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Q 1. What Conceptions ought we to have of God?Q 1. What Conceptions ought we to have of God?
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OF all Truths, it is the most evident, that there is a God. And of all things Knowable, it is most necessary that we Know, what He is.
OF all Truths, it is the most evident, that there is a God. And of all things Knowable, it is most necessary that we Know, what He is.
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This to Know perfectly, is impossible. An Oyster-shell cannot contain the Ocean; nor a finite Mind comprehend an infinite Object.
This to Know perfectly, is impossible. an Oyster shell cannot contain the Ocean; nor a finite Mind comprehend an infinite Object.
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'Tis only God himself can fully Know himself.
It's only God himself can Fully Know himself.
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But, He made our Minds to Know Him, with a Knowledge sufficient to serve and enjoy Him. Of this, we are Capable.
But, He made our Minds to Know Him, with a Knowledge sufficient to serve and enjoy Him. Of this, we Are Capable.
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For this, He vouchsafeth us means Plentiful. And without this, every Mother's Child must be everlastingly miserable.
For this, He vouchsafeth us means Plentiful. And without this, every Mother's Child must be everlastingly miserable.
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Our Thoughts of Him, are the Seed of all our Affections, Words, and Conversation toward Him.
Our Thoughts of Him, Are the Seed of all our Affections, Words, and Conversation towards Him.
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I, and towards one another too.
I, and towards one Another too.
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If these be corrupt, nothing is sound, of all that is in us, or comes from us.
If these be corrupt, nothing is found, of all that is in us, or comes from us.
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Nor can these be Good, but when they are True, and agreeable unto their Rule; Powerful, and Answerable unto their End. The Rule of them, is God's own Word;
Nor can these be Good, but when they Are True, and agreeable unto their Rule; Powerful, and Answerable unto their End. The Rule of them, is God's own Word;
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in the Books of Nature, and Scripture published.
in the Books of Nature, and Scripture published.
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The End of them, is the Exaltation of God's Name, the Subjection of us to his Authority, the Actuation of us unto Obedience to his Law.
The End of them, is the Exaltation of God's Name, the Subjection of us to his authority, the Actuation of us unto obedience to his Law.
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When they follow this Rule, and obtain this End, our Conceptions of God are what they ought to be.
When they follow this Rule, and obtain this End, our Conceptions of God Are what they ought to be.
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Indeed, Revelation is the Measure of Faith God requires, for Degree, according to what He gives.
Indeed, Revelation is the Measure of Faith God requires, for Degree, according to what He gives.
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He giveth some, an hundred-fold more advantages for Knowing Him, than he bestoweth on others. And He will accept an hundred-fold less from some men, than others.
He gives Some, an hundredfold more advantages for Knowing Him, than he bestoweth on Others. And He will accept an hundredfold less from Some men, than Others.
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Let Ministers, Rich men, and such as sit under the best Ministry of the Word, remember this and tremble.
Let Ministers, Rich men, and such as fit under the best Ministry of the Word, Remember this and tremble.
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Let the Unlearned, the Poor, and those that live necessitously under the worst Ministry, think of this,
Let the Unlearned, the Poor, and those that live necessitously under the worst Ministry, think of this,
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and in hope get all they are able. Nevertheless, be it considered by all. We all have the great Volume of the World, that the Heathens had:
and in hope get all they Are able. Nevertheless, be it considered by all. We all have the great Volume of the World, that the heathens had:
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and Moses and the Prophets, that the Jews had: and Christ and his Apostles, and the Gospel-Light, that they had not.
and Moses and the prophets, that the jews had: and christ and his Apostles, and the Gospel light, that they had not.
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Yea, and such Displays of it in England, as the very Churches beyond the Seas have not.
Yea, and such Displays of it in England, as the very Churches beyond the Seas have not.
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[ And I wish it better observed, what London has, that most Countrey parts are destitute of.
