 8. The word of faith which we (that is, he and other Apostles) preach: the law of faith is this, If thou believe, thou shalt be saved.
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Since, I say, this is the tenour of that which Baptism and the Lord's Supper seal, if men believe and obey the Gospel, they shall be saved;
Since, I say, this is the tenor of that which Baptism and the Lord's Supper seal, if men believe and obey the Gospel, they shall be saved;
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it doth demonstrably also follow, that if a man did perform the Gospel-condition, the condition of that Covenant whereof Baptism is a seal, he would be justified and saved whether he were baptized or no,
it does demonstrably also follow, that if a man did perform the Gospel condition, the condition of that Covenant whereof Baptism is a seal, he would be justified and saved whither he were baptised or no,
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whether he received the Lords Supper or not (as our Divines use to prove against the Papists), else they did seal an untruth.
whither he received the lords Supper or not (as our Divines use to prove against the Papists), Else they did seal an untruth.
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And surely none will deny, but those holy Ancients we read of in the primitive time of Christianity, who terrified through an Error taught by some, (viz. That there was no remission for sins committed after it) deferred Baptism till toward their death, were justified before Baptism;
And surely none will deny, but those holy Ancients we read of in the primitive time of Christianity, who terrified through an Error taught by Some, (viz. That there was no remission for Sins committed After it) deferred Baptism till towards their death, were justified before Baptism;
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and they that so delayed, as to dye without it, were yet saved by virtue of the Gospel promise which it seals.
and they that so delayed, as to die without it, were yet saved by virtue of the Gospel promise which it Seals.
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If it it seal this, He that believeth in the Gospel sense, that is, believeth and obeyeth the Gospel, shall be saved; then it evidently follows, that the receiving the seal is no part of the condition,
If it it seal this, He that Believeth in the Gospel sense, that is, Believeth and Obeyeth the Gospel, shall be saved; then it evidently follows, that the receiving the seal is no part of the condition,
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nor necessary with this kind of necessity as the condition.
nor necessary with this kind of necessity as the condition.
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Though I could shew you how it may indirectly, and quasi postliminio jure, come to be necessary to the condition;
Though I could show you how it may indirectly, and quasi postliminio jure, come to be necessary to the condition;
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and also how it is directly necessary upon other accounts;
and also how it is directly necessary upon other accounts;
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not only necessitate praecepti, but by way of accommodation, to work, preserve, and encrease the condition, and to comfort and assure.
not only necessitate Precepts, but by Way of accommodation, to work, preserve, and increase the condition, and to Comfort and assure.
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And the Objection here arising is inconsiderable, viz. That one that should refuse to be baptized (having never been baptized before) and to receive the Lords Supper, cannot have the condition.
And the Objection Here arising is inconsiderable, viz. That one that should refuse to be baptised (having never been baptised before) and to receive the lords Supper, cannot have the condition.
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For though in ordinary circumstances in our days, wherein there is much light, and such things are made plain;
For though in ordinary Circumstances in our days, wherein there is much Light, and such things Are made plain;
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it would be next to an impossibility that a man should heartily believe all Fundamentals;
it would be next to an impossibility that a man should heartily believe all Fundamentals;
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2839
and be heartily willing, and earnestly desirous, to obey God and Christ in every command, to the best of his knowledg,
and be heartily willing, and earnestly desirous, to obey God and christ in every command, to the best of his knowledge,
cc vbb av-j j, cc av-j j, pc-acp vvi np1 cc np1 p-acp d n1, p-acp dt js pp-f po31 n1,
(6) discourse (DIV1)
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2840
and yet through some •••or refuse the Sacrament; yet such a thing it may be is possible:
and yet through Some •••or refuse the Sacrament; yet such a thing it may be is possible:
cc av p-acp d n1 vvi dt n1; av d dt n1 pn31 vmb vbi vbz j:
(6) discourse (DIV1)
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2841
for you will not be so uncharitable as to deny this of those Ancients, Ecclesiastical History tells us of.
for you will not be so uncharitable as to deny this of those Ancients, Ecclesiastical History tells us of.
c-acp pn22 vmb xx vbi av j c-acp pc-acp vvi d pp-f d n2-j, j n1 vvz pno12 pp-f.
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2842
But however, let it be granted that this cannot be (as it is indeed certain it cannot be in ordinary cases;
But however, let it be granted that this cannot be (as it is indeed certain it cannot be in ordinary cases;
p-acp a-acp, vvb pn31 vbi vvn cst d vmbx vbi (c-acp pn31 vbz av j pn31 vmbx vbi p-acp j n2;
(6) discourse (DIV1)
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2843
for it would be ordinarily a wilful knowing refusal to submit to Christ's rule and dominion, which indeed is perfectly inconsistent with performing the Gospel-condition) yet this doth not oppose this hypothesis, for it speaketh only on supposition,
for it would be ordinarily a wilful knowing refusal to submit to Christ's Rule and dominion, which indeed is perfectly inconsistent with performing the Gospel condition) yet this does not oppose this hypothesis, for it speaks only on supposition,
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(6) discourse (DIV1)
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2844
If a man were a truly believing and sincerely obedient one, who should thus refuse to comply with these beneficial commands, he would be justified and saved.
If a man were a truly believing and sincerely obedient one, who should thus refuse to comply with these beneficial commands, he would be justified and saved.
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2845
And by the way you may observe, that which may be very helpful to you for the understanding these and many other things, viz. this, the difference between that which is necessary as a condition of a promise,
And by the Way you may observe, that which may be very helpful to you for the understanding these and many other things, viz. this, the difference between that which is necessary as a condition of a promise,
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(6) discourse (DIV1)
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2846
and that which is not a condition, but is necessary upon some other account;
and that which is not a condition, but is necessary upon Some other account;
cc cst r-crq vbz xx dt n1, cc-acp vbz j p-acp d j-jn n1;
(6) discourse (DIV1)
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2847
you may say of any performance that is not a condition of a promise, That if he perform it not, he will yet have right,
you may say of any performance that is not a condition of a promise, That if he perform it not, he will yet have right,
pn22 vmb vvi pp-f d n1 cst vbz xx dt n1 pp-f dt n1, cst cs pns31 vvb pn31 xx, pns31 vmb av vhi av-jn,
(6) discourse (DIV1)
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2848
so he do but perform the condition, though he cannot perform the condition without performing this thing.
so he do but perform the condition, though he cannot perform the condition without performing this thing.
av pns31 vdb cc-acp vvi dt n1, cs pns31 vmbx vvi dt n1 p-acp vvg d n1.
(6) discourse (DIV1)
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2849
And consequently, if any should deny sincere obedience to be a condition of justification, he must say (or he ignorantly contradicts himself), That if a man should believe,
And consequently, if any should deny sincere Obedience to be a condition of justification, he must say (or he ignorantly contradicts himself), That if a man should believe,
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(6) discourse (DIV1)
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2850
though he did resolve, never to obey, he must be justified and saved, though it should be granted he cannot believe without obeying.
though he did resolve, never to obey, he must be justified and saved, though it should be granted he cannot believe without obeying.
cs pns31 vdd vvi, av-x pc-acp vvi, pns31 vmb vbi vvn cc vvn, cs pn31 vmd vbi vvn pns31 vmbx vvi p-acp vvg.
(6) discourse (DIV1)
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2851
The Apostle here hath proved, That Circumcision is so far from being meritorious, as the Jews held, that it was not so much as a condition necessary to justification.
The Apostle Here hath proved, That Circumcision is so Far from being meritorious, as the jews held, that it was not so much as a condition necessary to justification.
dt n1 av vhz vvn, cst n1 vbz av av-j p-acp vbg j, c-acp dt np2 vvd, cst pn31 vbds xx av av-d c-acp dt n1 j p-acp n1.
