Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

Turks love their Mahomet Baal's Prophets their Baal even beyond their own lives Now may not one love God and Christ as one may love Mahomet or their Idols This Argument is also made use of by the forcited Author to prove that a natural man may love Christ really for kind pag. 236 237. And will not this ●ame hold in respect of the degree also Considering that there is as good ground and more even in a humane respect for Historical faith to believe the truth of the being and worth of God and Jesus Christ and as much proof and experience of the advantages and benefits that come from him as there are for any to be assured of the being and worth of Mahomet Iupiter Apollo c. Now suppose one that formerly loved Mahomet or Iupiter above all should by the force of Historical faith or some extraordinary deliverance be brought to account of and love the only true God as he did formerly love Mahomet or his Idols could that be accounted to be sincere love because the object were changed Supposing still no change to be in the man nor intrinsickly in the act it self in respect of its kind and yet upon the supposition foresaid this act would not be defective in respect of the comparative degree supposing him to love God now as formerly he did his Idol It must therefore be in kind And may not such acts as have proceeded from Nebuchadnezar and other hypocrites upon special and singular appearances of God be accounted such wherein there was some kind of reality as to their actual esteeming of God above all yet still being without sinceritie as the zeal of the Iews was because God was not esteemed of according to knowledge that is as in Christ Jesus in which respect He hath manifested Himself in His Word and without which there can be no degree of love acceptable to Him Fourthly Might not one have loved Christ above all while He was upon earth from the convictions of the worth that was evidently seen in Him and from particular favours received from Him suppose of health freedom from the rage of the devil c. as one man may love another especially His benefactor above all things so that He may become his Idol Now suppose it had been so which was not impossible that men had known and loved Christ thus after the flesh as the Apostle speaketh 2 Corinth 5.17 could that have proven that love to be sincere And yet the fault is not in respect of that degree Again we may instance it in faith for that one may trust Christ in some respect above all is clear by the many examples of the faith of miracles and that both active and passive yet is it also clear that saving faith is of another nature and hath other qualifications concurring in it's acting as such the first acteth on Him as powerfull to bring forth such an act and in respect of some particular manifestation of His Will for the bringing forth thereof the other considereth Him as a Saviour offered to us by Gods faithfulnesse in the Word and for that end to wit Salvation and upon that account to wit as offered and as such it receiveth Him and resteth on Him being moved thereunto by its giving credit to the faithfulnesse of God in respect of His Covenant and offer of speciall Grace So to be willing to have Christ is a main act of Faith and that one in nature may in some respect be willing to have Christ and Heaven above all cannot be denied especially by this Author Neither can it be said that this respect to God and Christ is inferiour to their love to earthly blessings which they prefer to Him as is insinuated pag. 237. for certainly they may esteem Him beyond temporal blessings therefore they will suffer the losse of these and their life it self upon this presumptuous ground of gaining Him by the abandoning of these yet cannot that be accounted sincere willing because they will Him not as such and according to the tearms of His Covenant Further it may be instanced in fear repentance love to the brethren c. as was formerly hinted wherein we will find that natural men may come to this comparative degree in respect of the external object to wit to fear God more than to fear men or any other thing to sorrow for sin in such a degree that it may prevail over delight in it and love to it wherein the comparative degree that constituteth the sincerity thereof is instanced pag. 231 232. and they may love the brethren so as to relive clothe visite them c. and for this end to part with their own case and estate which is the degree that is only marked as wanting to such as loved the Saints but yet could not part with temporal things for them pag. 239. and upon this ground it is we conceive that pag. 232. this necessary advertisement is given That these graces which are expressed by the passion as fear love joy c. are not so certainly to be tried by the passion that is in them as by the will that is contained in them or supposed to them which must either be to shew that somtimes the vehemency of the passion may seem more towards one object suppose in fear of men or love to creatures when yet the will rationally feareth and loveth God more or it is added to shew that somthing must be respected in the trial beside the degree simplie so that this degree is not to be accounted the alone mark of trial otherwise this advertisement were needlesse And what is spoken of the will its acting rationally in its act as contradistinguished from the passion or act of the sensitive part must infer some concurring qualifications to be necessary in the act