The common principiles of Christian religion clearly proved and singularly improved, or, A practical catechism wherein some of the most concerning-foundations of our faith are solidely laid down, and that doctrine, which is according to godliness, sweetly, yet pungently pressed home and most satisfyingly handled / by that worthy and faithful servant of Jesus Christ, Mr. Hew Binning ...
As there is nothing so easie, but it becomes difficult, if you do it against your will, nihil est tam facile, quin difficile fiat, si invitus feceri:
As there is nothing so easy, but it becomes difficult, if you do it against your will, nihil est tam facile, quin difficile fiat, si Unwillingly feceri:
We have read two Scriptures, which speak to the ultimate and chief end of man, which is the glorifying of God by all our actions, and words, and thoughts.
We have read two Scriptures, which speak to the ultimate and chief end of man, which is the glorifying of God by all our actions, and words, and thoughts.
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In which we have these things of importance. 1. That Gods glory is the end of our being. 2. That Gods glory should be the end of our doing. And 3. The ground of both these,
In which we have these things of importance. 1. That God's glory is the end of our being. 2. That God's glory should be the end of our doing. And 3. The ground of both these,
It hath its rise out of the fountain of Gods immense, power and goodness, and it must run towards that again, till it empty all its faculties and excellencies, into that same sea of goodness.
It hath its rise out of the fountain of God's immense, power and Goodness, and it must run towards that again, till it empty all its faculties and excellencies, into that same sea of Goodness.
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Except men did violent their own conscience, and put out their own eyes, as the Gentiles did, Rom. 1. 19. &c. That which might be known of mans chief end, is manifest in them, so that all men are without excuse.
Except men did violent their own conscience, and put out their own eyes, as the Gentiles did, Rom. 1. 19. etc. That which might be known of men chief end, is manifest in them, so that all men Are without excuse.
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Self deniall is the ornament and beauty of a creature & therefore humility is an ornament and cloathing, 1 Pet. 5. 5. And honour upholds the humble in spirit, Pro. 29. 23. But Gods self-seeking,
Self denial is the ornament and beauty of a creature & Therefore humility is an ornament and clothing, 1 Pet. 5. 5. And honour upholds the humble in Spirit, Pro 29. 23. But God's self-seeking,
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it is indeed his glory, because he is, & there is none else, there is nothing beside him but that which hath issued forth from his incomprehensible fulness:
it is indeed his glory, Because he is, & there is none Else, there is nothing beside him but that which hath issued forth from his incomprehensible fullness:
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and therefore it is all the reason of the world, that as he is the beginning, so he should be the end of all things, Rev. 1. 8. And there is the more reason of it, that his Majesties seeking of his own glory, is not prejudiciall to the creatures good,
and Therefore it is all the reason of the world, that as he is the beginning, so he should be the end of all things, Rev. 1. 8. And there is the more reason of it, that his Majesties seeking of his own glory, is not prejudicial to the creatures good,
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Now seeing God hath made all things for himself, and especially man for his own glory, that he may shew forth in him the glory and excellency of his power, goodness, holiness, justice, and mercy:
Now seeing God hath made all things for himself, and especially man for his own glory, that he may show forth in him the glory and excellency of his power, Goodness, holiness, Justice, and mercy:
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But you may ask, what is it to glorifie God, Doth our goodness extend to him? Or, is it an advantage to the Almighty, that we are righteous? No indeed;
But you may ask, what is it to Glorify God, Does our Goodness extend to him? Or, is it an advantage to the Almighty, that we Are righteous? No indeed;
We would imagine that we were thrust down from heaven (where we heard the melodious songs of Angels) into hell, to hear the howlings of damned spirits.
We would imagine that we were thrust down from heaven (where we herd the melodious songs of Angels) into hell, to hear the howlings of damned spirits.
But, O what is it to be set over all the Kings house, and over all his Kingdom? But then what is that, in respect of this, to be next to the King, to wait on his own person (so to speak) therefore the godly man is described,
But, Oh what is it to be Set over all the Kings house, and over all his Kingdom? But then what is that, in respect of this, to be next to the King, to wait on his own person (so to speak) Therefore the godly man is described,
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as a waiting maid, or servant Psal. 123 2. Well then, without more discourse upon it, without multiplying of it into particular branches, to glorifie God, is in our souls to conceive of him,
as a waiting maid, or servant Psalm 123 2. Well then, without more discourse upon it, without multiplying of it into particular branches, to Glorify God, is in our Souls to conceive of him,
and as the Water that receives the beams of the Sun, reflects them back again, so should our spirits receive the sweet warming beams of his love and glorious excellency,
and as the Water that receives the beams of the Sun, reflects them back again, so should our spirits receive the sweet warming beams of his love and glorious excellency,
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All our thoughts of him, all our affections towards him, should have the stamp of singularity, such as may declare there is none like him, none besides him, our love, our meditation, our acknowledgement should have this character on their front, There is none beside thee, Thou art, and none else:
All our thoughts of him, all our affections towards him, should have the stamp of singularity, such as may declare there is none like him, none beside him, our love, our meditation, our acknowledgement should have this character on their front, There is none beside thee, Thou art, and none Else:
Now when we are speaking of the great end and purpose of our Creation, we call to mind our lamentabel and tragicall Fall from that blessed station we were constitute into:
Now when we Are speaking of the great end and purpose of our Creation, we call to mind our lamentabel and tragical Fallen from that blessed station we were constitute into:
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but the best things are not so, Corruptio optimi, pessima: As the Lord speaks to the house of Israel, shal wood be taken off the vine tree for my work,
but the best things Are not so, corruption Optimi, pessima: As the Lord speaks to the house of Israel, shall wood be taken off the vine tree for my work,
Thus the breach is made up, thus the unsavory salt is seasoned, thus the withered branch is quickned again for that same fruit of praises and glorifying of God.
Thus the breach is made up, thus the unsavoury salt is seasoned, thus the withered branch is quickened again for that same fruit of praises and glorifying of God.
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Once establish this point within your souls, and therefore ask, why came I hither? To what purpose am I come into the world? If you do not ask it, what will you answer,
Once establish this point within your Souls, and Therefore ask, why Come I hither? To what purpose am I come into the world? If you do not ask it, what will you answer,
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Now, what will many of you answer? If you speak the truth (as then you must do it, you cannot lie then) you must say, Lord, I spent my time in serving my own lusts, I was taken up with other businesses,
Now, what will many of you answer? If you speak the truth (as then you must do it, you cannot lie then) you must say, Lord, I spent my time in serving my own Lustiest, I was taken up with other businesses,
and had no leisure, I was occupyed in my calling &c. even as if an Embassadour of a King should return him his account of his negotiation, I was busie at Cards and Dice, I spent my mony and did wear my cloaths:
and had no leisure, I was ocupied in my calling etc. even as if an Ambassador of a King should return him his account of his negotiation, I was busy At Cards and Dice, I spent my money and did wear my clothes:
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Though you think your plowing, and borrowing and trafficking, and reaping very necessary, yet certainly, these are but as trifles and toyes to the main businesse.
Though you think your plowing, and borrowing and trafficking, and reaping very necessary, yet Certainly, these Are but as trifles and toys to the main business.
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Why am I made? and why am I redeemed? And to what purpose? It is certainly, that you may glorifie your heavenly Father, Mat. 5. 16. Psal. 58. 13. And you shal glorifie him if you bring forth much fruit,
Why am I made? and why am I redeemed? And to what purpose? It is Certainly, that you may Glorify your heavenly Father, Mathew 5. 16. Psalm 58. 13. And you shall Glorify him if you bring forth much fruit,
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that soul sets God on a high place, in a throne in its heart, and God sets that soul in a heavenly place with Christ, Eph. 2. 6. yea, he comes down to sit with us,
that soul sets God on a high place, in a throne in its heart, and God sets that soul in a heavenly place with christ, Ephesians 2. 6. yea, he comes down to fit with us,
Thou wilt guide me with thy counsel, &c. Whom have I in heaven but Thee? &c. It is good for me to draw near to God, 1 John 1. 3. These things declare we to you, that ye also may have fellowship with us;
Thou wilt guide me with thy counsel, etc. Whom have I in heaven but Thee? etc. It is good for me to draw near to God, 1 John 1. 3. These things declare we to you, that you also may have fellowship with us;
I in them, and they in me, that they may be perfect in one, &c. IT is a matter of great consolation, that Gods glory and our happinesse are linked together;
I in them, and they in me, that they may be perfect in one, etc. IT is a matter of great consolation, that God's glory and our happiness Are linked together;
but is created with a capacity of receiving more of God, by communion with him. Other creatures have already all they will have, all theycan have of conformity to him;
but is created with a capacity of receiving more of God, by communion with him. Other creatures have already all they will have, all theycan have of conformity to him;
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Other creatures had similitudinem vestigii, but man had similitudinem faciei. Holinesse and righteousnesse is Gods face, the very excellency and glory of all his Attributes,
Other creatures had similitudinem vestigii, but man had similitudinem faciei. Holiness and righteousness is God's face, the very excellency and glory of all his Attributes,
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this is the entertainment of friends, to delight in one another, and to enjoy one another, Amicorum omnia communia Love makes all common, it opens the treasure of Gods fulnesse,
this is the entertainment of Friends, to delight in one Another, and to enjoy one Another, Amicorum omnia communia Love makes all Common, it Opens the treasure of God's fullness,
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O what blessednesse is this, for a soul to live in him, and it lives in him when it loves him, Anima est ubi amat, non ubi animat, and to taste of his sweetnesse,
O what blessedness is this, for a soul to live in him, and it lives in him when it loves him, Anima est ubi amat, non ubi animate, and to taste of his sweetness,
The love of God, and his favourable countenance, that cannot meet with us in a direct and immediate beam, they fall on us in this blessed compasse, by the intervention of a Mediator.
The love of God, and his favourable countenance, that cannot meet with us in a Direct and immediate beam, they fallen on us in this blessed compass, by the intervention of a Mediator.
and then he sends out the Word of Reconciliation, the Gospel, the tenor wherof is this, 1 Ioh. 1. 3. That which we have seen and heard declare we unto you, that ye may have fellowship with the Father and his Son. It is a voice of peace,
and then he sends out the Word of Reconciliation, the Gospel, the tenor whereof is this, 1 John 1. 3. That which we have seen and herd declare we unto you, that you may have fellowship with the Father and his Son. It is a voice of peace,
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There is here an union in affection, but not compleated in fruition, affectu non effectu, the soul pants after God, Whom have I in heaven or earth but thee? My • … esh and my heart faileth, a believing soul looksupon God as its only portion, accounts nothing misery but to be separated from him,
There is Here an Union in affection, but not completed in fruition, affectu non effectu, the soul pants After God, Whom have I in heaven or earth but thee? My • … esh and my heart Faileth, a believing soul looksupon God as its only portion, accounts nothing misery but to be separated from him,
even so tentations and the corruptions and infirmities of our hearts desturb our spirits easily, and wind them about from the Lord towards any other thing:
even so tentations and the corruptions and infirmities of our hearts desturb our spirits Easily, and wind them about from the Lord towards any other thing:
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Power and good-will encamps about both faith and the soul, we are kept by his power through faith, 1 Pet. 1. And thus he will guide the soul, and still be drawing it nearer to him;
Power and goodwill encamps about both faith and the soul, we Are kept by his power through faith, 1 Pet. 1. And thus he will guide the soul, and still be drawing it nearer to him;
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from it self, & from sin, and from the world, till he receive us into Glory, and untill we be one as with the Father and the Son, he in us and we in him, that we may be made perfect in one, as it is in the words read.
from it self, & from since, and from the world, till he receive us into Glory, and until we be one as with the Father and the Son, he in us and we in him, that we may be made perfect in one, as it is in the words read.
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This is strange, a greater unity and fuller enjoyment, a more perfect fellowship, then ever Adam in his innocency would have been capable of, what soul ca conceive it? What tongue expresse it? None cann for it's that which eye hath not seen, nor ear heard,
This is strange, a greater unity and fuller enjoyment, a more perfect fellowship, then ever Adam in his innocency would have been capable of, what soul circa conceive it? What tongue express it? None can for it's that which eye hath not seen, nor ear herd,
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But that which makes it of all most wonderful, and incomprehensible, is that glorious unity and communion between the Father and the Son, which it is made an Embleme of, As thou Father art in me,
But that which makes it of all most wondered, and incomprehensible, is that glorious unity and communion between the Father and the Son, which it is made an Emblem of, As thou Father art in me,
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Can you conceive that unity of the Trinity? Can you imagine that reciprocall inhabitation, that mutuall communion between the Father and the Son? No, it hath not entered into the heart to conceive it.
Can you conceive that unity of the Trinity? Can you imagine that reciprocal inhabitation, that mutual communion between the Father and the Son? No, it hath not entered into the heart to conceive it.
love hath drawn him down from his seat of Majesty, to visite poor Cottages of sinners, Isa. 66. 1, 2. & 15, 47. And it is that love of God reflecting upon our souls, that carries the soul upward to him, to live in him, and walk with him:
love hath drawn him down from his seat of Majesty, to visit poor Cottages of Sinners, Isaiah 66. 1, 2. & 15, 47. And it is that love of God reflecting upon our Souls, that carries the soul upward to him, to live in him, and walk with him:
O how doth it constrain a soul to live to him, and draw it from it self, 2 Cor. 5. 15. Then the more unity with God, the more separation from our selves, & the world;
Oh how does it constrain a soul to live to him, and draw it from it self, 2 Cor. 5. 15. Then the more unity with God, the more separation from our selves, & the world;
and the Son in the Father, then shal we be one among our selves, then shal we meet in the unity of the faith, into a perfect man, into the measure of the stature of the fulness of Christ, Eph. 4. 13. Christ is the uniting Principle,
and the Son in the Father, then shall we be one among our selves, then shall we meet in the unity of the faith, into a perfect man, into the measure of the stature of the fullness of christ, Ephesians 4. 13. christ is the uniting Principle,
for what shadow & resemblance can be in the world, of such an incomprehensible mystery? But it is certainly the Union and Communion of God with Christ Jesus as Mediator,
for what shadow & resemblance can be in the world, of such an incomprehensible mystery? But it is Certainly the union and Communion of God with christ jesus as Mediator,
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And therefore, the members should grow up in the head, Christ, from whom the whole body makes increase according to the effectuall working of the spirit in it, Eph 5. 15 ▪ 16. Now if the union between the Father and Christ our Head cannot be dissolved,
And Therefore, the members should grow up in the head, christ, from whom the Whole body makes increase according to the effectual working of the Spirit in it, Ephesians 5. 15 ▪ 16. Now if the Union between the Father and christ our Head cannot be dissolved,
and cannot be barran and unfruitfull, then certainly the spirit of the Father, which is given to Christ beyond measure, must effectually work in every member, till it bring them to the unity of the Faith,
and cannot be barran and unfruitful, then Certainly the Spirit of the Father, which is given to christ beyond measure, must effectually work in every member, till it bring them to the unity of the Faith,
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whose heart would not be moved at the sound of such words? Our fellowship is with the Father and his Son, we are made perfect, he in us, and we in him:
whose heart would not be moved At the found of such words? Our fellowship is with the Father and his Son, we Are made perfect, he in us, and we in him:
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and flesh, and after the imaginations of their own heart, and will not be guided by Christ the way and life to glory? Thou shalt destroy them, O Lord, Psal. 73. 27. All men are far off from God, from the womb:
and Flesh, and After the Imaginations of their own heart, and will not be guided by christ the Way and life to glory? Thou shalt destroy them, Oh Lord, Psalm 73. 27. All men Are Far off from God, from the womb:
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but, while you have not proposed this end unto your self, the enjoyment of God, you must spend your time, either in doing nothing to that purpose, or doing contrary to it.
but, while you have not proposed this end unto your self, the enjoyment of God, you must spend your time, either in doing nothing to that purpose, or doing contrary to it.
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and drinking sleeping as beasts, and labouring in your callings, are these all the means you use to enjoy God? Be not deceived, you who draw not near God by Prayer often in secret,
and drinking sleeping as beasts, and labouring in your callings, Are these all the means you use to enjoy God? Be not deceived, you who draw not near God by Prayer often in secret,
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You whose hearts are given to your covetousnesse, who have many lovers and idols besides him, you cannot say, Whom have I besides thee in the earth? No, you have many other things beside God.
You whose hearts Are given to your covetousness, who have many lovers and Idols beside him, you cannot say, Whom have I beside thee in the earth? No, you have many other things beside God.
because you shal dwell in him, and enjoy that which you longed and laboured for. Let the consideration of our end unite the hearts of Christians here.
Because you shall dwell in him, and enjoy that which you longed and laboured for. Let the consideration of our end unite the hearts of Christians Here.
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O what an absurd thing is it, that those who shal lodge together at night & be made perfect in one should not only go contrary wayes but have contrary minds and affections.
O what an absurd thing is it, that those who shall lodge together At night & be made perfect in one should not only go contrary ways but have contrary minds and affections.
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If men be not in the right way, the faster they seem to move toward the mark, the farther they go from it, wandering from the right way (suppose men intend well) will put them farther from that which they intend.
If men be not in the right Way, the faster they seem to move towards the mark, the farther they go from it, wandering from the right Way (suppose men intend well) will put them farther from that which they intend.
Therefore I would have this perswasion once begotten in your souls, that the course of the world, the way of the most part of men is dangerous, is damnable.
Therefore I would have this persuasion once begotten in your Souls, that the course of the world, the Way of the most part of men is dangerous, is damnable.
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But sin hath extinguished it much, and there remains nothing but some little spunk, or sparkle under the ashes of much corruption, that is but insufficient in it self,
But since hath extinguished it much, and there remains nothing but Some little spunk, or sparkle under the Ashes of much corruption, that is but insufficient in it self,
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Our end is high and divine, To glorifie God and to enjoy Him, therefore our reason caligat ad suprema; it can no more stedfastly behold that glorious end,
Our end is high and divine, To Glorify God and to enjoy Him, Therefore our reason caligat and Supreme; it can no more steadfastly behold that glorious end,
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But if once we look upward to the glory of God, or eternal happinesse, our eyes are dazled, our reason confounded, we cannot stedfastly behold that, Eph. 4. 18. 2 Cor. 3. 13. 14.
But if once we look upward to the glory of God, or Eternal happiness, our eyes Are dazzled, our reason confounded, we cannot steadfastly behold that, Ephesians 4. 18. 2 Cor. 3. 13. 14.
Therefore the Lord hath been pleased to give us the Scriptures, which may be a Lamp unto our feet, & a guide unto our way, whereunto we shal do well to take heed,
Therefore the Lord hath been pleased to give us the Scriptures, which may be a Lamp unto our feet, & a guide unto our Way, whereunto we shall do well to take heed,
Let us here what Paul speaks of Timothy, 2 Tim. 3. 16. All Scriptures is given, &c. Where you have two points of high concernment, The Authority of the Scriptures, and their Utility.
Let us Here what Paul speaks of Timothy, 2 Tim. 3. 16. All Scriptures is given, etc. Where you have two points of high concernment, The authority of the Scriptures, and their Utility.
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You need not ask, How they did know that their dreams or visions were indeed from the Lord? And that they did not frame any imagination in their own hearts,
You need not ask, How they did know that their dreams or visions were indeed from the Lord? And that they did not frame any imagination in their own hearts,
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even so the holy men of God, needed not any mark or sign to know the Spirits voice, his revelation needed not the light of any other thing, it was light it self, he would certainly over power the soul and mind,
even so the holy men of God, needed not any mark or Signen to know the Spirits voice, his Revelation needed not the Light of any other thing, it was Light it self, he would Certainly over power the soul and mind,
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If you ask, How you shal be perswaded that the Scriptures are the Word of God, his very mind opened to men & made legible? Truly, there are some things cannot be well proved, not because they are doubtfull,
If you ask, How you shall be persuaded that the Scriptures Are the Word of God, his very mind opened to men & made legible? Truly, there Are Some things cannot be well proved, not Because they Are doubtful,
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There are no question, such characters of Divinity, and Majesty imprinted in the very Scriptures themselves, that whosoever hath the eyes of his understanding opened,
There Are no question, such characters of Divinity, and Majesty imprinted in the very Scriptures themselves, that whosoever hath the eyes of his understanding opened,
Must it not be one Spirit that hath quickned all these, and breathes in them all this one heavenly Song of Glory to God on high, and good will towards men.
Must it not be one Spirit that hath quickened all these, and breathes in them all this one heavenly Song of Glory to God on high, and good will towards men.
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therefore the Spirit of God must open the eyes of the blind, & enlighten the eyes of the understanding, that a soul may see vvonderfull things in Gods Law, Psal. 119. 5. 8. Ioh. 1. 5. The light may shine in the darknesse,
Therefore the Spirit of God must open the eyes of the blind, & enlighten the eyes of the understanding, that a soul may see wonderful things in God's Law, Psalm 119. 5. 8. John 1. 5. The Light may shine in the darkness,
Verily there is a spirit in man, and the inspiration of the Almighty gives him understanding, saith Iob. When the spirit comes into the soul to engrave the Characters of that Law and truth into the heart, which were once engraven on Tables of Stone,
Verily there is a Spirit in man, and the inspiration of the Almighty gives him understanding, Says Job When the Spirit comes into the soul to engrave the Characters of that Law and truth into the heart, which were once engraven on Tables of Stone,
and not written with Pen and Ink, then the spirit of Christ Jesus writes over and transcribes the Doctrine of the Gospel, on fleshly Tables of the heart, draws the lineaments of that faith,
and not written with Pen and Ink, then the Spirit of christ jesus writes over and transcribes the Doctrine of the Gospel, on fleshly Tables of the heart, draws the lineaments of that faith,
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Many Titles are given to humane writings, some are called accurate, some subtile, some ingenious and quick some profound and deep, some plain, some learned:
Many Titles Are given to humane writings, Some Are called accurate, Some subtle, Some ingenious and quick Some profound and deep, Some plain, Some learned:
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but here is a Book profitable, all profitable. If you do not yet profit by it, you can have no pleasure in it, its only ordained for souls profiting, not for pelasing your fancy, not for matter of curious speculation, not for contention and strife about the interpretation of it.
but Here is a Book profitable, all profitable. If you do not yet profit by it, you can have no pleasure in it, its only ordained for Souls profiting, not for pelasing your fancy, not for matter of curious speculation, not for contention and strife about the Interpretation of it.
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what do they then know? Is there any besides God? And is there any knowledge besides the knowledge of God? You have a poor petty wisdom among you, to gather riches and manage your businesse;
what do they then know? Is there any beside God? And is there any knowledge beside the knowledge of God? You have a poor Petty Wisdom among you, to gather riches and manage your business;
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The Doctrine of Jesus Christ written on the heart, is a deep profound learning, and the poor, simple & rudest people may by the Spirits teaching become wiser than their Ancients, than their Ministers:
The Doctrine of jesus christ written on the heart, is a deep profound learning, and the poor, simple & rudest people may by the Spirits teaching become Wiser than their Ancients, than their Ministers:
If you would seek unto God & leek eyes opened to behold the mystery of the World, ye would become wiser then your Pastors, you would learn from the Spirit to pray better, you would find the way to heaven better then they can teach you, or walk in it.
If you would seek unto God & leek eyes opened to behold the mystery of the World, you would become Wiser then your Pastors, you would Learn from the Spirit to pray better, you would find the Way to heaven better then they can teach you, or walk in it.
or reproof, or threatning is grievous unto, He shal die, ver. 10. He is brutish, Prov. 12. 1. There is a generation of men, tha• … can endure to hear nothing but Gospel-promises, that cry out against all reproving of sins,
or reproof, or threatening is grievous unto, He shall die, ver. 10. He is brutish, Curae 12. 1. There is a generation of men, tha• … can endure to hear nothing but Gospel promises, that cry out against all reproving of Sins,
and he that will do so, shal find more favour of him afterward, than he that flattereth him with his tongue, Prov. 28. 23. Well then, let this be established in your hearts as the foundation of all true Religion;
and he that will do so, shall find more favour of him afterwards, than he that Flattereth him with his tongue, Curae 28. 23. Well then, let this be established in your hearts as the Foundation of all true Religion;
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for all must be done to his glory, and his Word teacheth how to attain to that End. Let not your Imaginations, let no others Example, let not the Preaching of men, let not the Conclusions,
for all must be done to his glory, and his Word Teaches how to attain to that End. Let not your Imaginations, let no Others Exampl, let not the Preaching of men, let not the Conclusions,
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Ordinances of Assemblies are but like the Herauld-promulgation of the Kings Statute and Law; if it vary in any thing from his intention, its not valid and binding.
Ordinances of Assemblies Are but like the Herald-promulgation of the Kings Statute and Law; if it vary in any thing from his intention, its not valid and binding.
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So there is absolute need, for the guiding of our feet in the dangerous, and dark paths to Eternall life (that is full of pits and snares) of the Lamp,
So there is absolute need, for the guiding of our feet in the dangerous, and dark paths to Eternal life (that is full of pits and snares) of the Lamp,
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nor the mouth of thy seed, &c. There are words without, and there must needs be a Spirit within, which makes us to behold the truth and grace contained in these words.
nor the Mouth of thy seed, etc. There Are words without, and there must needs be a Spirit within, which makes us to behold the truth and grace contained in these words.
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the Law within is the Transcript, or the Image of God upon the heart, framed and fashioned according to the similitude of it, 2 Cor. 3. 3. Heb. 8. 10. So then, there needs be no more question about the Divine Authority of the Scriptures, among those who have their senses exercised to descern between good and ill,
the Law within is the Transcript, or the Image of God upon the heart, framed and fashioned according to the similitude of it, 2 Cor. 3. 3. Hebrew 8. 10. So then, there needs be no more question about the Divine authority of the Scriptures, among those who have their Senses exercised to discern between good and ill,
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than among men who see and taste, concerning light and darknesse, sweet & bitter. The perswasion of a Christian is fetched deeper than the reasons of men;
than among men who see and taste, Concerning Light and darkness, sweet & bitter. The persuasion of a Christian is fetched Deeper than the Reasons of men;
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Wonder not that the multitude of men cannot believe the report that is made, that there is so few who find any such excellency and sweetnesse in the Gospel as is reported,
Wonder not that the multitude of men cannot believe the report that is made, that there is so few who find any such excellency and sweetness in the Gospel as is reported,
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Even so those that are begotten of God know his voice, they descern that in it which all the world that hear it cannot descern, there is a sympathy between their souls and that living Word, that word is the immortall seed they are begotten of,
Even so those that Are begotten of God know his voice, they discern that in it which all the world that hear it cannot discern, there is a Sympathy between their Souls and that living Word, that word is the immortal seed they Are begotten of,
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so the Children of God do desire the sincere milk of the Word, that they may grow thereby, a• … they were born of it, 1 Pet. 2. 2. In these Scriptures which we read in your audience, you have something of their excellency, and our duty;
so the Children of God do desire the sincere milk of the Word, that they may grow thereby, a• … they were born of it, 1 Pet. 2. 2. In these Scriptures which we read in your audience, you have something of their excellency, and our duty;
and in him eternall life, and therefore we ought to search the Scriptures for this jewel, to dig in the field for this pearl, the Doctrine of the Prophets and Apostles, is a sure foundation whereupon souls may build their eternall felicity, and the hope of it:
and in him Eternal life, and Therefore we ought to search the Scriptures for this jewel, to dig in the field for this pearl, the Doctrine of the prophets and Apostles, is a sure Foundation whereupon Souls may built their Eternal felicity, and the hope of it:
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and life eternall with me, dig up the Law till you find the bottome of Gods purpose in it till you find the end of the Ministration and you shal find me, the way,
and life Eternal with me, dig up the Law till you find the bottom of God's purpose in it till you find the end of the Ministration and you shall find me, the Way,
Other Writings and discourses may tickle the ears with some pleasing eloquence, but that is vanishing, its but like a Musitians voice, some may represent some petty & momentary advantage,
Other Writings and discourses may tickle the ears with Some pleasing eloquence, but that is vanishing, its but like a Musicians voice, Some may represent Some Petty & momentary advantage,
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The statutes and Laws of Kings and Parliaments can reach no further then some temporall reward or punishment, their highest pain is the killing of this body, their highest reward is some evanishing and sading honour or perishing richest But he sheweth his word and judgements to us,
The statutes and Laws of Kings and Parliaments can reach no further then Some temporal reward or punishment, their highest pain is the killing of this body, their highest reward is Some evanishing and sading honour or perishing Richest But he shows his word and Judgments to us,
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and hath not dealt so with every nation, Psal. 147. 19. 20. And no nation under the whole heaven hath such Laws and Ordinances, eternall life and eternall death is wrapt up in them, these are rewards and punishments suitable to the Majesty and Magnificence of the eternall Law-giver.
and hath not dealt so with every Nation, Psalm 147. 19. 20. And no Nation under the Whole heaven hath such Laws and Ordinances, Eternal life and Eternal death is wrapped up in them, these Are rewards and punishments suitable to the Majesty and Magnificence of the Eternal Lawgiver.
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Now this we have lost in Adam, death is past upon all men, but that death is not the worst, its but a consequence of a soul death, the immortall soul, whose life consisteth in Communion with God,
Now this we have lost in Adam, death is passed upon all men, but that death is not the worst, its but a consequence of a soul death, the immortal soul, whose life Consisteth in Communion with God,
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But then if we knew what an eternall misery we are involved into, and stand under a sentence binding us over to such an inconceivable and insupportable punishment as is the curse & wrath of God.
But then if we knew what an Eternal misery we Are involved into, and stand under a sentence binding us over to such an inconceivable and insupportable punishment as is the curse & wrath of God.
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and designs are confined within the poor narrow bounds of your time, when you die in that day your thoughts shal perish, all your imaginations and purposes,
and designs Are confined within the poor narrow bounds of your time, when you die in that day your thoughts shall perish, all your Imaginations and Purposes,
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& shortnesse of the other, that this worlds standing is but as one day, one moment to eternity, that ought to preponderate in your souls, do we not here flee away as a shadow upon the mountains? are we not as a vapour that ascends and for a litle time appears a solid body,
& shortness of the other, that this world's standing is but as one day, one moment to eternity, that ought to preponderate in your Souls, do we not Here flee away as a shadow upon the Mountains? Are we not as a vapour that ascends and for a little time appears a solid body,
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as for an hour to act our part and be gone, now then, what is this to endless eternity? When you have contained as long as since the World began, you are no nearer the end of it, ought not that estate then to be most in your eyes,
as for an hour to act our part and be gone, now then, what is this to endless eternity? When you have contained as long as since the World began, you Are no nearer the end of it, ought not that estate then to be most in your eyes,
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one moment of it, one hours possession and taste of it, but then what shal the endlesse endurance of it add to its weight? Now there are many that presume they have a right to eternall life,
one moment of it, one hours possession and taste of it, but then what shall the endless endurance of it add to its weight? Now there Are many that presume they have a right to Eternal life,
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And there is this reason of it, because you will not come to me that you may have life, vers. 40. If you did understand the true meaning of the Scriptures,
And there is this reason of it, Because you will not come to me that you may have life, vers. 40. If you did understand the true meaning of the Scriptures,
But now you hear not me the Fathers substantiall Word, therefore you have not his Word abiding in you, vers. 38. There was nothing more generall among that people than a vain carnall confidence and presumption of being Gods people,
But now you hear not me the Father's substantial Word, Therefore you have not his Word abiding in you, vers. 38. There was nothing more general among that people than a vain carnal confidence and presumption of being God's people,
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There is a multitude that are Christians onlie in the Letter, & not in the Spirit, that would never admit any question concerning this great matter of having eternall life,
There is a multitude that Are Christians only in the letter, & not in the Spirit, that would never admit any question Concerning this great matter of having Eternal life,
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and so by not questioning it, they come to think they have it, and by degrees their conjectures and thoughts about this ariseth to the stabilitie of some faigned & strong perswasion of it.
and so by not questioning it, they come to think they have it, and by Degrees their Conjectures and thoughts about this arises to the stability of Some feigned & strong persuasion of it.
