A85428:358
Christ Set Forth
Christ set forth in his [brace] death, resurrection, ascension, sitting at Gods right hand, intercession, [brace] as the [brace] cause of justification. Object of justifying faith. Upon Rom. 8. ver. 34. Together with a treatise discovering the affectionate tenderness of Christs heart now in heaven, unto sinners on earth. / By Tho: Goodwin, B.D.Christ set forth in his [brace] death, resurrection, ascension, sitting at Gods right hand, intercession, [brace] as the [brace] cause of justification. Object of justifying faith. Upon Rom. 8. ver. 34. Together with a treatise discovering the affectionate tendernesse of Christs heart now in heaven, unto sinners on earth. / By Tho: Goodwin, B.D.
London: printed by W.E. and J.G. for Robert Dawlman, 1642
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
That it is the meaning of the place, the manner of Christs speech implies, [I say not that I will pray the Father for you, for the Father himself loveth you.] It is such a speech as Christ used upon a clean contrary occasion, John 5. 45. Do not think (says he) that I will accuse ⟨p. 188⟩you to the Father, there is one who accuseth you, even Moses, &c. He there threatens the obstinate and accursed Pharisees with condemnation: Never stand thinking that it is I (says he) who am your only enemy and accuser, that will procure your condemnation, and so prosecute the matter against you merely for my own interest; no, I shall not need to do it: though I should not accuse you, your own Moses in whom you trust, he is enough to condemn you, he will do your errand sufficiently, you would be sure to be damned by his words and sayings; I shall not need to trouble my self to come in and enter my action against you too, Moses and his Law would follow the suit, and be enough to condemn you to Hell. So as this Speech doth not imply that Christ will not at all accuse them; no, he means to bring in his action against them too: for he after says, If he had not spoke to them, they had had no sin, and therefore he meant to bring the greatest accusation of all. Now in an opposite (though parallel) speech here, to comfort his Disciples, he says [I say not that I will pray for you] that God may save you, I who your selves shall see will dye for you, I say not that I will pray for you, not I. But though I speak this to insinuate in the highest manner, that I will; (for if I spend my blood for you, will I not spend my breath for you?) yet the truth is, that the case so stands, that but for Gods own ordination, I should not need to do it, for the Father himself loves you: (that is) the Father of his own motion, ⟨p. 189⟩and proper good will taken up of himself towards you, and not wrought in him by me, doth love you, and bears so much love to you, as he can deny you nothing, for he is your Father as well as mine. How much more then shall you be saved, when I shall strike in too, and use all my interest in him for you?
That it is the meaning of the place, the manner of Christs speech implies, [I say not that I will pray the Father for you, for the Father himselfe loveth you.] It is such a speech as Christ used upon a cleane contrary occasion,