of the will which cannot be in the sensitive part which doth necessarily infer a racite acknowledging of the necessity of observing somthing in the nature of the act beside this degree alone for the evidencing of the sincerity thereof On the other side may not habits for a time be without acts at least without acts prevalent in respect of this degree Now then what shall be judged of such acts suppose of love fear faith c. which for a time are prevailed over and the heart is led captive by the opposits They cannot be denied to be sincere acts of Grace nor can it be said that there are none such at all for in that one place Rom. 7. we will find the Apostle speaking of such motions of the Spirit or Inner-man which yet prevail not as to the effect but the heart is led captive over them so that what he would that he doth not and he is led captive to the law of sin over the law of his mind yet even then doth he acknowledge these acts of the Inner-man to be sincere acts of Grace and therefore doth comfort himself in them and doth oppose them to the law of sin in

grace and of a like nature with its rise even as it is grace here grace and works are opposed if of grace then not of works yea according to works so understood as causal is opposed to this purpose of God or His election as 2 Tim. 1.8 who hath saved and called us with an holy calling not according to our works but according to His purpose and grace in Christ Iesus Where 1. he joyneth saving which taketh in all and Gods purpose together and maketh the one grace as the other is 2. In both he opposeth works to grace which cannot be understood simply but as they look to merit otherwise both take-in works and what reason can there be given here why this Book is so often mentioned in this judgement but to shew that this last step of salvation is of the same nature with the first which certainly as to election can be called no other than of grace 3. Consider that when Christ speaketh more fully to this sentence Matth. 25. He mentioneth some works as visiting clothing c. which certainly as to the condignity of merit can have no proportionablenesse to heaven and glory And if any say he so accounteth them though they be not worthy Answ. 1. Then that is improperly merit whereas the other properly deserveth hell Therefore the expression is not alike on both sides 2. Then it followeth it is grace that maketh the sentence passe on them and not strict justice as on the other 4. Consider here that all small and great are judged infants possibly never breathing out of their mothers belly and can any say that such cannot be written in the Lamb's book of life or that they have done any thing to deserve this last absolving sentence It must therefore not be understood to infer merit to them To say by Baptism their sin is taken away Answ. 1. That is contrary to Graces way and the nature of Gods Covenant to Believers and their seed baptized or not for it condemneth all unbaptized or the argument will hold in them 2. In Baptism children are passive it is not their deed if childrens Baptism deserve any thing it must be here accounted on their score who performed it not on the childrens who must be judged according to their own works and not to the works either of Parent or Minister yet if it be considered that the judgement passeth according to the Book of life there is clear ground to lay it on grace and not on themselves or others and the rule is one to all the Elect. 5. Consider that these works and books take-in all the Elect many of whom have many sinfull actions and few good and even those few are much corrupted and imperfect Now it must either be said 1. that no Elect cometh here to be judged but he hath more good at least to deserve heaven than evil to deserve hell which will seem hard to be said of profane men converted possibly an hour before death or we must say there are different rules to proceed by in judging the Elect some by grace and some by works which is contrary to the text that maketh one rule for all and certainly any that is well versed in these books will see no cause to plead thus and all others shall see it when these books shall be opened It is the ignorance of these that maketh men so plead So this according then importeth a suitablenesse and connexion as is said but no merit Inst. But it is deserving to the wicked therefore to the righteous Answ. 1. This word here may import no deserving that being as to the wicked elsewhere clear but a connexion with and suitablenesse of one of these to the other to wit wicked living and impenitent dying with damnation This is enough to vindicate justice that he thus proceedeth 2. Although it do imply merit in them yet it will not follow that it doth so in the Elect not only for the former reasons but 1. because the sins of wicked men are perfectly sins the good actions of the Godly are not so 2. Because with the one God proccedeth according to the Covenant of works punishing for want of perfect holinesse aggravated also in some by their unbelief who heard the Gospel but God proceedeth not by that Covenant with the Elect but by the book of like that hath the Covenant of grace depending on it 3. Because any sin deserveth wrath even the least being a transgression of the Law but many good works will not deserve heaven because they are debts and cannot plead the performance of that Covenant except they be alwayes and in every thing perfect for life dependeth not on living well this year or two years or for this good