the primitive and main reason of the necessity of things but only a sign of the certainty of the event In strictness things do not arrive because of their prediction but are foretold because they shall arrive It is apparent there was a Divine Decree before the Prophesies and that in the Light of God's Infinite Knowledg things are before they were foretold So 't is not said a Man must be of a ruddy complexion because his Picture is so but on the contrary because he is ruddy his Picture must be so That Christ by dying on the Cross should Redeem Man was the reason that the Serpent of brass was erected on a pole to heal the Israelites and not on the contrary Briefly the Apostle supposes this necessity of Satisfaction as an evident principle when he proves wilful Apostates to be incapable of Salvation Because there remains no more Sacrifice for sin For the consequence were of no force if sin might be pardoned without Sacrifice that is without Satisfaction 3. This account of Christs Death takes off the scandal of the Cross and changes the offence into admiration 'T was foretold of Christ that he should be a Stone of stumbling and a Rock of offence not a just cause but an occasion of offence to the corrupt hearts of Men and principally for his Sufferings The Jews were pleased with the titles of honour given to the Messiah that he should be a King Powerful and Glorious But that poverty disgrace and the suffering Death should be his character they could not endure therefore they endeavoured to prevert the sense of the Prophets His Disciples who attended him in his mean state expected those sad apappearances would terminate in visible Glory and Greatness but when they saw him arrested by his Enemies Condemned and Crucified this was so opposite to their expectation that they fainted under the disappointment And when Christ Crucified was Preacht to the Gentile World they rejected him with scorn His Death seemed so contrary to the Dignity of his Person and the design of his Office that they could not relish the Doctrine of the Gospel They judged it absurd to expect Life from one that was subjected to Death and Blessedness from him who was made a Curse To those who look on the Death of Christ with the eyes of carnal wisdom and according to the Laws of corrupt reason it appears folly and weakness and most unworthy of God but if we consider it in its principles and ends all the prejudices vanish and we clearly discover it to be the most noble and eminent effect of the Wisdom Power Goodness and Justice of God To the eye of sense 't was a spectacle of horrour that a perfect Innocent should be cruelly tormented but to the eye of Faith under that sad and ignominious appearance there was a Divine Mystery able to raise our wonder and ravish our affections For he that was naked and nailed to the Cross was really the Son of God and the Saviour of Men And his Death with all the penal circumstances of dishonour and pain is the only Expiation of sin and Satisfaction to Justice He by offering up his Blood appea'sd the wrath of God quencht the flaming Sword that made Paradise inaccessible to us he took away sin the true dishonour of our natures and purchased for us the Graces of the Spirit the richest ornaments of the reasonable Creature The Doctrine of the Cross is the only foundation of the Gospel that unites all its parts and supports the whole building 'T is the cause of our Righteousness and Peace of our Redemption and Reconciliation How blessed an exchange have the Merits of his Sufferings made with those of our Sins Life instead of Death Glory for Shame and Happiness for Misery For this reason the Apostle with vehemence declares that to be the sole ground of his boasting and triumph which others esteemed a cause of blushing God forbid that I should Glory save in the Cross of Christ. He rejects with extreme detestation the mention of any other thing as the cause of his Happiness and matter of his Glory The Cross was a tree of Death to Christ and of Life to us The supreme Wisdom is justified of its Children 4. The Satisfaction of Divine Justice by the Sufferings of Christ affords the strongest assurance to Man who is a guilty and suspicious creature that God is most ready to pardon sin There is in the natural Conscience when opened by a piercing conviction of sin such a quick sense of Guilt and Gods Justice that it can never have an intire confidence in his Mercy till Justice be atoned From hence the convinced Sinner is restlesly inquisitive how to find out the way of reconciliation with a Righteous God Thus he is represented inquiring by the Prophet Wherewith shall I come before the Lord and bow my self before the most High God shall I come