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Jer. 7. 8. 9. doth not that say as much as if I had given you liberty to do all these abominations? Even so it is this day, the most part have no more of Christianitie but a name, they have some outward priviledges of Baptism,
Jer. 7. 8. 9. does not that say as much as if I had given you liberty to do all these abominations? Even so it is this day, the most part have no more of Christianity but a name, they have Some outward privileges of Baptism,
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You have heard some names in the preaching often repeated, as Christ, and God, and Faith, and Heaven, and Hell, & you know no more of these but the name;
You have herd Some names in the preaching often repeated, as christ, and God, and Faith, and Heaven, and Hell, & you know no more of these but the name;
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you have it in your mouth, you have it in your minde or understanding, but it is not received in love, it doth not dwell in the heart, Let the Word of Christ dwell in you richly, Col. 3. 16. you have it imprisoned in your minds,
you have it in your Mouth, you have it in your mind or understanding, but it is not received in love, it does not dwell in the heart, Let the Word of christ dwell in you richly, Col. 3. 16. you have it imprisoned in your minds,
as the Gentils incarcerated and detained the truth of God, written by nature within them, in unrighteousnesse, Rom. 1. 18. So do many of you detain the knowledge of his word in unrighteousness, it hath no place in the heart, gets no libertie and freedom to walk through the affections,
as the Gentiles incarcerated and detained the truth of God, written by nature within them, in unrighteousness, Rom. 1. 18. So do many of you detain the knowledge of his word in unrighteousness, it hath no place in the heart, gets no liberty and freedom to walk through the affections,
or it is but a light and vain conjecture that hath no strength in it, because there is no question or doubts admitted which many try the strength of it:
or it is but a Light and vain conjecture that hath no strength in it, Because there is no question or doubts admitted which many try the strength of it:
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and leave all his own righteousnesse as dung behind him, that he may be found in Jesus Christ, he hath no life, he cannot have any right to life eternall.
and leave all his own righteousness as dung behind him, that he may be found in jesus christ, he hath no life, he cannot have any right to life Eternal.
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and therefore you have it so often repeated in Iohn, who was the Disciple most acquainted with Christ, In him was life, and the life was the light of men, 1. 4. And he is the bread of life, that gives life to the World.
and Therefore you have it so often repeated in John, who was the Disciple most acquainted with christ, In him was life, and the life was the Light of men, 1. 4. And he is the bred of life, that gives life to the World.
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and this himself being interposed between God and his life, it evanished, even as a Beam by the interveening of any grosse body between it and the Sun. Now mans light and life being thus eclipsed and cut off, the Lord is pleased to let all fulnesse dwell in his Son Jesus Christ,
and this himself being interposed between God and his life, it evanished, even as a Beam by the intervening of any gross body between it and the Sun. Now men Light and life being thus eclipsed and Cut off, the Lord is pleased to let all fullness dwell in his Son jesus christ,
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and sword of Divine Justice compassing and guarding the tree of Life, left man should touch it) there might be accesse to God in a Mediator like unto us, that we might come to him,
and sword of Divine justice compassing and guarding the tree of Life, left man should touch it) there might be access to God in a Mediator like unto us, that we might come to him,
the holiest man offends in every thing, and that holy Law being violated in any thing will send thee to hell with a curse, Cursed is he that abideth not in every thing.
the Holiest man offends in every thing, and that holy Law being violated in any thing will send thee to hell with a curse, Cursed is he that Abideth not in every thing.
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except you could find doing in your selves? And can any man living find such exact obedience as the Law requires? There is a mistake among many, They conceive that the Lord cannot be well pleased with them,
except you could find doing in your selves? And can any man living find such exact Obedience as the Law requires? There is a mistake among many, They conceive that the Lord cannot be well pleased with them,
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in him you find the promise of life, indeed established, in a better, surer way than was first propounded, you find life by his death, you find life in his dying for you:
in him you find the promise of life, indeed established, in a better, Surer Way than was First propounded, you find life by his death, you find life in his dying for you:
and behold Jesus Christ lying in these swadling cloaths of Ceremonies untill the fulnesse of time should come that he might be manifested in the flesh,
and behold jesus christ lying in these swaddling clothes of Ceremonies until the fullness of time should come that he might be manifested in the Flesh,
& ministration of death, being severed from Christ? I should say nothing amisse, but what Paul speaketh, that his Gospel was a savour of death to many;
& ministration of death, being severed from christ? I should say nothing amiss, but what Paul speaks, that his Gospel was a savour of death to many;
take the most powerfull Preaching, the most sweet discourse, the most plain Writings of the free grace & salvation in the Gospel, take all the preachings of Jesus Christ himself and his Apostles,
take the most powerful Preaching, the most sweet discourse, the most plain Writings of the free grace & salvation in the Gospel, take all the preachings of jesus christ himself and his Apostles,
and as certainly, as your ignorance and disobedience, unlesse you have imbraced in your soul that good thing Jesus Christ contained in these truths, who is the Diamond of that Golden Ring of the Scriptures,
and as Certainly, as your ignorance and disobedience, unless you have embraced in your soul that good thing jesus christ contained in these truths, who is the Diamond of that Golden Ring of the Scriptures,
and he is the very proper end and scope of the law for righteousness, Rom. 10. 3. All the preaching of a covenant of works, all the curses and threatnings of the Bible, all the rigidexactions of obedience, all come to this one great design;
and he is the very proper end and scope of the law for righteousness, Rom. 10. 3. All the preaching of a Covenant of works, all the curses and threatenings of the bible, all the rigidexactions of Obedience, all come to this one great Design;
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but that we being concluded under, sin and wrath on the one hand, and an impossibility to save our selves on the other hand, Gal. 3. 22. Rom 5. 20, 21. may be pursued into Jesus Christ for righteousness,
but that we being concluded under, since and wrath on the one hand, and an impossibility to save our selves on the other hand, Gal. 3. 22. Rom 5. 20, 21. may be pursued into jesus christ for righteousness,
Christ is behind us, cursing, condemning, threatning us, and he is before us with stretched-out arms, ready to receive us, blesse us and save us, inviting, promising, exhorting to come and have life.
christ is behind us, cursing, condemning, threatening us, and he is before us with stretched-out arms, ready to receive us, bless us and save us, inviting, promising, exhorting to come and have life.
Christ is on mount Sinai, delivering the Law with thunders, Act. 7. 38. and he is on mount Sion, in the calm voice, he is both upon the mountain of cursings and blessings,
christ is on mount Sinai, delivering the Law with Thunders, Act. 7. 38. and he is on mount Sion, in the Cam voice, he is both upon the mountain of cursings and blessings,
and on both doing the part of a Mediator, Gal. 3. 19, 20. It is love, that is in his heart which made him first cover his Countenance with frowns and threats,
and on both doing the part of a Mediator, Gal. 3. 19, 20. It is love, that is in his heart which made him First cover his Countenance with frowns and Treats,
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And thus the Law which seems most contrary to the Gospel, testifies of Christ, it gives him this testimony, that except salvation be in him, it is no where else.
And thus the Law which seems most contrary to the Gospel, Testifies of christ, it gives him this testimony, that except salvation be in him, it is no where Else.
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Then the Gospel takes all these Coverings and Vails away, and gives a plain and open testimony of him, There is no Name under heaven to be saved, but by Christ's.
Then the Gospel Takes all these Coverings and Vails away, and gives a plain and open testimony of him, There is no Name under heaven to be saved, but by Christ's.
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or profession they have, they do not as really abhore themselves for their own righteousnesse as for their unrighteousnesse, they make that the covering of their nakednesse,
or profession they have, they do not as really abhor themselves for their own righteousness as for their unrighteousness, they make that the covering of their nakedness,
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Faith bowes a souls back, and take on Christs righteousnesse, but presumption lifts up a soul upon its own bottom, How can ye believe that seek honour one of another? The engagement of the soul to its own credit or estimation, the engagement of self-love,
Faith bows a Souls back, and take on Christ righteousness, but presumption lifts up a soul upon its own bottom, How can you believe that seek honour one of Another? The engagement of the soul to its own credit or estimation, the engagement of Self-love,
and sentences, there is a mystery of wisdome that you must apply your hearts to search out, Eccles. 7. 5. Jesus Christ is the Treasure that is hid in this field, O precious treasure of eternall life!
and sentences, there is a mystery of Wisdom that you must apply your hearts to search out, Eccles. 7. 5. jesus christ is the Treasure that is hid in this field, Oh precious treasure of Eternal life!
you may lead truth captive, and unclose it in a prison of your mind and encompasse it about with a guard of corrupt affections, that it shal have no issue, no out going to the rest of your soul and wayes, and no influence on them;
you may led truth captive, and unclose it in a prison of your mind and encompass it about with a guard of corrupt affections, that it shall have no issue, no out going to the rest of your soul and ways, and no influence on them;
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O if you knew what they contain, & whom they bear witnesse of, you would have little quietnesse till you could read, at least his love-epistle to sinners:
O if you knew what they contain, & whom they bear witness of, you would have little quietness till you could read, At least his love-epistle to Sinners:
BElievers are the Temple of the living God, in which he dwels and walks: 2 Cor. 6. 16. Every one of them is a little Sanctuary and Temple to His Majesty, Sanctifie the Lord of Hosts in your hearts, though he be the high & lofty one that inhabits eternity,
BElievers Are the Temple of the living God, in which he dwells and walks: 2 Cor. 6. 16. Every one of them is a little Sanctuary and Temple to His Majesty, Sanctify the Lord of Hosts in your hearts, though he be the high & lofty one that inhabits eternity,
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Is not this as great a humbling and condescending, for the Father to come down off his Throne of Glory, to the poor base foot-stool of the creatures soul,
Is not this as great a humbling and condescending, for the Father to come down off his Throne of Glory, to the poor base footstool of the creatures soul,
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Therefore Paul calls them living stones, built up into a spiritual house to God, 1 Pet. 2. 5 All these little Temples make up one house & Temple fitly joyned together, in which God shews manifest signs of his presence and working:
Therefore Paul calls them living stones, built up into a spiritual house to God, 1 Pet. 2. 5 All these little Temples make up one house & Temple fitly joined together, in which God shows manifest Signs of his presence and working:
The Communion, & Union of Christians with God, is of such a nature, that all the relations and points of conjunction in the creatures are taken to resemble it,
The Communion, & union of Christians with God, is of such a nature, that all the relations and points of conjunction in the creatures Are taken to resemble it,
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all men are building upon something, every man is about some establishment of his hopes, layes some foundation of his confidence, which he may stand upon.
all men Are building upon something, every man is about Some establishment of his hope's, lays Some Foundation of his confidence, which he may stand upon.
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a changeable foundation makes a falling house, a sure foundation makes an unchangeable house; a house without a foundation will prove quickly no house:
a changeable Foundation makes a falling house, a sure Foundation makes an unchangeable house; a house without a Foundation will prove quickly no house:
whatsoever it be, beside this living stone Jesus Christ, who is the very substance of the Word and Promises, it shal undoubtedly prove thy shame, and confusion.
whatsoever it be, beside this living stone jesus christ, who is the very substance of the Word and Promises, it shall undoubtedly prove thy shame, and confusion.
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Isa. 40. 6, 7 8. And therefore Peter makes it an incorruptible seed, of which Believers are begotten, 1 Pet. 1. 23. It is the unchangeable truth & immutable faithfulnesse of God that makes his word so sure, its builded up to the Heavens.
Isaiah 40. 6, 7 8. And Therefore Peter makes it an incorruptible seed, of which Believers Are begotten, 1 Pet. 1. 23. It is the unchangeable truth & immutable faithfulness of God that makes his word so sure, its built up to the Heavens.
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Therefore the Psalmist often commends the Word of the Lord as a tryed word, as purified seven times, it hath endured the tryal & proof of all men, of all tentations, of all generations, it hath often been put in the furnace of questions & doubtings, it hath often been tryed in the fire of afflictions,
Therefore the Psalmist often commends the Word of the Lord as a tried word, as purified seven times, it hath endured the trial & proof of all men, of all tentations, of all generations, it hath often been put in the furnace of questions & doubtings, it hath often been tried in the fire of afflictions,
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Now, you know, promises put an obligation upon the person, which commands do not, a man may change his commands as he pleases to his children or servants,
Now, you know, promises put an obligation upon the person, which commands do not, a man may change his commands as he Pleases to his children or Servants,
and about the, as dung and drosse, that thou can lean no weight upon, and to remove that dung-hill from the foundation of thy hope, that Jesus Christ may be the only foundation of thy soul,
and about thee, as dung and dross, that thou can lean no weight upon, and to remove that dunghill from the Foundation of thy hope, that jesus christ may be the only Foundation of thy soul,
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You see all things else change, and therefore mens hopes and joyes perish; even here, the tentations and revolutions of the times undermines their confidence, and joy;
You see all things Else change, and Therefore men's hope's and Joys perish; even Here, the tentations and revolutions of the times undermines their confidence, and joy;
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Thus we who were the Temples of Satan, are made the Temples of God, thus poor stranger-Gentiles, who had no interest in the Covenant of Promises, come to share with Abraham, Isaac and Iacob, and to be founded upon the Doctrine of the Prophets, who taught the Jewish Church:
Thus we who were the Temples of Satan, Are made the Temples of God, thus poor stranger-Gentiles, who had no Interest in the Covenant of Promises, come to share with Abraham, Isaac and Iacob, and to be founded upon the Doctrine of the prophets, who taught the Jewish Church:
though consisting of diverse Nations, Tongues, and Customes, and dispositions, than the people of one Nation, or Children of one Family: for one Lord; one Spirit, unites all:
though consisting of diverse nations, Tongues, and Customs, and dispositions, than the people of one nation, or Children of one Family: for one Lord; one Spirit, unites all:
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why do the sides of this House contend, and wrestle one against another? when here is such a Corner-stone joyning them together? Are not there many Christians who cannot endure to look one upon another, who are yet both placed in one building of the Temple of God? Alace this is sad and shamefull!
why do the sides of this House contend, and wrestle one against Another? when Here is such a Cornerstone joining them together? are not there many Christians who cannot endure to look one upon Another, who Are yet both placed in one building of the Temple of God? Alace this is sad and shameful!
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dependent in their first being, and in after well-being, in their being, and growing, wholly dependent upon Christ, that out of his fulnesse they may receive grace,
dependent in their First being, and in After well-being, in their being, and growing, wholly dependent upon christ, that out of his fullness they may receive grace,
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and then more grace for grace, that all may appear to be grace indeed. Now I beseech you, my beloved in the Lord, to know whereupon ye are builded, or ought to be builded.
and then more grace for grace, that all may appear to be grace indeed. Now I beseech you, my Beloved in the Lord, to know whereupon you Are built, or ought to be built.
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as Letter, as Flesh: But, my Brethren, believe not every Doctrine that calls it self a Spirit, that spirit is not of God that hears not Gods voice, as Christ reasons against the Jews, seek ye more of the Spirit of Christ which he promiseth, who is a Spirit that teacheth all things,
as letter, as Flesh: But, my Brothers, believe not every Doctrine that calls it self a Spirit, that Spirit is not of God that hears not God's voice, as christ Reasons against the jews, seek you more of the Spirit of christ which he promises, who is a Spirit that Teaches all things,
Such are the words that Christ speaks, But yet there are many who do not reject the Scriptures in judgement, who notwithstanding do not build on them in practice;
Such Are the words that christ speaks, But yet there Are many who do not reject the Scriptures in judgement, who notwithstanding do not built on them in practice;
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You do not labour to search the Scriptures, that upon that foundation you may build your faith in the questioned truths of this Age, that so you may be able to answer to those that ask a reason of the Faith that is in you.
You do not labour to search the Scriptures, that upon that Foundation you may built your faith in the questioned truths of this Age, that so you may be able to answer to those that ask a reason of the Faith that is in you.
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But I beseech you, be builded upon the foundation of the Prophets and Apostles, not upon them but upon that whereon they were builded, the infallible truths of God.
But I beseech you, be built upon the Foundation of the prophets and Apostles, not upon them but upon that whereon they were built, the infallible truths of God.
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1 Tim. 〈 ◊ 〉. 13. Hold fast that form of sound Words, which thou hast heard of me in Faith, and Love. &c. HEre is the sum of Religion, here you have a compend of the Doctrine of the Scriptures:
1 Tim. 〈 ◊ 〉. 13. Hold fast that from of found Words, which thou hast herd of me in Faith, and Love. etc. Here is the sum of Religion, Here you have a compend of the Doctrine of the Scriptures:
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Therefore the Scriptures that are given to be a Lamp to our feet, and a Guide to our paths, contain an perfect and exact rule credendorum & faciendorum, of Faith and Manners, or Doctrine and Practice.
Therefore the Scriptures that Are given to be a Lamp to our feet, and a Guide to our paths, contain an perfect and exact Rule credendorum & faciendorum, of Faith and Manners, or Doctrine and Practice.
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many precious truths, but that which most of all concerns us, is to know God & our selves, this is the special Excellency of the reasonable creature, that its made capable to know its Creator,
many precious truths, but that which most of all concerns us, is to know God & our selves, this is the special Excellency of the reasonable creature, that its made capable to know its Creator,
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as we find in the Scriptures, man once righteous & blessed, Eccles. 7. 29. and God making him such according to his own Image Col. 3. 10. Eph. 4. 25. in righteousnesse and true holinesse;
as we find in the Scriptures, man once righteous & blessed, Eccles. 7. 29. and God making him such according to his own Image Col. 3. 10. Ephesians 4. 25. in righteousness and true holiness;
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since he was holy, being conformed, and like unto God in his will, and affection, chosing that same delight, that same pleasure with God, in his understanding, knowing God and his will; and likewise, his own happinesse:
since he was holy, being conformed, and like unto God in his will, and affection, choosing that same delight, that same pleasure with God, in his understanding, knowing God and his will; and likewise, his own happiness:
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in such a conformity, he could not but have much communion with him, that had such conformity to him, Union being the foundation of cōmunion & great peace & solid tranquility in him.
in such a conformity, he could not but have much communion with him, that had such conformity to him, union being the Foundation of communion & great peace & solid tranquillity in him.
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& therefore he made him upright, and made a Covenant of life and peace with him, to give him immortall & eternal life, to continue him in his happy estate,
& Therefore he made him upright, and made a Covenant of life and peace with him, to give him immortal & Eternal life, to continue him in his happy estate,
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as if the Lord had only set up such a creature in the Firmament of Glory, to let him know how blessed he could make him, and wherein his blessednesse consists;
as if the Lord had only Set up such a creature in the Firmament of Glory, to let him know how blessed he could make him, and wherein his blessedness consists;
and then presently to throw him down from his excellency; when ye find him mounting up to the Heavens, and spreading himself thus in holiness, and happinesse, like a Bay-tree:
and then presently to throw him down from his excellency; when you find him mounting up to the Heavens, and spreading himself thus in holiness, and happiness, like a Bay tree:
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The heart is deceitful above all things, who can know it? Jer. • … 7. 9. It is desperatly wicked. In a word, Man is become the most lamentable spectacle in the world;
The heart is deceitful above all things, who can know it? Jer. • … 7. 9. It is desperately wicked. In a word, Man is become the most lamentable spectacle in the world;
inclosed within the walls of inability and impossibility to help himself, shut up within the prison of despair, a stinking loathsome and irksome dungeon.
enclosed within the walls of inability and impossibility to help himself, shut up within the prison of despair, a stinking loathsome and irksome dungeon.
But to repair that happinesse after it's wilfully lost, and to give life to evil doers & sinners, O how far was it from Adams expectation when he fled from God? Here then is the wonder, that when men & Angels were in expectation of the revelation of his wrath from heavē against their wickednesse,
But to repair that happiness After it's wilfully lost, and to give life to evil doers & Sinners, Oh how Far was it from Adams expectation when he fled from God? Here then is the wonder, that when men & Angels were in expectation of the Revelation of his wrath from heaven against their wickedness,
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& pursues him with love, and opens up to him his very heart and bowels of love in Jesus Christ? Behold then the second revelation & manifestation of God, in a way of grace, pure grace, of mercy & pity toward lost sinners.
& pursues him with love, and Opens up to him his very heart and bowels of love in jesus christ? Behold then the second Revelation & manifestation of God, in a Way of grace, pure grace, of mercy & pity towards lost Sinners.
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and this is the substance of them, both Old and New Testament, or the end of them, Rom. 10. 4. Christ is the end of the Law to all sinners concluded under sin, and a curse:
and this is the substance of them, both Old and New Testament, or the end of them, Rom. 10. 4. christ is the end of the Law to all Sinners concluded under since, and a curse:
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Hos. 13. 9. He finds to himself a ransome to satisfie his justice Job 33. 24. He finds a propitiation to take away sin, a sacrifice to pacifie and appease his wrath;
Hos. 13. 9. He finds to himself a ransom to satisfy his Justice Job 33. 24. He finds a propitiation to take away since, a sacrifice to pacify and appease his wrath;
Ye who find your estate recovered in Christ, ask what manner of persons we ought to be? And the Scripture shal also give you that form of sound words which may not only teach you to believe in him,
the who find your estate recovered in christ, ask what manner of Persons we ought to be? And the Scripture shall also give you that from of found words which may not only teach you to believe in him,
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but wholly and for ever in affection, and by parts in practice and endeavour, and then to resign and give up our selves to him, to live to him, and live in him.
but wholly and for ever in affection, and by parts in practice and endeavour, and then to resign and give up our selves to him, to live to him, and live in him.
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and purifieth the heart from the filth of sin, because it is that which cometh to the Fountain opened up in the house of David, & draweth water out of these Wells of Salvation? If you consider the fall and ruine of Mankind;
and Purifieth the heart from the filth of since, Because it is that which comes to the Fountain opened up in the house of David, & draws water out of these Wells of Salvation? If you Consider the fallen and ruin of Mankind;
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an expert Saviour, and very learned, and compleat for this work, he brings man up out of this pit of misery, by that same way he fell into it, he fell down by unbelief,
an expert Saviour, and very learned, and complete for this work, he brings man up out of this pit of misery, by that same Way he fell into it, he fell down by unbelief,
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The Law and Divine Justice went out of his sight, and so he sinned; now the Law entring into the Conscience, discovers a mans sinnes, & makes sin abound,
The Law and Divine justice went out of his sighed, and so he sinned; now the Law entering into the Conscience, discovers a men Sins, & makes since abound,
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and without God in the World, & so without Christ also, it is certain that those souls who have alwaies blest themselves in their own hearts and cryed peace, peace,
and without God in the World, & so without christ also, it is certain that those Souls who have always blessed themselves in their own hearts and cried peace, peace,
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O how much more easie is it for Satan such an ingenious and experimented spirit, assisted with the help of our deceitfull hearts, to cast such a mist over the eyes of hearts,
Oh how much more easy is it for Satan such an ingenious and experimented Spirit, assisted with the help of our deceitful hearts, to cast such a missed over the eyes of hearts,
that very thing which they call Faith, that strong ungrounded perswasion, it's no other thing than the unbelief of the heart, unbelief, I mean of the Holy Law, of Divine Justice, and the wrath to come;
that very thing which they call Faith, that strong ungrounded persuasion, it's no other thing than the unbelief of the heart, unbelief, I mean of the Holy Law, of Divine justice, and the wrath to come;
for if these once entered into the souls consideration, they would certainly cast down that strong hold of vain confidence, that Satan keeps all the House in peace by:
for if these once entered into the Souls consideration, they would Certainly cast down that strong hold of vain confidence, that Satan keeps all the House in peace by:
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Now this secure and presumptuous despising of all threatnings, and all convictions, it is vernished over to the poor soul, with the colour and appearance of Faith in the Gospell:
Now this secure and presumptuous despising of all threatenings, and all convictions, it is varnished over to the poor soul, with the colour and appearance of Faith in the Gospel:
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You shal find them alwayes out of one doubt into another, and still returning upon these debates, whether am I in Christ or not? And often peremptorily concluding that they are not in him,
You shall find them always out of one doubt into Another, and still returning upon these debates, whither am I in christ or not? And often peremptorily concluding that they Are not in him,
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And how? Not by framing or seeking answers to your objections, not by searching into thy self to find something to prove it, not by meer disputing about it,
And how? Not by framing or seeking answers to your objections, not by searching into thy self to find something to prove it, not by mere disputing about it,
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and embracing him in thy soul? Now, I say, if that time which is spent about such unprofitable debates, were spent in solid and serious endeavours about the thing in debate;
and embracing him in thy soul? Now, I say, if that time which is spent about such unprofitable debates, were spent in solid and serious endeavours about the thing in debate;
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if you were more in the obedience to those commands, then in the dispute, whether you have obeyed or not, you would sooner come to satisfaction in it. This I say the rather:
if you were more in the Obedience to those commands, then in the dispute, whither you have obeyed or not, you would sooner come to satisfaction in it. This I say the rather:
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it is indeed his comfort and wel-being to know it, but if you do not know it then by all means so much the more set about it presently, let the soul consider Christ and the precious promises,
it is indeed his Comfort and well-being to know it, but if you do not know it then by all means so much the more Set about it presently, let the soul Consider christ and the precious promises,
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2. Secondly, I say to such souls, that it is the mistake of the very nature of Faith that leads them to such perplexities, and causeth some inevidence:
2. Secondly, I say to such Souls, that it is the mistake of the very nature of Faith that leads them to such perplexities, and Causes Some inevidence:
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It were a foolish question to ask any, How they knew that they were perswaded of anothers affection? The very perswasion it self maketh it self more certain to the soul then any token.
It were a foolish question to ask any, How they knew that they were persuaded of another's affection? The very persuasion it self makes it self more certain to the soul then any token.
So then while you question whether you have Faith or not, and in the mean time take Faith to be nothing else but such a perswasion, it is in vain to bring any marks or signs to convince you that you have Faith,
So then while you question whither you have Faith or not, and in the mean time take Faith to be nothing Else but such a persuasion, it is in vain to bring any marks or Signs to convince you that you have Faith,
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Consider what the Word of God holds out concerning himself, or us, & the solid belief of that in the heart hath something in the nature of saving Faith in it.
Consider what the Word of God holds out Concerning himself, or us, & the solid belief of that in the heart hath something in the nature of Saving Faith in it.
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or hope, if it be not in him, it is, I say, to lean the weight of thy soul on this foundation stone laid in Zion, to embrace the promises of the Gospel albeit generall,
or hope, if it be not in him, it is, I say, to lean the weight of thy soul on this Foundation stone laid in Zion, to embrace the promises of the Gospel albeit general,
It is no other thing, but to make Christ welcome, to say, even so, Lord Jesus, I am content in my soul that thou be my Saviour, to be found in thee, not having my own righteousnesse, I am well pleased to cast away my own as dung,
It is no other thing, but to make christ welcome, to say, even so, Lord jesus, I am content in my soul that thou be my Saviour, to be found in thee, not having my own righteousness, I am well pleased to cast away my own as dung,
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The will commands the whole man, and hath the office of applying of all the faculties of their proper works, Illa imperat, aliae exsequuntur, therefore when once Divine truth gets entry into the heart of a man,
The will commands the Whole man, and hath the office of applying of all the faculties of their proper works, Illa Implead, Others exsequuntur, Therefore when once Divine truth gets entry into the heart of a man,
But O it's better to be truths captive, then to captive truth, saith the Apostle, ye obeyed from the heart the truth to which ye were delivered, Rom. 6. O a blessed captivity, to be delivered over to truth;
But Oh it's better to be truths captive, then to captive truth, Says the Apostle, you obeyed from the heart the truth to which you were Delivered, Rom. 6. O a blessed captivity, to be Delivered over to truth;
When the truth of God, whether promises, or threatnings, or commands are impressed into the heart, you shal find the expressions of them in the conversation:
When the truth of God, whither promises, or threatenings, or commands Are impressed into the heart, you shall find the expressions of them in the Conversation:
& when the truth is received in love, then it begins to work by love, Faith works by love, saith Paul, Gal. 5. 6. That now is the proper nature of its operation, which expresses its own nature:
& when the truth is received in love, then it begins to work by love, Faith works by love, Says Paul, Gal. 5. 6. That now is the proper nature of its operation, which Expresses its own nature:
It was an excellent, and pertinent question, that Christ asked Peter, when he was going away (if Peter had considered Christs purpose in it, he would not have been so hasty and displeased) Peter lovest thou me, then feed my sheep? If a man love Christ he will certainly study to please him,
It was an excellent, and pertinent question, that christ asked Peter, when he was going away (if Peter had considered Christ purpose in it, he would not have been so hasty and displeased) Peter Lovest thou me, then feed my sheep? If a man love christ he will Certainly study to please him,
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& therefore our poor maimed and halting obedience, is called the fulfilling of the law; he is well pleased with it, because love is ill pleased withit:
& Therefore our poor maimed and halting Obedience, is called the fulfilling of the law; he is well pleased with it, Because love is ill pleased withit:
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And thus what in the desire and endeavour of love on our part, and what in the acceptation of what is done on his part, love is the fulfilling of the Law.
And thus what in the desire and endeavour of love on our part, and what in the acceptation of what is done on his part, love is the fulfilling of the Law.
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The love of God is the fulfilling of the Law, for it 〈 ◊ 〉 a living Law, it is the Law written on the heart, it is • … e Law of a spirit of life within, Quis legem detamen, • … bus? major lexamor sibi ipsi est.
The love of God is the fulfilling of the Law, for it 〈 ◊ 〉 a living Law, it is the Law written on the heart, it is • … e Law of a Spirit of life within, Quis legem detamen, • … bus? Major lexamor sibi ipsi est.
But Love making a duty pleasant, becomes one with the soul, it incorporates with it, and becomes like its nature to it, that though it should not move so swiftly, yet it moves more constantly.
But Love making a duty pleasant, becomes one with the soul, it incorporates with it, and becomes like its nature to it, that though it should not move so swiftly, yet it moves more constantly.
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it's the very reflection of that sweet warm beam, so then when his love reflects back unto himself, carrying our heart and duty with it, he knoweth his own superscription, he loves his own Image in such a duty:
it's the very reflection of that sweet warm beam, so then when his love reflects back unto himself, carrying our heart and duty with it, he Knoweth his own superscription, he loves his own Image in such a duty:
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He that loveth me, and continueth in my love, I will love him, and I and my Father will come and make our abode with him, Ioh. 14. 23. Here now is an evidence that he likes it,
He that loves me, and Continueth in my love, I will love him, and I and my Father will come and make our Abided with him, John 14. 23. Here now is an evidence that he likes it,
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if thou indeed from thy heart desires to love him, & art grieved that there is not this love in thy soul to him, which becomes so love-worthy a Saviour,
if thou indeed from thy heart Desires to love him, & art grieved that there is not this love in thy soul to him, which becomes so loveworthy a Saviour,
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Therefore the right discovery of Jesus Christ, what he is, and what he hath done for sinners, is that which will of all things most prevail, to engage the soul unto him:
Therefore the right discovery of jesus christ, what he is, and what he hath done for Sinners, is that which will of all things most prevail, to engage the soul unto him:
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Can you form it, or engrave it on any thing? Nay, but these sound words are more substantial & solid, they must be engraven on the heart else you will never hold them;
Can you from it, or engrave it on any thing? Nay, but these found words Are more substantial & solid, they must be engraven on the heart Else you will never hold them;
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Scripture - words are sound words; the Scriptures method of teaching is sound and wholesome: There may be unsound words used in expressing true matter;
Scripture - words Are found words; the Scriptures method of teaching is found and wholesome: There may be unsound words used in expressing true matter;
We should beware and take heed of strange words, that have the least appearance of evil, such as Christed; & Godded; let us think it enough to be wise according to the Scripturs,
We should beware and take heed of strange words, that have the least appearance of evil, such as Christed; & Godded; let us think it enough to be wise according to the Scriptures,
WE are now about this question, What God is? But, who can answer it? Or if answered, who can understand it? It should astonish us in the very entry, to think that we are about to speak and to hear of his Majesty, Whom eye hath not seen,
WE Are now about this question, What God is? But, who can answer it? Or if answered, who can understand it? It should astonish us in the very entry, to think that we Are about to speak and to hear of his Majesty, Whom eye hath not seen,
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But what may convince souls of the Divine Majesty? Truly, I think, if it be not evident by its own brightnesse, all the reason that can be brought, is but like a candles light to see the Sun by.
