Sermons and discourses upon several occasions by G. Stradling ... ; together with an account of the author.

A SERMON Preached on Christmas-day.

TITUS II. 14.

Who gave himself for us, that he might redeem us from all iniquity, and purifie to himself a peculiar people, zealous of good works.

THE greatest blessing God could bestow upon us, or we receive, took its rise from Man's sin. The sin of the first Adam was the cause, or at least the occasion, of the Incarna∣tion of the second. Had the former

still continued in Paradise, the latter had not come down from Heaven: In∣nocence was to be lost before it could be recovered; nor was the Physician but for the sick, nor the Redeemer but for the captive.

But as the first Man did not therefore sin, or was ordained to sin, that the Son of God might be incarnated; so his Goodness, who can fetch light out of darkness, took advantage by that sin to manifest its self in its expiation, and his Wisedom contriv'd a way to make that very sin instrumental to a greater good than Man had forfeited; which gave occasion to a Father to style Adam's first Transgression Foelicem culpam, a happy crime, that procur'd him such a Redee∣mer as could doe him more good than 'twas in his own or Satan's power to doe him hurt, and so well repair his Ru∣ine as to make it more advantageous to him than his Innocence. He is now a gainer by his loss, his falling so low has but rais'd him up the higher, being made more happy by his very unhap∣piness; so that where Man's sin did a∣bound, God's grace has much more a∣bounded.

And never sure did it more abound than at this time, when the Son of God took our humane nature upon him that he might unite it to his divine one; Visited us from on high, to this end, that he might redeem us; was born only to dye for us, cloathed with our flesh to be in a capacity to suffer in it, and by his own suffering to advance us to glory in Heaven.

And next to that his transcendent Mercy of giving us Heaven, is this; That He prepares us for it; That He is pleased to refine as well as to exalt us. We may now behold him as gratious in his Commands, as in his Returns; as kind in what He exacts from, as what He bestows upon us; His reforming our Nature being the greatest honour it ever received, next to his own wearing it. Had our Lord only pardoned our sins, and not removed them, the guilt in∣deed might have been gone, but not the shame; whereas now both are done a∣way by Him, by his not only impu∣ting Righteousness, but requiring it. So that his Incarnation, besides the prima∣ry end of redeeming us, has another too, which is to make us worth the re∣deeming,

nay capable of being truly re∣deemed, that is, of being made Parta∣kers of the fruit and benefit of his Re∣demption: For as Christ gives us his Righteousness, so he expects we should return him ours; We receive indeed all our Merit from Him, but upon condi∣tion that we afford him our Obedience. He will save us from our sins, provided we forsake them. Nor is it enough for us here to be innocent, if we be not holy; nor holy too, if not exemplary. Holiness is the Badge and Livery of our Profession, and Perfection the Crown of it. By that, we are his People; by this, his peculiar and chosen People indeed. A Title due to none but those who are not content to doe great things, if they be not ambitious still of doing greater; if they have not a Zeal in some measure answerable to their Obligation, and wholly give up themselves to Him, Who gave Himself for us, that He might not only redeem us from all iniquity; but withall, purifie us to Himself a peculiar people, zealous of good works.

In which Words we have,

• 1. The Person, in the Relative, Who.
• ...

• 2. His Bounty and Goodness, in the clearest, the highest, and most endear∣ing Expressions thereof, His giving Him∣self for us.
• 3. The Design or End of this his Gift; and that twofold:
  • 1. Redemption, That He might re∣deem us from iniquity, and from all iniquity.
  • 2. Sanctification, That he might pu∣rifie us to Himself a peculiar peo∣ple, zealous of good works.

Of these in their order.

I. Who this is that gave Himself for us, we reade in the verse before, That it is our Lord and Saviour Jesus Christ. But if you would fully know who He was, you must go to the beginning of St. John's Gospel, no one word being a∣ble to speak him out but that which Himself is there styl'd by, and which He always was. If we should say, That is God, we should not say enough, for He is also a Man: But how poor a thing is it to say He is a Man, when He is also a God?

