4. If the Condition be not so much for the Advantage of the Promiser, as to make us capable of the thing Promised. That which is not so much for the Advantage of the Promiser, as for his to whom the Promise is made, must needs be from free bounty; the Promiser herein more respecting the good of another, than his own: What can be more of Grace? Or if the Favour promised be not feasible, without that which is propounded as a Condition of the Proposal: If it be necessary to make Capable of that which is Promised, then it is rather a Direction how the Favour may be attained, than a strict Condition. It does no way Prejudice the freedom of the Promise, but rather renders it more Free and Gracious. But such are many of those things, which the Lord prescribes as Conditions, they are more for our Advantage than his; he expects, he gets little or nothing by our Performance of them, Psal. 16. 2. Job. 22. 2. Job 35. 7, 8. What Advantage has the Lord by our Mourning, Sense of our lost Condition, Apprehensions of the burden of Sin, Hungerings and Thirstings after Righteousness? Why then does he annex these to the ⟨p. 125⟩Promises; but because without them we are not capable of those Mercies which he is willing to bestow? Christ comes to seek and Save what was lost, Mat. 18. 11. Luk. 19. 10. Why is this Condition added? those that are lost, sensible of their lost Condition; but because Sinners are not capable of this Favour till then? they will not be found of Christ, 'till they feel themselves lost. Why Hunger and Thirst before be Satisfied? Matth. 5. Because the Soul is till then closed, shut up, not capable of Satisfaction, Psal. 81. 10. How can it be filled, except first opened? so himself, Mat. 11. 28. Why Labour? because not till then capable of rest. When the Lord offers a Favour, and withal shows how it may be attained; he deals more Freely, more Graciously, than if he should barely Propound it, and leave us to our own selves to find out the Way and Means how it might be effected.
4. If the Condition be not so much for the Advantage of the Promiser, as to make us capable of the thing Promised. That which is not so much for the Advantage of the Promiser, as for his to whom the Promise is made, must needs be from free bounty; the Promiser herein more respecting the good of another, than his own: What can be more of Grace? Or if the Favour promised be not feisable, without that which is propounded as a Condition of the Proposal: If it be necessary to make Capable of that which is Promised, then it is rather a Direction how the Favour may be attained, than a strict Condition. It does no way Prejudice the freedom of the Promise, but rather renders it more Free and Gracious. But such are many of those things, which the Lord prescribes as Conditions, they are more for our Advantage than his; he expects, he gets little or nothing by our Performance of them, Psal. 16. 2. Job. 22. 2. Job 35. 7, 8. What Advantage has the Lord by our Mourning, Sense of our lost Condition, Apprehensions of the burden of Sin, Hungerings and Thirstings after Righteousness? Why then does he annex these to the ⟨p. 125⟩Promises; but because without them we are not capable of those Mercies which he is willing to bestow? Christ comes to seek and Save what was lost, Mat. 18. 11. Luk. 19. 10. Why is this Condition added? those that are lost, sensible of their lost Condition; but because Sinners are not capable of this Favour till then? they will not be found of Christ, 'till they feel themselves lost. Why Hunger and Thirst before be Satisfied? Matth. 5. Because the Soul is till then closed, shut up, not capable of Satisfaction, Psal. 81. 10. How can it be filled, except first opened? so himself, Mat. 11. 28. Why Labour? because not till then capable of rest. When the Lord offers a Favour, and withall shews how it may be attained; he deals more Freely, more Graciously, than if he should barely Propound it, and leave us to our own selves to find out the Way and Means how it might be effected.