before him with Burnt-Offerings with Calves of a year old will the Lord be pleased with thousands of Rams or with ten thousand rivers of oil shall I give my first-born for my transgression the fruit of my Body for the sin of my Soul The Scripture tells us that some consum'd their Children to render their Idols favourable to them But all these means were ineffectual their most costly Sacrifices were only food for the fire Nay instead of expiating their old they committed new sins and were so far from appeasing that they inflamed the Wrath of God by their cruel oblations But in the Gospel there is the most rational and easy way propounded for the Satisfaction of God and the Justification of Man The Righteousness of Faith speaketh on this wise Say not in thy heart Who shall ascend into Heaven that is to bring down Christ from above Or who shall descend into the deep that is to bring up Christ again from the dead But if thou wilt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved The Apostle sets forth the anxiety of an awakened Sinner he is at a loss to find out a way to escape Judgment for things that are on the surface of the Earth or floating on the Waters are within our view and may be obtain'd but those that are above our Understanding to discover or Power to obtain are proverbially said to to be in the Heavens above or in the Deeps And 't is applied here to the different wayes of Justification by the Law and the Gospel The Law propounds Life upon an impossible condition but the Gospel clearly reveals to us that Christ hath performed what is necessary for our Justification and that by a lively and practical Faith we shall have an Interest in it The Lord Jesus being ascended hath given us a convincing proof that the Propitiation for our Sins is perfect For otherwise He had not been received into Gods Sanctuary Therefore to be under
of God dying to deliver Men from Sin and the effects of it The fallen Angels may understand and believe it without any Affections being unconcernâ—d in it To them 't is a naked History but to Men 't is a Promise and cannot be rightly received without the most ardent Affections This is a faithful Saying and worthy of all acceptation That Jesus Christ came into the world to save Sinners 'T is essentiaâ—â—â— good as true its Sweetness and Profit are equal to its Certainty So that it commends it self to all our Faculties There are severe and sad Truths which are attended with fearful expectation and the Mind is averse from receiving them As the Law which like Lightning terrifies the Soul with its amazing Brightness and there are pleasant illusions which have no solid Foundation And as Truth doth not delight the Mind unless united to Goodness such as is suitable to its Palate so Goodness doth not affect the Will unless it be real Now the Doctrine of the Gospel is as certain as the Law and infinitly more comfortable than all the Inventions of Men. 'T is in the knowledg of it alone that the sensible and considering Soul enjoys perfect Satisfaction and the most composed Rest. 'T is evident that the Understanding doth not behold these Truths in their proper light when the Will doth not embrace them For the rational Appetite follows the last judgment of the Mind When the Apostle had a powerful Conviction of The Excellency of the Knowledg of Christ this made him so earnest to gain an interest in Him For this reason those who are only Christians in Title Having a form of Godliness and denying the power of it are in Scripture-language stiled Infidels It being impossible that those who truly and heartily believe this great Mystery of Godliness should remain ungodly 'T is a strong and effectual Assent that descends from the Brain to the Heart and Life that denominates us true Believers So that when the Death of Christ is propounded as the cause of our Reconciliation with God the wonder of the Mystery doth not make it incredible when as the reason of the Mortiâ—â—â—ation of our Lusts the Pleasures of Sin do not disguise its horrour When Salvation is offer'd upon our accepting of Christ for our Prince and Saviour the Soul is ravisht with its Beauty and chooses it for an everlasting portion To conclude The Doctrine of the Gospel clearly discovers its Divine Original 'T is so reasonable in itself and profitable to us so sublime and elevated above Man yet hath such an admirable agreement with Natural Truths 't is so perfectly corresponding in all its parts that without affected Obstinacy no man can reject it And if after the open revelation of it we are so stupid and wicked as not to see its Superlative Excellency and not to receive it with the Faith Love and Obedience which is due to it what contempt is