St. Paul prefaceth this Article thus, Great is the mystery of Godliness, God ma∣nifested

in the flesh: Great sure, when it is the vast Complexum of the Crea∣tor; and more, even a Creature too, where God is not all, and Infinity but a part. He who is in all things else, All in all, is here not the whole: He who did send, and who was sent; He who was given, and who gave Himself, shall make but one part, being indeed both but one. St. Paul in opposition to one Heresie, affirms Him to be really a Man; and in opposition to another, to be as really over All, God blessed for ever. This Infant was the Ancient of days, born at this time and before Eternity. Here you may behold Eternity beginning, and Im∣mensity confin'd; a Virgin Mother, and an Infant God. This is that which St. Peter tells us the Angels desire to look into, but cannot see; Those Intel∣ligences understand not this; They have with us the Benefit, not the Knowledge of it; And when themselves are saved by it, they can never understand how we came to be so. They are indeed naturally above us, (for God has made us lower than the Angels,) but now is our Nature set above them. The Scrip∣ture is very sparing in discovering those

glorious Beings; yet this we reade, that they worship God and tend us, are mi∣nistring Spirits to his honour and our preservation. How did it surprize them, think we, after so many Ages to see Immutability change, and God become what He once was not? He turn'd the chiefest of their Order out of Heaven for endeavouring to be like Him; and Himself became like us to bring us thi∣ther. Their Maker made Himself a Man, and perhaps received some addition by this diminution. Before, He could in∣deed Command; but now He cannot only doe that, but, what is often more, He can also Obey. Besides, that He can prescribe Laws, He can now observe them; Give the Rule, and be the Exam∣ple. Thus does Almightiness, if not in∣crease, yet exert new vigour in the strength of its very Infirmities; and the Humanity becomes a qualification super∣added to the Divinity; the Veil not on∣ly to cover, but adorn it.

The Stoicks have an impudent brag, That Men who live according to the rules of Vertue and their Sect, are to be preferred before God Himself; because, say they, He is good by the Necessity

of his Nature; They, by the Wisedom of their Choice. Temptations never as∣sault Him, but these have conquered them; that is, He is indeed without Temptations, but themselves above them. To compleat their happiness, there is nothing wanting but Immorta∣lity, which although they cannot attain; they do more than so, for they deserve it. See here now a supposition, which no Philosophy nor Impudence it self could ever fancy; God himself submitted to the duties, to the infirmities of a Man, to every thing of him besides the sin; nay, that He might be like us in every thing, He came as near sin as He could possibly, without the guilt of it; for He was made sin for us, though he would not commit any; He would be a Criminal, though without a Crime; or a Criminal with our Crimes, though not his own.

In this low condition of his see the Son of God's Love, bearing his wrath; submitting to, as if He were not One with Him; and besides forsaken by Him, as though He had not been his very Self. But that our Lord may not lose the Glo∣ries of his Humility, the Honour of his

Manhood, the Exaltation which was due to his being humbled; so that the Man has gotten a name and a place a∣bove Angels, and only lower than the God Himself always was: He who was Heir of all things, is not ashamed of an Inheritance He hath obtained. This Title of his own procuring was thought not unworthy to be joined to that He was born with, and the Man hath got a Name the God disdains not to be called by. See now Him, who made the Heavens, for more than Thirty years together, behaving Himself as a Candidate for them; meriting what He was born to, as if his own Actions had been to instate upon him his Nature; his Obedience to qualifie him for his Su∣premacy; his Submission to God to as∣sert his Equality with him; and from his very Humanity have a kind of Title to his Divinity. He has a Throne in Heaven due to his very leaving it; and that which He hath purchased so very glorious, that some have mistaken it for his Eternal one.

To all this which He hath obtained for Himself, let us add what He hath merited for us in that flesh He this day

took upon Him, and wherein He wrought out our Redemption, offering up Him∣self to God, and giving Himself for us, the greatest gift He could give or we receive; whereof in the next place.

II. Who gave Himself for us. Every word here has its weight. 1. He gave. 2. Gave Himself; and 3. For us.

1. He gave. A Gift this as much above Man's Desert, as 'twas above his Comprehension. 'Twas a free gift too; no Attractive here but misery; no Mo∣tive but his own goodness. The Roma∣nists indeed, to establish their rotten Doctrine of Merit, will needs persuade us that some Ancient Fathers, before and under the Law, did ex congruo, if not ex condigno, merit Christ's Incarna∣tion, or at least the hastning of its ac∣complishment. This conceit of theirs they mainly ground on Gen. 22. 18. where 'tis said to Abraham, In thy seed shall all the Nations of the Earth be blessed, Because thou hast obeyed my voice; As if that, Because, denoted the meritorious Cause of Christ's Incarnation to have been Abraham's Obedience; whereas Zachary ascribes it not to the Merits of

any the most holy persons of old, but to God's mercy and free promise to the Fore∣fathers, Luke 1. 72. St. Paul to the riches of God's mercy, Ephes. 2. 4. To his benignity and loving-kindness to man∣kind here, Tit. 3. 4. As our Lord Him∣self does also, John 3. 16. God so loved the World, that He gave his only begotten Son; and so well did that his Son love it too, that He gave Himself for us, says the Text.