But what may convince Souls of the Divine Majesty? Truly, I think, if it be not evident by its own brightness, all the reason that can be brought, is but like a Candles Light to see the Sun by.
God himself dwels in light inaccessible, that no man can approach unto; if any look straight to that Sunne of Righteousnesse, he shal be astonished, & amazed,
God himself dwells in Light inaccessible, that no man can approach unto; if any look straight to that Sun of Righteousness, he shall be astonished, & amazed,
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do but, I say, retire inwardly, and ask in sobriety and sadnesse, what thy conscience thinks of it? And undoubtedly, it shal confesse a Divine Majesty, at least, tremble at the apprehension of what it either will not confesse, or slanderly believes:
do but, I say, retire inwardly, and ask in sobriety and sadness, what thy conscience thinks of it? And undoubtedly, it shall confess a Divine Majesty, At least, tremble At the apprehension of what it either will not confess, or slanderly believes:
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so I say, return within to thine own conscience & thou shalt find the scorching heat of that Divine Majesty burning it up, whom thou wouldest not confesse.
so I say, return within to thine own conscience & thou shalt find the scorching heat of that Divine Majesty burning it up, whom thou Wouldst not confess.
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There is an inward feeling and sense of God that is imprinted in every soul by nature, that leaves no man without such a testimony of God that makes him with out excuse:
There is an inward feeling and sense of God that is imprinted in every soul by nature, that leaves no man without such a testimony of God that makes him with out excuse:
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so that what rest secure consciences have from the fear and terrour of God, it is like the sleep of a drunken man, who even when he sleeps doth not rest quietly.
so that what rest secure Consciences have from the Fear and terror of God, it is like the sleep of a drunken man, who even when he sleeps does not rest quietly.
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so that all things a man can behold above him, or about him, or beneath him, the most mean and inconsiderable creatures are pearles and transparent stones that casts abroad the rayes of that glorious brightnesse which shines on them;
so that all things a man can behold above him, or about him, or beneath him, the most mean and inconsiderable creatures Are Pearls and transparent stones that Cast abroad the rays of that glorious brightness which shines on them;
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as if a man were inclosed into a City builded all of precious stones, that in the Sunshine all and every parcell of it, the streets, the houses, the roofs, the windows, all of it, reflected into his eyes those Sun beams in such a manner,
as if a man were enclosed into a city built all of precious stones, that in the Sunshine all and every parcel of it, the streets, the houses, the roofs, the windows, all of it, reflected into his eyes those Sun beams in such a manner,
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therefore the Scriptures calls all naturall men Atheists, They have said in their heart, There is no God, Psal. 14 1. All men almost confesse a God with their mouth,
Therefore the Scriptures calls all natural men Atheists, They have said in their heart, There is no God, Psalm 14 1. All men almost confess a God with their Mouth,
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Behold their actions, and hearts, what testimony they give, for a mans walking and conversation is like an eye-witness, that one of them deserves more credite than ten ear-witnesses of profession.
Behold their actions, and hearts, what testimony they give, for a men walking and Conversation is like an eyewitness, that one of them deserves more credit than ten Ear-witnesses of profession.
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and more void of Religion? Would not Humane Laws bind you as much in that case as they now do? For that is almost the restraint that is upon many, the fear of temporal punishment, or shame among men;
and more void of Religion? Would not Humane Laws bind you as much in that case as they now do? For that is almost the restraint that is upon many, the Fear of temporal punishment, or shame among men;
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The occasion of it was the Lords giving to Moses a strange and uncouth Message, he was giving him commission to go and speak to a King to dismisse and let go 600000 of his Subjects,
The occasion of it was the lords giving to Moses a strange and uncouth Message, he was giving him commission to go and speak to a King to dismiss and let go 600000 of his Subject's,
Might not Moses then say within himself, who am I, to speak such a thing to a King? Who am I, to lead out such a mighty People? Who will believe that thou hast sent me? Will not all men call me a deceiver,
Might not Moses then say within himself, who am I, to speak such a thing to a King? Who am I, to led out such a mighty People? Who will believe that thou hast sent me? Will not all men call me a deceiver,
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& bold curiosity, to search such a wonder? Ask not my Name, saith the Angel to Manoah, for it is secret or wonderful Iudg 13. 18. Its a mystery, a dark hidden mystery, not for want of light, but for too much light; its a secret, its wonderful;
& bold curiosity, to search such a wonder? Ask not my Name, Says the Angel to Manoah, for it is secret or wondered Judge 13. 18. Its a mystery, a dark hidden mystery, not for want of Light, but for too much Light; its a secret, its wondered;
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How short a garment must all words, the most significant & comprehensive and superlative words be? Solomons soul and heart was inlarged as the sand of the sea,
How short a garment must all words, the most significant & comprehensive and superlative words be? Solomons soul and heart was enlarged as the sand of the sea,
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How then can wee know that Name? It was well said by some of old, Deus est NONLATINALPHABET, and yet NONLATINALPHABET multorum nominum & tamen nullius nominis & tamen nihil omnium, because he is all in all, & yet none of all;
How then can we know that Name? It was well said by Some of old, Deus est, and yet multorum nominum & tamen Nullius Nominis & tamen nihil omnium, Because he is all in all, & yet none of all;
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As it is but a borrowed kind of speech, to call a Picture or Image, a man, only because of the representation & likenesse to him, it communicates in one name with him,
As it is but a borrowed kind of speech, to call a Picture or Image, a man, only Because of the representation & likeness to him, it communicates in one name with him,
I am what I am, an answer that does not satisfie curiosity, for it leaves room for the first Question, and what art thou? But aboundant to silence saith and sobriety, that it shal ask no more, but sit down and wonder.
I am what I am, an answer that does not satisfy curiosity, for it leaves room for the First Question, and what art thou? But abundant to silence Says and sobriety, that it shall ask no more, but fit down and wonder.
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There are three things I conceive imported in this Name, Gods unsearchablenesse, Gods unchangeablenes, and Gods absolutenesse. His ineffability, his eternity, & his soveraignty and independent substance, upon whom all other things depend. I say, 1. His unsearchablenesse:
There Are three things I conceive imported in this Name, God's Unsearchableness, God's unchangeableness, and God's absoluteness. His ineffability, his eternity, & his sovereignty and independent substance, upon whom all other things depend. I say, 1. His Unsearchableness:
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whatever you discover of him, to conceive that Infitness is beyond that ad finem cujus pertransiri non potest, the end of which you cannot reach, that he is an unmeasureable depth, a boundlesse Ocean of perfection, that you can neither found the bottom of it,
whatever you discover of him, to conceive that Infitness is beyond that ad finem cujus pertransiri non potest, the end of which you cannot reach, that he is an unmeasurable depth, a boundless Ocean of perfection, that you can neither found the bottom of it,
nor find the breadth of it? Can a child wade the Sea, or take it up in the hollow of its hand? when ever any thing of God is seen, he is seen a wonder, Wonderful is the Name he is known by:
nor find the breadth of it? Can a child wade the Sea, or take it up in the hollow of its hand? when ever any thing of God is seen, he is seen a wonder, Wondered is the Name he is known by:
The greatest attainment of knowledge reacheth but such a question as this, Who is like unto thee? To know only that he is not like any other thing that we know,
The greatest attainment of knowledge reaches but such a question as this, Who is like unto thee? To know only that he is not like any other thing that we know,
& in more or lesse affection expressed in such pathetick interogations, O who is like theLord? How excellent is his Name? Here is the greatest degree of Saints knowledge here-away, to ask with admiration and affection such a question, that no answer can be given to,
& in more or less affection expressed in such pathetic interrogations, Oh who is like theLord? How excellent is his Name? Here is the greatest degree of Saints knowledge hereaway, to ask with admiration and affection such a question, that no answer can be given to,
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for his Center is every where, and his Circumference no where, as an old Philosopher speaks of God Deus est, cujus Centrum est ubique, Circumferentia nusquam, how shall it then find him out? There is nothing sure here but to lose our selves in a mystery,
for his Centre is every where, and his Circumference no where, as an old Philosopher speaks of God Deus est, cujus Centrum est ubique, Circumferentia nusquam, how shall it then find him out? There is nothing sure Here but to loose our selves in a mystery,
and what more lovely than the love wherewith he hath so loved us, & his unchangeablenesse which admits of no suspition? 〈 ◊ 〉 fear him who hath a hand that doth all,
and what more lovely than the love wherewith he hath so loved us, & his unchangeableness which admits of no suspicion? 〈 ◊ 〉 Fear him who hath a hand that does all,
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but Oh, Quam long e est in rebus qui est tam Communis in vocibus? How little a portion hath men understood of him? How hath he been hid from the eyes of all living.
but O, Quam long e est in rebus qui est tam Communis in vocibus? How little a portion hath men understood of him? How hath he been hid from the eyes of all living.
This was more real knowledge then the many subtil disputations of those men, who by their poor shell of finite capacity, & reason, presume to empty the ocean of Gods infinitenesse, by finding out answers to all the objections of carnal reason, against all those mysteries & riddles of the Deity;
This was more real knowledge then the many subtle disputations of those men, who by their poor shell of finite capacity, & reason, presume to empty the Ocean of God's infiniteness, by finding out answers to all the objections of carnal reason, against all those Mysteres & riddles of the Deity;
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Ut intelligatur tacendum est, silence only can get some account of God, quiet and humble ignorance in the admiration of such a Majesty, is the profoundest knowledge.
Ut intelligatur tacendum est, silence only can get Some account of God, quiet and humble ignorance in the admiration of such a Majesty, is the profoundest knowledge.
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If our eyes of flesh cannot see any thing almost when they look straight & stedfastly upon the Sun, O what can the eye of the soul behold when it is fixed upon the consideration of that shining and glorious Majesty, will not that very light be as darknesse to it, that it shal be as it were darkned;
If our eyes of Flesh cannot see any thing almost when they look straight & steadfastly upon the Sun, Oh what can the eye of the soul behold when it is fixed upon the consideration of that shining and glorious Majesty, will not that very Light be as darkness to it, that it shall be as it were darkened;
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then, as being overcome with that dazling brightnesse of his Glorie, to think him inconceivable, & to express him in such terms as with all expresses our ignorance.
then, as being overcome with that dazzling brightness of his Glory, to think him inconceivable, & to express him in such terms as with all Expresses our ignorance.
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There is no name agrees more to God, thē that which saith, we cānot name him we cannot know him, such as invisible, incomprehensible, infinite &c. This Socrates an heathen profest to be all his knowledge, that he knew he did know nothing,
There is no name agrees more to God, them that which Says, we cannot name him we cannot know him, such as invisible, incomprehensible, infinite etc. This Socrates an heathen professed to be all his knowledge, that he knew he did know nothing,
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To the unknown God. I confesse indeed, the most part of our discourses, of our performances have such a writting on them, To th• … unknown God, because we think we know him, and so we know nothing;
To the unknown God. I confess indeed, the most part of our discourses, of our performances have such a writing on them, To th• … unknown God, Because we think we know him, and so we know nothing;
and growing in the grace of God, but to grow more and more in the believing ignorance of such a Mystery, in the knowledge of an unknown, unconceiveable,
and growing in the grace of God, but to grow more and more in the believing ignorance of such a Mystery, in the knowledge of an unknown, unconceivable,
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This is the most perfect knowledge of God, that doth not drive away darknesse, but increase it in the souls apprehension, any encrease in it doth not declare what God is,
This is the most perfect knowledge of God, that does not drive away darkness, but increase it in the Souls apprehension, any increase in it does not declare what God is,
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for, God hath no man seen, 1 Joh. 4. 12. And no man knows the Father but the Son, And none knows the Son but the Father, it's his own property, to know himself,
for, God hath no man seen, 1 John 4. 12. And no man knows the Father but the Son, And none knows the Son but the Father, it's his own property, to know himself,
Paul thinks it an odious comparison, to compare present crosses to eternal glory, I think them not worthy to be compared, saith Paul, Rom. 8. But how much more odious is it to compare God with creatures.
Paul thinks it an odious comparison, to compare present Crosses to Eternal glory, I think them not worthy to be compared, Says Paul, Rom. 8. But how much more odious is it to compare God with creatures.
Then certainly you have not taken up the true notion of God, when you have conceived him the most eminent of all beings as long as any being appears as a being in his sight,
Then Certainly you have not taken up the true notion of God, when you have conceived him the most eminent of all beings as long as any being appears as a being in his sighed,
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for all comparatives include the positive in both extreams: So then, you take up only some different degrees between them who differeth so infinitly, so incomprehensibly;
for all comparatives include the positive in both extremes: So then, you take up only Some different Degrees between them who differeth so infinitely, so incomprehensibly;
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but let once the glorious brightnesse of God shine upon the soul, and in that light all these lights shal be obscured, all their differences unobserved;
but let once the glorious brightness of God shine upon the soul, and in that Light all these lights shall be obscured, all their differences unobserved;
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and so not more or lesse: Infinitnesse is not capable of such terms of comparison. This is the reason why Christ sayes There is none good but one, even God.
and so not more or less: Infiniteness is not capable of such terms of comparison. This is the reason why christ Says There is none good but one, even God.
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How much more then shal created light and created goodnesse lose that name and notion, in the presence of that uncreated light, & self-sufficient goodnesse:
How much more then shall created Light and created Goodness loose that name and notion, in the presence of that uncreated Light, & self-sufficient Goodness:
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Can any boast of that which they have borrowed, and is not their own? As if the bird that had stolen from other birds its fair feathers, should come forth and contend with them about beauty, would not they presently every one pluck out their own,
Can any boast of that which they have borrowed, and is not their own? As if the bird that had stolen from other Birds its fair Feathers, should come forth and contend with them about beauty, would not they presently every one pluck out their own,
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if he should but keep in his breath, as it were, we should vanish into nothing, he looketh upon man as he is not, Iob 7. 8. That is a strange look, that looks man not only out of countenance,
if he should but keep in his breath, as it were, we should vanish into nothing, he looks upon man as he is not, Job 7. 8. That is a strange look, that looks man not only out of countenance,
other things that we call after that name are nearer nothing than God, and so in regard of his Majesty, may more fitly be called nothing than something, you see then how profound a mystery of Gods absolute self-sufficient perfection is infolded in these three Letters, I am, or in these four, Iehovah; If you ask what is God, there is nothing occures better then this, I am, or he that is, if I should say he is the Almighty, the only wise, the most perfect, the most glorious, it is all contained in that word, I am that I am, nempe hoc est ci esse, haec omnia esse:
other things that we call After that name Are nearer nothing than God, and so in regard of his Majesty, may more fitly be called nothing than something, you see then how profound a mystery of God's absolute self-sufficient perfection is enfolded in these three Letters, I am, or in these four, Jehovah; If you ask what is God, there is nothing occurs better then this, I am, or he that is, if I should say he is the Almighty, the only wise, the most perfect, the most glorious, it is all contained in that word, I am that I am, nempe hoc est ci esse, haec omnia esse:
As this holds out Gods absolute perfection, so we told you that it imports, his eternity and unchangeablenesse, you know Pilats speech, what I have written I have written, wherein he meant, that he would not change it, it should stand so.
As this holds out God's absolute perfection, so we told you that it imports, his eternity and unchangeableness, you know Pilats speech, what I have written I have written, wherein he meant, that he would not change it, it should stand so.
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So this properly belongs to Gods eternity, before the mountains were brought forth, from everlasting to everlasting he is God, Psalm 90. 2. Now this is properly to be,
So this properly belongs to God's eternity, before the Mountains were brought forth, from everlasting to everlasting he is God, Psalm 90. 2. Now this is properly to be,
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& this only deserves the name of being, which never was nothing, & never shal be nothing, which may alwayes say, I am, you know it is so with nothing else but God:
& this only deserves the name of being, which never was nothing, & never shall be nothing, which may always say, I am, you know it is so with nothing Else but God:
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but oh, who can retire so far backward as to apprehend a beginning, or go such a start forward as to conceive an end in such a being as is the beginning,
but o, who can retire so Far backward as to apprehend a beginning, or go such a start forward as to conceive an end in such a being as is the beginning,
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& end of all things, but without all beginning and end? Whose understanding would it not confound? There is no way here but to flee into Pauls Sanctuary, O the heighth and breadth and depth!
& end of all things, but without all beginning and end? Whose understanding would it not confound? There is no Way Here but to flee into Paul's Sanctuary, Oh the height and breadth and depth!
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Suppose then this should be the only exercise of men and Angels throughout all eternity, all this marvellous Arithmetick would not amount unto the least shadow of the countenance of him who is from everlasting:
Suppose then this should be the only exercise of men and Angels throughout all eternity, all this marvellous Arithmetic would not amount unto the least shadow of the countenance of him who is from everlasting:
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& infinitnesse behind, between two everlastings, which way soever it turns, there is no out going, which way soever it looks, it must lose it self in an infinitness round about it, it can find no beginning,
& infiniteness behind, between two everlastings, which Way soever it turns, there is no out going, which Way soever it looks, it must loose it self in an infiniteness round about it, it can find no beginning,
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though dayes and years be in a continual flux and motion about him, & they carry us down with their force, yet he abides the same for ever, even the earth that is establisht so sure;
though days and Years be in a continual flux and motion about him, & they carry us down with their force, yet he abides the same for ever, even the earth that is established so sure;
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& the Heavens that are supposed to be incorruptible, yet they wax old as doth a garment, but He is the same, and his years have no end, Psal. 102. 26, 27. Sine principio principium, absque finc finis, cui praeteritum non abit, haud adit futurum, ante omnia,
& the Heavens that Are supposed to be incorruptible, yet they wax old as does a garment, but He is the same, and his Years have no end, Psalm 102. 26, 27. Sine principio principium, absque finc finis, cui Past non abit, haud adit Future, ante omnia,
Therefore he is never driven to any consultation upon any emergent, or incident, as the wisest of men are, who could not foresee all accidents and events,
Therefore he is never driven to any consultation upon any emergent, or incident, as the Wisest of men Are, who could not foresee all accidents and events,
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or descend down unto the depths of Hell? Canst thou travel abroad, and compasse all the Sea & dry Land, by its longitude and latitude? Would any martal creature undertake such a voyage, to compasse the Universe? Nay, not only so,
or descend down unto the depths of Hell? Canst thou travel abroad, and compass all the Sea & dry Land, by its longitude and latitude? Would any Martal creature undertake such a voyage, to compass the Universe? Nay, not only so,
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& the maker of all these things, you cannot compasse the Sea and Land, how then can a soul comprehend him, who hath measured the waters in the hollow of his hand,
& the maker of all these things, you cannot compass the Sea and Land, how then can a soul comprehend him, who hath measured the waters in the hollow of his hand,
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how then canst thou find out him, who metteth out the heaven with his span & streacheth them out as a curtain? Isa. 40. 12. 22. You cannot number the Nations,
how then Canst thou find out him, who metteth out the heaven with his span & streacheth them out as a curtain? Isaiah 40. 12. 22. You cannot number the nations,
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and the inhabitants are but as Grasse-hoppers before him, & he spreadeth out the Heaven as a Tent to dwel into? He made all the pins and stakes of this Tabernacle,
and the inhabitants Are but as Grasshoppers before him, & he spreadeth out the Heaven as a Tent to dwell into? He made all the pins and stakes of this Tabernacle,
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Though you find him, yet can you search him out unto perfection? Then what you have found were not God? How is it possible for such narrow hearts to frame an apprehension,
Though you find him, yet can you search him out unto perfection? Then what you have found were not God? How is it possible for such narrow hearts to frame an apprehension,
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and the sweetest eloquence, when eloquence it self must become dumb and silent, it is the abundance & excesse of that inaccessible light, that hath no proportion to our understandings;
and the Sweetest eloquence, when eloquence it self must become dumb and silent, it is the abundance & excess of that inaccessible Light, that hath no proportion to our understandings;
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So much of him may be known, as may teach us our duty & shew unto us our blessednesse, let then all our inquiries of him have a special relation to this end, that we may out of love and fear of such a glorious & good God, worship and serve him,
So much of him may be known, as may teach us our duty & show unto us our blessedness, let then all our inquiries of him have a special Relation to this end, that we may out of love and Fear of such a glorious & good God, worship and serve him,
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If it do not discover thy self unto thy self that in that light of Gods glorious Majesty thou mayest distinctly behold thy own vilenesse and wretched misery, thy darknesse & deadnesse & utter impotency.
If it do not discover thy self unto thy self that in that Light of God's glorious Majesty thou Mayest distinctly behold thy own vileness and wretched misery, thy darkness & deadness & utter impotency.
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The Angels that Isaiah saw attending God in the Temple, had wings covering their faces, & wings covering their feet, those excellent spirits who must cover their feet from us,
The Angels that Isaiah saw attending God in the Temple, had wings covering their faces, & wings covering their feet, those excellent spirits who must cover their feet from us,
Isa. 1. 2, 3. &c. But what is the use Isaiah makes of all this glorious sight? Wo is me, I am a man of polluted lips, &c. Oh all is unclean, People and Pastor:
Isaiah 1. 2, 3. etc. But what is the use Isaiah makes of all this glorious sighed? Woe is me, I am a man of polluted lips, etc. O all is unclean, People and Pastor:
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and, lets him see all unclean within & without, & so it was with Iob. Iob 42. 5. I have heard of thee by the hearing of the ear, but as long as it was hear say, I thought my self something;
and, lets him see all unclean within & without, & so it was with Job Job 42. 5. I have herd of thee by the hearing of the ear, but as long as it was hear say, I Thought my self something;
But now saith he, since I have seen thee by the seeing of the eye, I abhorre my self in dust and ashes, I cannot look upon my self with patience, without abhorrency and detestation, self-love made me loth other mens sins more then mine own,
But now Says he, since I have seen thee by the seeing of the eye, I abhor my self in dust and Ashes, I cannot look upon my self with patience, without abhorrency and detestation, Self-love made me loath other men's Sins more then mine own,
but in affection, that attracts and units thy soul to God, & drawes it from thy self & all created things, this is a right discovery of Divine purity & glory, that spots even the cleannesse of Angels,
but in affection, that attracts and units thy soul to God, & draws it from thy self & all created things, this is a right discovery of Divine purity & glory, that spots even the cleanness of Angels,
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and like a vain fancy, for a poor inconsiderable man to go to a King with such a message, that he would dismisse so many subjects? And was it not attempt of some mad man to go about to lead so many thousands from a wicked tyrannicall King, into another Nation? Well, saith the Lord, I am:
and like a vain fancy, for a poor inconsiderable man to go to a King with such a message, that he would dismiss so many subject's? And was it not attempt of Some mad man to go about to led so many thousands from a wicked tyrannical King, into Another nation? Well, Says the Lord, I am:
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If we believed that it were he indeed, the Lord Jehovah, how would we be comforted? How would we praise Him by His Name IAH ? How would we stoop unto him,
If we believed that it were he indeed, the Lord Jehovah, how would we be comforted? How would we praise Him by His Name GOD? How would we stoop unto him,
and submit unto His blessed will? If we believed this, would we not be as dependent on him as if we had no being in our selves? Would we not make him our habitation and dwelling-place? And conclude our own stability,
and submit unto His blessed will? If we believed this, would we not be as dependent on him as if we had no being in our selves? Would we not make him our habitation and dwelling-place? And conclude our own stability,
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or like a vapour ascending for a little time, whose best estate is altogether vanity: Our purposes are soon broken off, and made of none effect; our resolutions change.
or like a vapour ascending for a little time, whose best estate is altogether vanity: Our Purposes Are soon broken off, and made of none Effect; our resolutions change.
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therefore let us cease from man whose breath is in his nostrils, and not trust in Princes who shal die, far lesse in our selves who are lesse then the least of men:
Therefore let us cease from man whose breath is in his nostrils, and not trust in Princes who shall die, Far less in our selves who Are less then the least of men:
for both it brings on judicial hardning here, and will be thy solemn accuser and witnesse against thee hereafter, Rom. 1. 21, 24. The knowledge of Jesus Christ,
for both it brings on judicial hardening Here, and will be thy solemn accuser and witness against thee hereafter, Rom. 1. 21, 24. The knowledge of jesus christ,
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truly so called, is neither barren, nor unfruitfull, for out of its root & sap, springs out humility, self-abasing, confidence in God, patience in tribula ions, meeknesse in provocations, temperance & sobriety in lawful things, &c. 2 Pet. 1. 5, 6, 7, 8.
truly so called, is neither barren, nor unfruitful, for out of its root & sap, springs out humility, self-abasing, confidence in God, patience in tribula ions, meekness in provocations, temperance & sobriety in lawful things, etc. 2 Pet. 1. 5, 6, 7, 8.
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Exod. 24 5, 6, 7, 8. The Lord, the Lord God, mercifull and gracious, &c. THere is nothing can separate between God & a people but iniquity, and yet he is very loath to separate even for that;
Exod 24 5, 6, 7, 8. The Lord, the Lord God, merciful and gracious, etc. THere is nothing can separate between God & a people but iniquity, and yet he is very loath to separate even for that;
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And in the 32. Chap. falls in grosse Idolatry, the great trespasse that he had given them so solemn warni• … g of often, whereupon great wrath is conceived.
And in the 32. Chap. falls in gross Idolatry, the great trespass that he had given them so solemn warni• … g of often, whereupon great wrath is conceived.
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Here is a sad farewell to Israel, & who would think he could be detained after all that? Who would think that he could be entreated? And yet he is not entreated, he is not requested before he give some ground of it,
Here is a sad farewell to Israel, & who would think he could be detained After all that? Who would think that he could be entreated? And yet he is not entreated, he is not requested before he give Some ground of it,
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Will he then accept a repenting people, and is there yet hope of mercy? Should he that is going away shew us the way to keep him still? And he that flees from us, will he strengthen us to pursue & follow after him? This is not after the manner of men, it is true, whose compassion fails,
Will he then accept a repenting people, and is there yet hope of mercy? Should he that is going away show us the Way to keep him still? And he that flees from us, will he strengthen us to pursue & follow After him? This is not After the manner of men, it is true, whose compassion fails,
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Well, the people mourns and puts off their ornaments in sign of humiliation & abasement, but all this deth not pacifie and quench the flame that was kindled:
Well, the people mourns and puts off their Ornament in Signen of humiliation & abasement, but all this death not pacify and quench the flame that was kindled:
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and in a manner, the Lord by Moses excommunicates all the People, and Rulers both, and draws away these holy things from the contagion of a prophane people:
and in a manner, the Lord by Moses excommunicates all the People, and Rulers both, and draws away these holy things from the contagion of a profane people:
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Moses falling familiar with God, not only obtains his request for the people, but becomes more bold in a request for his own satisfaction and confirmation:
Moses falling familiar with God, not only obtains his request for the people, but becomes more bold in a request for his own satisfaction and confirmation:
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But yet it is above both desire and fruition, thou cannot see my face &c. All our knowledge of God, all our attainments of experience of him, do reach but to some dark & confused apprehension of what he is;
But yet it is above both desire and fruition, thou cannot see my face etc. All our knowledge of God, all our attainments of experience of him, do reach but to Some dark & confused apprehension of what he is;
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it's the only thing in the Creation that Gods holinesse hath antipathy at, and therefore he is stil about the destroying of the body of sin in us, about the purging of all filthinesse of the flesh and spirit;
it's the only thing in the Creation that God's holiness hath antipathy At, and Therefore he is still about the destroying of the body of since in us, about the purging of all filthiness of the Flesh and Spirit;
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we may indeed speak over those words unto you, but it is the Lord that must write that Name upon your heart, he only can discover his glory to your spirit:
we may indeed speak over those words unto you, but it is the Lord that must write that Name upon your heart, he only can discover his glory to your Spirit:
if the spirit of God were inwardly writing what the word is teaching, then should our souls be living Epistles, that ye might read Gods Name on them:
if the Spirit of God were inwardly writing what the word is teaching, then should our Souls be living Epistles, that you might read God's Name on them:
which two hold out to us, the absolute incomprehensible perfection of God, eminently and infinitely enclosing within himself all perfections of the creatures;
which two hold out to us, the absolute incomprehensible perfection of God, eminently and infinitely enclosing within himself all perfections of the creatures;
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which three if they were pondered by us, till our souls received the stamp of them, they would certainly be powerfull to abstract and draw our hearts from the vain, changeable,
which three if they were pondered by us, till our Souls received the stamp of them, they would Certainly be powerful to abstract and draw our hearts from the vain, changeable,
God cannot make thee ashamed of thy hope, because he is faithfull & able, Ability and Fidelity is a sure Anchor to hold by in all storms and tempests. Such is God in himself;
God cannot make thee ashamed of thy hope, Because he is faithful & able, Ability and Fidis is a sure Anchor to hold by in all storms and tempests. Such is God in himself;
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The Lord exhibites himself in a twofold appearance, according to the condition of sinners, He sits on a Throne and tribunal of Grace & mercy, to make accesse to the vil est sinner, who isafraid of his wrath,
The Lord exhibits himself in a twofold appearance, according to the condition of Sinners, He sits on a Throne and tribunal of Grace & mercy, to make access to the vil est sinner, who isafraid of his wrath,
and then pronounces that sentence on their conscience, Cursed is he that abides not in all things, which the conscience subsumes and concludes it self accursed,
and then pronounces that sentence on their conscience, Cursed is he that abides not in all things, which the conscience subsumes and concludes it self accursed,
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no pretences, he can see no way to escape from Justice, and God is justified by this means, in his speaking and judging Psal. 51. 4. The soul ratifies and confirms the truth & justice of all our threatnings & judgements.
no pretences, he can see no Way to escape from justice, and God is justified by this means, in his speaking and judging Psalm 51. 4. The soul Ratifies and confirms the truth & Justice of all our threatenings & Judgments.
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the Lord hath erected a Throne of grace, & Tribunall of mercy in the word, whereupon he hath set his Son Jesus Christ, Psal. 2. 6. and 89. 14. and 45. 6. Heb. 1. 8. And O, this Throne is a comfortable Throne, mercy and truth goes before the face of the King to welcome & entertain miserable sinners,
the Lord hath erected a Throne of grace, & Tribunal of mercy in the word, whereupon he hath Set his Son jesus christ, Psalm 2. 6. and 89. 14. and 45. 6. Hebrew 1. 8. And Oh, this Throne is a comfortable Throne, mercy and truth Goes before the face of the King to welcome & entertain miserable Sinners,
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And from this Throne Jesus Christ holds out the Scepter of the Gospel to invite sinners, self-condemned sinners, to come to him alone, who hath gotten all finall judgement committed to him, that he may give eternall life to whom he will Ioh. 5. 21, 22. O that is a sweet and ample Commission given to our Friend & Brother Jesus Christ, power to repeal sentences past against us, power to loose them whom Justice hath bound, power and authority to absolve them whom justice hath condemned,
And from this Throne jesus christ holds out the Sceptre of the Gospel to invite Sinners, self-condemned Sinners, to come to him alone, who hath got all final judgement committed to him, that he may give Eternal life to whom he will John 5. 21, 22. O that is a sweet and ample Commission given to our Friend & Brother jesus christ, power to repeal sentences passed against us, power to lose them whom justice hath bound, power and Authority to absolve them whom Justice hath condemned,
Now I say seeing God hath of purpose established this Throne of mercy in the Word, thou mayest well after receiving and acknowledging of the justice of the curse of the Law, appeal to divine mercy and grace, sitting on another Throne of the Gospel, thou may if thy conscience urge thee to despair,
Now I say seeing God hath of purpose established this Throne of mercy in the Word, thou Mayest well After receiving and acknowledging of the Justice of the curse of the Law, appeal to divine mercy and grace, sitting on Another Throne of the Gospel, thou may if thy conscience urge thee to despair,
and to conclude there is no hope, thou may appeal, I say, from thy conscience, from Satan, from Justice unto Jesus Christ, who is holding out the Scepter to thee; the Minister calls thee:
and to conclude there is no hope, thou may appeal, I say, from thy conscience, from Satan, from justice unto jesus christ, who is holding out the Sceptre to thee; the Minister calls thee:
David may teach thee this manner of appellation, Ps. 130. & 142. 2. of appealing from the deserved curse to free undeserved blessing & mercy in Christ.