this of that infinite Wisdom which contriv'd the astonishing way of our Salvation What a reproach to the Divine Understanding as if it had been employed from Eternity about a matter of no moment and that deserves not our serious Consideration and Acceptance The neglect of it will justly bring a more severe punishment than the Hell of the uninstructed Heathens who are strangers to Supernatural Mysteries CHAP. VIII The Mercy of God is represented with peculiar advantages above the other Attributes 'T is eminently glorified in our Redemption in respect of its freeness and greatness The freeness of it amplified from the consideration of the original and object of it God is perfectly happy in Himself and needs not the Creature to preserve or heighten his felicity The glorious reward conferred upon our Saviour doth not prejudice the freeness of his love to Man There was no tie upon God to save Man The Object of Mercy is Man in his lapsed state 'T is illustrated by the consideration of what he is in himself No motives of love are in him He is a rebel impotent and obstinate The freeness of mercy set forth by comparing him with the fallen Angels who are left in perfect irremediable misery Their first state fall and punishment The Reasons why the Wisdom of God made no provision for their recovery ALthough all the Divine Attributes are equal as they are in God for one Infinite cannot exceed another yet in their exercise and effects they shine with a different glory And Mercy is represented in Scripture with peculiar advantages above the rest 'T is God's natural off-spring he is stiled the Father of Mercies 'T is his dear Attribute that which he places next to himself He is proclaim'd the Lord God Gracious and Merciful 'T is his delight Mercy pleases him 'T is his Treasure he is rich in Mercy 'T is his triumphant Attribute and the special matter of his Glory Mercy rejoyces over Judgment Now in the performance of our Redemption Mercy is the predominant Attribute that sets all the rest a working The acts of his Wisdom Justice and Power were in order to the illustration of his Mercy And if we duly consider that Glorious Work we shall find in it all the ingredients of the most sovereign Mercy In discoursing of it I shall principally consider two things wherein this Attribute is eminently glorified the Freeness and the Greatness of it The Freeness of this Mercy will appear by considering the original and object of it 1. The Original is God and the notion of a Deity includes infinite perfections so that it neeessarily follows that he hath no need of the creatures service to preserve or heighten his feliâ—ity If thou be righteous what givest thou him or what receiveth he of thine hand From Eternity he was without external honour yet in that infinite duration he was perfectly joyful and happy He is the fountain of his own blessedness the Theatre of his own Glory the Glass of his own Beauty One drop encreases the Ocean but to God a million of Worlds â—an add nothing Every thing hath so much of Goodness as it derives from him As there was no gain to him by the Creation so there can be no loss by the annihilation of all things The World proceeded from his Wisdom as the Idea and Exemplar and from his Power as the efficient cause and it so proceeds from him as to remain more perfectly in him And as the possession of all things and the obedience of Angels and Men is of no advantage to God so the opposition of impenitent Rebels cannot lessen his Blessedness If thou sinnest what doâ—t thou against him or if thy transgressions be multiplied what dost thou unto him The Sun suffers no loss of its light by the darkness of the night or an Eclipse but the World loâ—es its day if intelligent Beings do not esteem him for his Greatness and love him for his Goodness 't is no injury to him but their own infelicity Were it for his
the Word And accordingly all the Promises of Pardon and Salvation are conditional The holy Mercy of the Gospel offers Forgiveness only to Penitent Believers that return from Sin to Obedience We are commanded to repent and be converted that our sins may be blotted out in the time of refreshment from the presence of the Lord. And Heaven is the reward of persevering Obedience To them who by patient continuance in well-doing seek for glory and honour and immortality eternal life There cannot be the least ground of a rational just Hope in any person without Holiness Whoever hath this hope in him purifies himself even as he is pure By which it appears that the genuine and proper use we are to make of the exceeding great and precious Promises is That by them we may be partakers of the Divine Nature and escape the pollution that is in the