work or that but on a perfect righteousnesse which is marred by one sin even original sin though there be never more for bonum non est nisi ex omnibus malum ab unoquoque defectu If any ask why works are mentioned here and not faith Answ. 1. Faith and repentance are certainly included not as works deserving but as fruits of the Spirit in the Regenerate and the want of them is sinfull in the reprobate who heard and believed not And certainly according to this they who heard are more severely judged and therefore works here must be understood generally as it setteth out ones condition good or evil according to which the judgement proceedeth especially as they believed or not 2. Faith is not expressly mentioned because it is implyed in Gods purpose of grace under the book of life which taketh-in faith as a midse that it may be of grace Rom. 4.16 3. Because it is not justification from sin before God that is here recorded that is past but the manifestation of that before men and it is one thing to justifie before God and another to save one that is justified and declare them to be so and works contribute most directly to this 4. Works are especially mentioned in opposition to the wicked who are condemned for their sins and want of good works this stoppeth their mouth and sheweth the justice of the difference even before men yet upon the matter Chap. 21.8 unbelieving is reckoned to the wicked even as murder and adultery is and so among the works of the Elect must be comprehended their fleeing to Christ by faith whereby merit is overturned Vers. 13. By clearing an objection he openeth further what was said which may be many are rotten in the grave called here hell are drowned in the sea eaten with fishes c. under which are comprehended all desperate-like deaths as burning sowing in ashes rotten heaps of dead bodies together it may be said how can these dead be said to be raised and judged It is shown that even these same bodies by Gods power are judged with these that live in the flesh by which that which looketh most impossible●like is brought about even as if willingly the sea and the grave had given up these

Worship to God and in duties one to another in the manner as well as in the matter and were now fallen from as we hinted at in the reproof that they should by all means set themselves to recover the same this being a native fruit and companion of Repentance carefully to abstain from the evils and perform the duties which they have been most touched with in the challenge These three go well together and notably prescribe the remedie of a soul backslidden from livelinesse to deadnesse and directs to the recovery of their former state which will not be attained by lazie Prayers and fainting complaints but by serious up-stirring and exercise of these three self-searching repentance and practice and that in the native order as they lye More particularly from the severall directions Observe 1. That as forgetfulnesse of our own condition and not reflecting on our selves is the great cause of much declining and backsliding in heart and of continuing therein so upon the contrary self examination and remembering of our own way and reflecting on our selves is a notable mean to prevent decay and to entertain a good frame as also to further the exercise of repentance and to recover a frame when it 's lost 2. Believers may fall into that neglect 3. When Believers become negligent they decline in part though not wholly 4. When Believers fall they are to take the same way for their recovery 5. Believers may be under great decay and yet not take great notice of it nor from whence they are fallen yes it implyeth further that where the decay is within and the carriage fair without as here it 's hard to get them convinced of it From the second step of the direction Repent c. Obs. 1. That Repentance is a duty incumbent even to Believers 1 Ioh. 1.8 2. That it is called for whereever there is sin even of ommissions as here But 3. Especially where there is declining 4. Change of practice where there hath been sin will not be sufficient if repentance for what is past do not accompany it From the third step Do the first Works Obs. 1. That Believers first works are often more commendable than these which come after 2. There may be great difference in the same works on the matter even of the same person in Christs account 3. Works and works livelily gone about are called for from Believers Christ Jesus was no legall Preacher yet doth He require both Repentance and Works from these Ephesians The third thing in this Epistle is the threatning or certification wherewith this direction is pressed which doth the more confirm the former Doctrine or else I will come unto thee quickly and remove thy Candlestick out of its place except thou repent In which words we are to consider the thing threatned 2. The persons threatned 3. The certification upon which it 's pronounced 4. The person threatning And lastly The speedinesse or suddainnesse of His performing what He threatned The thing threatned is the removing of the Candlestick out of its place By Candlestick Chap. 1. vers 20. is understood the Church Therefore by the removing thereof must be understood the un-Churching of them So that Ephesus now a Church and Candlestick should have that removed and not be continued a Church this is in effect like that Zach. 11. of the Lords breaking the two slaves and refusing to feed that people any more This is a sad though a just threatning which may