David may teach thee this manner of appellation, Ps. 130. & 142. 2. of appealing from the deserved curse to free undeserved blessing & mercy in christ.
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all our objections against coming to him & believing in him, it is certain, Ignorance is the mother of unbelief, together with the naturall perversenesse of our heatts,
all our objections against coming to him & believing in him, it is certain, Ignorance is the mother of unbelief, together with the natural perverseness of our heatts,
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& therefore his great slight and cunning is, to hold our minds fixed on the consideration of our misery and desperate estate, he keeps the awakned conscience still upon that comfortlesse sight,
& Therefore his great slight and cunning is, to hold our minds fixed on the consideration of our misery and desperate estate, he keeps the awakened conscience still upon that comfortless sighed,
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and he labours to hold out the thoughts of his mercy and grace, or diverts a soul from the consideration of his promises, whence it comes, that they are not established, that though salvation be near,
and he labours to hold out the thoughts of his mercy and grace, or diverts a soul from the consideration of his promises, whence it comes, that they Are not established, that though salvation be near,
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what ever thought possesse thee of thine own misery, of thy own guiltinesse, labour to counterpoise that which a thought of his mercy and free promises:
what ever Thought possess thee of thine own misery, of thy own guiltiness, labour to counterpoise that which a Thought of his mercy and free promises:
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The Lord hath so framed the expression and proclamation of his name in this place, that first a word of Majesty and power is premised (The Lord, The Lord God) that it may compasse our hearts in fear and reverence of such a glorious One,
The Lord hath so framed the expression and proclamation of his name in this place, that First a word of Majesty and power is premised (The Lord, The Lord God) that it may compass our hearts in Fear and Reverence of such a glorious One,
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But in the next place, you have the most sweet, alluring, comforting styles that can be imagined, to meet with the trembling and languishing condition of a soul that would be ready to faint before such a Majesty, here mercy takes it by the hand,
But in the next place, you have the most sweet, alluring, comforting styles that can be imagined, to meet with the trembling and languishing condition of a soul that would be ready to faint before such a Majesty, Here mercy Takes it by the hand,
and in the description of this, the Lord spends more words, according to the necessity of a soul, to signifie to us how great and strong consolation may be grounded on his Name,
and in the description of this, the Lord spends more words, according to the necessity of a soul, to signify to us how great and strong consolation may be grounded on his Name,
& nothing to discourage, to prejudge their welcome, that whoever, will, may come, and nothing may hinder on his part & then after all this, he subjoynes a word of his Justice, in avenging sin, to shew us that he leaves that as the last, that he assayes all gaining wayes of mercy with us,
& nothing to discourage, to prejudge their welcome, that whoever, will, may come, and nothing may hinder on his part & then After all this, he subjoins a word of his justice, in avenging since, to show us that he leaves that as the last, that he assays all gaining ways of mercy with us,
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Now whoever thou art that apprehends a dreadful & terrible God, and thy self a miserable and wretched sinner, thou canst find no comfort in Gods highnesse & power,
Now whoever thou art that apprehends a dreadful & terrible God, and thy self a miserable and wretched sinner, thou Canst find no Comfort in God's highness & power,
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but what comfort can I have in thy strength, since I know not thy good-will? I say, the Lord answers thee in this name, I am mercifull, saith the Lord,
but what Comfort can I have in thy strength, since I know not thy goodwill? I say, the Lord answers thee in this name, I am merciful, Says the Lord,
even towards their own brethren, Luk. 6. 36. Therefore he is called the Father of mercies. 2 Cor. 1. 3. Misericors est cui alterius miseria cordi est.
even towards their own brothers, Luk. 6. 36. Therefore he is called the Father of Mercies. 2 Cor. 1. 3. Misericors est cui alterius Miseria Cordii est.
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and yet his Majesty hath so long delayed the execution of our sentence, and calls us to repentance and forgivenesse, that we may escape the condemnation of Angels:
and yet his Majesty hath so long delayed the execution of our sentence, and calls us to Repentance and forgiveness, that we may escape the condemnation of Angels:
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But saith the doubting soul, I am exceeding perverse and wicked, there is nothing in me but wickednesse, it so abounds in me that there is nothing in me but wickednesse, it so abounds in me that there is none like me;
But Says the doubting soul, I am exceeding perverse and wicked, there is nothing in me but wickedness, it so abounds in me that there is nothing in me but wickedness, it so abounds in me that there is none like me;
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Shal our unbelief or doubting make the faith of God of none effect &c. Rom. 3. 3. God forbid. His faithfulnesse reaches unto the Clouds, he will keep Covenant with thee, whose soul hath chosen him, though thou often question and doubt of him.
Shall our unbelief or doubting make the faith of God of none Effect etc. Rom. 3. 3. God forbid. His faithfulness reaches unto the Clouds, he will keep Covenant with thee, whose soul hath chosen him, though thou often question and doubt of him.
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though there were many thousand worlds beside, I could pardon them all, if they would flee unto my mercy, thou shalt not be straitned in me, mercy will pardon thy abuse of mercy, it will forgive all faults thou dost against it self, Thou that sins against the Son of man, the Redeemer of the World,
though there were many thousand world's beside, I could pardon them all, if they would flee unto my mercy, thou shalt not be straitened in me, mercy will pardon thy abuse of mercy, it will forgive all Faults thou dost against it self, Thou that Sins against the Son of man, the Redeemer of the World,
whoever convinced of it, and loadned with it, desires rest to thy soul, thou may find it in Christ, whose former kindnesse thou hast answered with contempt, many sins, many great sins,
whoever convinced of it, and loadened with it, Desires rest to thy soul, thou may find it in christ, whose former kindness thou hast answered with contempt, many Sins, many great Sins,
His Name tells you he will pardon all kind of sins, & absolve all manner of guilty persons but yet such as do condemn themselves, such as are guilty in their own conscience,
His Name tells you he will pardon all kind of Sins, & absolve all manner of guilty Persons but yet such as do condemn themselves, such as Are guilty in their own conscience,
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you who do not enter into the serious examination of your wayes, and no not arraign your selves before Gods Tribunal daily, till you find your selves loathsome and desperate, and no refuge for you;
you who do not enter into the serious examination of your ways, and no not arraign your selves before God's Tribunal daily, till you find your selves loathsome and desperate, and no refuge for you;
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Now, consider what influence all this glorious Proclamation had on Moses; it stirs up in him reverence and affection, reverence to such a glorious Majesty,
Now, Consider what influence all this glorious Proclamation had on Moses; it stirs up in him Reverence and affection, Reverence to such a glorious Majesty,
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labour to keep the right and intire representation of God in thy sight, his whole Name, Strong, Mercifull & Iust, Great and Holy. I say, keep both in thy view,
labour to keep the right and entire representation of God in thy sighed, his Whole Name, Strong, Merciful & Just, Great and Holy. I say, keep both in thy view,
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if these three were right pondered till they sink in to the bottome of our spirits, they would make us indeed Christians, not in the Letter, but in the Spirit:
if these three were right pondered till they sink in to the bottom of our spirits, they would make us indeed Christians, not in the letter, but in the Spirit:
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its indeed, the Primo cognitum of Christianity, the first Principle of true Religion, the very root out of which springs & grows up walking sutably with.
its indeed, the Primo cognitum of Christianity, the First Principle of true Religion, the very root out of which springs & grows up walking suitably with.
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The two parents of true Religion are, the knowledge of God and of our selves, this indeed is the beginning of the fear of God, which the wise Preacher cals the beginning of wisdom:
The two Parents of true Religion Are, the knowledge of God and of our selves, this indeed is the beginning of the Fear of God, which the wise Preacher calls the beginning of Wisdom:
It is not many notions and speculations about the Divine nature, it is not high & strained conceptions of God that comprises the true knowledg of him, many think they know something when they can speak of these mysteries in some singular way,
It is not many notions and speculations about the Divine nature, it is not high & strained conceptions of God that comprises the true knowledge of him, many think they know something when they can speak of these Mysteres in Some singular Way,
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but straight towards God, his holinesse and glory, & our basenesse & misery, and therefore it constrains the soul to be ashamed of it self in such a glorious presence,
but straight towards God, his holiness and glory, & our baseness & misery, and Therefore it constrains the soul to be ashamed of it self in such a glorious presence,
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you know how ye fancy to your selves some bodily shape, when you conceive of him, you think he is some Reverend and Majestick Person, sitting on a Throne in Heaven;
you know how you fancy to your selves Some bodily shape, when you conceive of him, you think he is Some Reverend and Majestic Person, sitting on a Throne in Heaven;
when men paint or ingrave some similitude of God, & there is Idolatry in imagination, when the fancy and apprehension runs upon some Image, or likenesse of God:
when men paint or engrave Some similitude of God, & there is Idolatry in imagination, when the fancy and apprehension runs upon Some Image, or likeness of God:
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yet no man did see any liknesse at all, he did not come under the percep• … ion of the most subtile sense, he could not be perceived but by the retired understanding, going aside • … om all things visible,
yet no man did see any likeness At all, he did not come under the percep• … ion of the most subtle sense, he could not be perceived but by the retired understanding, going aside • … om all things visible,
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and the height that our knowledge of that noble part of our selves amounts to, is but this dark & confused conception, that the soul is some inward principle of life, and sense and reason;
and the height that our knowledge of that noble part of our selves amounts to, is but this dark & confused conception, that the soul is Some inward principle of life, and sense and reason;
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how then is it possible for us to conceive aright of the divine nature, as it is in it self? but only in a da• … k & generall way, we guesse at his Majesty, by the glorious emanations of his power,
how then is it possible for us to conceive aright of the divine nature, as it is in it self? but only in a da• … k & general Way, we guess At his Majesty, by the glorious emanations of his power,
and from all these concurring testimonies, & evidences of his Majesty, we gather this confused notion of him, that he is the fountain-self-independent being, the originall of all these things,
and from all these concurring testimonies, & evidences of his Majesty, we gather this confused notion of him, that he is the fountain-self-independent being, the original of all these things,
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Therefore it is that the Lord speaks to us in the Scripture of himself, according to our capacities, of his face, his right hand & arm, his Throne, his Scep• … er, his back parts, his anger, his fury, his repentance, his grief, and sorrow;
Therefore it is that the Lord speaks to us in the Scripture of himself, according to our capacities, of his face, his right hand & arm, his Throne, his Scep• … er, his back parts, his anger, his fury, his Repentance, his grief, and sorrow;
none of which are properly in his spiritual, immortall, & unchangeable nature, but because our dulnesse an• … slownesse in such, in apprehending things spiritual, it being almost without the sp• … e & comprehension of the soul while in the body, which is almost addicted unto the senses of the body:
none of which Are properly in his spiritual, immortal, & unchangeable nature, but Because our dulness an• … slowness in such, in apprehending things spiritual, it being almost without the sp• … e & comprehension of the soul while in the body, which is almost addicted unto the Senses of the body:
but in these expressions not beseeming his Majesty, because below him; learn your own ignorance of his glorious Majesty, your dulnesse and incapacity to be such,
but in these expressions not beseeming his Majesty, Because below him; Learn your own ignorance of his glorious Majesty, your dulness and incapacity to be such,
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and weaknesse in the creature, is founded in the grosse & material part of it, you see the more matter and bodily substance be in any thing, it is the more lumpish, heavy,
and weakness in the creature, is founded in the gross & material part of it, you see the more matter and bodily substance be in any thing, it is the more lumpish, heavy,
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When the soul of a man, or the spirit of a horse, hath so much vertue, to stirre up a lump of earth and to quicken it to many diverse operations even though that soul & spirit did not;
When the soul of a man, or the Spirit of a horse, hath so much virtue, to stir up a lump of earth and to quicken it to many diverse operations even though that soul & Spirit did not;
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their horses, saith God, are flesh, and not spirit, Isa. 30. Because, in comparison of his Majesty, the very spirits in them, are but like a dead lump of flesh:
their Horses, Says God, Are Flesh, and not Spirit, Isaiah 30. Because, in comparison of his Majesty, the very spirits in them, Are but like a dead lump of Flesh:
then all the swarmes of multiplied mankind, though gathered into any army, if the Lord did not restrain and limit his power, he were able to destroy whole Nations at once:
then all the swarms of multiplied mankind, though gathered into any army, if the Lord did not restrain and limit his power, he were able to destroy Whole nations At once:
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or the heavens? O, how narrow thoughts have we of his immense greatnesse? Who without division or multiplication of himself, fills all the corners of the world, whose indivisible unity is equivalent to an infinite extension, and divisibility:
or the heavens? O, how narrow thoughts have we of his immense greatness? Who without division or multiplication of himself, fills all the corners of the world, whose indivisible unity is equivalent to an infinite extension, and divisibility:
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& do not always cōsider this fountain-being, in whom we live and have our being. O, the Atheism of many souls prosessing God! We do speak, walk, eat and drink,
& do not always Consider this Fountain-being, in whom we live and have our being. O, the Atheism of many Souls processing God! We do speak, walk, eat and drink,
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& go about all our businesses, as if we were self-being, & independent of any, never thinking of that all-present quickning Spirit, that acts us, moves us, speaks in us, makes us to walk,
& go about all our businesses, as if we were self-being, & independent of any, never thinking of that all-present quickening Spirit, that acts us, moves us, speaks in us, makes us to walk,
and eat and drink, as the barbarous people, who see, hear, speak & reason, and never once reflect upon the principle of all these, to discern a soul within:
and eat and drink, as the barbarous people, who see, hear, speak & reason, and never once reflect upon the principle of all these, to discern a soul within:
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There is a spirit in man, and the more or lesse this spirit of man is abstracted from sensual and material things, it lives the more excellent and pure life,
There is a Spirit in man, and the more or less this Spirit of man is abstracted from sensual and material things, it lives the more excellent and pure life,
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O, how narrow are they, how captivated within the prison of the flesh? But when the Lord Jesus comes to set free, he delivers a soul from this bondage, he makes these chains fall off,
O, how narrow Are they, how captivated within the prison of the Flesh? But when the Lord jesus comes to Set free, he delivers a soul from this bondage, he makes these chains fallen off,
How would it compose our hearts to reverence & fear in all our actions, if we did, indeed, believe that the Judge of all the World is an eye-witnesse to our most retired and secret thoughts and doings? If any man were as privy to thy thoughts,
How would it compose our hearts to Reverence & Fear in all our actions, if we did, indeed, believe that the Judge of all the World is an eyewitness to our most retired and secret thoughts and doings? If any man were as privy to thy thoughts,
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O then, Why are we so little apprehensive of the al-searching eye of God, who can even declare to us our thought before it be? How much Atheism is rooted in the heart of the most holy? We do not alwayes meditate with David, Psal. 139. on that al-searching and al-knowing spirit, who knows our down-sitting & up-rising,
Oh then, Why Are we so little apprehensive of the al-searching eye of God, who can even declare to us our Thought before it be? How much Atheism is rooted in the heart of the most holy? We do not always meditate with David, Psalm 139. on that al-searching and All-knowing Spirit, who knows our downsit & uprising,
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when ever their transgressions do witnesse, that a man hath not a live• … y • … otion of this duty of Gods worship, that doth al• … o prove, that the very notion of a God-head is worn out, and cancelled in the soul;
when ever their transgressions do witness, that a man hath not a live• … y • … otion of this duty of God's worship, that does al• … oh prove, that the very notion of a Godhead is worn out, and canceled in the soul;
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For, How could souls conceive of God as he is indeed, but they must needs with Moses. Exod. 34 make haste to pray and worship? It is the principle of the very Law of Nature, which shall make the whole world inexcusable, because that when they knew God, they gloriesied him not as God.
For, How could Souls conceive of God as he is indeed, but they must needs with Moses. Exod 34 make haste to pray and worship? It is the principle of the very Law of Nature, which shall make the Whole world inexcusable, Because that when they knew God, they gloriesied him not as God.
must have worship, in which reverence and fear mixed with rejoycing and affection, predomines: it is supposed, and put beyond all question that it must be:
must have worship, in which Reverence and Fear mixed with rejoicing and affection, predomines: it is supposed, and put beyond all question that it must be:
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O What excuse can you have, who have not so much as a form of Godlinesse? Do you not know that its beyond all Controversie, that God must be worshipped? Why then do you deny it in your practice which all men must confesse in their conscience? Is not he God the Lord, a living and self-being Spirit? Then must he not have Worshippers? Beasts are not created for it, it is you O sons of men, whom he made for his own praise and it is not more suteable to your nature than it is honourable and glorious.
Oh What excuse can you have, who have not so much as a from of Godliness? Do you not know that its beyond all Controversy, that God must be worshipped? Why then do you deny it in your practice which all men must confess in their conscience? Is not he God the Lord, a living and self-being Spirit? Then must he not have Worshippers? Beasts Are not created for it, it is you Oh Sons of men, whom he made for his own praise and it is not more suitable to your nature than it is honourable and glorious.
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This is the great dignity and excellency you are priviledged with, beyond the brute beasts, to have spirits within you capable of knowing and acknowledging the God of your spirits:
This is the great dignity and excellency you Are privileged with, beyond the brutus beasts, to have spirits within you capable of knowing and acknowledging the God of your spirits:
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How farre are you come short of the noble design of your Creation, & the high end of your Immortall souls? If you will not worship God, know he will have Worshippers, certainly he will not want it,
How Far Are you come short of the noble Design of your Creation, & the high end of your Immortal Souls? If you will not worship God, know he will have Worshippers, Certainly he will not want it,
Offer thy self to him, saying, Lord, here am I, Should he seek you, who can have no advantage from you? Should he go about so earnest a search for true VVorshipers, who can have no profite by them? And why do ye not seek him since,
Offer thy self to him, saying, Lord, Here am I, Should he seek you, who can have no advantage from you? Should he go about so earnest a search for true VVorshipers, who can have no profit by them? And why do you not seek him since,
thogh thou must not intend such an end, to serve him for thy self, but for thy names sake, else thou shalt neither honour him, nor advantage thy self.
though thou must not intend such an end, to serve him for thy self, but for thy names sake, Else thou shalt neither honour him, nor advantage thy self.
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& much affection to God, as in the Israelits sacrificing their childrē, whatmore seem ing self-denyal? And yet what more real self-idolatry God owns not such a service,
& much affection to God, as in the Israelites sacrificing their children, whatmore seem ing self-denial? And yet what more real self-idolatry God owns not such a service,
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divine worship must have truth in it, that is plain, but what was that truth, it must be conformed to the rule & pattern of worship, which is Gods will & pleasure revealed in the word of truth, true worship is the very practise of the word of truth, it caries the Image and superscription and command upon it, which is a necessary ingredient in it, and constituent of it.
divine worship must have truth in it, that is plain, but what was that truth, it must be conformed to the Rule & pattern of worship, which is God's will & pleasure revealed in the word of truth, true worship is the very practice of the word of truth, it caries the Image and superscription and command upon it, which is a necessary ingredient in it, and constituent of it.
but of man who is the author and original of them, & so are but adulterated and false Coyn, that will not passe current with God, I fear there be many rites and vain customes among ignorant people in which they place some Religion which have no ground in the word of God,
but of man who is the author and original of them, & so Are but adulterated and false Coin, that will not pass current with God, I Fear there be many Rites and vain customs among ignorant people in which they place Some Religion which have no ground in the word of God,
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But when publick prayer is, your hearts should close with the petitions and offer them up joyntly to God, it is certainly a great slight of that deceitful destroyer, the Devill, to possesse your minds with an opinion of Religion, in such vain bablings, that he may with-draw both your ears & your hearts from the publick worship of God,
But when public prayer is, your hearts should close with the petitions and offer them up jointly to God, it is Certainly a great slight of that deceitful destroyer, the devil, to possess your minds with an opinion of Religion, in such vain babblings, that he may withdraw both your ears & your hearts from the public worship of God,
or to some certain words gotten by the heart, who hath commanded this? Sure not the Lord, who hath promised his spirit to teach them to pray and help their infirmities, who know not how, nor what to pray:
or to Some certain words got by the heart, who hath commanded this? Sure not the Lord, who hath promised his Spirit to teach them to pray and help their infirmities, who know not how, nor what to pray:
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so void are they of the knowledge and spirit of God, that they cannot discern betwixt Gods commands to themselves & their own requests to God betwixt his speaking to men,
so void Are they of the knowledge and Spirit of God, that they cannot discern betwixt God's commands to themselves & their own requests to God betwixt his speaking to men,
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and their speaking to him, between their professing of him before men, and praying and confessing to him, all this is but forged imaginary worship, worship falsly so called which the Father seeks not and receives not.
and their speaking to him, between their professing of him before men, and praying and confessing to him, all this is but forged imaginary worship, worship falsely so called which the Father seeks not and receives not.
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Let me pose your Consciences, many of you, what difference is there between your praying & your plowing, between your hearing and your harrowing, between your reading of the Scriptures and your reaping in the Harvest, between your Religious Service and your common ordinary actions, I say, what difference is in the rise of these? You do many civill things out of custome or because of the Precepts of men & is there any other principle at the bottom of your religious performances? Do you at all consider these are divine appointments, these have a stamp of his authority on them,
Let me pose your Consciences, many of you, what difference is there between your praying & your plowing, between your hearing and your harrowing, between your reading of the Scriptures and your reaping in the Harvest, between your Religious Service and your Common ordinary actions, I say, what difference is in the rise of these? You do many civil things out of custom or Because of the Precepts of men & is there any other principle At the bottom of your religious performances? Do you At all Consider these Are divine appointments, these have a stamp of his Authority on them,
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and from the Conscience of such an immediat command of God, and the desire to please him and obey him, do you go about these? I fear many cannot say it.
and from the Conscience of such an immediate command of God, and the desire to please him and obey him, do you go about these? I Fear many cannot say it.
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Isa. 66. to 6. Isa, 28. Now if you will examine it impartially it is even just so with us, there are some externall things in Religion which in comparison with the weightier things of faith, and obedience are but ceremonial;
Isaiah 66. to 6. Isaiah, 28. Now if you will examine it impartially it is even just so with us, there Are Some external things in Religion which in comparison with the Weightier things of faith, and Obedience Are but ceremonial;
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though in the mean time you be not given to secret prayer, & reading, and do not inwardly judge and examine your selves, that you may flee unto a Mediator;
though in the mean time you be not given to secret prayer, & reading, and do not inwardly judge and examine your selves, that you may flee unto a Mediator;
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I say unto such souls, as the Lord to the Jews, Who hath required this at your hands? who commanded you to hear the VVord, to be baptized, to wait on publick Ordinances? Away with all this, it is abomination to his Majesty though it please you never so well, the more it displeases him;
I say unto such Souls, as the Lord to the jews, Who hath required this At your hands? who commanded you to hear the Word, to be baptised, to wait on public Ordinances? Away with all this, it is abomination to his Majesty though it please you never so well, the more it displeases him;
What hath the Lord required of thee, but this, O man, To do justly, and walk humbly with thy God? So then thou dost not worship him in Truth, but in shadow;
What hath the Lord required of thee, but this, Oh man, To do justly, and walk humbly with thy God? So then thou dost not worship him in Truth, but in shadow;
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If the Lord required truth of old, much more now, when he hath abolished the multitude of Ceremonies, that the great things of his Law may be more seen and loved.
If the Lord required truth of old, much more now, when he hath abolished the multitude of Ceremonies, that the great things of his Law may be more seen and loved.
and by any means do not separate what God hath conjoyned, do not divide righteousness towards men, from a profession of holiness to God, else it is but a falshood, a counterfeit coyn;
and by any means do not separate what God hath conjoined, do not divide righteousness towards men, from a profession of holiness to God, Else it is but a falsehood, a counterfeit coin;
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but let the chief study, endeavour & delight of your souls be about that, which God most delights into, let the substantials of Religion have the first place in the soul, Pray more in secret, that he will be the life of your souls, you ought indeed to attend publick ordinances,
but let the chief study, endeavour & delight of your Souls be about that, which God most delights into, let the substantials of Religion have the First place in the soul, Pray more in secret, that he will be the life of your Souls, you ought indeed to attend public ordinances,
Practice hath more of truth in it then a profession, When your Fathers executed judgement, was not this to know me? Duties that have more opposition from our natures against them:
Practice hath more of truth in it then a profession, When your Father's executed judgement, was not this to know me? Duties that have more opposition from our nature's against them:
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For such as himself is, such he would be acknowledged to be, I would think it were true worship indeed, which had engraven on it the Name of the true & living God,
For such as himself is, such he would be acknowledged to be, I would think it were true worship indeed, which had engraven on it the Name of the true & living God,
and why seeks he such? But because in them he finds himself (so to speak:) His own I mage and superscription is upon them, His mercy isengraven on their faith & confidence;
and why seeks he such? But Because in them he finds himself (so to speak:) His own I mage and superscription is upon them, His mercy isengraven on their faith & confidence;
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For the most part, our Worship savours and smels nothing of God, neither his power, nor his mercy and grace, nor his holinesse and justice, nor his majesty and glory;
For the most part, our Worship savours and smells nothing of God, neither his power, nor his mercy and grace, nor his holiness and Justice, nor his majesty and glory;
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he seeks souls to make them like himself, and this likenesse and conformity to God is the very foundation of the souls happinesse, and eternall refreshment.
he seeks Souls to make them like himself, and this likeness and conformity to God is the very Foundation of the Souls happiness, and Eternal refreshment.
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What Communion can God have with your bodies, while your souls are removed far from him, more than with beasts? All society and fellowship must be between those that are like one another:
What Communion can God have with your bodies, while your Souls Are removed Far from him, more than with beasts? All society and fellowship must be between those that Are like one Another:
Do not mistake this, as if under the dayes of the Gospel we were not called to an external and bodily Worship, to any service to which our outward man is instrumentall;
Do not mistake this, as if under the days of the Gospel we were not called to an external and bodily Worship, to any service to which our outward man is instrumental;
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this is one of the deep delusions of this Age, into which some men, reprobate 〈 ◊ 〉 the Faith, hath fallen, That there should be no externall Ordinances,
this is one of the deep delusions of this Age, into which Some men, Reprobate 〈 ◊ 〉 the Faith, hath fallen, That there should be no external Ordinances,
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Neither is it the Spirit of Christ which teacheth this, because our Lord Jesus hath taught us to offer up our bodies and spirits both in a reasonable service, Rom. 12. 1, 2. The sacrifice of the bodily performance, offered up by the spiritual affection,
Neither is it the Spirit of christ which Teaches this, Because our Lord jesus hath taught us to offer up our bodies and spirits both in a reasonable service, Rom. 12. 1, 2. The sacrifice of the bodily performance, offered up by the spiritual affection,
This was not the Spirit Christ promised to his Disciples, and Apostles, which spirit did breath most lively in the use of the external Ordinances, all their dayes;
This was not the Spirit christ promised to his Disciples, and Apostles, which Spirit did breath most lively in the use of the external Ordinances, all their days;
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and this is not the spirit which was at the hour in which Christ spoke, The hour is come; and now is, ver. 23. in which the true worship of God shal not be in the external and Jewish Ceremonies,
and this is not the Spirit which was At the hour in which christ spoke, The hour is come; and now is, ver. 23. in which the true worship of God shall not be in the external and Jewish Ceremonies,
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and rites, void of all life and inward sense of Piety, but the true worship of God shal be made up of a soul and body, of spirit and truth, of the external appointed Ordinances according to the word of truth,
and Rites, void of all life and inward sense of Piety, but the true worship of God shall be made up of a soul and body, of Spirit and truth, of the external appointed Ordinances according to the word of truth,
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because it is a spiritual businesse, and hath relation to the fountain-spirit, which hath the most perfect opposition to all false appearances, and externall shews:
Because it is a spiritual business, and hath Relation to the fountain-spirit, which hath the most perfect opposition to all false appearances, and external shows:
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I am sure you know and may reflect upon your selves, that you make Religion but a matter of outward fashion and externall custome, you have never almost taken to heart in earnest, you may frequent the Ordinances, you may have a form of godlinesse, consisting in some outward performances & priviledges,
I am sure you know and may reflect upon your selves, that you make Religion but a matter of outward fashion and external custom, you have never almost taken to heart in earnest, you may frequent the Ordinances, you may have a from of godliness, consisting in Some outward performances & privileges,
Prayer is a burthen, not a delight, if your spiri• … s were chiefly imployed in Religious duties, Religion would be almost your Element, your pleasure and Recreation,
Prayer is a burden, not a delight, if your spiri• … s were chiefly employed in Religious duties, Religion would be almost your Element, your pleasure and Recreation,
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then the Worship of God, because your mind is more upon any thing else, I fear the most part of us who endeavour to some measure, to seek God, have too much drosse of outward formality,
then the Worship of God, Because your mind is more upon any thing Else, I Fear the most part of us who endeavour to Some measure, to seek God, have too much dross of outward formality,
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thus you live alwayes in a complaining humor, fighing and going backward, because you have some stirring principles or conscience vvithin, vvhich bears vvitnesse against you;
thus you live always in a complaining humour, sighing and going backward, Because you have Some stirring principles or conscience within, which bears witness against you;
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The mystery of Christs Incarnation and D• … ath, and Resurrection, is one of the great mysteries of Religion, God manifested in the flesh, yet I conceive there is a greater mystery than it,
The mystery of Christ Incarnation and D• … ath, and Resurrection, is one of the great Mysteres of Religion, God manifested in the Flesh, yet I conceive there is a greater mystery than it,
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and it must needs be greatest of all, and without controversie greatest, because it is the beginning and end of all, fons & finis omnium, all mysteries have their rise here,
and it must needs be greatest of all, and without controversy greatest, Because it is the beginning and end of all, fons & finis omnium, all Mysteres have their rise Here,
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There is a naturall desire in all men to know, and if any thing be secret and wonderfull, the desire is more inflamed after the knowledge of it, the very difficulty or impossibility of attaining it, in stead of restraining the curiosity of mans spirit, doth rather incense it.
There is a natural desire in all men to know, and if any thing be secret and wonderful, the desire is more inflamed After the knowledge of it, the very difficulty or impossibility of attaining it, in stead of restraining the curiosity of men Spirit, does rather incense it.