world through lust Yet the corrupt hearts of men are so strongly enclined to their lusts that they turn the Grace of God into wantonness and make an advantage of Mercy to assist their Security presuming to sin with less fear and more licence upon the account of the glorious Revelation of it by our Redeemer The most live as if they might be saved without being Saints and enjoy the Paradise of the Flesh here and not be excluded from that of the Spirit hereafter But Grace doth not in the least degree authorize and favour their Lusts nor relax the Sinews of Obedience 't is perfectly innocent of their unnatural abuse of it The Poison is not in the Flower but the Spider Therefore the Apostle propounds it with indignation Shall we sin that Grace may abound God forbid He uses this form of Speech to express an extreme abhorrency of a thing that is either impious and dishonourable to God or pernicious and destructive to Men. As when he puts the question Is God unjust who taketh vengeance God forbid And is there iniquity in God God forbid He rejects the mention of it with infinite aversation Indeed what greater disparagement can there be of the Divine Purity than to indulge our selves in Sin upon confidence of an easie Forgiveness As if the Son of God had been consecrated by such terrible Sufferings to purchase and prepare a Pardon for those who sin securely What an unexpressible indignity is it to make a monstrous alliance between Christ and Belial And this abuse of Grace is pernicious to men if the Antidote be turn'd into Poison and the Remedy cherish the Disease the cause is desperate The Apostle tells us Those that do evil that good may come thereby their damnation is just Suppose a presuming Sinner were assured that after he had gratified his carnal vile desires he should repent and be pardon'd yet 't were an unreasonable defect of Self-love to do so What Israelite was so fool-hardy as to provoke a fiery Serpent to bite him though he knew he should be healed by the brazen Serpent But 't is a degree beyond madness for Men to live in a course of Sin upon the hopes of Salvation making the Mercy of God to be his bondage as if he could not be happy without them An unrenewed Sinner may be the object of Gods Compassion but while he remains so he is uncapable of Communion with him here much less hereafter Under the Law the Lepers were excluded the Camp of Israel where the presence of God was in a special manner much more shall those who are cover'd with moral Pollutions be kept out from the habitation of his Holiness 'T is a mortal Delusion for any to pretend that electing Mercy will bring them to Glory or that the all-sufficient Sacrifice of Christ will atone God's displeasure towards them although they indulge themselves in a course of Sin The Book of Life is secret only the Lamb with whose Blood the names of the Elect are written there can open the seals of it But the Gospel that is a lower Book of Life tells us the qualifications of those who are vessels of Mercy they are by Grace prepar'd for Glory and that there can be no benefit by the Death of Christ without conformity to his Life Those who abuse Mercy now shall have Justice for ever 3. From hence we may discover the peculiar excellency of the Christian Religion above all other Institutions and that in respect of its Design and effect The whole Design of the Gospel is exprest in the words of Christ from Heaven to Paul when he sent him to the Gentiles To open their eyes and to turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by Faith in Christ. One great End of it is to take away all the filthiness and malignity wherewith Sin hath infected the world and to cause in men a real conformity to Gods Holiness according to their capacity As the Reward it promises is not an earthly Happiness such as we enjoy here but Celestial so the Holiness it requires is not an ordinary natural Perfection which Men honour with the title of Vertue but an Angelical Divine quality that sanctifies us throughout in Spirit Soul and Body that cleanses the Thoughts and Affections and expresses itself in a course of universal Obedience to Gods Will. Indeed there are other things that commend the Gospel to any that with judgment compares it with other Religions The heigth of its Mysteries which are so sacred and venerable that upon the discovery they affect with reverence and admiration Whereas the Religion of the Gentiles was built on Follies and Fables Their most solemn Mysteries to which they were admitted after so long a circuit of Ceremonies and great preparations contain'd nothing but a prodigious mixture of Vanity and Impiety worthy to be conceal'd in everlasting darkness Besides the confirmation