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2852
And though it might be objected here by the Jews, But why are not the believing-Gentiles then circumcised upon those other accounts? Yet here is enough said for the present scope in proving justification may be had without it;
And though it might be objected Here by the jews, But why Are not the believing-Gentiles then circumcised upon those other accounts? Yet Here is enough said for the present scope in proving justification may be had without it;
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(6) discourse (DIV1)
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2853
and this is answered by the Apostle in other places:
and this is answered by the Apostle in other places:
cc d vbz vvn p-acp dt n1 p-acp j-jn n2:
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2854
and also they might easily answer themselves, knowing there was another seal instituted instead of it, viz. Baptism, called the circumcision of Christ, Col. 2. 11.
and also they might Easily answer themselves, knowing there was Another seal instituted instead of it, viz. Baptism, called the circumcision of christ, Col. 2. 11.
cc av pns32 vmd av-j vvi px32, vvg a-acp vbds j-jn n1 vvn av pp-f pn31, n1 n1, vvd dt n1 pp-f np1, np1 crd crd
(6) discourse (DIV1)
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2855
I am sensible that I have let my Pen run out of my designed short method, thinking these words needful to be understood, to rectifie many vulgar mistakes,
I am sensible that I have let my Pen run out of my designed short method, thinking these words needful to be understood, to rectify many Vulgar mistakes,
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2856
and to give light to these and other controversies.
and to give Light to these and other controversies.
cc pc-acp vvi n1 p-acp d cc j-jn n2.
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2857
If any dislike what is here spoken, or do not understand me, or think I contradict my self;
If any dislike what is Here spoken, or do not understand me, or think I contradict my self;
cs d n1 r-crq vbz av vvn, cc vdb xx vvi pno11, cc vvb pns11 vvb po11 n1;
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2858
they may pass this over, as being something alien, and only read this following, which is enough to my main design.
they may pass this over, as being something alien, and only read this following, which is enough to my main Design.
pns32 vmb vvi d a-acp, c-acp vbg pi n-jn, cc av-j vvi d vvg, r-crq vbz av-d p-acp po11 j n1.
(6) discourse (DIV1)
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2859
What pretence have any from this place to maintain, That repentance or obedience are not necessary to justification or right to Heaven,
What pretence have any from this place to maintain, That Repentance or Obedience Are not necessary to justification or right to Heaven,
q-crq n1 vhb d p-acp d n1 pc-acp vvi, cst n1 cc n1 vbr xx j p-acp n1 cc n-jn p-acp n1,
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2860
or that they are not included in the word Faith? May we not say of Circumcision, that it was,
or that they Are not included in the word Faith? May we not say of Circumcision, that it was,
cc cst pns32 vbr xx vvd p-acp dt n1 n1? vmb pns12 xx vvi pp-f n1, cst pn31 vbds,
(6) discourse (DIV1)
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2861
as Baptism is, a seal of remission of sins upon repentance and faith? was it not a seal of this promise, He that repenteth, believeth,
as Baptism is, a seal of remission of Sins upon Repentance and faith? was it not a seal of this promise, He that Repenteth, Believeth,
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2862
and obeyeth, walketh in the steps that Abraham walked in, shall be saved? Yet that you mistake not some words I have here used, take notice, That when I use these words, such a kind of faith as Abraham ' s, an operative faith;
and Obeyeth, walks in the steps that Abraham walked in, shall be saved? Yet that you mistake not Some words I have Here used, take notice, That when I use these words, such a kind of faith as Abraham ' s, an operative faith;
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(6) discourse (DIV1)
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2863
I grant I speak vulgarly, customarily, and improperly;
I grant I speak vulgarly, customarily, and improperly;
pns11 vvb pns11 vvb av-j, av-j, cc av-j;
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2864
and not naturally and strictly using the word [ Faith ] for that which is properly so called:
and not naturally and strictly using the word [ Faith ] for that which is properly so called:
cc xx av-j cc av-j vvg dt n1 [ uh-n ] c-acp d r-crq vbz av-j av vvn:
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2865
for I know, that it is not of the essence of faith to be operative or not operative;
for I know, that it is not of the essence of faith to be operative or not operative;
c-acp pns11 vvb, cst pn31 vbz xx pp-f dt n1 pp-f n1 pc-acp vbi j-jn cc xx j-jn;
(6) discourse (DIV1)
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2866
the effect is no part of the cause;
the Effect is no part of the cause;
dt n1 vbz dx n1 pp-f dt n1;
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2867
nor doth ingredi definitionem; it is not the division generis in species suas, but subjecti per adjuncta, or causae per effectus. So when we speak of operative knowledg, we mean by it something more than knowledg,
nor does Ingredi definitionem; it is not the division Generis in species suas, but Subject per Adjuncta, or causae per effectus. So when we speak of operative knowledge, we mean by it something more than knowledge,
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(6) discourse (DIV1)
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2868
yea something that is not knowledg, but that knowledg produceth.
yea something that is not knowledge, but that knowledge Produceth.
uh pi cst vbz xx n1, cc-acp cst n1 vvz.
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2869
For all that is strictly and properly knowledg, that is understood in this phrase, operative knowledg, may be in a wicked man.
For all that is strictly and properly knowledge, that is understood in this phrase, operative knowledge, may be in a wicked man.
p-acp d cst vbz av-j cc av-j n1, cst vbz vvn p-acp d n1, j-jn n1, vmb vbi p-acp dt j n1.
(6) discourse (DIV1)
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2870
If you shall object, But not so clear a knowledg or faith;
If you shall Object, But not so clear a knowledge or faith;
cs pn22 vmb vvi, cc-acp xx av j dt n1 cc n1;
(6) discourse (DIV1)
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2871
Let that be as it will, true or false, the degree doth not alter the species.
Let that be as it will, true or false, the degree does not altar the species.
vvb cst vbb c-acp pn31 vmb, j cc j, dt n1 vdz xx vvi dt n2.
(6) discourse (DIV1)
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2872
So that if I would have spoken strictly and properly, I should have said, He that believeth and obeyeth with that kind of faith and obedience that Abraham did, shall be justified. This I could make plain;
So that if I would have spoken strictly and properly, I should have said, He that Believeth and Obeyeth with that kind of faith and Obedience that Abraham did, shall be justified. This I could make plain;
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(6) discourse (DIV1)
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2873
but it is not my business here to prove, but my design is only to answer, thinking I have proved sufficiently already.
but it is not my business Here to prove, but my Design is only to answer, thinking I have proved sufficiently already.
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(6) discourse (DIV1)
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2874
But to proceed with the words.
But to proceed with the words.
p-acp pc-acp vvi p-acp dt n2.
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2875
That he might be the father of all them that believe, though not circumcised, that righteousness might be imputed to them also. That he might be the father of all them that believe, though not circumcised, that righteousness might be imputed to them also.
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2876
That he might be the Father, &c. These words seem to have reference to the words before the exegetical parenthesis, viz. these, and he received the sign of circumcision: The meaning is, his faith;That he might be the Father, etc. These words seem to have Referente to the words before the exegetical parenthesis, viz. these, and he received the Signen of circumcision: The meaning is, his faith;
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2877
and then, or, and afterward, he received the honour from God to have this sign first given to him, to use himself for his comfort,and then, or, and afterwards, he received the honour from God to have this Signen First given to him, to use himself for his Comfort,
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2878
and to transmit to others, viz. his posterity, and those that should concorporate with them, to seal this, that whosoever should do as he did, should be justified;
and to transmit to Others, viz. his posterity, and those that should concorporate with them, to seal this, that whosoever should do as he did, should be justified;
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2879
that he might be the father, that is, an eminent example, or prime pattern of the justification of others:that he might be the father, that is, an eminent Exampl, or prime pattern of the justification of Others:
cst pns31 vmd vbi dt n1, cst vbz, dt j n1, cc j-jn n1 pp-f dt n1 pp-f n2-jn:
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2880
for in this, the Apostle seemeth in this place to lay the stress of his Fatherhood ▪ in his being a copy of the justification of others,
for in this, the Apostle seems in this place to lay the stress of his Fatherhood ▪ in his being a copy of the justification of Others,
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2881
as appears by these words following, viz. That righteousness might be imputed to them also, whether circumcised or not.
as appears by these words following, viz. That righteousness might be imputed to them also, whither circumcised or not.
c-acp vvz p-acp d n2 vvg, n1 cst n1 vmd vbi vvn p-acp pno32 av, cs j-vvn cc xx.