2. Himself. And surely more He could not give. For as the Apostle speaks in another case, Because God could swear by no greater, He sware by Him∣self: So may we here, because He had no greater thing to give us, He gave us Himself. The Almighty could go no higher than this; Infinite goodness was here at its non ultra. He who is All in All, could bestow no more than that All. More then He could not give; but could He not have given less, and that less have been enough? Or might not the party offended have freely re∣mitted the Offence without any farther satisfaction? or have obliged some o∣ther to make it? Sent some glorious Creature, some blessed Spirit of the no∣blest

Order of created Beings to be a sufficient expiatory Sacrifice for Man∣kind, and so have sav'd Himself the trouble of an Incarnation? 'Tis not for us here to be too inquisitive, what God might have done; let us rather admire and extoll his Goodness for not content∣ing Himself with less than what He did, and withall dread the severity of his Ju∣stice not to be atton'd by any other Sa∣crifice than that of his own Son. And indeed the most glorious, the most in∣nocent and perfect Creature God could make being but Finite; it cannot possi∣bly be conceived how it could satisfie an infinite Justice; much less was it in the power of Man to satisfie for himself, of the party guilty to expiate its own guilt: This knot was too hard for any but a God to untie; Nay the Godhead its self, it seems, could not doe it with∣out the assistance of the Manhood: For as the divine Nature could not suffer, so the humane one could not merit; This furnished the bloud, but that made it passable and valuable; None then but He who united both Natures in the Person of the word Incarnate; He who was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God and Man, could

be a perfect Reconciler of both Parties. This, as his Justice and our Necessities required; so his alone Goodness promp∣ted him unto, and his as infinite Wise∣dom found out the only way to doe it, by taking our Nature upon Him, and so giving Himself for us.

3. For Us. This circumstance does yet very much heighten the Blessing, and set off God's infinite Love to Man∣kind, That He should give Himself for us, us Sinners and Rebels, and for us a∣lone. Were there no other Objects for his Mercy besides us? Were there not Angels to be redeemed as well as Men? Or were they not worth the Redeem∣ing, who were by Nature so much a∣bove them? That God should pass by them, and only vouchsafe to look upon us, This is the great Mystery of his Love; And that He did so, is clear from Heb. 2. 16. Verily He took not on Him the Nature of Angels, but He took on Him the Seed of Abraham; whereupon He is called the Saviour of all Men, but not of Angels, 1 Tim. 4. 10. Whether it was because the sin of Angels had more of Wilfulness in it, and less of Temptation; or because they did not All fall, as we

did, some of them still preserving their Station, let the Schools dispute. These may serve for plausible Conjectures; but to find the true cause hereof, we must go out of the World, and seek it in the bosom of the Father, and in the bowels of his own Son, whose Love did even transform him into us this day; where∣on He was born for no other purpose, but to dye for us, and by his meritori∣ous Death rescue us from the slavery of Sin, the primary end of his Incarnation, and the third Thing to be spoken to.

III. That He might redeem us. For the better comprehending the benefit we reap from the Incarnation of our blessed Lord; We must consider the main end and design of it, which, the Text says, was to redeem us. Now Redemp∣tion being a Relative, supposes Bondage. (For we cannot say his Irons are struck off, who never had them on; or pro∣nounce him releas'd, who never was a prisoner.) Now such was all Mankind till Christ delivered it, by taking upon Him the form of a servant, and being made in the likeness of men. For as Aristotle hath made some men born slaves, and,

as others tell us of a Law whereby all the Posterity of Captives were Bond∣men; So in Divinity 'tis a certain truth, that not some, but all Mankind are born under the Fork, and that the Womb of our first Parent was like that in Tacitus, Subjectus servitio Uterus, a Womb from which issues a race of Slaves. Christ then found us in Captivity, and that, according to the Divinity of the Schools, a threefold one. 1. To Sin, as the Me∣rit obliging. 2. To Death, as the Re∣ward or Punishment. 3. To the Devil, as to the Executioner. And to each of these the Scripture hath assign'd a Domi∣nion over us, and that in terms of the greatest subjection, and which in the conveyance of Power give the strongest Empire. For the first, St. Paul hath told us, That we are the servants of Sin, so far 'tis our Master; And in another place 'tis said to reign in our mortal Bo∣dies, That makes it our Prince. And indeed as some have found out a plat∣form of Government among the fallen Angels, who, though their Principles be crooked, yet being obey'd by Wills as crooked, observe an irregular Rule and a perverse Order even in Hell; so