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because it is plain, whereas the most plain truths, which are beyond all controversie, are the most necessary and most profitable for our eternal salvation;
Because it is plain, whereas the most plain truths, which Are beyond all controversy, Are the most necessary and most profitable for our Eternal salvation;
but if there be any secret mystery in the Scriptures, which the Lord hath only pointed out more obscurely to us, reserving the distinct and clear understanding of it to himself, Deut. 29. 26. that is the Apple which our cursed natures will long for,
but if there be any secret mystery in the Scriptures, which the Lord hath only pointed out more obscurely to us, reserving the distinct and clear understanding of it to himself, Deuteronomy 29. 26. that is the Apple which our cursed nature's will long for,
If the Ark be covered to keep men from looking into it, that doth rather provoke the curious spirit of man to prye into it, 1 Sam. 6. 19. If the Lord shew his wonderfull glory in the Mount,
If the Ark be covered to keep men from looking into it, that does rather provoke the curious Spirit of man to pry into it, 1 Sam. 6. 19. If the Lord show his wonderful glory in the Mount,
or else they will be medling, such is the unbridled licence of our minds, and the perverse dispositions of our natures that where God familiarly invites us to come, what he earnestly presseth us to search and know, that we despise as trivial and common:
or Else they will be meddling, such is the unbridled licence of our minds, and the perverse dispositions of our nature's that where God familiarly invites us to come, what he earnestly Presseth us to search and know, that we despise as trivial and Common:
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and what he compasseth about with a divine darkness of inaccessible light, and hath removed far from the apprehensions of all living that we will needs search into,
and what he Compasseth about with a divine darkness of inaccessible Light, and hath removed Far from the apprehensions of all living that we will needs search into,
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for who knowes the Father but the Son, or the Son but the Father or who knoweth the mind of God but the Spirit? Yet the foolish minds of men will not be satisfied with the believing ignorance of such a mysterie,
for who knows the Father but the Son, or the Son but the Father or who Knoweth the mind of God but the Spirit? Yet the foolish minds of men will not be satisfied with the believing ignorance of such a mystery,
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even so it befalls many unsober and presumptuous spirits, who not being satisfied with the simple truth of God, clearly asserting that this is, endeavour to examine it according to reason,
even so it befalls many unsober and presumptuous spirits, who not being satisfied with the simple truth of God, clearly asserting that this is, endeavour to examine it according to reason,
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but by answers framed according to the severall capacities of men, I say all this is but daring to behold the infinite glorie of God with eies of flesh, which makes them darkned in mind,
but by answers framed according to the several capacities of men, I say all this is but daring to behold the infinite glory of God with eyes of Flesh, which makes them darkened in mind,
therefore the great command of the Gospell is this, to receive with a ready and willing mind whatsoever the Lord saith to us, whatsoever it may appear to sense & reason;
Therefore the great command of the Gospel is this, to receive with a ready and willing mind whatsoever the Lord Says to us, whatsoever it may appear to sense & reason;
but to believe what is spoken, till the day break, and the shadows flee away, and the darknesse of ignorance be wholly dispelled by the rising of the Sun of Righteousnesse.
but to believe what is spoken, till the day break, and the shadows flee away, and the darkness of ignorance be wholly dispelled by the rising of the Sun of Righteousness.
for the world through wisedom knew not God. 1 Cor. 1. And certainly who ever he be that will not quiet his conscience upon the bare word of truth in this particular,
for the world through Wisdom knew not God. 1 Cor. 1. And Certainly who ever he be that will not quiet his conscience upon the bore word of truth in this particular,
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How may this be, how can one be three, and three one, then withall let this of Pauls sound in thine ears, Who art thou, O man who disputes? Think that thou art man, think that he is God:
How may this be, how can one be three, and three one, then withal let this of Paul's found in thine ears, Who art thou, Oh man who disputes? Think that thou art man, think that he is God:
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Now common reason may tell any man that there can bee but one thing most perfect & Excellent, there can be but one infinite, one Almighty, one beginning and end of all, one first mover, one first cause, of whom are all things, and who is of none.
Now Common reason may tell any man that there can be but one thing most perfect & Excellent, there can be but one infinite, one Almighty, one beginning and end of all, one First mover, one First cause, of whom Are all things, and who is of none.
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The great point which Iohn hath in hand, is this fundamentall of our Salvation, that Jesus Christ is the Son of God & Saviour of the World, in whom all our confidence should be placed,
The great point which John hath in hand, is this fundamental of our Salvation, that jesus christ is the Son of God & Saviour of the World, in whom all our confidence should be placed,
There are three bearing witnesse to this truth in heaven, The Father, the word (that is) Jesus Christ the eternal Son of God, whom this Apostle calls the word of God, or wisdom of God.
There Are three bearing witness to this truth in heaven, The Father, the word (that is) jesus christ the Eternal Son of God, whom this Apostle calls the word of God, or Wisdom of God.
Him hath God the Father sealed, saith Iohn. Indeed the stamp of divinitie of the divine Image, in such an excellent manner upon the man Christ, was a Seal set on by God the Father, signifying & confirming his approbation of his well-beloved Son,
Him hath God the Father sealed, Says John. Indeed the stamp of divinity of the divine Image, in such an excellent manner upon the man christ, was a Seal Set on by God the Father, signifying & confirming his approbation of his well-beloved Son,
He is the very expression and Character of the Fathers person, and Glory. Heb. 1. In his own Person, and he hath revealed and expressed his Fathers mind,
He is the very expression and Character of the Father's person, and Glory. Hebrew 1. In his own Person, and he hath revealed and expressed his Father's mind,
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after his Ascension, the Holy Ghost signifieth his presence and consent to that work, in the similitude of a Dove, the Holy Ghost testified it in the power that raised him from the dead, the Holy Ghost put it beyond all question when he descended upon the Apostles according to Christs promise.
After his Ascension, the Holy Ghost signifies his presence and consent to that work, in the similitude of a Dove, the Holy Ghost testified it in the power that raised him from the dead, the Holy Ghost put it beyond all question when he descended upon the Apostles according to Christ promise.
For the other three witnesses on earth, we shal not stay upon it, only know that the work of the regeneration of souls by the power of the word and spirit signified by water, the justification of guilty souls signified by the blood of Jesus Christ,
For the other three Witnesses on earth, we shall not stay upon it, only know that the work of the regeneration of Souls by the power of the word and Spirit signified by water, the justification of guilty Souls signified by the blood of jesus christ,
& the Testimony of the spirit in our Conscience bearing witnesse to our Spirits, is an assured Testimony of this, that Jesus Christ in whom we believe, is the only begotten of the Father, full of grace and truth.
& the Testimony of the Spirit in our Conscience bearing witness to our Spirits, is an assured Testimony of this, that jesus christ in whom we believe, is the only begotten of the Father, full of grace and truth.
The changing, pacifying and comforting of souls, in such a wonderfull manner, cryes aloud, that he in whom the soul believes is the true and living God, whom to know is eternal life.
The changing, pacifying and comforting of Souls, in such a wonderful manner, cries aloud, that he in whom the soul believes is the true and living God, whom to know is Eternal life.
But mark I pray you, the accuracy of the Apostle in the change of the speech, these three witnesses on earth (saith he) agree in one, in giving one common testimony to the Son of God, and Saviour of Sinners:
But mark I pray you, the accuracy of the Apostle in the change of the speech, these three Witnesses on earth (Says he) agree in one, in giving one Common testimony to the Son of God, and Saviour of Sinners:
yet moreover they are one, They not only agree in one, but are one God, one simple undivided self-being infinite Spirit, holden out to us in three Persons, the Father, Son,
yet moreover they Are one, They not only agree in one, but Are one God, one simple undivided self-being infinite Spirit, held out to us in three Persons, the Father, Son,
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Deut. 6. 4. and Ioh. 5. 7. ALL Scripture is given by inspiration of God & it is profitable for instruction, for direction, &c. There is no refuse in it:
Deuteronomy 6. 4. and John 5. 7. ALL Scripture is given by inspiration of God & it is profitable for instruction, for direction, etc. There is no refuse in it:
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& darkly thorow a vail, yet as much is given us to know as may make the man of God perfect in every good work, as much is given us to know as may build us up to eternall salvation:
& darkly thorough a Vail, yet as much is given us to know as may make the man of God perfect in every good work, as much is given us to know as may built us up to Eternal salvation:
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If men would labour to walk in that light they have attained, rather than curiously enquire after what they cannot know by enquiry, they should sooner attain more true light,
If men would labour to walk in that Light they have attained, rather than curiously inquire After what they cannot know by enquiry, they should sooner attain more true Light,
but for the most part while men look after light, they darken themselves, & this is the righteous judgement of the Lord upon the world, that doth not receive the truth in love,
but for the most part while men look After Light, they darken themselves, & this is the righteous judgement of the Lord upon the world, that does not receive the truth in love,
or walk in the light of what they have already attained, therefore he gives men up to wander in their search into the dark dungeons of humane wisdome and fancy,
or walk in the Light of what they have already attained, Therefore he gives men up to wander in their search into the dark dungeons of humane Wisdom and fancy,
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so they pursuing after new discoveries in contraverted things, and not taking a heart-hold and inward grip of the substantiall truths of the Gospell, which are beyond all controversie do even lose what they have.
so they pursuing After new discoveries in contraverted things, and not taking a heart-hold and inward grip of the substantial truths of the Gospel, which Are beyond all controversy do even loose what they have.
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and make way for a clearer manifestation of God, than if we should search and enquire into all the Volums that are written upon it, thinking by this means to satisfie our reason.
and make Way for a clearer manifestation of God, than if we should search and inquire into all the Volumes that Are written upon it, thinking by this means to satisfy our reason.
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Look upon that place of Moses, what is the great instruction he draws from this unity of Gods Essence. v. 5. Thou shalt love the Lord thy God with all thy heart;
Look upon that place of Moses, what is the great instruction he draws from this unity of God's Essence. v. 5. Thou shalt love the Lord thy God with all thy heart;
The naturall subordination of man to God, the relation he hath as a Creature to a Creator, is the first & fundamentall relation, beyond all respects to himself, or other fellow-creatures.
The natural subordination of man to God, the Relation he hath as a Creature to a Creator, is the First & fundamental Relation, beyond all respects to himself, or other fellow-creatures.
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This is the proto-naturall Obligation upon the Creature, therefore it should have returned in a direct line to his Majesty all its affections and endeavours:
This is the proto-natural Obligation upon the Creature, Therefore it should have returned in a Direct line to his Majesty all its affections and endeavours:
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but ye have broken all the Commands, yet such is the brutish ignorance & stupidity of the most part, that you will not confesse that, when it comes to particulars;
but you have broken all the Commands, yet such is the brutish ignorance & stupidity of the most part, that you will not confess that, when it comes to particulars;
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and especially, if you should be challenged for loving other things more than God, or having other Gods besides the true God, you will instantly deny it,
and especially, if you should be challenged for loving other things more than God, or having other God's beside the true God, you will instantly deny it,
& that with an asseveration & aversation, God forbid that I have another God: Alas! this shews, that what you confesse in the generall is not believed in the heart,
& that with an asseveration & aversation, God forbid that I have Another God: Alas! this shows, that what you confess in the general is not believed in the heart,
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but do ye not know that your care, and grief, and desire, and love, vents another way towards base things? You know, that you have a will of your own, which goeth quite contrary to his holy vvill in all things,
but do you not know that your care, and grief, and desire, and love, vents Another Way towards base things? You know, that you have a will of your own, which Goes quite contrary to his holy will in all things,
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the soul returns to its first husband, from vvhom it vvent awhooring, & now the stamp of God is so upon it, that it is changed into his Image and glory, having tasted how good this one self-sufficient-good is, it gladly & easily divorces from all other Lovers;
the soul returns to its First husband, from whom it went awhooring, & now the stamp of God is so upon it, that it is changed into his Image and glory, having tasted how good this one self-sufficient-good is, it gladly & Easily divorces from all other Lovers;
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It's true, this is done gradually, there is much of the heart yet unbroken to this sweet and easie yoke of love, much of the corrupt nature untamed, unreclaimed,
It's true, this is done gradually, there is much of the heart yet unbroken to this sweet and easy yoke of love, much of the corrupt nature untamed, unreclaimed,
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O, let this be engraven on your hearts, that your inward affections and outward actions may expresse that one Lord to be your God, and none other beside him:
O, let this be engraven on your hearts, that your inward affections and outward actions may express that one Lord to be your God, and none other beside him:
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It is a great shame and reproach to Christians, that they do not carry the stamp of the first Principle of Religion upon their walking, the condition & conversation of many declares how little account they make of the true God,
It is a great shame and reproach to Christians, that they do not carry the stamp of the First Principle of Religion upon their walking, the condition & Conversation of many declares how little account they make of the true God,
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if this one Lord be your God? As for you the Israel of God who are called by Jesus Christ to partake with the Common-Wealth of Israel, in the Covenant of promises, hear, I beseech you, this,
if this one Lord be your God? As for you the Israel of God who Are called by jesus christ to partake with the commonwealth of Israel, in the Covenant of promises, hear, I beseech you, this,
and let your souls incline to it, and receive it. Your God is one Lord; have then, no other Lords over your souls and consciences; not your selves, not others.
and let your Souls incline to it, and receive it. Your God is one Lord; have then, no other lords over your Souls and Consciences; not your selves, not Others.
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if he in whom it believes were not declared to be the Son of God with power, there is nothing so mean & weakly as Faith in it self, its a poor despicable thing of it self,
if he in whom it believes were not declared to be the Son of God with power, there is nothing so mean & weakly as Faith in it self, its a poor despicable thing of it self,
if the object of it were not the strong God, the Lord Almighty, from whom it derives and borrows all its power & vertue, either to pacifie the conscience,
if the Object of it were not the strong God, the Lord Almighty, from whom it derives and borrows all its power & virtue, either to pacify the conscience,
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I am sure that many of you considers not this, that Christ Jesus who was in due time born of the Virgin Mary, & died for sinners, is the eternall Son of God, equall to his Father in all glory and power.
I am sure that many of you considers not this, that christ jesus who was in due time born of the Virgae Marry, & died for Sinners, is the Eternal Son of God, equal to his Father in all glory and power.
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and being convinced of sin (if you believed this solidely, that he in whom forgivennesse of sin and salvation is preached, is the same Lord God of whom you hear in the Old Testament, who gave out the Law,
and being convinced of since (if you believed this solidly, that he in whom Forgiveness of since and salvation is preached, is the same Lord God of whom you hear in the Old Testament, who gave out the Law,
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and inspired the Prophets, the only begotten of the Father in a way infinitly removed from all created capacities) you could not but find the Father well satisfied in him,
and inspired the prophets, the only begotten of the Father in a Way infinitely removed from all created capacities) you could not but find the Father well satisfied in him,
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But as the thing testified is a matter of great consolation, so the witnesse testifying to this foundamentall of our Religion, may be a ground of great encouragement to discouraged souls.
But as the thing testified is a matter of great consolation, so the witness testifying to this fundamental of our Religion, may be a ground of great encouragement to discouraged Souls.
and more loving than any of the Persons of the God-head, either the Father or the Holy Ghost, there are some thoughts of estrangednesse and distance of the Father,
and more loving than any of the Persons of the Godhead, either the Father or the Holy Ghost, there Are Some thoughts of estrangedness and distance of the Father,
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but observe I beseech you, the Father, the Son, & the Holy Ghost all of them first agreeing in one Testimony, the Father declares from heaven, that he is abundantly well pleased with his Son, not only because he is his Son,
but observe I beseech you, the Father, the Son, & the Holy Ghost all of them First agreeing in one Testimony, the Father declares from heaven, that he is abundantly well pleased with his Son, not only Because he is his Son,
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but even in the undertaking and performing of that work of Redemption of sinners: It is therefore his most serious invitation, and peremptory command to all to hear him, and believe in him.
but even in the undertaking and performing of that work of Redemption of Sinners: It is Therefore his most serious invitation, and peremptory command to all to hear him, and believe in him.
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The Father is the very fountain of it, his love is the spring of all, God so loved the World, that he hath sent his Son Christ hath not purchased that eternal love to us,
The Father is the very fountain of it, his love is the spring of all, God so loved the World, that he hath sent his Son christ hath not purchased that Eternal love to us,
And therefore, as we have the Son delighting among the sons of men, Pro. 8. and delighting to be imployed and to do his will, Psal 40. So we have the Father delighting to send his Son,
And Therefore, as we have the Son delighting among the Sons of men, Pro 8. and delighting to be employed and to do his will, Psalm 40. So we have the Father delighting to send his Son,
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& taking pleasure in instructing him, and furnishing him for it, Isa. 42. 1. And therefore Christ often professed that he was not often about his own vvork,
& taking pleasure in instructing him, and furnishing him for it, Isaiah 42. 1. And Therefore christ often professed that he was not often about his own work,
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and faith of acceptation through a Mediator, not because the Mediator purchaseth his good-will, but because his love and good-will only vents in his beloved Son Christ,
and faith of acceptation through a Mediator, not Because the Mediator purchases his goodwill, but Because his love and goodwill only vents in his Beloved Son christ,
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so the great work of applying all these priviledges to Saints, and making them actually partakers of the blessings of Christ his death, is committed in a special way to the Holy Ghost:
so the great work of applying all these privileges to Saints, and making them actually partakers of the blessings of christ his death, is committed in a special Way to the Holy Ghost:
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I will send the Comforter, &c. So then, Father, Son, & Holy Ghost all agree in one, that Jesus Christ is a sure refuge for sinners, a plank for ship-broken men, a firm & sure foundation to build everlasting hopes upon, there is no party dissenting in all the Gospel, the businesse of the Salvation of lost souls is concluded in this holy Counsell of the Trinity with one voice,
I will send the Comforter, etc. So then, Father, Son, & Holy Ghost all agree in one, that jesus christ is a sure refuge for Sinners, a plank for ship-broken men, a firm & sure Foundation to built everlasting hope's upon, there is no party dissenting in all the Gospel, the business of the Salvation of lost Souls is concluded in this holy Counsel of the Trinity with one voice,
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as at first, all of them agreed, to make man, Let us make man ▪ So again, they agree to make him again, to restore him to life in the second Adam. Who ever thou be that wouldst flee to God for mercy, • … o it in confidence, the Father, the Son,
as At First, all of them agreed, to make man, Let us make man ▪ So again, they agree to make him again, to restore him to life in the second Adam. Who ever thou be that Wouldst flee to God for mercy, • … oh it in confidence, the Father, the Son,
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I would conclude this matter with a word of direction how to worship God, which I cannot expresse in fitter terms then these of Nazianzen, I cannot think upon one,
I would conclude this matter with a word of direction how to worship God, which I cannot express in fitter terms then these of Nazianzen, I cannot think upon one,
There is great ignorance & mistake of this even amongst the best Christians, the grosser sort when they hear of one God only, thinks Christ but some eminent man,
There is great ignorance & mistake of this even among the best Christians, the grosser sort when they hear of one God only, thinks christ but Some eminent man,
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Eph. 1. Who worketh all things after the Counsell of his own will. Job ▪ 23. He is in one mind, & who can turn him, &c. HAving spoken something before of God, in his Nature, and Being, and Properties, we come in the next place to consider his glorious Majesty as • … e sta• … s in some nearer relation to his creatures, the works of his hands:
Ephesians 1. Who works all things After the Counsel of his own will. Job ▪ 23. He is in one mind, & who can turn him, etc. HAving spoken something before of God, in his Nature, and Being, and Properties, we come in the next place to Consider his glorious Majesty as • … e sta• … s in Some nearer Relation to his creatures, the works of his hands:
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For we must conceive the first rise of all things in the world, to be in this self-being, the first conception of them to be in the Womb of God's everlasting purpose and Decree, which in due time, according to his appointment, brings forth the childe of the creature to the light of actual existence and being:
For we must conceive the First rise of all things in the world, to be in this self-being, the First conception of them to be in the Womb of God's everlasting purpose and decree, which in due time, according to his appointment, brings forth the child of the creature to the Light of actual existence and being:
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but he must diffuse himself by his affections & desires, & endeavours, & as it vvere, walk abroad upon these legs, to fetch in some supply from the creatures or Creator:
but he must diffuse himself by his affections & Desires, & endeavours, & as it were, walk abroad upon these legs, to fetch in Some supply from the creatures or Creator:
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was the Fathers delight from all Eternity, and the Father again his delight, for he rejoiced alwayes before him, vers. 30. And this was an al-sufficient possession that one had of another. v. 22. the love between the Father and the Son is holden out as the first pattern of all loves and delight.
was the Father's delight from all Eternity, and the Father again his delight, for he rejoiced always before him, vers. 30. And this was an All-sufficient possession that one had of Another. v. 22. the love between the Father and the Son is held out as the First pattern of all loves and delight.
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Ioh. 17. 23, 24. This then flowes from the infinite excesse of perfection and exundance of self-being, that his Majesty is pleased to come without himself, to maintain his own Glory in the works of his hands, to decree and appoint other things beside himself, and to execute that decree.
John 17. 23, 24. This then flows from the infinite excess of perfection and exundance of self-being, that his Majesty is pleased to come without himself, to maintain his own Glory in the works of his hands, to Decree and appoint other things beside himself, and to execute that Decree.
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and decreed to manifest his own glory in the making and ruling of the World, that there is a Counsell and purpose of his will which reaches all things, which have been, are now,
and decreed to manifest his own glory in the making and ruling of the World, that there is a Counsel and purpose of his will which reaches all things, which have been, Are now,
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but also one for all, that is, with one simple Act and Resolution of his Holy will he hath determined, all these several things, all their times their conditions, their circumstances. 3. That whatsoever he hath from all eternity purposed, he in time practiseth it,
but also one for all, that is, with one simple Act and Resolution of his Holy will he hath determined, all these several things, all their times their conditions, their Circumstances. 3. That whatsoever he hath from all eternity purposed, he in time Practiseth it,
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irresistable by any created power, himself will not change it, For he is in one mind, and none else can hinder it, for who can turn him? he desireth and he doth it,
irresistible by any created power, himself will not change it, For he is in one mind, and none Else can hinder it, for who can turn him? he Desires and he does it,
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so unruly and uncomely, as when Will is divided from Wisdome, when men follow their own will and lusts as a Law, against their conscience, that is monstruous.
so unruly and uncomely, as when Will is divided from Wisdom, when men follow their own will and Lustiest as a Law, against their conscience, that is monstruous.
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so that it may be used of him, stat pro ratione voluntas, Rom. 9. 13, 14. If we consider the glorious Fab• … ick of the World, the Order established in it, the sweet harmony it keepeth in all its motions & successions:
so that it may be used of him, stat Pro ratione Voluntas, Rom. 9. 13, 14. If we Consider the glorious Fab• … ick of the World, the Order established in it, the sweet harmony it Keepeth in all its motions & successions:
but if he had never seen nor known this world, he could never have imagined the thousand part of this world, he could in no wise have formed an Image in his mind of all these different kindes of creatures, Creatures must have some example and coppy to look to,
but if he had never seen nor known this world, he could never have imagined the thousand part of this world, he could in no wise have formed an Image in his mind of all these different Kinds of creatures, Creatures must have Some Exampl and copy to look to,
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but what was his pattern? Who hath been his Counsellour ▪ to teach him? Rom 11. 34. Who gave him the first Rudiments of Principles of that Art? Surely none, He had no pattern given him, not the least Idea of any of these things furnished him,
but what was his pattern? Who hath been his Counselor ▪ to teach him? Rom 11. 34. Who gave him the First Rudiments of Principles of that Art? Surely none, He had no pattern given him, not the least Idea of any of these things furnished him,
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but it is absolutely and solely his own wise contrivance. 2. This purpose of God is most free and absolute, there is no cause, no reason why he hath thus disposed all things,
but it is absolutely and solely his own wise contrivance. 2. This purpose of God is most free and absolute, there is no cause, no reason why he hath thus disposed all things,
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and herein is a great difference between his Majesties purposes and ours, you know there is still something presented under the notion of good and convenient, that moves our will,
and herein is a great difference between his Majesties Purposes and ours, you know there is still something presented under the notion of good and convenient, that moves our will,
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but of his own good will he makes such things serve man, that all of them together may be for his own glory. 3. The Lords Decree is the first rise of all things that are,
but of his own good will he makes such things serve man, that all of them together may be for his own glory. 3. The lords decree is the First rise of all things that Are,
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when others might have done it? from whence are all those actions good or evill under the Sun, which he might have prevented? But from his good will and pleasure, from his determinate counsell Acts 4. 28. Can you find the Originall of these in the Creature,
when Others might have done it? from whence Are all those actions good or evil under the Sun, which he might have prevented? But from his good will and pleasure, from his determinate counsel Acts 4. 28. Can you find the Original of these in the Creature,
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which is from the state of pure possibility to futurition or actuall being, but the decisive vote of Gods everlasting purpose and counsell? Therefore we should alwayes conceive, that the creatures and all their actions, which have,
which is from the state of pure possibility to futurition or actual being, but the decisive vote of God's everlasting purpose and counsel? Therefore we should always conceive, that the creatures and all their actions, which have,
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Then 4. We should consider the extent of his decree, & Counsell, it's past upon all things, it's Universal, reaching every being or action of the Universe.
Then 4. We should Consider the extent of his Decree, & Counsel, it's past upon all things, it's Universal, reaching every being or actium of the Universe.
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and so is the Universal absolute Lord of his Creature, of its being and doing, it were a long work to rehearse what the Scriptures speaks of this kind:
and so is the Universal absolute Lord of his Creature, of its being and doing, it were a long work to rehearse what the Scriptures speaks of this kind:
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But, O that ye would read them oftner, and ponder them better, How there is nothing in this World (which may seem to fall out by chance to you, that you know not how it is come to passe,
But, Oh that you would read them oftener, and ponder them better, How there is nothing in this World (which may seem to fallen out by chance to you, that you know not how it is come to pass,
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the most casual & contingent thing, thought it surprised the whole world of men and Angels, that they should wonder from whence it did proceed, it is no surprisall to him,
the most casual & contingent thing, Thought it surprised the Whole world of men and Angels, that they should wonder from whence it did proceed, it is no surprisal to him,
Will he say, and not do it? Numb. 23. 19. and shal he decree & not execute it? Shal he purpose and not perform it? I am God and changes not, that is his Name, Mal. 3. 6. The Counsell of the Lord shal stand,
Will he say, and not do it? Numb. 23. 19. and shall he Decree & not execute it? Shall he purpose and not perform it? I am God and changes not, that is his Name, Malachi 3. 6. The Counsel of the Lord shall stand,
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all their natures, their circumstances, all events, all emergents, known to him are they, & all his works from the beginning, as perfectly as in the end:
all their nature's, their Circumstances, all events, all emergents, known to him Are they, & all his works from the beginning, as perfectly as in the end:
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And therefore he may come to a fixed resolution from all eternity, and being resolved, he can see no reason of change because there can nothing appear after, which he did not perfectly discover from the beginning,
And Therefore he may come to a fixed resolution from all eternity, and being resolved, he can see no reason of change Because there can nothing appear After, which he did not perfectly discover from the beginning,
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Therefore when ever ye read in the Scripture of the Lords repenting, as Gen. 6. 7. and Ier. 16. 8. ye should remember that the Lord speaks in our tearms,
Therefore when ever you read in the Scripture of the lords repenting, as Gen. 6. 7. and Jeremiah 16. 8. the should Remember that the Lord speaks in our terms,
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and like nurses with their children, uses our own dialect, to point out to us our great ignorance of his Majesty, that cannot conceive more honourably of him,
and like Nurse's with their children, uses our own dialect, to point out to us our great ignorance of his Majesty, that cannot conceive more honourably of him,
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All these changes of his works, all the successions of times, the variation of dealings, the alteration of dispensations in all ages were at once in his mind, and all before him;
All these changes of his works, all the successions of times, the variation of dealings, the alteration of dispensations in all ages were At once in his mind, and all before him;
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but with him there is neither succession of Counsels and purposes, nor yet plurality, but as with one opening of his eye, he beholds all things as they are:
but with him there is neither succession of Counsels and Purposes, nor yet plurality, but as with one opening of his eye, he beholds all things as they Are:
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and orders, and in his own infinite and his glorious being perceive them all with one look? How much consolation might redound from this to believing souls? Hath the Lord appointed you to suffer persecution and tribulation here? Hath he carved out such a lot unto you in this life? Then withall consider, that his Majesty hath Eternal glory wrapt up in the same Counsel, from which thy afflictions proceed:
and order, and in his own infinite and his glorious being perceive them all with one look? How much consolation might redound from this to believing Souls? Hath the Lord appointed you to suffer persecution and tribulation Here? Hath he carved out such a lot unto you in this life? Then withal Consider, that his Majesty hath Eternal glory wrapped up in the same Counsel, from which thy afflictions proceed:
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And for such souls as upon this vain presumption of the infallibility of Gods purposes thinks it needlesse to give diligence in Religion, know, that it is one mind & purpose that hath linked the end and the means together as a chain,
And for such Souls as upon this vain presumption of the infallibility of God's Purposes thinks it needless to give diligence in Religion, know, that it is one mind & purpose that hath linked the end and the means together as a chain,
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and therefore, if thou expectest to be saved, according to Election, thou must according to the same Counsel make thy Calling home from sin to God, sure.
and Therefore, if thou expectest to be saved, according to Election, thou must according to the same Counsel make thy Calling home from since to God, sure.
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Therefore his will in due time applies Almighty Power to fulfill the desire of i• … and Almighty Power being put to work by his Will, it cannot but work all things according to the Counsell of his Will;
Therefore his will in due time Applies Almighty Power to fulfil the desire of i• … and Almighty Power being put to work by his Will, it cannot but work all things according to the Counsel of his Will;
If he will do it, and can do it, what hinders him to work and do? Know then, that his commands and precepts to you, signifying what is your duty, they do not so much signifie what he desires,
If he will do it, and can do it, what hinders him to work and do? Know then, that his commands and Precepts to you, signifying what is your duty, they do not so much signify what he Desires,
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but is even as it was framed and carved out of old, his present works are according to an ancient pattern, vvhich he carries in his mind, all the measures and degrees of your affliction, all the ounces,
but is even as it was framed and carved out of old, his present works Are according to an ancient pattern, which he carries in his mind, all the measures and Degrees of your affliction, all the ounces,
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And seeing you know by the Scriptures that a blessed end is appointed for the godly, that all things work for their good, that all is subservient to the Churches welfare, seeing, I say, you know his purpose is such as the Scriptures speaks,
And seeing you know by the Scriptures that a blessed end is appointed for the godly, that all things work for their good, that all is subservient to the Churches welfare, seeing, I say, you know his purpose is such as the Scriptures speaks,
then believe his performance shal be exact accordingly, nothing dificient, no joynt, no sinew, in all his vvork of providence, no line in all his book,
then believe his performance shall be exact accordingly, nothing dificient, no joint, no sinew, in all his work of providence, no line in all his book,
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then it reflects on his wisdom, if he change to the worse, it reflects both on his wisdom and godlinesse, certainly he can see no cause why he should change it:
then it reflects on his Wisdom, if he change to the Worse, it reflects both on his Wisdom and godliness, Certainly he can see no cause why he should change it:
But as himself cannot change, so none can hinder his performance, for what power, think you, shal it be, that may attempt that? Is it the power of men, of strong men, of high men, of any men? No sure,
But as himself cannot change, so none can hinder his performance, for what power, think you, shall it be, that may attempt that? Is it the power of men, of strong men, of high men, of any men? No sure,
like dogs barking at the Moon, they shal be s• … far from attaining their purpose, that his Majesty sha• … disabuse them (so to speak) to his own purpose, h• … shal apply them quite contrary to their own mind, t• … work out the counsel of his mind? Here is the absolute King, only worth the name of a King & Lord, whom all things in Heaven and Earth obeyes at the first nodd and beckning to them.
like Dogs barking At the Moon, they shall be s• … Far from attaining their purpose, that his Majesty sha• … disabuse them (so to speak) to his own purpose, h• … shall apply them quite contrary to their own mind, t• … work out the counsel of his mind? Here is the absolute King, only worth the name of a King & Lord, whom all things in Heaven and Earth obeys At the First nod and beckoning to them.