put us to enquire wherefore the Lord thus threatneth this Angel and Church beside any other especially considering they were not the worst as was seen in the commendation why then is she threatned and how usually the Lord doth execute this shall be spoken unto when the words are opened 2. The person threatned is most especially and immediately the Angel as is clear by using of the singular number thy Candlestick and I will come to thee c. And with him we conceive that the threatning respects most these who were really Believers in that Church because especially the charge of falling from the first love and direction of doing the first works agree to them The threatning also of removing the Candlestick would be most laid to heart by them Thus Christ usually threatneth Yea correcteth His own when He lets others slip Amos 3.2 Neither doth He here so particularly charge and threaten the Heathens for refusing the Gospel nor yet the false Apostles or Nicolaitans for open abusing it as He doth this zealous Angel the reason is not because He loves them lesse but because their sins come nearer His honour and He is more affected with them and because He mindeth their good He judgeth and chasteneth them lest they should be condemned with the world 1 Corinth 11.32 whereas He suspendeth His judging of the rest and bestoweth not a reproof upon them untill judgement altogether surprise them 3. The certification upon which this great judgment which is greater than either Sword Famine or Pestilence is threatned is except they repent by which we may gather the necessity of Repentance in it self and its acceptation by Jesus Christ not as if there were any merit in it to deserve or any moving impulsive vertue in it to perswade Him to pity as humiliations use to perswade men He is not capable of such motives nor yet as if He had any delight in the sadning and exercising of His People but that He may shew the peremptory connexion between Repentance and Pardon which in the order of Salvation He hath laid down thereby to make the sinner know something of the ill of sin and worth of grace which is the reason why the preaching of the Gospel ordinarily begins with this By Repentance here we do not understand strictly the grace of Repentance as it is contradistinguished from Faith much lesse any naturall or worldly sorrow which may be in a hypocrite but we take it as it comprehendeth the whole work of Conversion and Faith in Jesus Christ as sometimes it 's taken Math. 4.17 compared with Mark 1.15 because it is proposed here as the way to prevent wrath which is due for sin which cannot be done without faith The fourth thing to be considered is the person threatning I will come I Jesus Christ who walks among the golden Candlesticks I the Lord of the Vineyard Math. 21.40 41. This is mentioned First To let us see Christs absolutenesse and soveraignity over His Churches to dispose of them as He pleaseth that Ministers and People may learn to hold their Church-being of Him Secondly To hold forth Christs peculiar Authority in Churching and un-Churching and that peculiarly this belongeth to Him there is no Man nor Enemy nor Persecution c. can loose the relation of a Church in its being but Christ Jesus or they as ordered by Him The fifth is I will come quickly yea and unexpectedly as the word imports This is added to shew that Christs threatnings are in earnest and that Hearers

there i● in this and were it so clear for members I suppose it were hard to shift it Yea 3. This doth overturn that rigidity and scrupulosity concerning Church-members it is so far from strengthning of it for if there be somewhat singular required of a Minister and if one that is already a Church-member be yet to be proved if probably he be holy ere he be a Minister so that one may be a Church-member for his holinesse and yet unfit in respect of his being defective in this qualification to be a Minister yea a Deacon Then is there not such rigid and accurate search to be made for positive evidences in every Church-member for then there could be no addition to it or further length to go But from this it is clear that something is required in the triall of an Intrant to the Ministery more than of one to be admitted into the Church for one may be warrantably admitted to the Church who yet may be unfit in this respect to be a Minister therefore the extending of this conclusion to all the members indifferently is unwarrantable for this new trying of them supposeth the former not to be so exact and yet all this probation is to be of such as are within If any should further object That this laieth on that which is impossible Answ. There is no such thing intended But 1. it is more than is needfull to every Church-member 2. It is somewhat that needeth proof and triall and is not to be taken on trust but the manner of triall we leave 3. It is somewhat that may warrand the conscience not to determine infallibly concerning such a persons state but concerning a mans own act in a deliberat well grounded concurring in his ordination So that there be no ground for a challenge afterward being put to say it was sudden and so to charge himself as accessory unto and guilty of his sins also if afterward he miscarry which is intended by that precept 1 Tim. 5.22 c. If it be objected further Then there would be few Ministers entered and many Congregations would be desolate That great Patern and Patron of Learning and Piety Trochrege when he moveth this objection to himself which sheweth that