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2882
If we shall go further, and say, There may be included this also, That God's testification of his being justified on his believing,
If we shall go further, and say, There may be included this also, That God's testification of his being justified on his believing,
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2883
and his having this honour, to have this Ordinance first given to him, to seal, that whosoever walked in his steps should be justified;
and his having this honour, to have this Ordinance First given to him, to seal, that whosoever walked in his steps should be justified;
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2884
and the great exemplariness of his faith, that all these together are as a moral Cause objectively influential to make him a foecund causative exemplar, to bege• many children of his faith, to cause them to walk in his steps, that they may be justified as he was. This is a truth;
and the great exemplariness of his faith, that all these together Are as a moral Cause objectively influential to make him a foecund causative exemplar, to bege• many children of his faith, to cause them to walk in his steps, that they may be justified as he was. This is a truth;
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(6) discourse (DIV1)
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2885
but either is no part of his meaning;
but either is no part of his meaning;
cc-acp d vbz dx n1 pp-f po31 n1;
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2886
or, if it be, also connoteth in the phrase (as it is likely it is) it seemeth not to be insisted on here by the Apostle,
or, if it be, also connoteth in the phrase (as it is likely it is) it seems not to be insisted on Here by the Apostle,
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2887
as his chief meaning of his being a father;
as his chief meaning of his being a father;
c-acp po31 j-jn n1 pp-f po31 vbg dt n1;
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2888
but this only or chiefly, his being a prime first pattern of the justification both of the Gentile and Jewish believers.
but this only or chiefly, his being a prime First pattern of the justification both of the Gentile and Jewish believers.
cc-acp d j cc av-jn, po31 vbg dt j-jn ord n1 pp-f dt n1 av-d pp-f dt j cc jp n2.
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2889
I think, I could shew you great inconsistencies and inconveniencies in any other explication of this verse, setting the present controversie aside.
I think, I could show you great inconsistencies and inconveniences in any other explication of this verse, setting the present controversy aside.
pns11 vvb, pns11 vmd vvi pn22 j n2 cc n2 p-acp d j-jn n1 pp-f d n1, vvg dt j n1 av.
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2890
And because I use to think I cannot speak very intelligibly in such things without an instance, I will here give you one:
And Because I use to think I cannot speak very intelligibly in such things without an instance, I will Here give you one:
cc c-acp pns11 vvb pc-acp vvi pns11 vmbx vvi av av-j p-acp d n2 p-acp dt n1, pns11 vmb av vvi pn22 crd:
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2891
Suppose a great King should give to an offender that hath pleased him by some exploits, a Livery to be worn by him and his Family, in token, to seal and oblige himself to,
Suppose a great King should give to an offender that hath pleased him by Some exploits, a Livery to be worn by him and his Family, in token, to seal and oblige himself to,
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2892
and assure others of, this promise, That whatsoever offender or offenders shall do as he did (before his receiving of it) he or they shall be acquitted from all penalties.
and assure Others of, this promise, That whatsoever offender or offenders shall do as he did (before his receiving of it) he or they shall be acquitted from all penalties.
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2893
Here, 1. The first receiving this Livery to be worn by him and his, is given as a reward to him (and not by way of sealing) and as a peculiar token of the Royal favour;
Here, 1. The First receiving this Livery to be worn by him and his, is given as a reward to him (and not by Way of sealing) and as a peculiar token of the Royal favour;
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and the same may be said of his exploits being mentioned in the promise to describe the condition by:
and the same may be said of his exploits being mentioned in the promise to describe the condition by:
cc dt d vmb vbi vvn pp-f po31 n2 vbg vvn p-acp dt n1 pc-acp vvi dt n1 p-acp:
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2895
For it is to reward and cast an honour on him, to make them a pattern to others.
For it is to reward and cast an honour on him, to make them a pattern to Others.
c-acp pn31 vbz pc-acp vvi cc vvi dt n1 p-acp pno31, pc-acp vvi pno32 dt n1 p-acp n2-jn.
(6) discourse (DIV1)
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2896
These two agree to none else;
These two agree to none Else;
np1 crd vvb p-acp pix av;
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2897
and therefore herein must the fatherhood lye. 2. As a seal of the promise, his Livery sealeth his particular acquittal only secondarily,
and Therefore herein must the fatherhood lie. 2. As a seal of the promise, his Livery Sealeth his particular acquittal only secondarily,
cc av av vmb dt n1 vvi. crd p-acp dt n1 pp-f dt n1, po31 n1 vvz po31 j n1 av-j av-j,
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2898
even by sealing the general promise primarily and immediately, viz. That whoever do as he did, shall be acquitted,
even by sealing the general promise primarily and immediately, viz. That whoever do as he did, shall be acquitted,
av p-acp vvg dt n1 vvb av-j cc av-j, n1 cst r-crq vdb p-acp pns31 vdd, vmb vbi vvn,
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whether they have the Livery or no.
whither they have the Livery or no.
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That it is more assuring and comforting, &c. to his Family, having the Livery, and performing the condition, I grant,
That it is more assuring and comforting, etc. to his Family, having the Livery, and performing the condition, I grant,
cst pn31 vbz av-dc vvg cc vvg, av p-acp po31 n1, vhg dt n1, cc vvg dt n1, pns11 vvb,
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but pass it by as alien. 3. The King by thus honouring him, by giving him this Livery as a reward,
but pass it by as alien. 3. The King by thus honouring him, by giving him this Livery as a reward,
cc-acp vvb pn31 p-acp c-acp n-jn. crd dt n1 p-acp av vvg pno31, p-acp vvg pno31 d n1 p-acp dt n1,
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and also in giving him it first, and also as• seal, with this •ignification, tha• whosoever shall do such exploits, &c. & also by making his exploits the pattern the regula and mensura, hath put this honour on him, to make him as it were a father of all after thus acquitted,
and also in giving him it First, and also as• seal, with this •ignification, tha• whosoever shall do such exploits, etc. & also by making his exploits the pattern the regula and Mensura, hath put this honour on him, to make him as it were a father of all After thus acquitted,
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as receiving this honour to be the first and chief pattern of the acquitting of all that do as he did, they being acquitted after him in like manner only as he was. 4. He may also be called a causative father (in the sense I have explained it) of men after him doing as he did,
as receiving this honour to be the First and chief pattern of the acquitting of all that do as he did, they being acquitted After him in like manner only as he was. 4. He may also be called a causative father (in the sense I have explained it) of men After him doing as he did,
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and consequently being acquitted as he was, his exploits being morally influential to incline men to attempt to express and copy them out,
and consequently being acquitted as he was, his exploits being morally influential to incline men to attempt to express and copy them out,
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because so taken notice of by the King, as to be propounded by him to notifie what kind and what manner of exploits they must be that this acquittal is promised to.
Because so taken notice of by the King, as to be propounded by him to notify what kind and what manner of exploits they must be that this acquittal is promised to.
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First, A father or pattern of the manner of the justification of the Gentile-Christians, representing, that as he was graciously pardoned, not justified for any worthiness of his own, being a sinner, and an idolater;
First, A father or pattern of the manner of the justification of the Gentile-Christians, representing, that as he was graciously pardoned, not justified for any worthiness of his own, being a sinner, and an idolater;
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but pardoned upon his believing and obeying God, and following his call, yea while uncircumcised:
but pardoned upon his believing and obeying God, and following his call, yea while uncircumcised:
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so may the idolatrous uncircumcised Gentiles, that have none of the outward priviledges you Jews boast of, be received into favour upon their turning from their idolataies,
so may the idolatrous uncircumcised Gentiles, that have none of the outward privileges you jews boast of, be received into favour upon their turning from their idolataies,
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and believing and obeying the Gospel; and so he is their father.
and believing and obeying the Gospel; and so he is their father.
cc vvg cc vvg dt n1; cc av pns31 vbz po32 n1.
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Ver. 12. And secondly, A father or pattern of the manner of the justification of us Jews, that have these outward priviledges, in that we must be justified as he was.Ver. 12. And secondly, A father or pattern of the manner of the justification of us jews, that have these outward privileges, in that we must be justified as he was.
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He was indeed circumcised as we are; but his justification was not by that, or any merit of that;
He was indeed circumcised as we Are; but his justification was not by that, or any merit of that;
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but the condition of his justification was his heart-circumcision, his believing, obeying, fearing God;
but the condition of his justification was his heartcircumcision, his believing, obeying, fearing God;
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and so must be, and always was the justification of any Jew, not by, or by the merit of any outward priviledges,
and so must be, and always was the justification of any Jew, not by, or by the merit of any outward privileges,
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but by God's pardoning their great sins in a Gospel-way, upon their heartcircumcision, or walking in the steps of that faith of our father Abraham.
but by God's pardoning their great Sins in a Gospelway, upon their heartcircumcision, or walking in the steps of that faith of our father Abraham.