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though in the mean time they knew it not, but thinks they are about their own businesse, applauds themselves for a time in it, ducunt volentem fata, notentem trahunt, Godly men who knows his Will and loves it, are led by it willingly,
though in the mean time they knew it not, but thinks they Are about their own business, applauds themselves for a time in it, ducunt volentem fata, notentem trahunt, Godly men who knows his Will and loves it, Are led by it willingly,
Now to what purpose is all this spoken of Gods Decrees and purposes, which he hath called a secret belonging to himself? If his works & judgements be a great depth,
Now to what purpose is all this spoken of God's Decrees and Purposes, which he hath called a secret belonging to himself? If his works & Judgments be a great depth,
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The Scripture holds out to us the unchangeablenesse, freedom, extent, holinesse and wisdom of them, for our advantage, and if this advantage be not reaped we know them in vain.
The Scripture holds out to us the unchangeableness, freedom, extent, holiness and Wisdom of them, for our advantage, and if this advantage be not reaped we know them in vain.
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It is hardly to be found among men, a through complyance of the soul to what his soul desires, a real subjection of our spirits to his good will and pleasure;
It is hardly to be found among men, a through compliance of the soul to what his soul Desires, a real subjection of our spirits to his good will and pleasure;
Pride is the greatest opposite, and he opposes himself most to that, for it is in it self most derogatory to the highnesse and Majesty of God, which is his very glory:
Pride is the greatest opposite, and he opposes himself most to that, for it is in it self most derogatory to the highness and Majesty of God, which is his very glory:
Therefore submission is most acceptable to him, when the soul yeelds it self and its will to him, he condescends far more to it, he cannot be an enemy to such a soul;
Therefore submission is most acceptable to him, when the soul yields it self and its will to him, he condescends Far more to it, he cannot be an enemy to such a soul;
what ever yoke he puts on, of duty or suffering, to take it on willingly, without answering again, which is the great sin condemned in servants, to put the mouth in the dust,
what ever yoke he puts on, of duty or suffering, to take it on willingly, without answering again, which is the great since condemned in Servants, to put the Mouth in the dust,
because thou didst it, their is submission indeed, silence of mind & mouth, a restraint put upon the spirit to think nothing grudgingly of him, for any thing he doth:
Because thou didst it, their is submission indeed, silence of mind & Mouth, a restraint put upon the Spirit to think nothing grudgingly of him, for any thing he does:
if there were no more reason for it, but your own gain, it is the only way to peace & quietnesse, Durum sed levius fit patientiá, quicquid corrigere est nes as, your impatience cannot help you,
if there were no more reason for it, but your own gain, it is the only Way to peace & quietness, Durum sed Levius fit patientiá, quicquid corrigere est nes as, your impatience cannot help you,
If duties commanded crosse thy spirit (as certainly the reality and exercise of Godlinesse must be unpleasant to any nature) know what thou art called to, to quit thy own will to him, to give up thy self to his pleasure singly, without so much respect to thy own pleasure or gain, learn to obey him simply,
If duties commanded cross thy Spirit (as Certainly the reality and exercise of Godliness must be unpleasant to any nature) know what thou art called to, to quit thy own will to him, to give up thy self to his pleasure singly, without so much respect to thy own pleasure or gain, Learn to obey him simply,
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because he cōmands, though no profit redound to thee, & by this means thou shalt in due time have more sweet peace and real gain, though thou intended it not.
Because he commands, though no profit redound to thee, & by this means thou shalt in due time have more sweet peace and real gain, though thou intended it not.
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and accordingly they must be, and seeing none can turn him from his way, O then Christians, learn to commit your selves to him in all things, both for this life and the life to come;
and accordingly they must be, and seeing none can turn him from his Way, Oh then Christians, Learn to commit your selves to him in all things, both for this life and the life to come;
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why are ye so vain and foolish, as to depend & hang upon poor vain depending Creatures? Why do ye not forsake your selves? Why do ye not forsake all other things as empty shadows? Are not all created powers, habits, gifts, graces, strength, riches, &c. like the idols in comparison of him, who can neither do good,
why Are you so vain and foolish, as to depend & hang upon poor vain depending Creatures? Why do you not forsake your selves? Why do you not forsake all other things as empty shadows? are not all created Powers, habits, Gifts, graces, strength, riches, etc. like the Idols in comparison of him, who can neither do good,
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neither can they do ill? Cursed is he that trusts in man, Jer. 17. 15, 16. there needs no other curse than the very disappointment you shal meet withall.
neither can they do ill? Cursed is he that trusts in man, Jer. 17. 15, 16. there needs no other curse than the very disappointment you shall meet withal.
or against means, all impediments & thorns set in his way, he can burn them up, you who are heirs of the promises, O know your priviledge, what his soul desireth, He doth even that;
or against means, all impediments & thorns Set in his Way, he can burn them up, you who Are Heirs of the promises, Oh know your privilege, what his soul Desires, He does even that;
He is in one mind, who can turn him? How comes it then that ye doubt of his love as oft as ye change? When ye are in a good temper, ye think he loves you,
He is in one mind, who can turn him? How comes it then that you doubt of his love as oft as you change? When you Are in a good temper, you think he loves you,
Here is your rest and confidence, if you will be established, not within your selves, not upon marks and signs within you, which ebbe and flow as the Sea,
Here is your rest and confidence, if you will be established, not within your selves, not upon marks and Signs within you, which ebb and flow as the Sea,
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it's immediate in every dispensation, and its only carnal-mindednesse that cannot see him stretching out his hand to every man, with his own portion of affliction:
it's immediate in every Dispensation, and its only carnal-mindedness that cannot see him stretching out his hand to every man, with his own portion of affliction:
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it is a ridiculous thing for men to order their businesse, and settle their own conclusions, without once minding one above them, who hath not only a negative,
it is a ridiculous thing for men to order their business, and settle their own conclusions, without once minding one above them, who hath not only a negative,
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Ridetque si mortalis ultra fas trepidet, &c. Excesse of fear, excesse of hope, excesse of joy in these outward things, is as it were, ridiculous to him, who hath all these things appointed with him.
Ridetque si Mortalis ultra fas trepidet, etc. Excess of Fear, excess of hope, excess of joy in these outward things, is as it were, ridiculous to him, who hath all these things appointed with him.
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As man was the chief of the works of his hands, so wee may, according to the Scriptures, conceive that he was chiefly minded in the Counsels of his heart.
As man was the chief of the works of his hands, so we may, according to the Scriptures, conceive that he was chiefly minded in the Counsels of his heart.
Therefore the Heavens and Firmament are made Preachers of that Glory, Psal. 19. 1, 2. &c. But in special manner, his Majesties glorious Name is manifested in man, and about man;
Therefore the Heavens and Firmament Are made Preachers of that Glory, Psalm 19. 1, 2. etc. But in special manner, his Majesties glorious Name is manifested in man, and about man;
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he hath set man, as it were, in the Center or midst of the Creation, that all the Creatures might direct or bring in their praises unto him, to be 〈 ◊ 〉 up in his,
he hath Set man, as it were, in the Centre or midst of the Creation, that all the Creatures might Direct or bring in their praises unto him, to be 〈 ◊ 〉 up in his,
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for certainly, the right understanding of his everlasting Counsell, touching the eternall state of Men, is of singular vertue to conform us to the praise of his Name,
for Certainly, the right understanding of his everlasting Counsel, touching the Eternal state of Men, is of singular virtue to conform us to the praise of his Name,
But withall we must open our eyes upon so much light as God reveals of these secrets, knowing that the light of the word is a saving refreshing light, not confounding,
But withal we must open our eyes upon so much Light as God reveals of these secrets, knowing that the Light of the word is a Saving refreshing Light, not confounding,
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there are not counsels & purposes in God, but one entire counsel and resolution concerning all things which are in time, by which he hath disposed all in their severall times, seasons, conditions and orders;
there Are not Counsels & Purposes in God, but one entire counsel and resolution Concerning all things which Are in time, by which he hath disposed all in their several times, seasons, conditions and order;
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& this is the head-spring of all that befalls creatures, men and Angels. But because in the execution of this purpose, there is a certain order, and succession,
& this is the headspring of all that befalls creatures, men and Angels. But Because in the execution of this purpose, there is a certain order, and succession,
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because of the various and different appearances & motions of stars in them, whereas it may be, really, there is but one Celestial body, in which all these various lights and motions do appear:
Because of the various and different appearances & motions of Stars in them, whereas it may be, really, there is but one Celestial body, in which all these various lights and motions do appear:
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This much we may-indeed lawfully conceive of his Decree, that there is an exact correspondence & suteableness between his Majesties purpose and execution,
This much we may-indeed lawfully conceive of his decree, that there is an exact correspondence & Suitableness between his Majesties purpose and execution,
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& wisely done, the excellency of the work shews the wonderfull Counsellour, & the wise Contriver, the goodnesse of any creature in its kind, declares the inexhausted spring of a selfe-being from whom it proceeds,
& wisely done, the excellency of the work shows the wonderful Counselor, & the wise Contriver, the Goodness of any creature in its kind, declares the inexhausted spring of a self-being from whom it proceeds,
But yet in all the works of his hands, there is nothing found to manifest his glorious mercy and justice, upon which are the flower and garland of his Attributes,
But yet in all the works of his hands, there is nothing found to manifest his glorious mercy and Justice, upon which Are the flower and garland of his Attributes,
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& foreordain them to destruction? It seems most contrary to his goodnesse and wisedom to have such an end of eternall Predestination before him, in the creating so many thousands to make men for nothing but to damn them;
& foreordain them to destruction? It seems most contrary to his Goodness and Wisdom to have such an end of Eternal Predestination before him, in the creating so many thousands to make men for nothing but to damn them;
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But as concerning the order of these means, and consequently of his Majesties purpose about them, men by examining his Majesty according to the creatures Rules,
But as Concerning the order of these means, and consequently of his Majesties purpose about them, men by examining his Majesty according to the creatures Rules,
Some conceive that, that was first, as it were in his mind which is first done looking upon the execution of his purpose in the works of his power, they imagine, that as he first created man righteous,
some conceive that, that was First, as it were in his mind which is First done looking upon the execution of his purpose in the works of his power, they imagine, that as he First created man righteous,
so this was his first thought concerning man, to creat man for the glory of his goodnesse & power, without any particular determination as yet of his end,
so this was his First Thought Concerning man, to create man for the glory of his Goodness & power, without any particular determination as yet of his end,
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as if he had meant another thing in creating him, & so was upon this occasion of man's sinne, driven to a new consultation about the helping of the businesse,
as if he had meant Another thing in creating him, & so was upon this occasion of Man's sin, driven to a new consultation about the helping of the business,
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but because they cannot say, that God takes any new advisements in time, but must confesse that all his Counsels are everlasting concerning all the works of his hands;
but Because they cannot say, that God Takes any new advisements in time, but must confess that all his Counsels Are everlasting Concerning all the works of his hands;
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therefore they bring in fore-knowledge to smooth their irreligious conceit of God, as if the Lord upon his purpose of creating man had foreseen what should befall him,
Therefore they bring in foreknowledge to smooth their irreligious conceit of God, as if the Lord upon his purpose of creating man had foreseen what should befall him,
And that little or nothing may be left to the absolute Soveraign will of God, to which the Scripture ascribes all things, they must again imagine, that upō his purpose of sending Christ to save sinners, he is yet undetermined about the particular end of particular men,
And that little or nothing may be left to the absolute Sovereign will of God, to which the Scripture ascribes all things, they must again imagine, that upon his purpose of sending christ to save Sinners, he is yet undetermined about the particular end of particular men,
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But certainly, all this contrivance is nothing beseeming the wisdome of Soveraignity of God, but reflects upon both, upon his wisdome, that he should have thoughts of creating the most noble of his creatures,
But Certainly, all this contrivance is nothing beseeming the Wisdom of Sovereignty of God, but reflects upon both, upon his Wisdom, that he should have thoughts of creating the most noble of his creatures,
and according to the measure and reach of his wisdome, so he reaches further in his end and purpose? Shal we then conceive the only wise God so far to have mistaken himself,
and according to the measure and reach of his Wisdom, so he reaches further in his end and purpose? Shall we then conceive the only wise God so Far to have mistaken himself,
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and yet to ly in suspense within himself about the eternall estate of it, and to be in a waiting posture what way his Glory should be manifested by it;
and yet to lie in suspense within himself about the Eternal estate of it, and to be in a waiting posture what Way his Glory should be manifested by it;
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whether in a way of simple goodnesse only, or in a way of Justice, or in a way of Mercy, till he should foresee off the Tower of fore-knowledge how that creature should behave it self. Our Text speakes not thus:
whither in a Way of simple Goodness only, or in a Way of justice, or in a Way of Mercy, till he should foresee off the Tower of foreknowledge how that creature should behave it self. Our Text speaks not thus:
His power, his hand must be in it, and that according to his own Counsell, without respect had to the Creatures will, according to his own good pleasure.
His power, his hand must be in it, and that according to his own Counsel, without respect had to the Creatures will, according to his own good pleasure.
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Herein the great & unsearchable wisdom of God appears to be a great depth, that when he hath a thought of making such a vessell, he hath this purpose in the bosome of it, what use it shal be for,
Herein the great & unsearchable Wisdom of God appears to be a great depth, that when he hath a Thought of making such a vessel, he hath this purpose in the bosom of it, what use it shall be for,
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and why may he not determine that in his holy Counsel which his wisdome can disabuse to the most glorious end that can be? Why may not he decree such a fall, who out of man's ruines can erect such a glorious Throne for his grace and justice to triumph into? It is more for the glory of his infinite wisdome, to bring good,
and why may he not determine that in his holy Counsel which his Wisdom can disabuse to the most glorious end that can be? Why may not he Decree such a fallen, who out of Man's ruins can erect such a glorious Throne for his grace and Justice to triumph into? It is more for the glory of his infinite Wisdom, to bring good,
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Then such Doctrine is repugnant to the Lords absolute power and Soveraignty, which is Pauls Sanctuary whether he flees unto as a sure refuge, from the stroak or blast of carnall reason.
Then such Doctrine is repugnant to the lords absolute power and Sovereignty, which is Paul's Sanctuary whither he flees unto as a sure refuge, from the stroke or blast of carnal reason.
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so that simply and absolutely we are his, and not our own, and so he hath an absolute right to make any use of us he pleaseth, without consulting our wills and diservings.
so that simply and absolutely we Are his, and not our own, and so he hath an absolute right to make any use of us he Pleases, without consulting our wills and diservings.
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& forbears long, using much patience towards them? Can any man challenge him for it? vers. 22. And what if God willing to make known the riches of his grace, have prepared some vessels to glory;
& forbears long, using much patience towards them? Can any man challenge him for it? vers. 22. And what if God willing to make known the riches of his grace, have prepared Some vessels to glory;
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if there was any prerogative, Esau the eldest had it, they had done neither good nor evil, what difference was then between them to cast the ballance of his Will? Can you imagine any? Indeed carnall reason will say, that God fore-knew what they would do,
if there was any prerogative, Esau the eldest had it, they had done neither good nor evil, what difference was then between them to cast the balance of his Will? Can you imagine any? Indeed carnal reason will say, that God foreknew what they would do,
and hitherto must wee flee, as the surest Anchor of our hope & stability, our salvation depends not on our willing or running on our resolving or doing,
and hitherto must we flee, as the Surest Anchor of our hope & stability, our salvation depends not on our willing or running on our resolving or doing,
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It is certainly an unorderly order, to • … ee unto that in men, for the cause of Gods Eternal Counsels, which only flowes from his Eternall Counsel, Eph. 1. 4. Hath he chosen us because he did fore-know that we would be holy,
It is Certainly an unorderly order, to • … ee unto that in men, for the cause of God's Eternal Counsels, which only flows from his Eternal Counsel, Ephesians 1. 4. Hath he chosen us Because he did foreknow that we would be holy,
Now to attain this glorious end, with one inclination or determination of his will, not to be distinguished or severed, he condescends upon all that is done in time,
Now to attain this glorious end, with one inclination or determination of his will, not to be distinguished or severed, he condescends upon all that is done in time,
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either before or after the conversion of sinners, or whether sinners shal presently be instated in glory and perfectly delivered from all sin at their first conversion,
either before or After the conversion of Sinners, or whither Sinners shall presently be instated in glory and perfectly Delivered from all since At their First conversion,
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You may think what needed all this businesse of mans redemption, might not God have either preserved so many as he had appointed to glory from falling into sin and misery,
You may think what needed all this business of men redemption, might not God have either preserved so many as he had appointed to glory from falling into since and misery,
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or at least have freely pardoned their sin, without any satisfaction, and out of the exceeding riches of his mercy and power, have as well not imputed sin to them at all,
or At least have freely pardoned their since, without any satisfaction, and out of the exceeding riches of his mercy and power, have as well not imputed since to them At all,
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and the Sons receiving them? What needed these mysteries of Incarnation, of Redemption, seeing he might have done all this simply without so much pains and expence,
and the Sons receiving them? What needed these Mysteres of Incarnation, of Redemption, seeing he might have done all this simply without so much pains and expense,
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and therefore he finds out the satisfaction in his eternall Counsell, I have found a ransome, and so he chooses Jesus Christ to be the head of these chosen souls, in whom they might be again restored unto eternal life;
and Therefore he finds out the satisfaction in his Eternal Counsel, I have found a ransom, and so he chooses jesus christ to be the head of these chosen Souls, in whom they might be again restored unto Eternal life;
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for an eminent Apostle, much more above our reach, the very consideration of Gods infinite wisdome might alone suffice to restrain our unlimited thoughts,
for an eminent Apostle, much more above our reach, the very consideration of God's infinite Wisdom might alone suffice to restrain our unlimited thoughts,
yet the vain and wicked mind of man will needs quarrell with God, & enter the lists of disputation with him, about his righteousnesse and wisdome in the Counsel of Election and Reprobation:
yet the vain and wicked mind of man will needs quarrel with God, & enter the lists of disputation with him, about his righteousness and Wisdom in the Counsel of Election and Reprobation:
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Whatever secret thoughts do rise up in thy heart when thou hearest of Gods fore-ordaining men to Eternall life, without previous fore-sight or consideration of their doings,
Whatever secret thoughts do rise up in thy heart when thou Hearst of God's foreordaining men to Eternal life, without previous foresight or consideration of their doings,
Paul mentions two Objections of carnal & fleshly wisdome against this Doctrine of Election and reprobation, which indeed contain the sum of all that is vented and invented even to this day, to defile the spotlesse truth of God, all the whisperings of men tend to one of these two, either to justifie themselves,
Paul mentions two Objections of carnal & fleshly Wisdom against this Doctrine of Election and reprobation, which indeed contain the sum of all that is vented and invented even to this day, to defile the spotless truth of God, all the whisperings of men tend to one of these two, either to justify themselves,
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But shall they speak wickedly for God, or will he accept their person? He who looks into the secrets of their heart knows the rise and bottome of such defences and appologies for his Holinesse;
But shall they speak wickedly for God, or will he accept their person? He who looks into the secrets of their heart knows the rise and bottom of such defences and apologies for his Holiness;
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I find two or three Objections which it may be reduced to this Head. First, it seems unrighteousnesse with God, to predestinate men to eternal death with out their own evil deserving, or any fore-thought of it;
I find two or three Objections which it may be reduced to this Head. First, it seems unrighteousness with God, to predestinate men to Eternal death with out their own evil deserving, or any forethought of it;
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Is it not a strange mocking of the creatures, to punish them for that sin and corruption unto which by his eternal Counsel they were fore-ordained? This is even that which Paul objects to himself, is there unrighteousnesse with God? Is it not unrighteousness to hate Esau before he deserves it? Is he not unrighteous to adjudge him to death before he do evill? vers. 14. Let Paul answer for us, God forbid:
Is it not a strange mocking of the creatures, to Punish them for that since and corruption unto which by his Eternal Counsel they were foreordained? This is even that which Paul objects to himself, is there unrighteousness with God? Is it not unrighteousness to hate Esau before he deserves it? Is he not unrighteous to adjudge him to death before he do evil? vers. 14. Let Paul answer for us, God forbid:
What, is not this to establish a meer tyranny in the Lord, that he doth all things of meer will and pleasure, distributes rewards & punishments without previous consideration of mens carriage? But here we must stand,
What, is not this to establish a mere tyranny in the Lord, that he does all things of mere will and pleasure, distributes rewards & punishments without previous consideration of men's carriage? But Here we must stand,
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If that evasion of the fore-knowledge of mens sins and impenitency had been found • … id, certainly Paul would have answered so, & not • … ve had his refuge to the absolute will and pleasure • … f God, which seems to perplex it more;
If that evasion of the foreknowledge of men's Sins and impenitency had been found • … id, Certainly Paul would have answered so, & not • … we had his refuge to the absolute will and pleasure • … f God, which seems to perplex it more;
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and therefore it had been but a poor shi• … to have refuge to that starting hole of fore-knowledge, out of which he must presently flee to the will & pleasure of God,
and Therefore it had been but a poor shi• … to have refuge to that starting hold of foreknowledge, out of which he must presently flee to the will & pleasure of God,
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It is not of him that willeth, &c. If he had meant only that Iacob and Esau had actuallie done neither good nor evill, he needed not return to the sanctuary of Gods will,
It is not of him that wills, etc. If he had meant only that Iacob and Esau had actually done neither good nor evil, he needed not return to the sanctuary of God's will,
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and to search the corruption of thy nature, which may alone make thee hatefull enough to God. • … f thou search thy own conscience, it will stop thy mouth,
and to search the corruption of thy nature, which may alone make thee hateful enough to God. • … f thou search thy own conscience, it will stop thy Mouth,
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though he hath fore-orda• … men to death ▪ yet none shal be damned till his co• … science be • … orced to say that he is worthy of it a thousand times.
though he hath fore-orda• … men to death ▪ yet none shall be damned till his co• … science be • … orced to say that he is worthy of it a thousand times.
There is another whispering and suggestion of the wicked hearts of men against the Predestination of God, which insinuates that God is an accepter of Persons,
There is Another whispering and suggestion of the wicked hearts of men against the Predestination of God, which insinuates that God is an accepter of Persons,
do ye not say this within your selves, • … f he find all guilty Why does he not punish all? Why does he spare some? And if he look upon all men in his first and Primitive thought of them,
do you not say this within your selves, • … f he find all guilty Why does he not Punish all? Why does he spare Some? And if he look upon all men in his First and Primitive Thought of them,
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as neither doing good nor evil, Why does he not have mercy on all? But is thy eye evill because he is good? May he not do with his own as he pleases? Because he is mercifull to some souls, shal men be displeased,
as neither doing good nor evil, Why does he not have mercy on all? But is thy eye evil Because he is good? May he not do with his own as he Pleases? Because he is merciful to Some Souls, shall men be displeased,
& do well to be angry? Or because he of his own free grace extends it, shall he be bound by a Rule to do so with all? Is not he both just and merciful,
& do well to be angry? Or Because he of his own free grace extends it, shall he be bound by a Rule to do so with all? Is not he both just and merciful,
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God is so far from being an accepter of persons according to their qualifications & conditions, that he finds nothing in any creature to cast the ballance of his choice;
God is so Far from being an accepter of Persons according to their qualifications & conditions, that he finds nothing in any creature to cast the balance of his choice;
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I will have mercy on whom I will ▪ But then thirdly, our hearts object against the righteousnesse of God, that this fatall chain of Predestination overturns all exhortations & perswasions to godlinesse, all care & diligence in well-doing:
I will have mercy on whom I will ▪ But then Thirdly, our hearts Object against the righteousness of God, that this fatal chain of Predestination overturns all exhortations & persuasions to godliness, all care & diligence in welldoing:
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This chain of God counsels concerning us, hath also linked together the end and the means, glory & grace, happinesse and holinesse, that there is no destroying of them.
This chain of God Counsels Concerning us, hath also linked together the end and the means, glory & grace, happiness and holiness, that there is no destroying of them.
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& endeavour after the other, they are upon a vain attempt to loose the links of this eternal chain, Rom. 8. It is the only eternall choosing love of God;
& endeavour After the other, they Are upon a vain attempt to lose the links of this Eternal chain, Rom. 8. It is the only Eternal choosing love of God;
and if the ordinance of life stand, so shal the ordinance of fruits, Ioh. 15. 16. Eph. 2. 9. If he have appointed thee to life, it is certain he has also ordained the• … to fruits,
and if the Ordinance of life stand, so shall the Ordinance of fruits, John 15. 16. Ephesians 2. 9. If he have appointed thee to life, it is certain he has also ordained the• … to fruits,
so he hath appointed this to be the very way of obtaining what it wants, this is the way of familiarity and grace, he takes with his own, to make them call,
so he hath appointed this to be the very Way of obtaining what it Wants, this is the Way of familiarity and grace, he Takes with his own, to make them call,
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so that in reality they have no influence upon him, yet in praying, & praying diligently, thou declares thy obligation to him and respect to his Majesty, which is all thou hast to look to,
so that in reality they have no influence upon him, yet in praying, & praying diligently, thou declares thy obligation to him and respect to his Majesty, which is all thou hast to look to,
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The 2. Objection Paul mentions, tends to justifie men, Why then doth ye yet find fault, who hath resisted his will? Since by his will he hath chained us with an inevitable necessi• … y to sin, what can we do ▪ Men cannot wrestle with him;
The 2. Objection Paul mentions, tends to justify men, Why then does you yet find fault, who hath resisted his will? Since by his will he hath chained us with an inevitable necessi• … y to sin, what can we do ▪ Men cannot wrestle with him;
and whom I defend, it is God, what art thou then to charge him, or what am I • … o to clear Him? Beleeving ignorance is better than presumptuous knowledge, especially in these forbidden secrets, in which it is more concerning to be ignorant which faith and admiration,
and whom I defend, it is God, what art thou then to charge him, or what am I • … oh to clear Him? Believing ignorance is better than presumptuous knowledge, especially in these forbidden secrets, in which it is more Concerning to be ignorant which faith and admiration,
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than to know with presumption, disputes thou, O man, I will wonder, reply thou; I will believe, doth it become thee, the clay to speak so to the former,
than to know with presumption, disputes thou, Oh man, I will wonder, reply thou; I will believe, does it become thee, the clay to speak so to the former,
And by this he useth to distinguish himself from idols, and the vanities of the Nations, that he is that self-being, who gave all things a being, who made the heavens & the earth.
And by this he uses to distinguish himself from Idols, and the vanities of the nations, that he is that self-being, who gave all things a being, who made the heavens & the earth.
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Indeed faith only in the word of God gives true and distinct understanding of it, Innumerable have been the wandrings and mistakes of the wise of the world about this matter, wanting this lamp & light of the Word of God, which alone gives a true and perfect account of this thing, many strange dotages and fancies have they fallen into;
Indeed faith only in the word of God gives true and distinct understanding of it, Innumerable have been the wanderings and mistakes of the wise of the world about this matter, wanting this lamp & Light of the Word of God, which alone gives a true and perfect account of this thing, many strange dotages and fancies have they fallen into;
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and so much reason imprinted on the souls of men within, that (if it were not for that judiciall plague of the Lords darkning their understandings, who do not glorifie him in as far as they know him) no man could seriously & soberly consider on the visible world,
and so much reason imprinted on the Souls of men within, that (if it were not for that judicial plague of the lords darkening their understandings, who do not Glorify him in as Far as they know him) no man could seriously & soberly Consider on the visible world,
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& of time, to exclude Eternity, what ever may be said of that subtility that, God might have created the world from all Eternity for it appears even in created things, that there is no necessity of the precedent existence of the cause,
& of time, to exclude Eternity, what ever may be said of that subtility that, God might have created the world from all Eternity for it appears even in created things, that there is no necessity of the precedent existence of the cause,
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yet certainly we believe from the word of the Lord, that the world is actually but of a few thousand years standing, six are not yet out run since the first creating word was spoken,
yet Certainly we believe from the word of the Lord, that the world is actually but of a few thousand Years standing, six Are not yet out run since the First creating word was spoken,
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Remember that which a godly man answered some wanton curious wit, who in scorn demanded the same of him, He was preparing hell for curious and proud fools, said he:
remember that which a godly man answered Some wanton curious wit, who in scorn demanded the same of him, He was preparing hell for curious and proud Fools, said he:
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yet that doth not silence & stop the insolence of mens minds, for it alwaies might be enquired, what the Lord was doing before that time? For Eternity is as immensurable before those multiplied thousands of years as before naked six:
yet that does not silence & stop the insolence of men's minds, for it always might be inquired, what the Lord was doing before that time? For Eternity is as immensurable before those multiplied thousands of Years as before naked six:
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as before the present six thousand, and yet we may conceive that the Lord hath purposed in the beginning of the world to declare more manifestly to our understanding his Eternity, his self-sufficiency & liberty;
as before the present six thousand, and yet we may conceive that the Lord hath purposed in the beginning of the world to declare more manifestly to our understanding his Eternity, his self-sufficiency & liberty;
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and yet God is still beyond the outmost teach of our imagination (for who can find out the beginning of that which hath not a beginning to be found out) and our most extended apprehensions fall it finitly short of the dayes of the Ancient of dayes;
and yet God is still beyond the outmost teach of our imagination (for who can find out the beginning of that which hath not a beginning to be found out) and our most extended apprehensions fallen it finitly short of the days of the Ancient of days;
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O how glorious then must his being be, & how boundlesse? His self-sufficiency & perfection doth herein appear, that from such an inconceiveable space he was as perfect and blessed in himself as now, the Creatures add nothing to his perfection, or satisfaction;
Oh how glorious then must his being be, & how boundless? His self-sufficiency & perfection does herein appear, that from such an inconceiveable Molle he was as perfect and blessed in himself as now, the Creatures add nothing to his perfection, or satisfaction;
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but to think how absolutely God is well pleased with himself and how all imaginable perfections can add nothing to his eternall self complacency and delight in his own beeing.
but to think how absolutely God is well pleased with himself and how all imaginable perfections can add nothing to his Eternal self complacency and delight in his own being.
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If the world had been eternall, who would have thought that it was free for his Majesty to make it or not? But that it had flowed from his glorious beeing with as natural and necessary a resultance,
If the world had been Eternal, who would have Thought that it was free for his Majesty to make it or not? But that it had flowed from his glorious being with as natural and necessary a resultance,
It is certain if these things, all of them in their orders and harmonies, or any of them in their beeings & qualities, were considered in relation to Gods Majesty, they would teach and instruct the fool & the wise man both, in the knowledge of God.
It is certain if these things, all of them in their order and harmonies, or any of them in their beings & qualities, were considered in Relation to God's Majesty, they would teach and instruct the fool & the wise man both, in the knowledge of God.
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to cōsider of what a vaste & hudge frame the Heavens and the earth are and yet but one Throne to his Majesty, the footstool whereof is this Earth, wherein vain men erect many Palaces:
to Consider of what a vast & hudge frame the Heavens and the earth Are and yet but one Throne to his Majesty, the footstool whereof is this Earth, wherein vain men erect many Palaces:
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To consider what a multitude of creatures, what variety of Fowls in the heaven, and what multiplicity of Beasts upon the earth, what Armies (as Moses speaks, Gen. 2. 1.) and yet that none of them are all uselesse,
To Consider what a multitude of creatures, what variety of Fowls in the heaven, and what Multiplicity of Beasts upon the earth, what Armies (as Moses speaks, Gen. 2. 1.) and yet that none of them Are all useless,
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yet all these contrarieties have such a commixion, and are so moderated by his suppream Art, that they make up joyntly one Excellent and sweet Harmony,
yet all these contrarieties have such a commixion, and Are so moderated by his suppream Art, that they make up jointly one Excellent and sweet Harmony,
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and laid the foundation of the earth, Who being his Counsellour taught him? At whom did his Spirit take Counsel? Certainy, none of all these things would have entered into the heart of man to consider or contrive.
and laid the Foundation of the earth, Who being his Counselor taught him? At whom did his Spirit take Counsel? Certain, none of all these things would have entered into the heart of man to Consider or contrive.