Sin rules in us too by Principles: For there is, saith St. Paul, a Law of Sin. But then 'tis such a Law, as if it should be Treason for any Subject not to Mur∣ther his Natural Prince, or Adultery not to Ravish, or Blasphemy not to take God's Name in vain. 'Tis such a Law, as if two Anti-Tables should be written, which should make it Sin, not to break the Commandments. Lastly, Let the Apo∣stle tell you what Law it is, 'Tis a Law of the Members warring against the Law of the Mind; and not only warring, but bringing it into Captivity, Rom. 7. 23. Sin herein far exceeding the Author of it; For he only aspir'd to be like the Highest, but Sin hath made an inversion in the Soul; advancing Sense into the Chair of Reason, and placing the Beast above the Man. And though it may leave us to a natural liberty in moral actions, (for 'tis harsh to think that Ju∣stice and Temperance are but guilded Sins,) yet for actions of Grace it has so glewed and settered the Soul, that it cannot possibly mount up to Heaven. 2. Next, for Death, Men have made a Covenant with that, saith the Scripture; and, if Contract be not enough, we reade,

Wisd. 1. v. 14. of a Kingdom of Death; so that Christ did not only find us Cap∣tives, but Captives slain. Teneo à primor∣dio homicidam culpam, says Tertullian: Adam's Throat was our open Sepulchre; who, in that fatal Apple, did not only murther his Children like Saturn, but, like Thyestes in the Tragedy, did eat them. After that Transgression, there pass'd an Act upon us, It is appointed for all Men once to dye; Nay it were a de∣gree of happiness to dye but once, if nothing remained for punishment (for nothing can suffer nothing.) But we were to be raised to another Death, and, like drowsie Malefactors, that had lain down with their Sentence, were to be awakened out of sleep, to be put upon the Rack.

3. The Scripture almost every-where styles the Devil the Prince of this World; His Kingdom had enlarg'd its self from that place, about which the Schools dispute, to every rebellion and disorder of the Soul; where as in a conquer'd Province, per cupiditates regnavit, saith St. Augustine, He reigned by his Pro∣consul Sins; There also making himself the Prince of Darkness, by our ignorance;

and the Prince of the Air, by raising Tempests through all the Regions of Man, and exercising an universal and absolute Power over him. For such was his power in the World, when the Savi∣our of it came into it. There was then a general defection from God; Satan's Synagogue had in a manner swallowed up God's Church, who had but one corner of the World left him, and there∣in for a long time but a moving Taber∣nacle; and when a fix'd habitation, but one house, wherein a very few to serve him; while the Devil's Temples were every-where crowded with Priests and Sacrifices, and his Altars smoak'd in all places with Incense: so that the Earth, and the fulness thereof, seem'd now his; and he, though cast out of Heaven, to have reveng'd himself, in some sort, of God by thus dispossessing him, as it were, of the Earth. Nor was the De∣vil's power more Universal than 'twas Absolute, over men's Bodies and over their Souls too. Their Bodies he pos∣sest and tormented at pleasure, insomuch that his very Priests might have receiv'd Death with as much ease as they did his Oracles, entring into Men as he did in∣to

the Hoggs; hurrying them violently into perdition; commanding Parents to make their Sons and Daughters pass through the fire to him; tearing and bruising those he had got into, and cast∣ing them sometimes into the water and sometimes into the fire: Nor did he ty∣rannize less over Men's souls than bodies, blinding their understanding, putting out the light of natural reason in them; first corrupting their Judgments, and then their Manners; from Error in judg∣ment, the passage being natural and easie, to Error in practice; and accordingly St. Paul tells us how vain men became in their imaginations, even to worship the Creature instead of the Creator; to change the glory of the uncorruptible God into Images made like to corruptible Men, and to birds, and four-footed beasts, and creep∣ing things; which made God give them up to all manner of uncleanness, as you may reade at large, Rom. 1. 21, &c. In such slavery had the Devil not only Heathens, (his own people, as I may call them,) but even the Jews them∣selves, God's chosen people; who after so many Miracles of Power and Mercies, so many excellent Statutes and Ordi∣nances