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Ver. 13. For the promise that he should be heir of the world, that is, have great things, have great temporal and spiritual mercies, Canaan and Heaven, the world to come typified by it, was not made to him and his seed, that is, such as he, obedient believers (as you may see by the places after cited) through the law, Obey perfectly,
Ver. 13. For the promise that he should be heir of the world, that is, have great things, have great temporal and spiritual Mercies, Canaan and Heaven, the world to come typified by it, was not made to him and his seed, that is, such as he, obedient believers (as you may see by the places After cited) through the law, Obey perfectly,
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and live without pardon, and so not of Gospelgrace;
and live without pardon, and so not of Gospel grace;
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but through the righteousness of faith, by a promise of forgiveness in a gracious Evangelical way, upon their repenting, believing, obeying God.
but through the righteousness of faith, by a promise of forgiveness in a gracious Evangelical Way, upon their repenting, believing, obeying God.
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See Rom. 10. 6. what is meant by the righteousness of faith, to wit, a law of grace.
See Rom. 10. 6. what is meant by the righteousness of faith, to wit, a law of grace.
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Gal. 3. v. 14, 15, 16, 17, 18. is a place parallel to this, where the Covenant confirmed of God in Christ to Abraham and his seed, that is, of an inheritance and blessedness to men walking in the steps of his faith, is called the promise whereby he gave the inheritance to Abraham; and by his seed there, are meant believers,Gal. 3. v. 14, 15, 16, 17, 18. is a place parallel to this, where the Covenant confirmed of God in christ to Abraham and his seed, that is, of an inheritance and blessedness to men walking in the steps of his faith, is called the promise whereby he gave the inheritance to Abraham; and by his seed there, Are meant believers,
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as you may see plainly by v. 29. and by Christ, v. 16. is meant Christ mystical, viz. Believers, as Expositors agree.
as you may see plainly by v. 29. and by christ, v. 16. is meant christ mystical, viz. Believers, as Expositors agree.
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So also Heb. 9. 15. A Mediator of the new testament, or covenant, that they which are called (i. e.
So also Hebrew 9. 15. A Mediator of the new Testament, or Covenant, that they which Are called (i. e.
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effectually called, obedient believers) might receive the promise of the eternal inheritance.
effectually called, obedient believers) might receive the promise of the Eternal inheritance.
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Ver. 14. For if only they that are of the law (that is, they that are righteous without pardon, that perfectly obey, see Gal. 3. 10.) be heirs, are to have great things, then faith is made void,
Ver. 14. For if only they that Are of the law (that is, they that Are righteous without pardon, that perfectly obey, see Gal. 3. 10.) be Heirs, Are to have great things, then faith is made void,
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and the promise made of none effect; and the promise made of none Effect;
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that is, then there is no place, no reward for faith, repentance, and turning from sin to God,
that is, then there is no place, no reward for faith, Repentance, and turning from since to God,
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for those that have been sinners, or obey not the Law perfectly, and that implied promise, which is implied in God's justifying Abraham upon believing, God not being partial;
for those that have been Sinners, or obey not the Law perfectly, and that implied promise, which is implied in God's justifying Abraham upon believing, God not being partial;
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but whosoever feareth God, and worketh righteousness, shall be accepted:
but whosoever fears God, and works righteousness, shall be accepted:
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and that promise which was sealed in circumcision, That whosoever should believe and obey God as he did, shall find great reward as he did, is made of none effect,
and that promise which was sealed in circumcision, That whosoever should believe and obey God as he did, shall find great reward as he did, is made of none Effect,
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if men be to attain the reward by the Law of works without pardon. And the Law given Four hundred thirty years after (if it require perfect obedience,
if men be to attain the reward by the Law of works without pardon. And the Law given Four hundred thirty Years After (if it require perfect Obedience,
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so as to accept nothing less) hath disannulled this promise.
so as to accept nothing less) hath Disannulled this promise.
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Then none can be justified unless they be men of such merits as you suppose such outward observances and priviledges make you;
Then none can be justified unless they be men of such merits as you suppose such outward observances and privileges make you;
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that it is due of strict Justice, and not from a gracious promise made to sinners.
that it is due of strict justice, and not from a gracious promise made to Sinners.
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And also I will shew, that you that are of the Law, and stick to that, cannot be justified or saved, whatever you think to the contrary.
And also I will show, that you that Are of the Law, and stick to that, cannot be justified or saved, whatever you think to the contrary.
cc av pns11 vmb vvi, cst pn22 cst vbr pp-f dt n1, cc vvi p-acp d, vmbx vbi vvn cc vvn, r-crq pn22 vvb p-acp dt n-jn.
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Ver. 15. For the law worketh wrath: for where there is no law, there is no transgression.
Ver. 15. For the law works wrath: for where there is no law, there is no Transgression.
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This proveth what he affirmeth before, That happiness comes not by the Moral Law, and so neither by any subordinate revelation which is reductively comprehended in it;
This Proves what he Affirmeth before, That happiness comes not by the Moral Law, and so neither by any subordinate Revelation which is reductively comprehended in it;
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not by the whole system or body of precepts given by Moses, as for instance, by the command of circumcision, which reductively belongs to the Moral Law,
not by the Whole system or body of Precepts given by Moses, as for instance, by the command of circumcision, which reductively belongs to the Moral Law,
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for that is, Obey whatever I shall any way command you, or dye; and none perfectly obey.
for that is, Obey whatever I shall any Way command you, or die; and none perfectly obey.
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That place Gal. 3. 10. is like this; As many as are of the works of the law (i. e.
That place Gal. 3. 10. is like this; As many as Are of the works of the law (i. e.
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stick to that for justification) are under a curse: for it is written, Cursed is every one that continueth not in all things written in the law to do them:
stick to that for justification) Are under a curse: for it is written, Cursed is every one that Continueth not in all things written in the law to do them:
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Which consequence of the Apostle's would be inconsequent, but that it leans upon this implied foundation that none do so, viz. all things written.
Which consequence of the Apostle's would be inconsequent, but that it leans upon this implied Foundation that none do so, viz. all things written.
r-crq n1 pp-f dt ng1 vmd vbi j, cc-acp cst pn31 vvz p-acp d vvn n1 cst pix vdb av, n1 d n2 vvn.
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So here the meaning is this:
So Here the meaning is this:
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these laws, take them as laws and commands, they only work wrath, and make sins more, by multiplying commands more,
these laws, take them as laws and commands, they only work wrath, and make Sins more, by multiplying commands more,
d n2, vvb pno32 c-acp n2 cc n2, pns32 av-j vvi n1, cc vvi n2 av-dc, p-acp j-vvg n2 av-dc,
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and so make the Jews more guilty than any, and further from justification than any, having more laws, and more clearly revealed.
and so make the jews more guilty than any, and further from justification than any, having more laws, and more clearly revealed.
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A man that would look to be justified by exact obedience to every precept, and will look for no pardon, will find these laws will be so far from justifying him,
A man that would look to be justified by exact Obedience to every precept, and will look for no pardon, will find these laws will be so Far from justifying him,
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and conferring right to any reward that they work only wrath, and oblige him the more to condemnation.
and conferring right to any reward that they work only wrath, and oblige him the more to condemnation.
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For, where there is no law, there is no transgression.
For, where there is no law, there is no Transgression.
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Many of these things which you Jews sinned in omitting, would have been no sins, had not God thus revealed his will to you in such multitudes of commands;
Many of these things which you jews sinned in omitting, would have been no Sins, had not God thus revealed his will to you in such Multitudes of commands;
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and others not so great sins.
and Others not so great Sins.