it hath been ordinary in all times so to dispute against this duty Answereth that it is not so much to be respected quot or how many be in the Ministery as quales qui that is who or of what qualifications they be Therefore saith he it had been the advantage of the Ministrie that they had been ever fewer rather than that many who are in that station should have been admited to it for saith he some became not only uselesse themselves but do incapacitate others and make the Ministery despicable before all by their carriage And indeed it is often found so that many Congregations had been better still to have waited for what providence might have ordered for them than to have been planted as they were Many excellent things hath he to this purpose pag. 1187 c. particularly pag. 1107 c. We are perswaded that whatever profane men think of holinesse that yet the people who desire to have their souls saved will be loath to have a blind Guide who by falling into the ditch may hazard others or one that may heal their wound slightly or at best point out the way to them but in little joyn with them in it And especially that Ministers of the Gospel who know what esteem Christ hath of souls and what difficulty it is for themselves to walk singly in this Ministrie even though they mind their own salvation and what native and natural sympathy is called-for betwixt a Minister and His Flock and who are well acquainted with the devices of the devil who aimeth to make havock of souls by an ungodly as well as by an erroneous Ministery and also are laying to heart and seriously minding their reckoning to Jesus Christ at His appearing for the souls of such Congregations as they have had accesse to provide with Ministers whether his Sheep were committed to a friend or an enemy to one that loved him and so would feed the Lambs or one that loved and sought his own things as all men in nature do and so would feed himself We are perswaded we say that such will tremble to be accessory to such hainous effronting of Jesus Christ or such cruel betraying of poor souls in committing them to an ignorant or unfaithfull Guide who may fall in the ditch with them And seing this is of main concernment to the advancement of Christs Gospel and the edification of peoples souls to have Ministers according to the Lords heart and not mens to feed the people and a special promis● subjoyned to His marrying of a Land Ier. 3.14 and an evidence of His dwelling with a people Let all such therefore whether People or Ministers who have a hand in this be obtested in the fear of the Lord and by the coming and appearance of our Lord Jesus the great Shepherd of His sheep that they be warie and circumspect in this most concerning-businesse as they would not in that day be guilty of the bloud of many souls that unholy Ministers cannot but be guilty of and as they would not be accounted partakers with them in all their sins And no question this command amongst others is implyed in that charge to Timothy 1 Tim. 6.13.14.21 And it is very observable that in these Epistles while he giveth directions to Timothie and Titus in the name of all Ministers which are to be obeyed to the end of the world he so often chargeth more than in other Epistles That these commands should be done without partiality which certainly sheweth that Ministers must especially reckon for their observing thereof Yea that charge is particularly given in reference to this duty 1 Tim. 5.21 and 22. I charge thee c. Do nothing by partiality withal subjoyning Lay hands suddenly on no man which as Calvin observeth is upon this ground given because men often are ready to be partiall in admissions Therefore saith the Apostle whatever others do do not thou partake of that sin with them And though that Reverend forecited Author Mr. Boyd be every way most moderate yet pag. 1108. doth he censure the preposterous moderation of some good men who are too charitable in the matter of admission of men to the Ministery and directly asserteth that in triall of Spirits for such an end not only the Doctrine sed animorum motus consilia conatus are also to be proven And if nothing satisfying appear which may hold forth Gods call although it were for many years it is to be forborn Nec enim tam refert quot sint hoc Ministeri● fungentes quam qui sint quant â cum cur â delecti at que probati praestatque plurimi● abdicatis vel unum aliquem admitti qui sit unu● ex mille c. quam plurimis

that this intercession is a thing of old determined i● the counsel of God and that ●t was determined for this end that sinners who were banished from Gods pres●nce might again have accesse and find grace to h●lp in the time of need Heb. 4.16 and 10.19 c. this cannot but be exceeding comfortable Thirdly We may consider the comfort of this intercession in respect of the extent and reach thereof which we may point at in these four First In reference to all cases it is a great word Isa. 63. in all their a●●●iction he was a●●●icted c. and this was even in the dayes of old before the Word was made flesh and therefore it must be conceived to be much more fresh and lively in so far as concerneth that sympathie which the humane na●ure hath with it Secondly This extent appeareth in respect of persons for all that will make use of Christ and come to God are admitted neither was there ever a sinner that offered to make use of Christ in approaching to God or sought to have peace with God through that mids but this intercession did bear Him through as that