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and choose out such a simple and mean creatur for the object of his admiration; certainly there are wonders in the smallest and most inconsiderable creatures which Faith can contemplat:
and choose out such a simple and mean creature's for the Object of his admiration; Certainly there Are wonders in the Smallest and most inconsiderable creatures which Faith can Contemplate:
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O the curious ingeny and draught of the finger of God, in the composition of Flees, of Bees, flowers &c. men ordinarly admire more, some extraordinary things;
Oh the curious ingeny and draught of the finger of God, in the composition of Flees, of Bees, flowers etc. men ordinarily admire more, Some extraordinary things;
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The straight and regular line of the wisdome of God (who in one constant course and tenour hath ordained the actions of all his creatures) comprehends more wonders and mysteries,
The straight and regular line of the Wisdom of God (who in one constant course and tenor hath ordained the actions of all his creatures) comprehends more wonders and Mysteres,
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Then fourthly, look upon the power of God in making all of nothing, which is expressed here in Heb. 11. There is no Artificer but he must have matter,
Then fourthly, look upon the power of God in making all of nothing, which is expressed Here in Hebrew 11. There is no Artificer but he must have matter,
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& it is, He spake, and it was done, He commanded, and it stood fast. Not, a word pronounced, and audibly composed of Letters and Syllables, mistake it not so,
& it is, He spoke, and it was done, He commanded, and it stood fast. Not, a word pronounced, and audibly composed of Letters and Syllables, mistake it not so,
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Hath he not chain'd the vast & huge Masse of the wighty earth and Sea in the midst of the empty place without a supporter, without foundations or pillars? He hangeth it on nothing, What is it, I pray you that supports the Clouds? who is it that binds up their waters in such a way that the clouds are not rent under them,
Hath he not chained the vast & huge Mass of the wighty earth and Sea in the midst of the empty place without a supporter, without foundations or pillars? He hangs it on nothing, What is it, I pray you that supports the Clouds? who is it that binds up their waters in such a Way that the Clouds Are not rend under them,
even though there be more abundance of water in them than is in all the Rivers & waters round about us? Iob. 26. 7, 8. Who is it that restrains & sets bounds to the Sea, that the waters thereof thogh they roar,
even though there be more abundance of water in them than is in all the rivers & waters round about us? Job 26. 7, 8. Who is it that restrains & sets bounds to the Sea, that the waters thereof though they roar,
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but, why then did he take six dayes for his work? might he not with one word of his power have commanded this world to issue out of his omnipotent vertue thus perfect as it is? What needed all this compasse? Why took he six dayes who in a moment could have done it all with as much facility? Indeed, herein the Lord would have us to adore his wisdome as well as his power;
but, why then did he take six days for his work? might he not with one word of his power have commanded this world to issue out of his omnipotent virtue thus perfect as it is? What needed all this compass? Why took he six days who in a moment could have done it all with as much facility? Indeed, herein the Lord would have us to adore his Wisdom as well as his power;
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he proceeds from more imperfect things to more perfect, from a confused Chaos to a beautifull World from motion to rest, to teach man to walk through this wildernesse and valley of Tears, this shapelesse World, into a more beautiful habitation, through the tossings of time, into an everlasting Sabbath of rest,
he proceeds from more imperfect things to more perfect, from a confused Chaos to a beautiful World from motion to rest, to teach man to walk through this Wilderness and valley of Tears, this shapeless World, into a more beautiful habitation, through the tossings of time, into an everlasting Sabbath of rest,
He would teach us to take a stedfast look of his work, and that wee should be busied all the dayes of our pilgrimage and sojourning, in the consideration of the glorious characters of God upon the work of his hands;
He would teach us to take a steadfast look of his work, and that we should be busied all the days of our pilgrimage and sojourning, in the consideration of the glorious characters of God upon the work of his hands;
He would in this teach us his loving care of men, who would not create Man till he had made for him so glorious an house, replenished with all good things:
He would in this teach us his loving care of men, who would not create Man till he had made for him so glorious an house, replenished with all good things:
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It is one of the first Articles of the Creed indeed, Father Almighty, Maker of Heaven and Earth, but I fear that Creed is not written in the Tables of flesh, that is, the heart:
It is one of the First Articles of the Creed indeed, Father Almighty, Maker of Heaven and Earth, but I Fear that Creed is not written in the Tables of Flesh, that is, the heart:
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how often do you think on him with admiration? Do ye at all wonder at the glory of God when you gaze on his works? Is not this volume alwayes observant before your eyes, every thing shewing and declaring this glorious Maker,
how often do you think on him with admiration? Do you At all wonder At the glory of God when you gaze on his works? Is not this volume always observant before your eyes, every thing showing and declaring this glorious Maker,
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such is the generall stupidity of men, that they never ponder & digest these things in their heart till their soul receive the stamp of the glory & greatnesse of the invisible God, which shines most brightly in these things that are visible,
such is the general stupidity of men, that they never ponder & digest these things in their heart till their soul receive the stamp of the glory & greatness of the invisible God, which shines most brightly in these things that Are visible,
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and be in some measure transformed in their minds, and conformed to these glorious appearances of him, which are engraven in great Characters in all that do at all appear.
and be in Some measure transformed in their minds, and conformed to these glorious appearances of him, which Are engraven in great Characters in all that do At all appear.
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There is another mistake peculiar to some, especially the Lords people, that they think faith is limited to some few particular and more unknown and hid truths and mysteries of the Gospell.
There is Another mistake peculiar to Some, especially the lords people, that they think faith is limited to Some few particular and more unknown and hid truths and Mysteres of the Gospel.
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as the tenor of the Covenant of Grace and of Works, &c. And for other common Principles, of Gods making and ruling the World, you think that a common thing to believe them.
as the tenor of the Covenant of Grace and of Works, etc. And for other Common Principles, of God's making and ruling the World, you think that a Common thing to believe them.
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and sufficient Goodnesse, and infinite Wisdome, shining in the Fabrick of the World, & that with delight and admiration at such a glorious Fountain-being;
and sufficient goodness, and infinite Wisdom, shining in the Fabric of the World, & that with delight and admiration At such a glorious Fountain-being;
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I think verily there are many Christians, and Ministers of the Gospel, who do not ascend into those high and ravishing thoughts of God, in his being and working,
I think verily there Are many Christians, and Ministers of the Gospel, who do not ascend into those high and ravishing thoughts of God, in his being and working,
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It is not in vain that it is expressed thus, By faith we know that the worlds were made, for certainly the firm believing & pondering of this one truth, would be of great moment and use to a Christian in all his journey.
It is not in vain that it is expressed thus, By faith we know that the world's were made, for Certainly the firm believing & pondering of this one truth, would be of great moment and use to a Christian in all his journey.
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when they take up God in his absolute Supremacy above the creatures, & look on him as the alone fountain of all that is worth the name of perfection in them.
when they take up God in his absolute Supremacy above the creatures, & look on him as the alone fountain of all that is worth the name of perfection in them.
thou art often emptied into nothing and stript naked of all encouragements, and there is nothing remaining but the word of Gods promises to thee and to the Church which seems contrary to sense and reason;
thou art often emptied into nothing and stripped naked of all encouragements, and there is nothing remaining but the word of God's promises to thee and to the Church which seems contrary to sense and reason;
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then out of all Question thou may silence all thy fears with this one thought, God created this whole frame out of nothing, he commanded the light to shine out of darknesse,
then out of all Question thou may silence all thy fears with this one Thought, God created this Whole frame out of nothing, he commanded the Light to shine out of darkness,
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as David, Hezekiah, &c. What is it would disquiet a soul if it were reposed on this Rock of creating power and faithfulnesse? This would alwayes sound in its ears, faint not, weary not, Iacob, I am God, and none else, the portion of Iacob is not like others, be it inward or outward difficulties, suppose Hell and Earth combined together, let all the enemies of a soul,
as David, Hezekiah, etc. What is it would disquiet a soul if it were reposed on this Rock of creating power and faithfulness? This would always found in its ears, faint not, weary not, Iacob, I am God, and none Else, the portion of Iacob is not like Others, be it inward or outward difficulties, suppose Hell and Earth combined together, let all the enemies of a soul,
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or of the Church assemble, here is one for all, the God that made the Heaven and the Earth can speak, and it is done, command, and it stands fast: He creates peace,
or of the Church assemble, Here is one for all, the God that made the Heaven and the Earth can speak, and it is done, command, and it Stands fast: He creates peace,
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and Stars, unto the consideration of the Lords framing of Man after this manner, we may fall into admiration with the Psalmist, Psalm 8. Lord what is man that thou art so mindful of him,
and Stars, unto the consideration of the lords framing of Man After this manner, we may fallen into admiration with the Psalmist, Psalm 8. Lord what is man that thou art so mindful of him,
and put more respect upon him then upon all the more Excellent works of his hands, you find here the Creation of man expressed in other tearms than was used before, He said, let there be light, and it was, let there be dry land.
and put more respect upon him then upon all the more Excellent works of his hands, you find Here the Creation of man expressed in other terms than was used before, He said, let there be Light, and it was, let there be dry land.
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&c. But it is not such a simple word as that, but let us make man according to our image, as if God had called a consultation about it, what, was there any more difficulty in this then the rest of his works? Needed he any advisement about his frame and constitution? No certainly,
etc. But it is not such a simple word as that, but let us make man according to our image, as if God had called a consultation about it, what, was there any more difficulty in this then the rest of his works? Needed he any advisement about his frame and constitution? No Certainly,
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for there was a great work of power, as curious peeces of Art & wisdome, which were instantly done upon his word, He is not a man that he should advise or consult,
for there was a great work of power, as curious Pieces of Art & Wisdom, which were instantly done upon his word, He is not a man that he should Advice or consult,
But ve have here expressed, as it were, a Counsell of the Holy and Blessed Trinity about Mans Creation, to signifie to us what peculiar respect He puts upon that Creature,
But we have Here expressed, as it were, a Counsel of the Holy and Blessed Trinity about men Creation, to signify to us what peculiar respect He puts upon that Creature,
and what speciall notice he takes of us, that of his own free purpose and good pleasure he was to single and choose out man from among all other Creatures,
and what special notice he Takes of us, that of his own free purpose and good pleasure he was to single and choose out man from among all other Creatures,
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as the Apostle showes the excellency of Christ above Angels, To which of the Angels said he at any time, thou art my Son? Heb. 1. 5. So we may say, of which of the creatures said he at any time, come, let us make them in our image,
as the Apostle shows the excellency of christ above Angels, To which of the Angels said he At any time, thou art my Son? Hebrew 1. 5. So we may say, of which of the creatures said he At any time, come, let us make them in our image,
and to trace backward the dark footsteps of antiquity, especially if they be put in expectation of attaining any honourable or memorable extraction? How will men love to hear of the worth of their Ancestors? But what a stupidity doth possesse the most part in relation to the high fountain and head of all, that they do not aim so high as Adam, to know the very estate of humane nature:
and to trace backward the dark footsteps of antiquity, especially if they be put in expectation of attaining any honourable or memorable extraction? How will men love to hear of the worth of their Ancestors? But what a stupidity does possess the most part in Relation to the high fountain and head of all, that they do not aim so high as Adam, to know the very estate of humane nature:
It is certain you will never rightly understand your selves, or what ye are, till ye know first what man was made? You cannot imagine what your present misery is, till you once know what that selicity was, in which man was made (let us make man in our image) some have called man a little world, a compend of the world,
It is certain you will never rightly understand your selves, or what you Are, till you know First what man was made? You cannot imagine what your present misery is, till you once know what that felicity was, in which man was made (let us make man in our image) Some have called man a little world, a compend of the world,
two most remote and distant natures, the dust of the earth, and the immortall Spirit, which is called the breath of God, sweetly linked and conjoyned together, with a disposition and inclination one to another.
two most remote and distant nature's, the dust of the earth, and the immortal Spirit, which is called the breath of God, sweetly linked and conjoined together, with a disposition and inclination one to Another.
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& so did associate in one piece with his marvelous wisdome, being, living, moving, sense and reason, which are scattered abroad in the other creatures,
& so did associate in one piece with his marvelous Wisdom, being, living, moving, sense and reason, which Are scattered abroad in the other creatures,
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But that which the Lord looks most into is this work, and would have us most to consider, is that Image of himself that he did imprint on man (let us make man in our own Image) there was no creature but it had some ingravings of God upon it, some curious draughts and lineaments of his Power, Wisdome and goodnesse upon it,
But that which the Lord looks most into is this work, and would have us most to Consider, is that Image of himself that he did imprint on man (let us make man in our own Image) there was no creature but it had Some engravings of God upon it, Some curious draughts and lineaments of his Power, Wisdom and Goodness upon it,
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and therefore the Heavens are said, to shew forth his glory, &c. But whatever they have, it is but the lower part of that image, some dark shaddows and resemblances of him,
and Therefore the Heavens Are said, to show forth his glory, etc. But whatever they have, it is but the lower part of that image, Some dark shadows and resemblances of him,
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but that which is the last of his works, he maketh it according to his own image, tanquam ab ultima manu, he therein gives out himself to be read and seen of all men as in a glasse, other creatures are made,
but that which is the last of his works, he makes it according to his own image, tanquam ab ultima manu, he therein gives out himself to be read and seen of all men as in a glass, other creatures Are made,
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as it were, according to the similitude of his footstep, ad similitudinem vestigii, but man, ad similitudinem faciei, according to the likenesse of his face (in our image, after our likenesse) It is true, there is one only, Jesus Christ his Son, who is the brightnesse of his glory,
as it were, according to the similitude of his footstep, ad similitudinem vestigii, but man, ad similitudinem faciei, according to the likeness of his face (in our image, After our likeness) It is true, there is one only, jesus christ his Son, who is the brightness of his glory,
but man he created according to his own Image, and gave him to have some likenesse to himself, likenesse I say, not samenesse, or onenesse. That is high indeed to be like God;
but man he created according to his own Image, and gave him to have Some likeness to himself, likeness I say, not sameness, or oneness. That is high indeed to be like God;
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The notion and expression of it imports some strange thing, how could man be like God, who is infinite, incomprehensible, whose glory is not communicable to another? It is true indeed, in these incommunicable properties he hath not only, no equal,
The notion and expression of it imports Some strange thing, how could man be like God, who is infinite, incomprehensible, whose glory is not communicable to Another? It is true indeed, in these incommunicable properties he hath not only, no equal,
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and the will-commanding according to its direction, and then the whole faculties and senses obeying such commands, which makes up an excellent draught of the image of God:
and the will-commanding according to its direction, and then the Whole faculties and Senses obeying such commands, which makes up an excellent draught of the image of God:
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or a ray of Gods light reflected into the soul of man, when once that did appear to the discerning of good & evil, this power was in the soul to apply the whole man accordingly, to chose the good and refuse the evil, it had not been a lively resemblance of God to have a power of knowing and willing simply,
or a ray of God's Light reflected into the soul of man, when once that did appear to the discerning of good & evil, this power was in the soul to apply the Whole man accordingly, to chosen the good and refuse the evil, it had not been a lively resemblance of God to have a power of knowing and willing simply,
and a light derived from that primitive light of Gods understanding, and then the will did sympathize as much with his will, approving and chusing what he approved,
and a Light derived from that primitive Light of God's understanding, and then the will did sympathise as much with his will, approving and choosing what he approved,
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but the most part of men 〈 ◊ 〉 stupid, insensible of any thing, as beasts that are fel• … d with their fall, that can neither find pain nor rise:
but the most part of men 〈 ◊ 〉 stupid, insensible of any thing, as beasts that Are fel• … worser with their fallen, that can neither find pain nor rise:
〈 ◊ 〉 we could but return and consider what are all those • … d and woefull consequences of sin in the world, what 〈 ◊ 〉 strange distemper it hath put in the Creation? What • … iseries that one fall hath brought one all mankind? 〈 ◊ 〉 am sure by these bruises we might conjecture what 〈 ◊ 〉 strange fall it hath been.
〈 ◊ 〉 we could but return and Consider what Are all those • … worser and woeful consequences of since in the world, what 〈 ◊ 〉 strange distemper it hath put in the Creation? What • … iseries that one fallen hath brought one all mankind? 〈 ◊ 〉 am sure by these bruises we might conjecture what 〈 ◊ 〉 strange fallen it hath been.
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and so from happynesse, our soules are deformed & defiled you see what an ill favoured thing it is, to see a child wanting any members, O if sin were visible,
and so from happiness, our Souls Are deformed & defiled you see what an ill favoured thing it is, to see a child wanting any members, Oh if since were visible,
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how ugly would the shape of the soul be to us, since it lost the very proportion and visage of it, that is, Gods Image? Let us consider this Doctrine that we may know from whence we have fallen,
how ugly would the shape of the soul be to us, since it lost the very proportion and visage of it, that is, God's Image? Let us Consider this Doctrine that we may know from whence we have fallen,
and into what a gulf of sin and misery we have fallen, that the new news of Jesus Christ a Mediator and Redeemer of fallen man, may be sweet unto us.
and into what a gulf of since and misery we have fallen, that the new news of jesus christ a Mediator and Redeemer of fallen man, may be sweet unto us.
Know then that he hath made his Son like unto us, that we might again be made like unto him, he said, let one of us be made man, in the counsel of Redemption, that so it might again be said, let man be made like unto us, in our image:
Know then that he hath made his Son like unto us, that we might again be made like unto him, he said, let one of us be made man, in the counsel of Redemption, that so it might again be said, let man be made like unto us, in our image:
It is a second Creation must do it, and O that you would look upon your hearts to enquire if it be framed in you, certainly you must again be created into that Image if you belong to Christ:
It is a second Creation must do it, and Oh that you would look upon your hearts to inquire if it be framed in you, Certainly you must again be created into that Image if you belong to christ:
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and for the children of God, I fear many do give such truths of God too common & course entertainment in their minds, through a conceit of the commonnesse of them, I know not what we are taken up with in this age, with some particular truths more remote from the knowledge of others in former times,
and for the children of God, I Fear many do give such truths of God too Common & course entertainment in their minds, through a conceit of the commonness of them, I know not what we Are taken up with in this age, with Some particular truths more remote from the knowledge of Others in former times,
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or some particular questions, about Faith & repentance, &c. And in the mean time the most weighty points of Religion, which have been the subject of the meditation and admiration of Saints in all ages, are wholly laid aside through a misapprehension of their commonnesse,
or Some particular questions, about Faith & Repentance, etc. And in the mean time the most weighty points of Religion, which have been the Subject of the meditation and admiration of Saints in all ages, Are wholly laid aside through a misapprehension of their commonness,
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& necessary to us, & most fit to exercise us in true godlinesse, these are every where to be found, partly engraven on mens hearts, partly set down most clearly & often in Scripture, that a believing soul can look no where but it must breath in that air of the Gospel,
& necessary to us, & most fit to exercise us in true godliness, these Are every where to be found, partly engraven on men's hearts, partly Set down most clearly & often in Scripture, that a believing soul can look no where but it must breath in that air of the Gospel,
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And this he strengthens by the supream wisdome of God, who did direct him? Why dost thou, O man, take upon thee to direct him now? For, where was there any Counsellor when he alone contrived all the frame of this World,
And this he strengthens by the supreme Wisdom of God, who did Direct him? Why dost thou, Oh man, take upon thee to Direct him now? For, where was there any Counsellor when he alone contrived all the frame of this World,
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The words are most comprehensive, they comprehend all things, & that is very large: There is nothing without this compasse, & they comprehend all the dependance of things.
The words Are most comprehensive, they comprehend all things, & that is very large: There is nothing without this compass, & they comprehend all the dependence of things.
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they also depend on him as their conserving cause who continues their being by that self-same influence wherewith he gave it, For through him are all things:
they also depend on him as their conserving cause who continues their being by that selfsame influence wherewith he gave it, For through him Are all things:
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Again, there would nothing more powerfull to the conforming of a soul to God, & to his obedience and fear than this, to have that perswasion firmly rooted in the heart, That of God are all things:
Again, there would nothing more powerful to the conforming of a soul to God, & to his Obedience and Fear than this, to have that persuasion firmly rooted in the heart, That of God Are all things:
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and in this consideration to overlook, and, in a manner forget all second causes; to have such affecting and up-taking thoughts of the first principle of all these motions,
and in this consideration to overlook, and, in a manner forget all second Causes; to have such affecting and uptaking thoughts of the First principle of all these motions,
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that the most noble and excellent creatures are but streams, rayes, images, and shaddows of Gods Majesty, which as they have their beeing by derivation,
that the most noble and excellent creatures Are but streams, rays, Images, and shadows of God's Majesty, which as they have their being by derivation,
so that if he would interpose between himself and them, or withdraw his countenance, or stop his influence, the most sufficient of them all should evanish,
so that if he would interpose between himself and them, or withdraw his countenance, or stop his influence, the most sufficient of them all should evanish,
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as the Sunne-beams dry up the streams of a fountain, & disappear at the image of the glass, Psal. 102. 29, 30. O that place were a pertinent object of a Christians meditation:
as the Sunbeams dry up the streams of a fountain, & disappear At the image of the glass, Psalm 102. 29, 30. O that place were a pertinent Object of a Christians meditation:
How much of God is to be prest out of it by serious pondering of it? Thou hidest thy face and they are troubled, thou takest away thy breath and they die, thou sendest out thy spirit & they are created.
How much of God is to be pressed out of it by serious pondering of it? Thou hidest thy face and they Are troubled, thou Takest away thy breath and they die, thou sendest out thy Spirit & they Are created.
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If this had not been before the vertue and power he imployes now in making them subsist, that same alone without any addition of power, wold have in the beginning made all this to be of nothing;
If this had not been before the virtue and power he employs now in making them subsist, that same alone without any addition of power, would have in the beginning made all this to be of nothing;
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and his glory, though we know no use nor end of them, yet that his Majesty hath appointed them to shew forth, one way or other, the glory of his Name in them;
and his glory, though we know no use nor end of them, yet that his Majesty hath appointed them to show forth, one Way or other, the glory of his Name in them;
and, as it were, so spread a cloud of darknesse over his glorious Name, the sins and perverse doings of men and Angels, the many disorders and confusions in the world;
and, as it were, so spread a cloud of darkness over his glorious Name, the Sins and perverse doings of men and Angels, the many disorders and confusions in the world;
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and faith in God, this would certainly be the most becoming exercise of a Christian, to bring all things down from God, that we might return and ascend with all things again unto God.
and faith in God, this would Certainly be the most becoming exercise of a Christian, to bring all things down from God, that we might return and ascend with all things again unto God.
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and then through him, to proceed out of the bosome of his Decree and Purpose by his Power, quasi obstetricante potentia, and then to return with all the praise and glory to his ever glorious Name, for whom are all things.
and then through him, to proceed out of the bosom of his decree and Purpose by his Power, quasi obstetricante potentia, and then to return with all the praise and glory to his ever glorious Name, for whom Are all things.
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There is none but they will allow God some government in the world; Some would have him as a King, commanding and doing all by Deputies, and Substitutes;
There is none but they will allow God Some government in the world; some would have him as a King, commanding and doing all by Deputies, and Substitutes;
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It is the weaknesse of Kings, not their glory, that they have need of Deputies; it is his glory, not basenesse to look to the meanest of their creatures;
It is the weakness of Kings, not their glory, that they have need of Deputies; it is his glory, not baseness to look to the Meanest of their creatures;
What do we mean that we look upon creatures, & act our selves as if we were independent in our being and moving? How many things fall out & you call them casuall,
What do we mean that we look upon creatures, & act our selves as if we were independent in our being and moving? How many things fallen out & you call them casual,
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and discourse upon, and yet not one thought, one word of God all the time? What more contingent than the falling of a sparrow on the grōnd? And yet even that is not unexpected to him,
and discourse upon, and yet not one Thought, one word of God all the time? What more contingent than the falling of a sparrow on the gronnd? And yet even that is not unexpected to him,
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and to abate from our fear of men, & our vain and unprofitable cares and perplexities? How would you look upon the affairs of men the counsels, contrivances, endeavours;
and to abate from our Fear of men, & our vain and unprofitable Cares and perplexities? How would you look upon the affairs of men the Counsels, contrivances, endeavours;
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But O, what would a soul think that could escape above them all and arise up to the first wheele of present motions? A soul that did stand upon the exaled Tower of the Word of God,
But Oh, what would a soul think that could escape above them all and arise up to the First wheel of present motions? A soul that did stand upon the exaled Tower of the Word of God,
and see Men, States, Armies, Nations, and all of them doing nothing but turning about in a round (as horse in a Mill) from Gods eternall purpose, by his Almighty Power, to his unspeakeable glory:
and see Men, States, Armies, nations, and all of them doing nothing but turning about in a round (as horse in a Mill) from God's Eternal purpose, by his Almighty Power, to his unspeakable glory:
and he best of all, the choisest externall & visible peece of Gods workmanship, made according to the most excellent pattern, after our Image; though it be a double misery to be once happy;
and he best of all, the Choicest external & visible piece of God's workmanship, made according to the most excellent pattern, After our Image; though it be a double misery to be once happy;
yet seeing the knowledge of our misery is by the grace of God made the entry to a new happinesse, it is most necessary to take a view of what man once was, that we may be more sensible of what he now is.
yet seeing the knowledge of our misery is by the grace of God made the entry to a new happiness, it is most necessary to take a view of what man once was, that we may be more sensible of what he now is.
and that of the most learned? The highest advancement of Art and Industry in this life, reaches no further then to a learned ignorance of the mysteries in the works of God,
and that of the most learned? The highest advancement of Art and Industry in this life, reaches no further then to a learned ignorance of the Mysteres in the works of God,
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when there was no cloud of sin and ignorance to interpose and eclipse the full enjoyment of that increated light? When the Aspect of the Sun makes the Moon so glorious & beautifull, What may you conceive of Adams soul framed with a capacity to receive light immediatly from Gods countenance? How fair and beautifull would that soul be,
when there was no cloud of since and ignorance to interpose and eclipse the full enjoyment of that increated Light? When the Aspect of the Sun makes the Moon so glorious & beautiful, What may you conceive of Adams soul framed with a capacity to receive Light immediately from God's countenance? How fair and beautiful would that soul be,
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until the dark cloud of sin did interpose it self? Then consider what a beautifull rectitude and uprightnesse, what a comely order and subordination would ensue upon this light,
until the dark cloud of since did interpose it self? Then Consider what a beautiful rectitude and uprightness, what a comely order and subordination would ensue upon this Light,
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there was a beauty of holynesse and righteousnesse, which were the colours that did perfect and adorn these lineaments of the Image of God, which knowledge did draw in the soul:
there was a beauty of holiness and righteousness, which were the colours that did perfect and adorn these lineaments of the Image of God, which knowledge did draw in the soul:
this was the right constitution and disposition of Man his head lifted up in holinesse & love towards God, his arms stretched out in righteousnesse and equity towards man,
this was the right constitution and disposition of Man his head lifted up in holiness & love towards God, his arms stretched out in righteousness and equity towards man,
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That is, His blessednesse that he is absolutely well pleased in himself, that he is without the reach of fear & danger, that none can impair it, none can match it, I am God, and none else, that is sufficiency of delight to know himself and his own sufficiency:
That is, His blessedness that he is absolutely well pleased in himself, that he is without the reach of Fear & danger, that none can impair it, none can match it, I am God, and none Else, that is sufficiency of delight to know himself and his own sufficiency:
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Whatsoever contentment or satisfaction the Creatures could afford, all of them willingly & pleasantly wold concur to bestow it upon man, without his care or toil,
Whatsoever contentment or satisfaction the Creatures could afford, all of them willingly & pleasantly would concur to bestow it upon man, without his care or toil,
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Thus besides the fulnesse and riches of Gods goodness immediatly conferred upon man, he was enriched with all store & goodness that the earth was full of.
Thus beside the fullness and riches of God's Goodness immediately conferred upon man, he was enriched with all store & Goodness that the earth was full of.
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and then he made a Covenant with him, there was a Law first imprinted into Adam, and then a Law prescribed unto him, there was a Law written in his heart, the remainder of which, Paul saith, makes the Gentiles inexcusable;
and then he made a Covenant with him, there was a Law First imprinted into Adam, and then a Law prescribed unto him, there was a Law written in his heart, the remainder of which, Paul Says, makes the Gentiles inexcusable;
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and do not swerve from, even his decree and commandement, to the obedience of vvhich they are composed and • … amed, the Sea hath a Law & command to flow and ebbe,
and do not swerve from, even his Decree and Commandment, to the Obedience of which they Are composed and • … amed, the Sea hath a Law & command to flow and ebb,
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and it is that command that breaks its proud vvaves on the sand, when they threaten to over-flow mountains, the beasts obey a Law written in their eating and drinking, of satisfying their senses,
and it is that command that breaks its proud waves on the sand, when they threaten to overflow Mountains, the beasts obey a Law written in their eating and drinking, of satisfying their Senses,
So God gave a more noble instinct unto man, suiteable to his reasonable soul, an instinct and impulse to please God, in such duties of holinesse & righteousnesse, a sympathy with such wayes of integrity and godlinesse,
So God gave a more noble instinct unto man, suitable to his reasonable soul, an instinct and impulse to please God, in such duties of holiness & righteousness, a Sympathy with such ways of integrity and godliness,
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Again other things as the hatred of God and men, neglect and forgetfulnesse of him, drunkennesse and abasing lusts of that kind, do disagree, and are undecent to it:
Again other things as the hatred of God and men, neglect and forgetfulness of him, Drunkenness and abasing Lustiest of that kind, do disagree, and Are undecent to it:
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But besides this inward imprinted law, of Holines and Righteousnesse, which did without more rules direct and determine him to that which is in it self good, it pleased the Lord to prescribe and impose a positive Law unto him, to command him abstinence from a thing neither good nor evill,
But beside this inward imprinted law, of Holiness and Righteousness, which did without more rules Direct and determine him to that which is in it self good, it pleased the Lord to prescribe and impose a positive Law unto him, to command him abstinence from a thing neither good nor evil,
there was no difference between the fruit was discharged him, and the fruit of the rest of the garden, there was nothing in it did require abstinence, and nothing in him either.
there was no difference between the fruit was discharged him, and the fruit of the rest of the garden, there was nothing in it did require abstinence, and nothing in him either.
He who put man in such a well furnished house, and placed in such a plentifull and fruitfull garden, reserves one tree, thou shalt not eat thereof, to let Adam see and know that he is the Soveraign owner of all things,
He who put man in such a well furnished house, and placed in such a plentiful and fruitful garden, reserves one tree, thou shalt not eat thereof, to let Adam see and know that he is the Sovereign owner of all things,
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This was a standing visible testimony to bring man continually to remembrance of his Soveraignty, that being thus far exalted above other creatures, he might know himself to be under his Creator,
This was a standing visible testimony to bring man continually to remembrance of his Sovereignty, that being thus Far exalted above other creatures, he might know himself to be under his Creator,
and truly in other naturall duties which an inward principle & instinct drives unto, the suitablenesse and conveniency o• … beauty of the thing, doth often preponderate,
and truly in other natural duties which an inward principle & instinct drives unto, the suitableness and conveniency o• … beauty of the thing, does often preponderate,
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but in this the Lord would have no other reason of obedience to appear, but his own absolute will and pleasure to teach all men to consider in their actings, rather the will of the Commander,
but in this the Lord would have no other reason of Obedience to appear, but his own absolute will and pleasure to teach all men to Consider in their actings, rather the will of the Commander,
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for the most part) but because of an inward and natural inclination of affection towards our selves and our relations, which is like an instinct and impulse driving us to these duties.
for the most part) but Because of an inward and natural inclination of affection towards our selves and our relations, which is like an instinct and impulse driving us to these duties.