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Ver. 16. Therefore happiness is not by the law, that is, by unsinning obedience, or making all up by meritorious works;Ver. 16. Therefore happiness is not by the law, that is, by unsinning Obedience, or making all up by meritorious works;
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but by faith, that is, in a Gospel-way, by some promise made of pardon to sinners, called the law of faith; by some promise made to sinners (to whom justification cannot be of debt);
but by faith, that is, in a Gospelway, by Some promise made of pardon to Sinners, called the law of faith; by Some promise made to Sinners (to whom justification cannot be of debt);
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upon their repentance, belief, and sincere endeavour of obedience. And it is thus of faith, that it might be of grace and mercy.
upon their Repentance, belief, and sincere endeavour of Obedience. And it is thus of faith, that it might be of grace and mercy.
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And it is thus of faith, that the promise might be sure to all the seed, that is, to all that walk in the steps of Abraham 's faith, that believe, repent, obey God in difficulties,
And it is thus of faith, that the promise might be sure to all the seed, that is, to all that walk in the steps of Abraham is faith, that believe, Repent, obey God in difficulties,
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whether they have those great priviledges you boast of, as the Jews; or none such, as the Gentiles.
whither they have those great privileges you boast of, as the jews; or none such, as the Gentiles.
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And so he is the father of us all both Jews and Gentiles, i. e. a pattern of our justification;
And so he is the father of us all both jews and Gentiles, i. e. a pattern of our justification;
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both, being justified the same way as he was. Ver. 17. As it is written, I have made thee a father of many nations.
both, being justified the same Way as he was. Ver. 17. As it is written, I have made thee a father of many Nations.
d, vbg vvn dt d n1 c-acp pns31 vbds. np1 crd p-acp pn31 vbz vvn, pns11 vhb vvn pno21 dt n1 pp-f d n2.
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Either this is a remote meaning of these words cited;
Either this is a remote meaning of these words cited;
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or it is an allusive accommodative making use of this citation, which seemeth frequent with this Apostle.
or it is an allusive accommodative making use of this Citante, which seems frequent with this Apostle.
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The meaning however of the Apostle is this:
The meaning however of the Apostle is this:
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As I have received thee into favour upon thy believing me in every thing, and obeying and following my call;
As I have received thee into favour upon thy believing me in every thing, and obeying and following my call;
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so, many of several Nations, both Jews and Gentils, shall receive grace and favour, and blessedness from me, in thus turning from sin,
so, many of several nations, both jews and Gentiles, shall receive grace and favour, and blessedness from me, in thus turning from since,
av, d pp-f j n2, d np2 cc n2-j, vmb vvi n1 cc n1, cc n1 p-acp pno11, p-acp av vvg p-acp n1,
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and believing and obeying me, as thou hast, and so be justified in such a way as thou art;
and believing and obeying me, as thou hast, and so be justified in such a Way as thou art;
cc vvg cc vvg pno11, c-acp pns21 vh2, cc av vbi vvn p-acp d dt n1 c-acp pns21 vb2r;
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and so thou shalt be their Father, a prime example or pattern of their justification.
and so thou shalt be their Father, a prime Exampl or pattern of their justification.
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Ver. 18, 19, 20, 21. He sheweth the faith of Abraham was a great and strong faith;Ver. 18, 19, 20, 21. He shows the faith of Abraham was a great and strong faith;
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he believed the most unlikely things upon God's credit;
he believed the most unlikely things upon God's credit;
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believed against hope; believed God was able to do what he promised, though never so unlikely; he never considered the difficulty:believed against hope; believed God was able to do what he promised, though never so unlikely; he never considered the difficulty:
vvn p-acp n1; vvn np1 vbds j pc-acp vdi r-crq pns31 vvd, cs av-x av j; pns31 av-x vvd dt n1:
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it was a faith that carried him out to trust and obey God in every thing.
it was a faith that carried him out to trust and obey God in every thing.
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So would the Gentiles believe the resurrection of Christ (which he compares there to Abraham 's believing God could quicken the dead, the dead womb,
So would the Gentiles believe the resurrection of christ (which he compares there to Abraham is believing God could quicken the dead, the dead womb,
av vmd dt n2-j vvb dt n1 pp-f np1 (r-crq pns31 vvz a-acp p-acp np1 vbz vvg np1 vmd vvi dt j, dt j n1,
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and also dead Isaac, Heb. 11. 19.) and the almost-incredible things of the Gospel;
and also dead Isaac, Hebrew 11. 19.) and the almost-incredible things of the Gospel;
cc av j np1, np1 crd crd) cc dt j n2 pp-f dt n1;
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and be carried on by such belief, to obey and follow God and Christ, notwithstanding all their sufferings and discouragements, they may be justified and saved without being circumcised,
and be carried on by such belief, to obey and follow God and christ, notwithstanding all their sufferings and discouragements, they may be justified and saved without being circumcised,
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and keeping the Ceremonial Law, or perfectly the Moral Law;
and keeping the Ceremonial Law, or perfectly the Moral Law;
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as he applies this belief of God's raising the dead, to his raising Christ from the dead, v. 24. Ver. 22. And therefore it was imputed to him for righteousness.
as he Applies this belief of God's raising the dead, to his raising christ from the dead, v. 24. Ver. 22. And Therefore it was imputed to him for righteousness.
c-acp pns31 vvz d n1 pp-f npg1 vvg dt j, p-acp po31 n-vvg np1 p-acp dt j, n1 crd np1 crd cc av pn31 vbds vvn p-acp pno31 p-acp n1.
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That is, as I have again and again explained it, he was graciously accepted and acquitted,
That is, as I have again and again explained it, he was graciously accepted and acquitted,
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and rewarded upon it, and treated as if he had been an innocent just person, though he was not so in the strict sense of the law, or natural equity.
and rewarded upon it, and treated as if he had been an innocent just person, though he was not so in the strict sense of the law, or natural equity.
cc vvn p-acp pn31, cc vvn c-acp cs pns31 vhd vbn dt j-jn j n1, cs pns31 vbds xx av p-acp dt j n1 pp-f dt n1, cc j n1.
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Ver. 23, 24. Now it was not written for his sake alone that it was imputed to him;
Ver. 23, 24. Now it was not written for his sake alone that it was imputed to him;
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but we may make use of it; it was written for some great end;
but we may make use of it; it was written for Some great end;
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and therefore sheweth, that though the Gentiles be unworthy persons, and have no merits by such priviledges or observances,
and Therefore shows, that though the Gentiles be unworthy Persons, and have no merits by such privileges or observances,
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as the Pharisaical opposers of their reception suppose themselves to have; yet if they do as Abraham did, they shall fare as he fared;
as the Pharisaical opposers of their reception suppose themselves to have; yet if they do as Abraham did, they shall fare as he fared;
c-acp dt j n2 pp-f po32 n1 vvb px32 pc-acp vhi; av cs pns32 vdb p-acp np1 vdd, pns32 vmb vvi c-acp pns31 vvd;
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if they believe this great difficulty of raising Christ from the dead, and carry sutable to such a faith, righteousness shall be imputed to them also;
if they believe this great difficulty of raising christ from the dead, and carry suitable to such a faith, righteousness shall be imputed to them also;
cs pns32 vvb d j n1 pp-f vvg np1 p-acp dt j, cc vvi j p-acp d dt n1, n1 vmb vbi vvn p-acp pno32 av;
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that is, they shall be pardoned, their sins shall not be imputed to them; which was the thing to be proved, NONLATINALPHABET.
that is, they shall be pardoned, their Sins shall not be imputed to them; which was the thing to be proved,.
d vbz, pns32 vmb vbi vvn, po32 n2 vmb xx vbi vvn p-acp pno32; r-crq vbds dt n1 pc-acp vbi vvn,.
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Chap. 10. v. 11. The Apostle reassumes the same; and here are some passages some may think make against what I have preached.Chap. 10. v. 11. The Apostle reassumes the same; and Here Are Some passages Some may think make against what I have preached.
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Ver. 2. The Jews have a zeal for God, but not according to knowledg. Ver. 3. For they being ignorant of God's righteousness (i. e.Ver. 2. The jews have a zeal for God, but not according to knowledge. Ver. 3. For they being ignorant of God's righteousness (i. e.
np1 crd dt np2 vhi dt n1 p-acp np1, cc-acp xx vvg p-acp n1. np1 crd c-acp pns32 vbg j pp-f npg1 n1 (uh. sy.