to direct them in the true man∣ner of his Worship, as had not been de∣livered to any Nation besides, did not for all this fall short of the worst of Heathens either in matter of erroneous judgment or vitious practices: The pro∣fane Sadducee had corrupted all good Manners, and the hypocritical Pharisee perverted the Law by his false Glosses and Comments on it; so that when our Saviour appeared on Earth, an universal deluge of Wickedness had over-spread the face of it: And thus all Mankind being the Devil's by right of Conquest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taken by him as it were in War, (the true import of that word) and bound fast to him with his Chains of darkness of gross error and vitious∣ness; 'twas high time for the Son of God to come down, to rescue miserable Men from these several Captivities; which he did three manner of ways: 1. By Commutation. 2. By Conquest: and 3. By way of Ransome, or Purchase.

1. By Commutation. For when we were prisoners to Death by sin, God made an exchange, delivered his Son over to it for us, became our Scape-goat, like the Ram substituted in the place of Isaac;

and, as the Apostle speaks, tasted death for every man, that we might not be de∣voured and swallowed up by it.

2. By Conquest, as it referrs to Power; and thus our Lord offered violence to Hell; snatcht us as brands out of its fire, and rescued us as so many preys out of the teeth of the roaring Lion; deliver∣ing us from the power of darkness, and translating us into his kingdom; vanquish∣ing death, and him that had the power of death, the Devil, and treading him under our feet: And not content with that, he spoiled principalities and powers, making a shew, or as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 im∣ports, an example of them openly, and triumph'd over them in himself, or in his Cross.

3. By way of Purchase or Ransome, as it referrs to Justice. Thus Christ made a perfect satisfaction to God by laying down a price for us, and paying the ve∣ry utmost farthing of our debt; and so came not only to give us an Example, as Socinians fondly dream, (which the Prophets of old might, nay every good and vertuous Man may still doe, and in this sense become our Saviour as well as He;) And therefore St. Peter plainly di∣stinguishes

these things, between Christ's suffering for us, and his leaving us an example, 1 Pet. 2. 21. And the Scrip∣ture every-where is express to this pur∣pose, That Christ came to give himself a ransome for all, so says St. Paul, 1 Tim. 2. 6. Nay so says Christ Himself, Mat. 20. 28. He came to satisfie for us, the clear import of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the like words so fre∣quently occurring in Scripture; and of those expressions of St. Paul, of Christ's being made sin and a curse for us; his blotting out the hand-writing of Ordinan∣ces that was against us, and the like. These were the several ways whereby Christ freed us, and this was the main design and end of his coming in the flesh this day; and we can never truly value the Blessing of it, but by reflecting on the Misery of our former slavery, whereby we became Servants to Corrup∣tion, and so beneath and viler than Cor∣ruption its self, as the Servant is below his Master, (the Condition of every one that committeth sin, and is at the mercy and under the power thereof, its eternal drudge, forc'd to go and come as it bids him,) and consequently lay under the

guilt of Sin, and so obnoxious to God's Judgment, and under the sentence and condemnation of Death; all our life∣time subject to this bondage too, and at the mercy of our most cruel and im∣placable enemy the Devil; who could have no power over us but what our Sin gave him.

And now that we are restored to this glorious Liberty of the Sons of God, let us stand fast in this our Liberty. The Son of God has done his part, He has made us free indeed, if we will be so, (for nothing can re-enslave us but our own wills,) and 'tis strange we should desire to be slaves when we may be free; nay, a strange choice this, ra∣ther to be Sin and Satan's slaves than God's free-men; To be not so much conquered by Hell, as willingly subject to it; not so much Press'd men, as Vo∣lunteers in its Service; To be led by Satan at his will, and with our own too; in love with his chains of dark∣ness, and desirous to have our Ears bored through with his Awl in token of our Eternal vassalage. Doubtless Christ, by coming down from Heaven, never design'd Redemption for such