of the Gospel by Miracles doth authorize it above all humane Institutions And the glorious eternal Reward of it infinitely exceeds whatever is propounded by them But that which gives it the most visible preheminence is That it is a Doctrine according to godliness The End is the character of its nature The whole contexture and harmony of its Doctrines Precepts Promises Threatnings is for the exaltation of Godliness The objects of Faith revealed are not meerly speculative to be conceived and believed only as true or to be gaz'd on in an Extasie of Wonder but are Mysteries of Godliness that have a powerful influence upon practice The Design of God in the publication of them is not only to enlighten the Mind but to warm the Heart and purifie the Affections God discovers his Nature that we may imitate Him and his Works that we may glorifie Him All the Precepts of the Gospel are to embrace Christ by a lively Faith to seek for Righteousness and Holiness in Him to live Godly Righteously and Soberly in this present
how can we expect any cooling streams from Him If we consider him as Man he is resembled to a root out of a dry ground the Justice of the Divine and the infirmity of the Humane Nature did not promise any comfort to us But what cannot infinite Love united to infinite Power perform Divine Goodness hath chang'd the Laws of Nature in our favour and by an admirable act open'd the Rock to refresh us 3. The Rock was struck with the Rod of Moses a Type of the Law before it sent forth its streams thus our Spiritual Rock was wounded for our Transgressions bruised for our Iniquities then opened all his treasures to us Being consecrated by Sufferings he is the Author of Eternal Salvation In this respect the Gospel propounds him for the object of saving Faith I determined to know nothing among you but Jesus Christ and him Crucified The Sacraments the Seals of the New Covenant have a special reference to his Death the Foundation of it 4. The Miraculous Waters followed the Israelites in their Journey without which they had perisht in the Wilderness This represents that Indeficiency of the Grace of Christ. A Soveraign stream flows from him to satisfy all Believers He tells us Whosoever drinketh of the Water that I shall give him shall never thirst but the Water that I shall give him shall be in him a Well of Water springing up unto Everlasting Life 3. The Brasen Serpent sensibly exprest the manner of his Death and the benefits derived from it Therefore Jesus being the Minister of the Circumcision chose this Figure for the Instruction of the Jews As Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up that whosoever beleeves in him should not perish but have Eternal Life The Sacred Story relates that the Israelites by their rebellious murmuring provoked God to send Serpents among them whose Poison was so fiery and mortal that it brought the most Painful Death In this affliction they addrest themselves to the Father of Mercies who World by their Repentance Commanded Moses to make a Serpent of Brass and erect it on a Pole in the view of the whole Camp that whosoever lookt on it should be healed By this account from Scripture we may clearly understand something of greatest consequence was represented by it For the only Wise God ordains nothing without just reason Why must a Serpent of Brass be elevated on a Pole could not the Divine Power recover them without it Why must they look towards it could not a healing vertue be conveyed to their wounds but through their eyes All this had a direct reference to the Mystery of Christ. For the biting of the Israelites by the fiery Serpents doth naturaly represent the effects of Sin that torments the Conscience and inflames the Soul with the apprehensions of Future Judgment And the erecting a Brasen Serpent upon a Pole that had the Figure not the Poison of those Serpents doth in a lively manner set forth the lifting up of Jesus Christ on the Cross who only had the similitude of sinful flesh The looking towards the Brasen Serpent is a fit resemblance of Believing in Christ Crucified for Salvation The Sight of the eye was the only means to derive vertue from it and the Faith of the heart is the means by which the Sovereign efficacy of our Redeemer is conveyed This is the will of him that sent me saith our Saviour that every one which seeth the Son and believeth on him may have Eternal Life As in the camp of Israel whoever lookt towards the Brasen Serpent whatever his wounds were or the weakness of his sight had a present remedy so how numerous and grievous soever our Sins be how infirm our Faith yet if we sincerely regard the Son of God suffering he will preserve us from Death For this end he is