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his way of justifying sinners by pardon) and going about to establish their own righteousness (of perfect obedience or meritorious works) have not submitted themselves to the righteousness of God, that is, God's way of pardoning sinners by the Gospel,
his Way of justifying Sinners by pardon) and going about to establish their own righteousness (of perfect Obedience or meritorious works) have not submitted themselves to the righteousness of God, that is, God's Way of pardoning Sinners by the Gospel,
po31 n1 pp-f vvg n2 p-acp n1) cc vvg a-acp pc-acp vvi po32 d n1 (pp-f j n1 cc j n2) vhb xx vvn px32 p-acp dt n1 pp-f np1, cst vbz, npg1 n1 pp-f vvg n2 p-acp dt n1,
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as he explains it, v. 6. Ver. 4. For Christ is the end of the Law for righteousness to every one that believeth.
as he explains it, v. 6. Ver. 4. For christ is the end of the Law for righteousness to every one that Believeth.
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It is to be acknowledged that the Law, as every Law, doth require as its end perfect obedience primarily;
It is to be acknowledged that the Law, as every Law, does require as its end perfect Obedience primarily;
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and upon default of that, secondarily the punishment of the transgressors.
and upon default of that, secondarily the punishment of the transgressors.
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But Christ hath satisfied this, as much to God's honour and its content, as if it had been perfectly obeyed,
But christ hath satisfied this, as much to God's honour and its content, as if it had been perfectly obeyed,
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or the penalty suffered by us. And this Propitiation is for those that believe, that perform the Gospel condition.
or the penalty suffered by us. And this Propitiation is for those that believe, that perform the Gospel condition.
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So that there is no necessity now of our unsinning obedience, or our making satisfaction by meritorious works in order to our justification;
So that there is no necessity now of our unsinning Obedience, or our making satisfaction by meritorious works in order to our justification;
av cst pc-acp vbz dx n1 av pp-f po12 j n1, cc po12 n-vvg n1 p-acp j n2 p-acp n1 p-acp po12 n1;
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but only of our performing the Gospel-condition: and they are ignorant of this way of God.
but only of our performing the Gospel condition: and they Are ignorant of this Way of God.
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Ver. 5. For Moses describeth the righteousness of the law, the Covenant of Works, the way that they stick to for justification, thus:
Ver. 5. For Moses Describeth the righteousness of the law, the Covenant of Works, the Way that they stick to for justification, thus:
np1 crd p-acp np1 vvz dt n1 pp-f dt n1, dt n1 pp-f vvz, dt n1 cst pns32 vvb p-acp p-acp n1, av:
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That the man that doth these things, shall live by them; i. e.That the man that does these things, shall live by them; i. e.
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without pardon, Lev. 18. 5. Gal. 3. 12. Moses describeth, that is, these words of Moses taken in the strict law-sense,
without pardon, Lev. 18. 5. Gal. 3. 12. Moses Describeth, that is, these words of Moses taken in the strict Law sense,
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as a law, and in the sense you understand them, represent that way you stick to for justification; I say, represent that way.
as a law, and in the sense you understand them, represent that Way you stick to for justification; I say, represent that Way.
c-acp dt n1, cc p-acp dt n1 pn22 vvb pno32, vvi d n1 pn22 vvb p-acp p-acp n1; pns11 vvb, vvi d n1.
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For it is apparent that those very words, and the whole body of the Mosaical law, were a Gospel-covenant of grace as they were given by Moses, and understood,
For it is apparent that those very words, and the Whole body of the Mosaical law, were a Gospel covenant of grace as they were given by Moses, and understood,
p-acp pn31 vbz j cst d j n2, cc dt j-jn n1 pp-f dt j n1, vbdr dt n1 pp-f n1 c-acp pns32 vbdr vvn p-acp np1, cc vvd,
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and ought to be understood by the people:
and ought to be understood by the people:
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The meaning was, If you endeavour to do all these sincerely, and lament your falling short, you shall be justified, blessed, live; otherwise you shall perish.
The meaning was, If you endeavour to do all these sincerely, and lament your falling short, you shall be justified, blessed, live; otherwise you shall perish.
dt n1 vbds, cs pn22 vvb pc-acp vdi d d av-j, cc vvb po22 j-vvg j, pn22 vmb vbi vvn, j-vvn, vvb; av pn22 vmb vvi.
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I could make this fully apparent, that it was a gracious Covenant:
I could make this Fully apparent, that it was a gracious Covenant:
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for it was spoken to sinners, and with such words, I am the Lord thy God;
for it was spoken to Sinners, and with such words, I am the Lord thy God;
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and, If you will obey my voice; and Moses sprinkleth blood, and saith, Behold the blood of the Covenant;
and, If you will obey my voice; and Moses sprinkleth blood, and Says, Behold the blood of the Covenant;
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which Covenant they restipulated to, when they promised to obey his voice;
which Covenant they restipulated to, when they promised to obey his voice;
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and God saith, I have heard the words of this people, and they have well said in all that they have said:
and God Says, I have herd the words of this people, and they have well said in all that they have said:
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which he would not have said, if the meaning had been, We promise to do things impossible;
which he would not have said, if the meaning had been, We promise to do things impossible;
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to make that it should be said, We never have been sinners, and we will perfectly obey in every thing, without the least remisness in thought, word, or deed.
to make that it should be said, We never have been Sinners, and we will perfectly obey in every thing, without the least remissness in Thought, word, or deed.
pc-acp vvi cst pn31 vmd vbi vvn, pns12 av-x vhi vbn n2, cc pns12 vmb av-j vvi p-acp d n1, p-acp dt ds n1 p-acp n1, n1, cc n1.
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But to be short, see Mr. Ant. Burgess Vindiciae Legis, 24 Lect. proving by six Arguments, That though the Law given by Moses, taken strictly and abstractly as a rule, holdeth forth life on no terms but perfect obedience:
But to be short, see Mr. Ant Burgess Vindiciae Legis, 24 Lecture proving by six Arguments, That though the Law given by Moses, taken strictly and abstractly as a Rule, holds forth life on no terms but perfect Obedience:
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yet take it as it was given and administred by Moses to the people as a Covenant,
yet take it as it was given and administered by Moses to the people as a Covenant,
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and so it was a Covenant of Grace, made in the blood of Christ, promising justification and happiness upon sincere endeavours of obedience.
and so it was a Covenant of Grace, made in the blood of christ, promising justification and happiness upon sincere endeavours of Obedience.
cc av pn31 vbds dt n1 pp-f n1, vvn p-acp dt n1 pp-f np1, vvg n1 cc n1 p-acp j n2 pp-f n1.
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And Mr. Ball on the Covenant, proveth the same of these very words, and that the people did so understand it, [ if you sincerely endeavour ] and ought so to understand it.
And Mr. Ball on the Covenant, Proves the same of these very words, and that the people did so understand it, [ if you sincerely endeavour ] and ought so to understand it.
cc n1 n1 p-acp dt n1, vvz dt d pp-f d j n2, cc cst dt n1 vdd av vvi pn31, [ cs pn22 av-j vvb ] cc vmd av pc-acp vvi pn31.
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So Calvin l. 2. Instit. c. 9.
So calvin l. 2. Institutio c. 9.
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These Jews were for justification by it meerly as a Law, and strict Covenant of Works,
These jews were for justification by it merely as a Law, and strict Covenant of Works,
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as if there was no justification to be expected from it, but by reaching the preceptive part in every thing;
as if there was no justification to be expected from it, but by reaching the preceptive part in every thing;
c-acp cs pc-acp vbds dx n1 pc-acp vbi vvn p-acp pn31, cc-acp p-acp vvg dt j n1 p-acp d n1;
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and if so, then there was an end of the Gospel preached to Abraham; then this Law that was 430 years after it, would have disannulled the promise made of God in Christ, That whosoever should believe, repent, obey sincerely, should be saved.
and if so, then there was an end of the Gospel preached to Abraham; then this Law that was 430 Years After it, would have Disannulled the promise made of God in christ, That whosoever should believe, Repent, obey sincerely, should be saved.
cc cs av, av a-acp vbds dt n1 pp-f dt n1 vvd p-acp np1; av d n1 cst vbds crd n2 p-acp pn31, vmd vhi vvd dt n1 vvd pp-f np1 p-acp np1, cst r-crq vmd vvi, vvb, vvb av-j, vmd vbi vvn.