willing Slaves; never intended to buy them who sell him, and that for naught, (as every Sinner doth;) nay, who sell themselves▪ with Ahab, to doe wickedly: He did not put such a price into fools hands that will not sue out their freedom with it; nor give men this liberty only to be licentious, and so no otherwise free than, as St. Paul expresseth it, from righteousness. Did He therefore break off Sin and Satan's yoke from our necks, that we should cast off his; or make us the Sons of God, that we should make our selves the Sons of Belial; impatient of any yoke, though it be of his own most easie and light one? Did He therefore cancel our old debts, that we should study to make new ones; as if the end of his coming in the flesh had not been to re∣deem us from our old Conversation, but to it? No sure: He came to buy us; Ye are bought with a price, says our Apo∣stle; and therefore ought we to glorifie God in our bodies, and in our spirits, which are Gods: God's, as well by right of Redemption as of Creation. If we be delivered by Him from the hand of our Ghostly Enemies, 'tis that we should

serve Him without fear indeed, but not cast off his fear. And surely the obli∣gation is very strong and binding, and the Consequence unavoidable; He hath saved us, and therefore we must serve Him; promote the honour of our Deli∣verer, and advance the interest of this our great Lord and Master. Servants, says the Philosopher, are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 living Tools or Instruments to be used or employed at the discretion of their Masters. They are not sui juris, not their own Men, and all that they ac∣quire is for him they serve: Nay, by the Civil Law, ingratitude to their deli∣verer did make Men forfeit the benefit of their freedom. And surely, if we a∣buse Ours, and Him that bestows it, Our Lord may justly return us to our former slavery; make us Satan's slaves once more, who refuse to be God's free∣men; and his slaves we are, while bound unto him by any one of his Chains; and since the least of them will be strong enough to tie us fast to him, let us break all his bonds asunder, and cast away all his cords from us.

An Obligation which lyes upon us as at all times, so now especially when we

are to partake of the benefit of that Re∣demption Christ has wrought out for us: His Bloud was the price of it, (In whom we have Redemption through his bloud, the Remission of sins, Ephes. 1. 7.) and the Cross the Altar where that price was paid, or else there could have been no perfect reconciliation for us. So the same Apostle, Col. 1. 20. Having made peace through the bloud of his Cross, by him to reconcile all things. So that re∣mission of sins, peace with God and with our selves, freedom from the sla∣very of Sin, Death and Satan; all this is the purchase of Christ's bloud shed upon his Cross, and apply'd to us in his blessed Sacrament, to which we are now invited. Come unto me all ye that labour and are heavy laden, and I will refresh you, says Christ, Mat. 11. 28. In like manner does he bespeak us here too; Come unto me all ye that are in bondage to Sin and Satan, and I will release you; Subdue the power of them by my grace, and restore you at last to the glorious Liberty of the Sons of God; Let the door-posts of your Hearts be sprinkled with my bloud, and the destroying An∣gel shall pass, and not hurt you. O let

us then hearken to His most gratious invitation; and having such encourage∣ment, draw near, to his Holy Table, with a true heart in full assurance of faith; and for the time to come wholly give up our selves to Him, who gave Himself for us, this day of his Birth, by taking our Flesh, and now offers up Himself again for us at his Passion, whereof this Sacra∣ment is so lively a representation, and seal of our Redemption. In a word, as Christ has redeemed us, so let us for the time to come walk as the redeemed of the Lord, and his peculiar people, that so we may obtain those Blessings which belong to such, both here and hereafter. Which God of his infinite Mercy grant, &c.

Amen.

Notes

• I. Person, Who.
• Psal. 8. 5.
• 2 Cor. 5. 21.
• II. Part, Christ's Bounty.
• Heb. 6. 13.
• V. Dave∣nant. Colos. P. 92.
• III. Part, 1. End. Redempti∣on.
• Rom. 6. 20.
• ver. 12.
• Rom 7. 23.
• Rom. 7. 23.
• Esay 28. 15.
• Heb. 9. 27.
• Luk. 9. 39. Mat. 17. 15
• 2 Tim. 2. 26.
• Heb. 2. 9.
• Col. 1. 13. Heb. 2. 14.
• Rom. 16. 20.
• Col. 2. 15.
• Joh. 16. 11.
• 2 Cor. 5. 19, 20, 21. Gal. 3. 13. Col. 2. 14.
• 2 Pet. 2. 19.
• Joh. 8. 34.
• Heb. 2. 14.
• Joh. 8. 36.
• 2 Tim. 2. 28.
• Rom. 6. 20.
• 1 Cor. 6. 20.
• Heb. 10. 22