great word is Heb. 7.25 He is able to save to the uttermost all that come to God by Him s●ing he liveth for ●ver to make intercession for them And if men will not make use of Christ they do in this forsake their own mercy Thirdly The reach of this cons●lation may be considered as to the degree it is a perfect salvation that cometh by this intercession it is from ev●ry thing and that to the uttermost so that more cannot be imagined as the same word is Heb. 7.25 He saveth to the uttermost or unto perfection Fourthly I●s extent may be looked to in respect of the parties against whom Christ interceedeth There is no party but this doth give a dash unto it whether devil challenge tentation or what else upon this the triumph proceedeth Rom. 8.33 34 c. Who shall lay any thing to the charge of Gods Elect which is a defying word to all and these are the grounds it is God that justifieth it is Christ that died yea rather that is risen again sitting at the right hand of God where this of making intercession closeth the triumphall defiance given by the Apostle All which being put together can it be but comfortable that there is such a compleat delivery whether from sin or misery and that of whatsoever sort Fourthly The consolation of this intercession may be considered in respect of its efficacy for as Christ can refuse no cause put on Him but must interceed being employed so He cannot but be heard alwayes as He said Himself Ioh. 11. and so His prom●●e is what ever ye ask in my name it shall be done unto you Ioh. 14. vers 13 14. yea what ever ye ask in my name I will do it where the Intercessor be●ng the Executor of what He pleadeth for it cannot be but comfortable and it is suitable to the terms of the Covenant it should be so Fifthly We may consider the Soveraignity and freenesse of this intercession which tendeth not a little to the consolation of Gods people for in the exercise thereof our blessed Lord Jesus hath not tied Himself to wait on our prayers or on our sight and sense of or weightednesse with our own evils either of sin or misery but often His way appeareth to be very gracious and soveraignly condescending that He answereth before we call Isa. 65. vers 24. and that He interposeth even when we are like fruitlesse trees troubling the ground Luk. 13. and when we are secure not minding the snares the devil is laying for us as Luk. 22 32. He prayeth for Peter that his faith fail not He in the mean time not knowing any such snare Hence in the Scripture grace i● exalted and sinners are invited to come with boldnesse thereunto upon this ground of Christs intercession ●s much a● any so Heb. 4. when the compassionatenesse of this high Priest hath been spoken to this conclusion is drawn from it Let us th●refore approach with boldnesse unto the thr●n● of grace that we may obtain mercy and find grace to help in the time of need here grace hath a Throne and He that seeketh upon this account may expect to find mercy and grace as that which aboundeth most under thi● Dominion and about this Throne It is from this ground of His intercession that so many evils are prevented and kept back from the people of God which have even been at their door and were the mercies which we obtain and that without any direct petitioning of the Lord for them and the many evils which we are liable to and might and would come if the Lord prevented not we our selves in the mean time being but little watchfull to have them prevented were these I say considered how much O how very much would we find our selves oblieged to the Intercessor from whom His people have all these yea if we will consider this freenesse more nearly we will find that this Intercession and sympathie is not broken off and made lesse because of the Believers sin but is in some respect the more stirred and provoked because this sympathie floweth from the relation that is betwixt Head and members which sin doth not cut off and it is as with a tender naturall parent who cannot but be aff●cted with the childs straits even though he hath shamefully brought them on himself yea his very failings do touch and affect so our high Priests sympathie is not only in crosses but it is to have pity on the ignorant and compassion on these that are out of the way Heb. 5. and thus the very sin of a Believer affecteth Him so that He cannot but sympathize and be provoked to sympathize with him O what a wonder is this the more sin the more sympathie ● which ought to make Believers humble and yet exceedingly to comfort them under a sinfull condition for it is written if any m●n sin we have an Adv●c●te 1 Ioh. 2.1 whereby in some singular manner Christ● intercession is suited unto appointed and d●signed for sinners The last thing wherein we shall consider the consolation of this intercession is the sympathie from whence it floweth and which it carrieth along with it This is a main ground of consolation which doth sweeten all the rest We may consider this humane sympathie either as it giveth a ground of consolation to us or as it doth someway make us more capable to conceive of the consolation that doth flow from the consideration of the bowels of Jesus both which tend to our actuall comfort That there is an humane sympathie in the Man-Christ with the Believer cannot be denied the Scriptures whereof some passages have been cited are so clear only we shall give some properties thereof for helping to understand the same so far as we can reach First then we say it is a reall and humane sympathie when we