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Whereas, as it was given by Moses, it was the Law of Grace and Faith, as the following verse shews;
Whereas, as it was given by Moses, it was the Law of Grace and Faith, as the following verse shows;
cs, c-acp pn31 vbds vvn p-acp np1, pn31 vbds dt n1 pp-f n1 cc n1, c-acp dt j-vvg n1 vvz;
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the same for substance that was made to Abraham, and is now made to us.
the same for substance that was made to Abraham, and is now made to us.
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But take it as a law, a strict law of works, and it is represented by that, The man that doth these things, shall live by them;
But take it as a law, a strict law of works, and it is represented by that, The man that does these things, shall live by them;
p-acp vvi pn31 p-acp dt n1, dt j n1 pp-f n2, cc pn31 vbz vvn p-acp d, dt n1 cst vdz d n2, vmb vvi p-acp pno32;
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which is indeed essential to every law; any law justifieth the doers of it;
which is indeed essential to every law; any law Justifieth the doers of it;
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and in this sense there can be no justification, that is, justification without pardon, but by doing every thing:
and in this sense there can be no justification, that is, justification without pardon, but by doing every thing:
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if you be guilty of the least omission or negligence, you are out of its justification,
if you be guilty of the least omission or negligence, you Are out of its justification,
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and under its condemnation or curse.
and under its condemnation or curse.
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Ver. 6. But the righteousness which is of faith, speaketh on this wise, Say not in thy heart, &c. That is, the tenour of the covenant or law of grace, speaketh thus, &c.
Ver. 6. But the righteousness which is of faith, speaks on this wise, Say not in thy heart, etc. That is, the tenor of the Covenant or law of grace, speaks thus, etc.
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But now come to the Mosaical dispensation, as it was a covenant of grace to be understoost with that Gospel - NONLATINALPHABET,
But now come to the Mosaical Dispensation, as it was a Covenant of grace to be understoost with that Gospel -,
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and moderation, as it was given by Moses, and is explained Deut. 30. 12, 13, 14, &c. and in many other places;
and moderation, as it was given by Moses, and is explained Deuteronomy 30. 12, 13, 14, etc. and in many other places;
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and you will find it is the word of faith which we preach, the same for substance with it.
and you will find it is the word of faith which we preach, the same for substance with it.
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For the Gospel-rule of justification, the righteousness of faith in that Chapter mentioned, saith, Say not in thy heart, Who shall ascend? &c. that is, Be not now sollicitous, do not perplex your selves in saying,
For the Gospel-rule of justification, the righteousness of faith in that Chapter mentioned, Says, Say not in thy heart, Who shall ascend? etc. that is, Be not now solicitous, do not perplex your selves in saying,
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Alas I am hopeless, for I have broken the law;
Alas I am hopeless, for I have broken the law;
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or, I shall never be able exactly to obey it for the future in every thing:
or, I shall never be able exactly to obey it for the future in every thing:
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Do not trouble your selves as if God required any thing of you that you could not perform,
Do not trouble your selves as if God required any thing of you that you could not perform,
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though you was really desirous to do it with the prevailing-bent of your soul:
though you was really desirous to do it with the prevailing-bent of your soul:
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for as for those failings which are consistent with this, though they be sins, yet they should not cause despairing trouble:
for as for those failings which Are consistent with this, though they be Sins, yet they should not cause despairing trouble:
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For Christ by his satisfaction hath procured they shall not hinder your happiness; he is the end of the Law, as was said.
For christ by his satisfaction hath procured they shall not hinder your happiness; he is the end of the Law, as was said.
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But all that is required of you for life and justification, is a thing very easie, was there but a willing mind.
But all that is required of you for life and justification, is a thing very easy, was there but a willing mind.
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God will not require what you have not (as some troubled souls are apt to think) what is so out of your power, that you cannot do it, though you fain would;
God will not require what you have not (as Some troubled Souls Are apt to think) what is so out of your power, that you cannot do it, though you fain would;
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but will, if there be a willing mind, accept of what you have, such poor stuff as our degenerate state is capable of performing, if willing.
but will, if there be a willing mind, accept of what you have, such poor stuff as our degenerate state is capable of performing, if willing.
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It is now brought to your own choice (I have set life and death before you,
It is now brought to your own choice (I have Set life and death before you,
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therefore chuse life, v. 19.) you cannot now chuse it on the terms of it, and yet miss it.Therefore choose life, v. 19.) you cannot now choose it on the terms of it, and yet miss it.
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Say not in thy heart, Who shall asscend into heaven? as if the obtaining of justification to thee a sinner, was such a thing as could not be come by, was set before thee on an impossible condition:Say not in thy heart, Who shall ascend into heaven? as if the obtaining of justification to thee a sinner, was such a thing as could not be come by, was Set before thee on an impossible condition:
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this is in effect to deny Christ is risen and ascended into Heaven for our justification:
this is in Effect to deny christ is risen and ascended into Heaven for our justification:
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for, to bring Christ from Heaven, is to do what in thee lies to deny, to hinder his ascending into Heaven;
for, to bring christ from Heaven, is to do what in thee lies to deny, to hinder his ascending into Heaven;
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and you do it by this saying, which is virtually to deny he hath finished his work;
and you do it by this saying, which is virtually to deny he hath finished his work;
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to think you must do some impossible thing your selves, as, keep the law perfectly your selves for salvation.
to think you must do Some impossible thing your selves, as, keep the law perfectly your selves for salvation.
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Say not, Who shall descend into the deep? do some impossible thing to fetch up righteousness and life for us sinners.Say not, Who shall descend into the deep? do Some impossible thing to fetch up righteousness and life for us Sinners.
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This is in effect to deny Christ to have dyed for our sins: What did he dye for, if some difficult impossible thing be required of us?
This is in Effect to deny christ to have died for our Sins: What did he die for, if Some difficult impossible thing be required of us?
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Ver. 8. But what saith the Gospelrule of righteousness, the righteousness of Faith? The thing is easie to come by, that is required of thee;Ver. 8. But what Says the Gospel-rule of righteousness, the righteousness of Faith? The thing is easy to come by, that is required of thee;
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it is nigh thee, even in thy heart and mouth.
it is High thee, even in thy heart and Mouth.
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And this is the word of faith, the Gospel that we preach; do but confess with thy mouth, and believe in thy heart that God hath raised him from the dead, and carry suitably to such a belief, and thou shalt be saved, without the laborious and innumerable observances of the Jews, which they can never perfectly observe, whatever they pretend,And this is the word of faith, the Gospel that we preach; do but confess with thy Mouth, and believe in thy heart that God hath raised him from the dead, and carry suitably to such a belief, and thou shalt be saved, without the laborious and innumerable observances of the jews, which they can never perfectly observe, whatever they pretend,
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and so can never be justified their way.
and so can never be justified their Way.
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These two it is probable he names as the most generally difficult parts of the Gospel-condition at that day.
These two it is probable he names as the most generally difficult parts of the Gospel condition At that day.
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To believe God hath testified him to be the Messiah, by raising him from the dead, notwithstanding all scoffs at the resurrection,
To believe God hath testified him to be the Messiah, by raising him from the dead, notwithstanding all scoffs At the resurrection,
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and endeavours to perswade you to the contrary;
and endeavours to persuade you to the contrary;
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and confessing him in the times of danger and difficulty, when like to lose all by it:
and confessing him in the times of danger and difficulty, when like to loose all by it:
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and many apostatizing Christians maintained it was not necessary to confess, but that they might deny him when danger approached,
and many apostatizing Christians maintained it was not necessary to confess, but that they might deny him when danger approached,
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so they but kept their hearts right;
so they but kept their hearts right;
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which seemeth to be implyed in those ironical expressions, 1 Cor. 4. 8, 9, 10, 11. Ver. 10. For with the heart man believeth unto righteousness, &c. True hearty yeelding to the obedience of the Gospel, is enough at first for justification:
which seems to be employed in those ironical expressions, 1 Cor. 4. 8, 9, 10, 11. Ver. 10. For with the heart man Believeth unto righteousness, etc. True hearty yielding to the Obedience of the Gospel, is enough At First for justification:
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but if you would have your justification so to continue, as to reach salvation, you must hold out to the end, in confessing him,
but if you would have your justification so to continue, as to reach salvation, you must hold out to the end, in confessing him,
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though with the danger of your lives. Ver. 11. For the Scripture saith, Whosoever believeth on him, shall not be ashamed.
though with the danger of your lives. Ver. 11. For the Scripture Says, Whosoever Believeth on him, shall not be ashamed.