presented in the Gospel as crucified before the eyes of all Persons 2. Things endued with Life and Sense prefigur'd the Messiah I Shall particularly consider the Paschal Lamb an illustrious Type of him Christ our Passover was sacrificed for us The whole scene as it is laid down in the 12th of Exodus shows an admirable agreement tween them 1. A Lamb in respect of its natural innocency and meekness that suffers without resistance waas fit emblem of our Saviour whose voice was not heard in the street who did not break the Bruised Reed nor quench the smoking Flax. He was oppressed and he was afflicted yet he open'd not his Mouth He is brought as a Lamb to the slaughter and as a sheep before the shearers is dumb so he openeth not his Mouth 2. The Lamb was to be without Spot to signify his absolute perfection We are Redeemed with the precious Blood of Christ as of a Lamb without blemish and without Spot 3. The Lamb was to be separated from the Flock four days the Lord Jesus was separated from Men and consecrated to be the Sacrifice for the World after three or four years spent in his Ministerial office preparing himself for that great Work 4. The Paschal Lamb was sacrificed and substituted in the place of the first-Born The Levitical Priesthood not being instituted at their going forth from Egypt every Master of a Family had a right to exercise it in his own House Our Redeemer suffer'd in our stead to propitiate Gods Justice towards us 5. The Blood was to be sprinkled upon the Posts of the door that Death might not enter into their Houses That sacred Ceremony was typical for the sign it self had no resemblance of sparing and certainly the Angel could distinguish between the Israelites and the Egyptians without the bloody mark of Gods Favour but it had a final respect to Christ. We are secur'd from destruction by the blood of sprinkling They were to eat the whole Flesh of the Lamb to signify our intire taking of Christ upon the terms of the Gospel to be our Prince and Saviour 6. The effects attributed to the Paschal Lamb viz. Redemption from Death and Bondage clearly represent the Glorious Benefits we enjoy by Jesus Christ. The destroying Angel past over their houses and caus'd the Egiptians to restore them to full liberty That which all the dreadful signs wrought by Moses could not do was effected by the Passover that overcame the stubbornness of Pharaoh and inspir'd the Israelites with courage to undertake their journey to the promised Land Thus we pass from Death to Life and from bondage to the Glorious liberty of the Sons of God by vertue of Christs Blood 3. Reasonable Persons represented our Saviour either in their Offices actions or the memorable accidents that befel them Joseph the beloved of his Father sent by him to visit his Brethren by them unworthily sold to strangers and thereby rais'd to be their Lord and Saviour was a lively type of him Jonach three dayes and nights in the Whales belly and miraculously restor'd
Ascension of Christ are in the Types and Prophecies of the Old Testament as Corporeal beings are in the darkness of the Night they have a real existence but no Eye is so clear as to enlighten the obscurity The most sharp-sighted Seer might say I shall see him but not now The Ministry of the Law is compar'd to the Light of a Candle that is shadowy and confin'd to a small place That of the Gospel is like the Sun in its strength that enlightens the World The Prophets who were nearer the coming of Christ had clearer Revelations but did not bring perfect Day As some new Stars appearing in the Firmament increase but do not change the nature of the Light Isaiah who is so exact in describing all the Circumstances of our Saviours Death and his Innocence Humility and Patience that he seems to be an Evangelist rather than a Prophet â—et the Ethiopian Proselyte who certainly was a proficient in the Jewish Religion understood not of whom the Prophet spake We see what they were ignorant of not that our sight is stronger but our light is more clear The full discovery of these Mysteries was reserved as an honour to our Saviours Coming He is the Sun of Righteousness and the Light that He hath shed abroad excels that of all the Prophets in brightness as well as his Person transcends theirs in dignity And how should the Evangelical Light warm our hearts with thankfulness to God for this admirable Priviledg The dim foresight of the Messiah two thousand years before his Coming put Abraham in an extasie of Joy how should the full Revelation of Him affect us Many holy Prophets and Kings desired to see the things that we see They embraced the Promises we have the blessed effects They had the Shadows we have the Light They only