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And truly we may say, its the goodnesse and bounty of the Lord, that hath conjoyned in most parts of commanded duties, our own interest and advantage, our own inclination and propension with his Authority,
And truly we may say, its the Goodness and bounty of the Lord, that hath conjoined in most parts of commanded duties, our own Interest and advantage, our own inclination and propension with his authority,
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Now then is such duties as are already imprinted on mans heart, and consonant to his own reason, there cannot be a clear proof of obedience to Gods will, the poor and naked nature of obedience doth not so clearly shine forth in the observation of these, it is no great tryall of the creatures subjection of its will to his suppream will,
Now then is such duties as Are already imprinted on men heart, and consonant to his own reason, there cannot be a clear proof of Obedience to God's will, the poor and naked nature of Obedience does not so clearly shine forth in the observation of these, it is no great trial of the creatures subjection of its will to his suppream will,
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But here, in a matter in it self pleasant to the senses, unto which he had a natural inclination, the Lord interpoles himself by a command of restraint, to take full probation,
But Here, in a matter in it self pleasant to the Senses, unto which he had a natural inclination, the Lord interpoles himself by a command of restraint, to take full probation,
And indeed in such like duties as have no commendation but from the will, and authority of the Law-giver, it will appear whether mans obedience be poor and simple obedience,
And indeed in such like duties as have no commendation but from the will, and Authority of the Lawgiver, it will appear whither men Obedience be poor and simple Obedience,
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& whether men love obedience for it self alone, or for other reasons: Therefore the Lord saith, obedience is better than sacrifice, and disobedience is rebellion.
& whither men love Obedience for it self alone, or for other Reasons: Therefore the Lord Says, Obedience is better than sacrifice, and disobedience is rebellion.
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& therefore is Adams sin called disobedience in a signall manner Rom. 5. because by refusing such a small point of homage and subjection, he did cast off Gods power and authority over him,
& Therefore is Adams sin called disobedience in a signal manner Rom. 5. Because by refusing such a small point of homage and subjection, he did cast off God's power and Authority over him,
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Particularly, in reference to the present purpose, he resolved to manifest two shining properties, his Soveraignty and Goodnesse, his Soveraignty is shewed in giving out a Law and Command to the creature,
Particularly, in Referente to the present purpose, he resolved to manifest two shining properties, his Sovereignty and goodness, his Sovereignty is showed in giving out a Law and Command to the creature,
that the Creator is Law-giver, that he who gives a being doth set bounds and limits to the exercise and use of that being? But it pleased the Lord in his infinite goodness & love, to add a promise and threatning to that Law & Command,
that the Creator is Lawgiver, that he who gives a being does Set bounds and Limits to the exercise and use of that being? But it pleased the Lord in his infinite Goodness & love, to add a promise and threatening to that Law & Command,
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yea, even engraven on their hearts, that he layes not many burdens on, but vvhat mens consciences must lay on themselves, that there is nothing in it all when summed up harder than this, love God most of all,
yea, even engraven on their hearts, that he lays not many burdens on, but what men's Consciences must lay on themselves, that there is nothing in it all when summed up harder than this, love God most of all,
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Indeed if we speak strictly, there cannot be a proper Covenant between God and man, there is such an infinite distance between such unequal parties, our obedience and performance being absolutely in his power, we cannot promise it as our own,
Indeed if we speak strictly, there cannot be a proper Covenant between God and man, there is such an infinite distance between such unequal parties, our Obedience and performance being absolutely in his power, we cannot promise it as our own,
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His own glory, I say, is manifested in it, & chiefly the glory of his goodnesse & love, that the most High comes down so low as to article with his own foot-stool, that he changes his absolute right, into a moderate and temperate Government,
His own glory, I say, is manifested in it, & chiefly the glory of his Goodness & love, that the most High comes down so low as to article with his own footstool, that he changes his absolute right, into a moderate and temperate Government,
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and tempers his Lordly & truly Monarchicall power by such a commix• … ure of gentlenesse & goodnesse, in requiring nothing but what man behoved to call reasonable and due;
and tempers his Lordly & truly Monarchical power by such a commix• … ure of gentleness & Goodness, in requiring nothing but what man behooved to call reasonable and due;
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But when the promise is added, & the Trumpet sounds longer, thou shalt live, O more than reason, more then is due, must his conscience say, It vvas reason, that the most high Lord should use his foot-stool as his foot-stool,
But when the promise is added, & the Trumpet sounds longer, thou shalt live, Oh more than reason, more then is due, must his conscience say, It was reason, that the most high Lord should use his footstool as his footstool,
But how strange is it, that he humbles himself to make friendship with man to assume him in a kind of familiarity & equality? And this Christ is not forgetfull of,
But how strange is it, that he humbles himself to make friendship with man to assume him in a kind of familiarity & equality? And this christ is not forgetful of,
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Next, his wisdome doth appear in this, that when he had made a reasonable creature, he takes a way of dealing suitable to his Nature, to bring forth willing and free obedience by the perswasion of such a reward,
Next, his Wisdom does appear in this, that when he had made a reasonable creature, he Takes a Way of dealing suitable to his Nature, to bring forth willing and free Obedience by the persuasion of such a reward,
He most wisely did inclose the will of man as it were one both sides with hedges of punishment and reward, which might have been a sufficient defence or guard against all the irruptions of contrary perswasions, that man might continue in obedience,
He most wisely did enclose the will of man as it were one both sides with hedges of punishment and reward, which might have been a sufficient defence or guard against all the irruptions of contrary persuasions, that man might continue in Obedience,
for there is nothing doth more illustrate the justice of the Judge, then when the Malefactor hath before consented to such a punishment in case of transgression;
for there is nothing does more illustrate the Justice of the Judge, then when the Malefactor hath before consented to such a punishment in case of Transgression;
What a honour and dignity was put upon man, when he was taken into friendship with God? To be in covenant of friendship with a King, O what a dignity is it accounted? And some do account it a great priviledge to be in company and converse with some eminent and great person.
What a honour and dignity was put upon man, when he was taken into friendship with God? To be in Covenant of friendship with a King, Oh what a dignity is it accounted? And Some do account it a great privilege to be in company and converse with Some eminent and great person.
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or the Son of man that thou visitest him? Psal. 8. Again, what way more fit and sutable to stir up and constrain Adam unto a vvilling and constant obedience? When he had the encouragement of such a gracious reward,
or the Son of man that thou visitest him? Psalm 8. Again, what Way more fit and suitable to stir up and constrain Adam unto a willing and constant Obedience? When he had the encouragement of such a gracious reward,
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but now, what confirmation might man have by looking upon the certain recompence of reward? When God brings himself freely under an Obligation of a Promise,
but now, what confirmation might man have by looking upon the certain recompense of reward? When God brings himself freely under an Obligation of a Promise,
We have nothing to do to speak of the first Covenant, but that we may lead you or pursue you rather to the second, established upon better tearms and better promises.
We have nothing to do to speak of the First Covenant, but that we may led you or pursue you rather to the second, established upon better terms and better promises.
that is, thou shalt become a mortall and miserable creature, subject to misery, here and hereafter, which is more pressingly set down in that Word, Cursed is he that abides not in all things written in the law to do them.
that is, thou shalt become a Mortal and miserable creature, Subject to misery, Here and hereafter, which is more pressingly Set down in that Word, Cursed is he that abides not in all things written in the law to do them.
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It is very peremptory, that men dream not of escaping wrath, when they break but in one suppose they did abide in all the rest Cursed is every man from the highest to the lowest, the Lord Almighty is engaged against him, his countenance, his Power is against him to destroy him & make him miserable;
It is very peremptory, that men dream not of escaping wrath, when they break but in one suppose they did abide in all the rest Cursed is every man from the highest to the lowest, the Lord Almighty is engaged against him, his countenance, his Power is against him to destroy him & make him miserable;
and incur, in stead of that possessed and expected happinesse, misery here on soul & body, in pains, sicknesses, troubles, griefs, &c. And Eternal misery on both, without measure hereafter.
and incur, in stead of that possessed and expected happiness, misery Here on soul & body, in pains, Sicknesses, Troubles, griefs, etc. And Eternal misery on both, without measure hereafter.
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It is grace that once a reward should be promised to obedience, but having once resolved to give it, herein justice appears in an equall and uniform distribution of the reward, according to Works,
It is grace that once a reward should be promised to Obedience, but having once resolved to give it, herein Justice appears in an equal and uniform distribution of the reward, according to Works,
You may ask was not Adam to believe in God, & did not the Law require faith? I answer, Christ distinguishes a twofold faith, You believe in God, believe also in me.
You may ask was not Adam to believe in God, & did not the Law require faith? I answer, christ Distinguishes a twofold faith, You believe in God, believe also in me.
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and motion, and to forget & look over his own perfections as evanishing shadows: But this quickly extinguished his life when he began to to live in himself.
and motion, and to forget & look over his own perfections as evanishing shadows: But this quickly extinguished his life when he began to to live in himself.
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it was a bond of immediate friendship, there needed none to mediate between God and man, there needed no reconciler, where there was no ods nor distance? But the Gospell is of Faith in a Mediator;
it was a bound of immediate friendship, there needed none to mediate between God and man, there needed no reconciler, where there was no ods nor distance? But the Gospel is of Faith in a Mediator;
its the souls plighting its hope upon Jesus Christ in its desperate necessity, & so supposes man sinfull and miserable in himself and in his own sense too,
its the Souls plighting its hope upon jesus christ in its desperate necessity, & so supposes man sinful and miserable in himself and in his own sense too,
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The Law is not of Faith, but of perfect works, a watch-word brought in of purpose to bring men off their hankering after a broken and desperate Covenant;
The Law is not of Faith, but of perfect works, a watchword brought in of purpose to bring men off their hankering After a broken and desperate Covenant;
But it hath pleased the Lord in his infinite mercy, to make a better Covenant in Christ his Son, that vvhat vvas impossible to the Law, by reason of our vveakness and vvickedness, his Son, sent in the flesh, condemned for sin, might accomplish, Rom. 8. 3. There is some comfort yet after this, that Covenan• … vvas not last,
But it hath pleased the Lord in his infinite mercy, to make a better Covenant in christ his Son, that what was impossible to the Law, by reason of our weakness and wickedness, his Son, sent in the Flesh, condemned for since, might accomplish, Rom. 8. 3. There is Some Comfort yet After this, that Covenan• … was not last,
and thus the Lord dispenses vvith personal satisfaction, vvhich in rigour he might have craved; and finds out a ransom, admits another satisfaction in their name:
and thus the Lord dispenses with personal satisfaction, which in rigour he might have craved; and finds out a ransom, admits Another satisfaction in their name:
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And in the Name of that Cautioner and Redeemer, is salvation preached upon better terms, Believe, and thou shalt be saved, Rom. 10. Thou lost and undone sinner, vvhoever thou art, that findest thy self guilty before God,
And in the Name of that Cautioner and Redeemer, is salvation preached upon better terms, Believe, and thou shalt be saved, Rom. 10. Thou lost and undone sinner, whoever thou art, that Findest thy self guilty before God,
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and like medling in other men• … matters, neglecting our own, if vve do not give our minds to the search of these All of us must needs grant this in the general, that it is an idle and improfitable wandering abroad, to be carried forth to the knowledge and use of other things,
and like meddling in other men• … matters, neglecting our own, if we do not give our minds to the search of these All of us must needs grant this in the general, that it is an idle and improfitable wandering abroad, to be carried forth to the knowledge and use of other things,
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not only empty and unprofitable, and not conducing to that true blessedness he sought after; but hurtful and destructive, nothing but grief and sorrow in it.
not only empty and unprofitable, and not conducing to that true blessedness he sought After; but hurtful and destructive, nothing but grief and sorrow in it.
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This only I have found profitable to men, and as the entry and preparation to that blessedness I enquire for, To have the true discovery of our misery.
This only I have found profitable to men, and as the entry and preparation to that blessedness I inquire for, To have the true discovery of our misery.
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but to know it that vve may be 〈 ◊ 〉 up and provoked in the sense of it, to look after the remedy that God holds forth? There are two things that you have to know, What man once vvas made,
but to know it that we may be 〈 ◊ 〉 up and provoked in the sense of it, to look After the remedy that God holds forth? There Are two things that you have to know, What man once was made,
and they have fought out many inventions, not being contented vvith that blessedness they vvere created into, by catching at a higher estate of vvisdom, have fallen down into a gulf of misery,
and they have fought out many Inventions, not being contented with that blessedness they were created into, by catching At a higher estate of Wisdom, have fallen down into a gulf of misery,
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Upright, that is, all right & very exactly conformed to the noble and high pattern, endowed vvith divine vvisdom, such 〈 ◊ 〉 might direct him to true happiness,
Upright, that is, all right & very exactly conformed to the noble and high pattern, endowed with divine Wisdom, such 〈 ◊ 〉 might Direct him to true happiness,
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We cannot look upon that glorious estate vvhereinto m• … n was made, but straightway we must turn our eyes upon th• … misery into which he hath plunged himself,
We cannot look upon that glorious estate whereinto m• … n was made, but straightway we must turn our eyes upon th• … misery into which he hath plunged himself,
Who can look upon these ruins, and refrain • … ouring? It's said, that those who saw the glory of the first Temple, we• … t when they beheld the second,
Who can look upon these ruins, and refrain • … ouring? It's said, that those who saw the glory of the First Temple, we• … tO when they beheld the second,
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But certainly, it should and must be at first, before this Image be restored, the bitter lamentation of a soul, to look upon it self wholly ruinous and defaced, in the view of that glorious stately fabrick which once was made.
But Certainly, it should and must be At First, before this Image be restored, the bitter lamentation of a soul, to look upon it self wholly ruinous and defaced, in the view of that glorious stately fabric which once was made.
and the second not yet begun in many souls, the foundation-stone yet not laid? It was a sad and dol• … ul invention which Satan inspired at first into mans heart, to go about to find out another happiness, to seek how to be wise as God;
and the second not yet begun in many Souls, the Foundation-stone yet not laid? It was a sad and dol• … ul invention which Satan inspired At First into men heart, to go about to find out Another happiness, to seek how to be wise as God;
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yet how vain are his inventions about the remedy of it, not knowing how desperate the disease is, men seek help in themselves, & think by industry and care,
yet how vain Are his Inventions about the remedy of it, not knowing how desperate the disease is, men seek help in themselves, & think by industry and care,
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Consider I say what man once was, and what you are now, and bewaile your misery and the fountain of it, our departure from the fountain of life and blessednesse:
Consider I say what man once was, and what you Are now, and bewail your misery and the fountain of it, our departure from the fountain of life and blessedness:
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and carry you forth to a Redeemer, who hath • … ound a ransome, who hath found out an excellent invention to cure all our distempers and desperate diseases.
and carry you forth to a Redeemer, who hath • … owned a ransom, who hath found out an excellent invention to cure all our distempers and desperate diseases.
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The counsel of the holy Trinity that met about (if I may speak so) our creation in holynesse and righteousness after his own Image, that same hath consulted about the rest of it,
The counsel of the holy Trinity that met about (if I may speak so) our creation in holiness and righteousness After his own Image, that same hath consulted about the rest of it,
now its turned contrary, let all men take vvith their folly and desperate vvickedness, let not the vain thoughts and dreams of our own vvelbeing and sufficiency lodge vvithin us,
now its turned contrary, let all men take with their folly and desperate wickedness, let not the vain thoughts and dreams of our own vvelbeing and sufficiency lodge within us,
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How long shal vain thoughts lodge within you? O when will you be washed from them? How long shal not your thoughts transcend this temporal and bodily life? How long do you imagine to live in sin, and die in the Lord;
How long shall vain thoughts lodge within you? Oh when will you be washed from them? How long shall not your thoughts transcend this temporal and bodily life? How long do you imagine to live in since, and die in the Lord;
yet it is profitable, yea and so necessary, that till once a soul apprehend its broken and desolate condition in the first Adam, it can never heartily imbrace and come to the second Adam. You have here the woful and dreadful effects and consequents of the first transgression upon all mankind;
yet it is profitable, yea and so necessary, that till once a soul apprehend its broken and desolate condition in the First Adam, it can never heartily embrace and come to the second Adam. You have Here the woeful and dreadful effects and consequents of the First Transgression upon all mankind;
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Behold what a flood of calamity hath entred at a smal cranny, by one mans transgression? May it not be said of sin in general, which the wise man speaks of strife? The beginning of sin is as when one lets out water,
Behold what a flood of calamity hath entered At a small cranny, by one men Transgression? May it not be said of since in general, which the wise man speaks of strife? The beginning of since is as when one lets out water,
Now if all mankind vvould have reaped the benefite and advantage of Adams perseverance, i• … such an undeserved reward of eternal life vvould have redounded by the free promise unto them all, vvhat iniquity is it that they also be sharers in his misery? Our stock & treasure vvas ventured in this vessel;
Now if all mankind would have reaped the benefit and advantage of Adams perseverance, i• … such an undeserved reward of Eternal life would have redounded by the free promise unto them all, what iniquity is it that they also be sharers in his misery? Our stock & treasure was ventured in this vessel;
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and that the first one, shal not sin, then many, and especially when that one knew that the weight of all his posterity hung upon him, it might have made him very circumspect, knowing of how great moment his carriage 〈 ◊ 〉.
and that the First one, shall not sin, then many, and especially when that one knew that the weight of all his posterity hung upon him, it might have made him very circumspect, knowing of how great moment his carriage 〈 ◊ 〉.
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But certainly vve must look a little higher then such reasons, there was a glorious purpose of Gods predominant in this, else there was no natural necessity of imputing Adams sin to the children not yet born,
But Certainly we must look a little higher then such Reasons, there was a glorious purpose of God's predominant in this, Else there was no natural necessity of imputing Adams sin to the children not yet born,
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There is sin entred into the world by imputation, and also by propagation, Adams first sin and hainous transgression, is charged upon all his posterity,
There is since entered into the world by imputation, and also by propagation, Adams First since and heinous Transgression, is charged upon all his posterity,
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and imputed unto them, even unto them who have not sinned according to the similitude of Adams transgression, that is, actually as he did, Infants whom you call innocents (and indeed so they are in respect of you who are come to age) yet they are guilty before God of that sin that ruined all.
and imputed unto them, even unto them who have not sinned according to the similitude of Adams Transgression, that is, actually as he did, Infants whom you call Innocents (and indeed so they Are in respect of you who Are come to age) yet they Are guilty before God of that since that ruined all.
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what open rebellion was it to refuse it? It was a casting off the Soveraign dominion of God than which nothing can be more hainous as if the clay should refuse to serve the Potters pleasure,
what open rebellion was it to refuse it? It was a casting off the Sovereign dominion of God than which nothing can be more heinous as if the clay should refuse to serve the Potters pleasure,
No necessity to extenuate it, so that you can see nothing in it, but the ugly face of disobedience and rebellion, vers. 19. Whereby man draweth himself from his allegiance due to his Maker,
No necessity to extenuate it, so that you can see nothing in it, but the ugly face of disobedience and rebellion, vers. 19. Whereby man draws himself from his allegiance due to his Maker,
& beautified with such gifts and graces, magnified with such glorious priviledges, made according to the most excellent pattern, His own Image, to • … orget all, & forget so soon;
& beautified with such Gifts and graces, magnified with such glorious privileges, made according to the most excellent pattern, His own Image, to • … orget all, & forget so soon;
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and when he had such a spacious Garden to make use of (as is supposed to make up the third part of the earth) to eat of no fruit but that which was forbidden there is no such monstrous ingratitude can be imagined as here was acted.
and when he had such a spacious Garden to make use of (as is supposed to make up the third part of the earth) to eat of no fruit but that which was forbidden there is no such monstrous ingratitude can be imagined as Here was acted.
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A Word so solemnly and particularly told him by the truth it self, that ever a question of it could arise in his mind to get entry, what else was it than to impute iniquity to the Holy One? And that iniquity or falshood and lying, which his nature most abhors? What was it to blaspheme the most High and faithful God, by hearkning to the suggestions of his enemy,
A Word so solemnly and particularly told him by the truth it self, that ever a question of it could arise in his mind to get entry, what Else was it than to impute iniquity to the Holy One? And that iniquity or falsehood and lying, which his nature most abhors? What was it to Blaspheme the most High and faithful God, by Harkening to the suggestions of his enemy,
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and credit them more then the threatning of God? To give the very flat contradiction to God, we shal not die; and to assent so heartily to Sathans slanders and reproaches of God.
and credit them more then the threatening of God? To give the very flat contradiction to God, we shall not die; and to assent so heartily to Satan's slanders and Reproaches of God.
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For the foot-stool to lift up it self thus, what an indignity was it? & indeed this wretched aime at so high an estate hath thrown us down as low as hell.
For the footstool to lift up it self thus, what an indignity was it? & indeed this wretched aim At so high an estate hath thrown us down as low as hell.
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There was disobedience and rebellion in it, which denies his dominion and supremacy, there was unthankfulnesse in it, denying his goodness and bounty, there was unbelief in it contradicting his truth and faithfulnesse,
There was disobedience and rebellion in it, which Denies his dominion and supremacy, there was unthankfulness in it, denying his Goodness and bounty, there was unbelief in it contradicting his truth and faithfulness,
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You see then what you are guilty of, in being guilty of Adams transgression, many of you flatter your selves in your own eyes, that ye have not done much evil,
You see then what you Are guilty of, in being guilty of Adams Transgression, many of you flatter your selves in your own eyes, that you have not done much evil,
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But besides this imputation, there is much more propagated unto all, and that is a total corruption and depravation of nature in soul & body whereby man is utterly indisposed, disabled and made opposite unto all that is truly and spiritually good,
But beside this imputation, there is much more propagated unto all, and that is a total corruption and depravation of nature in soul & body whereby man is utterly indisposed, disabled and made opposite unto all that is truly and spiritually good,
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Neither is it any wonder it be so, whē this leprosie hath defiled the wals & roof of the house, I mean, hath made the Creation subject to vanity and corruption, It is no wonder that it spread abroad in his issue,
Neither is it any wonder it be so, when this leprosy hath defiled the walls & roof of the house, I mean, hath made the Creation Subject to vanity and corruption, It is no wonder that it spread abroad in his issue,
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You talk of good natures, and good dispositions, but in our flesh (saith the Apostle) dwels no good thing: the seed of all wickednesse are in every one of us,
You talk of good nature's, and good dispositions, but in our Flesh (Says the Apostle) dwells no good thing: the seed of all wickedness Are in every one of us,
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This were the only way to profite by looking on others evils, if we could straight way retire within and behold the root of that in our sevles, the fountain of it within us,
This were the only Way to profit by looking on Others evils, if we could straight Way retire within and behold the root of that in our seules, the fountain of it within us,
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But the looking upon grosse provocations as singularities, make them more general, because every man does not charge himself with the corruption that is in all these,
But the looking upon gross provocations as singularities, make them more general, Because every man does not charge himself with the corruption that is in all these,
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& a sluce opened, that it may come out, that he who would not see his own Image in another mans face, may behold it in the glasse of his own abominations.
& a sluice opened, that it may come out, that he who would not see his own Image in Another men face, may behold it in the glass of his own abominations.
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and there is no doubt but you vvill straightway be filled vvith confusion of face, and be altogether spoiled of good confidence and hope, as you call it:
and there is no doubt but you will straightway be filled with confusion of face, and be altogether spoiled of good confidence and hope, as you call it:
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Sowing to the vvind, and reaping the vvhirlewind, how suitable are they? That men may know how evil and bitter a thing sin is, he makes this the fruit of it.
Sowing to the wind, and reaping the whirlwind, how suitable Are they? That men may know how evil and bitter a thing since is, he makes this the fruit of it.
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but first the spiritual death of the soul, consisting in a separation of the soul from Gods blessed enlightning, enlivening, and comforting countenance.
but First the spiritual death of the soul, consisting in a separation of the soul from God's blessed enlightening, enlivening, and comforting countenance.
Sin being interposed between God and the soul, cut off all the influence of heaven: Hence arises darkness o• … mind, hardness of heart, delusions, vile affections, horror of conscience.
since being interposed between God and the soul, Cut off all the influence of heaven: Hence arises darkness o• … mind, hardness of heart, delusions, vile affections, horror of conscience.
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it's now like a besiedged City, now some outward sorts are gained by diseases, now by pains and torments, the outward wals of the body are at length overcome;
it's now like a besieged city, now Some outward sorts Are gained by diseases, now by pains and torments, the outward walls of the body Are At length overcome;
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The body of man is even a seminary of a world of diseases and grievances, that if men could look upon it aright, they might see the sentence of death every day performed.
The body of man is even a seminary of a world of diseases and grievances, that if men could look upon it aright, they might see the sentence of death every day performed.
Then how many evils in estate, in friends and relations, in imployments; which being considered by Heathens, hath made them praise the dead more then the living;
Then how many evils in estate, in Friends and relations, in employments; which being considered by heathens, hath made them praise the dead more then the living;
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but him not yet born most of all, because the present life is nothing else but a valley of misery and tears, a sea of troubles, where one wave continually prevents another,
but him not yet born most of all, Because the present life is nothing Else but a valley of misery and tears, a sea of Troubles, where one wave continually prevents Another,
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and vvhy then is a Savior offered, a City of refuge opened, and secure sinners vvill not flee into it? But as for as many as have the inward dreadful apprehension of this vvrath to come,
and why then is a Saviour offered, a city of refuge opened, and secure Sinners will not flee into it? But as for as many as have the inward dreadful apprehension of this wrath to come,
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And as by Adams disobedience all this sin & misery hath abounded on man, know, that the second Adam his obedience and righteousness is of greater vertue and efficacy to save;
And as by Adams disobedience all this since & misery hath abounded on man, know, that the second Adam his Obedience and righteousness is of greater virtue and efficacy to save;
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We labored to show unto you the state of sin and misery that Adams first transgression hath subjected all mankind unto, which if it were really and truly apprehended, I do not think but it would make this saying welcome to our souls.
We laboured to show unto you the state of since and misery that Adams First Transgression hath subjected all mankind unto, which if it were really and truly apprehended, I do not think but it would make this saying welcome to our Souls.
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and this being seen and acknowledged by a sinner, certainly the next question in order of nature is this, Hath God left all to perish in this estate? Is there any remedy provided for sin and misery? And this will be indeed the query of a self-condemned sinner.
and this being seen and acknowledged by a sinner, Certainly the next question in order of nature is this, Hath God left all to perish in this estate? Is there any remedy provided for since and misery? And this will be indeed the query of a self-condemned sinner.
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But I think in some sense, it might be said, can any good thing come down from heaven, from his holy • … abitation to this accursed earth? Could any thing • … e expected from heaven but wrath and vengeance? And if no good could be expected that way, what way could it come? Sure if not from heaven,
But I think in Some sense, it might be said, can any good thing come down from heaven, from his holy • … abitation to this accursed earth? Could any thing • … e expected from heaven but wrath and vengeance? And if no good could be expected that Way, what Way could it come? Sure if not from heaven,
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and save man, that he might not vvrong himself, nor destroy man utterly, he sends his only begotten Son, equal vvith himself in majesty and glory into the vvorld, in the state of a servant, to accomplish mans salvation, and perform him satisfaction.
and save man, that he might not wrong himself, nor destroy man utterly, he sends his only begotten Son, equal with himself in majesty and glory into the world, in the state of a servant, to accomplish men salvation, and perform him satisfaction.
Now, vvhen the righteousness and faithfulness of God is engaged into this, how strong a party do you think that must be? What power can break that prison of a divine curse and take out a sinner from under Justice hand? Certainly there is no coming out till the uttermost farthing be paid that was owing, till compleat satisfaction be given to all vvrongs.
Now, when the righteousness and faithfulness of God is engaged into this, how strong a party do you think that must be? What power can break that prison of a divine curse and take out a sinner from under justice hand? Certainly there is no coming out till the uttermost farthing be paid that was owing, till complete satisfaction be given to all wrongs.
Now truly the redemption of the soul had ceased for ever (it's so precious that no creature can give any thing in exchange for it) except Jesus Christ had come into the vvorld, one that might be able to tread that winepress of wrath alone,
Now truly the redemption of the soul had ceased for ever (it's so precious that no creature can give any thing in exchange for it) except jesus christ had come into the world, one that might be able to tread that winepress of wrath alone,
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& give his life a ransomer in value far above the soul, and pay the debt of sin that vve vvere owing to Go• … And indeed he vvas furnished for this purpose, a pe• … son suted and fitted for such a vvork.
& give his life a ransomer in valve Far above the soul, and pay the debt of since that we were owing to Go• … And indeed he was furnished for this purpose, a pe• … son suited and fitted for such a work.
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A Man, that he might be made unde• … the Law, and be humbled even to the death of 〈 ◊ 〉 cross, that so he might obey the commandment, a• … suffer the punishment due to us;
A Man, that he might be made unde• … the Law, and be humbled even to the death of 〈 ◊ 〉 cross, that so he might obey the Commandment, a• … suffer the punishment due to us;
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And so in his own person, by coming into the vvorld, and acting and suffering in the place of sinners, he hath taken the first great impediment out of the vvay;
And so in his own person, by coming into the world, and acting and suffering in the place of Sinners, he hath taken the First great impediment out of the Way;
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and vvhen Heaven is opened by Christs death, yet this keeps a sinner from entring i• … Therefore Jesus Christ vvho came himself into th• … vvorld to satisfie Justice,
and when Heaven is opened by Christ death, yet this keeps a sinner from entering i• … Therefore jesus christ who Come himself into th• … world to satisfy justice,
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and remove its plea, th• … there might be no obstruction from that airth, 〈 ◊ 〉 sends out his powerful Spirit vvith the Word, to deliver poor captive sinners, to break down the vval of ignorance and blindness, to cast down the high tower of vvickedness and enmity against God, to take captive and chain our lusts that kept us in bondage.
and remove its plea, th• … there might be no obstruction from that Earth, 〈 ◊ 〉 sends out his powerful Spirit with the Word, to deliver poor captive Sinners, to break down the wall of ignorance and blindness, to cast down the high tower of wickedness and enmity against God, to take captive and chain our Lustiest that kept us in bondage.
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And as he made Heaven accessible by his own personal obedience and sufferings, so he makes sinners ready • … nd free to enter into salvation, by his Spirits vvorking in their persons.
And as he made Heaven accessible by his own personal Obedience and sufferings, so he makes Sinners ready • … and free to enter into salvation, by his Spirits working in their Persons.
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Now, vvhat do ye think of this, my beloved, that • … uch a glorious person is come down from Heaven, • … or such a glorious vvork as the salvation of sinners? 〈 ◊ 〉 put no doubt, it vvould be most acceptable unto you, 〈 ◊ 〉 ye knew your misery;
Now, what do you think of this, my Beloved, that • … such a glorious person is come down from Heaven, • … or such a glorious work as the salvation of Sinners? 〈 ◊ 〉 put no doubt, it would be most acceptable unto you, 〈 ◊ 〉 you knew your misery;
I find one of these two, the great obstruction in the vvay of souls receiving advan• … age by such glad tydings, either the absolute necessi• … y and excellency of the Gospel is not considered,
I find one of these two, the great obstruction in the Way of Souls receiving advan• … age by such glad tidings, either the absolute necessi• … y and excellency of the Gospel is not considered,
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There is • … ere the highest truth and certainty to satisfie the mind, It's a faithful saying; and there is here also th• … chiefest good to satiate the heart, It's worthy of al• … acceptation.
There is • … ere the highest truth and certainty to satisfy the mind, It's a faithful saying; and there is Here also th• … chiefest good to satiate the heart, It's worthy of al• … acceptation.
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Whence is it, I pray you that so many souls are never stirred vvith the prop• … sition of such things in the Gospel, that the riches a• … beauty of salvation in JESUS CHRIST doth not once move them? Is it not because ther• … is no lively apprehension of their misery vvitho• … him?
Whence is it, I pray you that so many Souls Are never stirred with the prop• … sition of such things in the Gospel, that the riches a• … beauty of salvation in JESUS CHRIST does not once move them? Is it not Because ther• … is no lively apprehension of their misery vvitho• … him?