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Ver. 12. For there is no difference between the Jew and Gentile: For the same Lord over all, is rich unto all that call upon him.
Ver. 12. For there is no difference between the Jew and Gentile: For the same Lord over all, is rich unto all that call upon him.
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Ver. 13. For whosoever shall call on the Name of the Lord, shall be saved.
Ver. 13. For whosoever shall call on the Name of the Lord, shall be saved.
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It is all one as if he had said, Whosoever believeth, and carrieth suitably to such belief, shall be saved;
It is all one as if he had said, Whosoever Believeth, and Carrieth suitably to such belief, shall be saved;
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and he useth calling on God, and believing God, promiscuously;
and he uses calling on God, and believing God, promiscuously;
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which would not be sense, if they did not mean the same thing, the same Gospel-condition.
which would not be sense, if they did not mean the same thing, the same Gospel condition.
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And indeed, as many promises of Justification and Pardon are made to Prayer, as to Believing;
And indeed, as many promises of Justification and Pardon Are made to Prayer, as to Believing;
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but the meaning is, carry suitably to such prayer, believe, obey, repent. I am weary of easie work, and so give over.
but the meaning is, carry suitably to such prayer, believe, obey, Repent. I am weary of easy work, and so give over.
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All those other places in this Apostle's Epistles, that have any shew to oppose the Doctrine delivered, are to be interpreted in pursuance of this design, That men are justified only by pardon of sin, through the Propitiation, upon performing those conditions pardon is promised to;
All those other places in this Apostle's Epistles, that have any show to oppose the Doctrine Delivered, Are to be interpreted in pursuance of this Design, That men Are justified only by pardon of since, through the Propitiation, upon performing those conditions pardon is promised to;
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and so may the Gentiles be justified without such perfect obedience to the Law, or meritorious priviledges, or satisfactions.
and so may the Gentiles be justified without such perfect Obedience to the Law, or meritorious privileges, or satisfactions.
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If I should proceed, I can only repeat the same again and again, with very little variation, upon the places following, Gal. 2. 11, 12, 13, 14, 15, 16. Gal. 3.
If I should proceed, I can only repeat the same again and again, with very little variation, upon the places following, Gal. 2. 11, 12, 13, 14, 15, 16. Gal. 3.
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Gal. 5. 2. Paul once circumcised Timothy, yet here saith, Behold I Paul say unto you, Gal. 5. 2. Paul once circumcised Timothy, yet Here Says, Behold I Paul say unto you,
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If you be circumcised, that is, upon this account (else he would not have spoken so severely) to make you such worthy persons as to need no pardon; Christ shall profit you nothing. If you be circumcised, that is, upon this account (Else he would not have spoken so severely) to make you such worthy Persons as to need no pardon; christ shall profit you nothing.
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Ver. 3. For I testifie again to every man that shall now be (thus, or on this account) circumcised, he is a debtor to the whole Law.
Ver. 3. For I testify again to every man that shall now be (thus, or on this account) circumcised, he is a debtor to the Whole Law.
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He must look to it that he fail not in the least; for he virtually disclaims all pardon by Christ, and so shall not have it.
He must look to it that he fail not in the least; for he virtually disclaims all pardon by christ, and so shall not have it.
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So, Tit. 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration,
So, Tit. 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration,
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and renewing of the Holy Ghost. and renewing of the Holy Ghost.
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Ver. 7. That being justified by his grace, &c. This Scripture tells us what is meant by work, and what by faith; and plainly, to any considering man, James 2. 14, to the end.
Ver. 7. That being justified by his grace, etc. This Scripture tells us what is meant by work, and what by faith; and plainly, to any considering man, James 2. 14, to the end.
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When some had (it is probable) mis-understood such expressions in St. Paul 's Epistles,
When Some had (it is probable) misunderstood such expressions in Saint Paul is Epistles,
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as if only believing the truth was enough for salvation; the Apostle James shews, that by Abraham 's faith, was meant his faith and obedience;
as if only believing the truth was enough for salvation; the Apostle James shows, that by Abraham is faith, was meant his faith and Obedience;
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and saith that those words, believed God, mean believed God and obeyed him, in offering up his son;
and Says that those words, believed God, mean believed God and obeyed him, in offering up his son;
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and other difficulties like that, 1 Maccab. 2. 52. Was not Abraham found faithful in temptation? and it was imputed to him for righteousness? As Phineas executed judgment, and it was counted to him for righteousness throughout all generations;
and other difficulties like that, 1 Maccab 2. 52. Was not Abraham found faithful in temptation? and it was imputed to him for righteousness? As Phinehas executed judgement, and it was counted to him for righteousness throughout all generations;
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that is, God rewarded him graciously with an everlasting Priesthood, as if he had been a righteous man, a deserving man;
that is, God rewarded him graciously with an everlasting Priesthood, as if he had been a righteous man, a deserving man;
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when yet he was not, by the Apostle Paul 's argument, that the word [ counted ] implieth it was not due to him so doing,
when yet he was not, by the Apostle Paul is argument, that the word [ counted ] Implies it was not due to him so doing,
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but of grace: Ver. 22, 23. When he offered up his son, then the Scripture was fulfilled, perfectly explained, that saith, Abraham believed God,
but of grace: Ver. 22, 23. When he offered up his son, then the Scripture was fulfilled, perfectly explained, that Says, Abraham believed God,
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and it was imputed to him for righteousness; and it was imputed to him for righteousness;
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that is, God acquitted and rewarded him upon his faith and obedience, as if he had been a righteous man in the strictest sense, when indeed he was not.
that is, God acquitted and rewarded him upon his faith and Obedience, as if he had been a righteous man in the Strictest sense, when indeed he was not.
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And you may observe it would as much serve the Apostle Paul 's arguing, and support what he builds upon it,
And you may observe it would as much serve the Apostle Paul is arguing, and support what he builds upon it,
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if the very words had run thus, Abraham believed and obeyed, and it was counted, &c. and it is plain that was the meaning,
if the very words had run thus, Abraham believed and obeyed, and it was counted, etc. and it is plain that was the meaning,
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as you may see, Gen. 22. 8. In thy seed shall all nations be blessed, because thou hast obeyed my voice:
as you may see, Gen. 22. 8. In thy seed shall all Nations be blessed, Because thou hast obeyed my voice:
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or if they had run thus, He walked before God, and was upright, and it was counted, &c. and this is said in effect, in saying,
or if they had run thus, He walked before God, and was upright, and it was counted, etc. and this is said in Effect, in saying,
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If he did so, God would do great things for him, cap. 17. 2. Or if the words had been expresly thus;
If he did so, God would do great things for him, cap. 17. 2. Or if the words had been expressly thus;
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Abraham feared God, and it was accounted to him for righteousness: Abraham feared God, and it was accounted to him for righteousness:
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and we do read as much in sense, though not in express words, Gen. 22. 12. For now I know thou fearest God, seeing thou hast not with-held, &c. Ver. 16. By my self have I sworn,
and we do read as much in sense, though not in express words, Gen. 22. 12. For now I know thou Fearest God, seeing thou hast not withheld, etc. Ver. 16. By my self have I sworn,
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For because thou hast done this thing, and hast not with held thy son, that in blessing I will bless thee. For Because thou hast done this thing, and hast not with held thy son, that in blessing I will bless thee.
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It would be a poor blessing, if it did not include justification.
It would be a poor blessing, if it did not include justification.
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I say, had the words run so, the Apostle is so far from excluding these things from being a condition of justification, that such words would as well have proved what he is proving;
I say, had the words run so, the Apostle is so Far from excluding these things from being a condition of justification, that such words would as well have proved what he is proving;
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only they would not so occasionally have served to press them to the great difficult duty of that day, the believing Christ's Resurrection. FINIS.
only they would not so occasionally have served to press them to the great difficult duty of that day, the believing Christ's Resurrection. FINIS.
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