saw the veiled face of Moses We all with open face as in a glass see the Glory of the Lord Now what is our Duty becoming this Priviledg But to be transform'd into the same Image from Glory to Glory as by the Spirit of the Lord The Life of every Christian should be a shining Representation of the Graces and Vertues of Christ that are so visible in the Gospel Their Holiness and Heavenliness their Hopes and Joy should as much exceed the Graces and Comforts of Believers under the Legal Dispensation as their Knowledg is incomparably more clear and perfect To conclude From the accomplishment of the ancient Prophecies in the first Coming of the Messiah we may confirm our Faith in those glorious Promises that are to be fulfill'd at his second For 't is the same Divine Goodness the same Fidelity the same Power still upon which we are to build our Hopes And the Consideration that the Perfection of our Happiness is reserved till that time should enflame our desires after it 'T was the character of Believers of the Old Testament They waited for the consolation of Israel 'T is the description of the Saints in the New they love the Appearance of Christ. If they long'd for his Coming in the Flesh though it was attended with all the circumstances of Meanness and Dishonour the effects of our Sins with what ardent and impatient Desires should we hasten His Coming in Glory when He shall appear the Second time to them that look for him without Sin unto Salvation Then He will put an end to all the disorders of the World and begin the glorious State wherein Holiness and Righteousness shall be crown'd and reign for ever The Christian Church joyns in that ardent Address to our Saviour Oh that thou wouldst rent the Heavens and wouldst come down that the mountains might flow down at thy Presence As when the melting fire burneth the Fire causeth the waters to boile to make thy Name known to thine adversaries that the Nations may tremble at thy Presence Although the Beauty and Frame of this visible World shall be destroyed yet that dreadful Day shall be joyful to the Saints For then all the Preparations of Infinite Wisdom and Goodness The things that Eye hath not seen nor Ear heard neither have entered into the heart of man shall be the everlasting portion of those who love God Come Lord Jesus FINIS ERRATA PAge 48. l. 23. r. desipiendum P. 85. l. 26. r. Causality P. 111. l. 1. f. and. r. arâ— P. 251. l. 23. f. their r. the. P. 249. l. 7. r. revenge P. 264. after person dele hâ— P. 317. l. 31. f. lust r. taste P. 374. l. 2. after proceeds dele and. P. 356. after necessity dele of it P. 453. l. 31. f. from r. of Other smaller faults are left to the Candor of the Reader to mend Joh. 8.36 Rom. 14.17 Gen. 9.6 Col. 3.10 Eph. 4.24 Luke 1.73 Gen. â— 19 Rom. 4.17 Psal. 33.6 Rom. 1.20 Prov. 8.27 28 29. Psa. 104.24 Difficile est expedire utrum species an utilitas major sit Lact. de opifâ— Hom. Miratur aliâ— homo cum sit ipse mirator maximum miraculum Aug. 1 Joh. 4.18 Psal. 8.5 6. Prov. 16.4 Rom. 11.36 Psal. 145.10 Rom. 12.1 Rom. 11.35 Isa. 45.12 Psal. 100.3 Isa. 44.21 Plato Rom. 7.12 1 Pet. 1.15 Psal. 19.11 Gen. 2.17 Gal. 3.10 Ezek. 18.4 Gen. 2.17 In minimis obedientiae periculum faciunt Legislatores quia Legislatoris ad Obedientiam obligantis potius habenda est ratio quam rei de qua lex lata est Gen. 3.6 Lactan. Obsequii gloria est in eo major quod quis minus velit Plin. Rom. 12.1 Tertul. 1 Tim. 2.14 Primi in homine moriuntur ocâ—li Plin. 1 Joh. 5.16 The promise of the Tempter that they should not die encouraged him to believe that he should enjoy an Immortality not depending on Gods Will but absolute which is proper to God alone Rom. 5.19 Psal. 49.12 Deseruit desertus est Aug. In meritò examinanda veniunt Causa quae impulit causa quae retrahere debuit personae idonietas ad utrumque Grot. Quantò potestas vitandi fuit facilior tantò contumaciae crimine oneratur Difficilium facilis venia Tertul l. 2. ad uxor Jam. 1.14 Gen. 3.6 Job 36.21 Rom. 8.20 Gen. 3.10 Gen. 3.17 18. Ferarâ—m 〈…〉 inter se placidae sunt morsuque similium abstinent hi mutuâ laceratione satiantur Seneca de Ira. Acts 17.26 Rom. 5.19 2 Cor. 5.15 Rom. 5.14 Eph. 2.3 Ut non fit aestimare Parens melior homini an tristior noverca fuerit Plin. Prâ—l l. 7. Rom. 6.23 Rom. 5.12 14 17. Mat. 7.18 John 3.6 Rom. 8.7 Psal. 51.5 Gen. 6.5 Job 14.4 Rom. 3.23 Quando Anima tanta satiabitur visione tanta inflammabitur Charitate superioris boni ut ad seipsam sibi placendo deficere ab illius dilectione non possit Aug. Lib. 4. cont Jul. 1 Cor. 15.46 Psal. 50.21 Contra adver â—eg Proph. Lib. 1. c. 14. Vid. Ward de Peccat origin Salv. lib. 3. De Prov. Psal. 145.17 Ephes. 4.24 Mat. 6.23 Ephes. 4.23 Rom. 11 7. Ephes. 4.11