[ And I wish it better observed, what London has, that most Country parts Are destitute of.
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] Much is given to England, very much to London. And the Thoughts of Himself that God will require from us English-men, and specially Londoners, must be presumed to extend unto these sixteen Particulars.
] Much is given to England, very much to London. And the Thoughts of Himself that God will require from us Englishmen, and specially Londoners, must be presumed to extend unto these sixteen Particulars.
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Seven concerning his Essence. Three concerning his Relations, common unto all his Creatures. And six concerning his Relations special unto our selves.
Seven Concerning his Essence. Three Concerning his Relations, Common unto all his Creatures. And six Concerning his Relations special unto our selves.
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If any one seem Excusable, I pray the Reader to give me his reason for that appearance.
If any one seem Excusable, I pray the Reader to give me his reason for that appearance.
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If all do seem Impossible to be gotten and held in Memory, I desire that it be thought as true as I can make it appear, viz. that I find Children of ten years old, that can perfectly and pleasantly get and retain them in their Memories.
If all do seem Impossible to be got and held in Memory, I desire that it be Thought as true as I can make it appear, viz. that I find Children of ten Years old, that can perfectly and pleasantly get and retain them in their Memories.
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And if grown people cannot so do, they must take what follows such their reprobate Mind.
And if grown people cannot so do, they must take what follows such their Reprobate Mind.
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Read on, ye who have Will and Power. Concerning God's Essence or Nature;
Read on, you who have Will and Power. Concerning God's Essence or Nature;
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to wit, that by which He is what He is, and is differenced from all other things;
to wit, that by which He is what He is, and is differenced from all other things;
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it is to be born in Mind, that, 1. He is an Ʋncaused, or Ʋnmade Being.
it is to be born in Mind, that, 1. He is an Ʋncaused, or Ʋnmade Being.
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A Creature is a thing contrived by God's Wisdom, and made out of nothing by his Power;
A Creature is a thing contrived by God's Wisdom, and made out of nothing by his Power;
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and this, freely, of his own Will and Choice. But God is a Being that never came out of Not-being.
and this, freely, of his own Will and Choice. But God is a Being that never Come out of Not-being.
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Was never Contrived by his own or any other Wisdom. Never Made by his own or any other Power, and Will.
Was never Contrived by his own or any other Wisdom. Never Made by his own or any other Power, and Will.
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For a thing to be the Cause of it self, is confessed by all the World to be Impossible.
For a thing to be the Cause of it self, is confessed by all the World to be Impossible.
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And for a Creature or second Being to be the Cause of its God or first Being, is such an absurdity as no unbewitched Mind can swallow.
And for a Creature or second Being to be the Cause of its God or First Being, is such an absurdity as no unbewitched Mind can swallow.
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That which is Nothing, can do nothing:
That which is Nothing, can do nothing:
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If there was a time, when God was Nothing, surely at that time he could do Nothing. And if so; He could not make Himself.
If there was a time, when God was Nothing, surely At that time he could do Nothing. And if so; He could not make Himself.
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As for other Causes, I ask, as the Apostle in another case, Who hath first given to Him,
As for other Causes, I ask, as the Apostle in Another case, Who hath First given to Him,
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and it shall be recompensed? Rom. 35.11. 2. He is an Eternal Being. A Creature is a thing that has a Morn, a Noon, and a Night.and it shall be recompensed? Rom. 35.11. 2. He is an Eternal Being. A Creature is a thing that has a Morn, a Noon, and a Night.
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A Beginning, Change, and End. An End, and a Return unto it's first Nothingness, the first moment that God ceases to uphold it.
A Beginning, Change, and End. an End, and a Return unto it's First Nothingness, the First moment that God ceases to uphold it.
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Angels and our Souls, are of themselves Mortal: 'Tis only by divine Will, Power and Sustentation that they are Immortal, Heb. 1.3.
Angels and our Souls, Are of themselves Mortal: It's only by divine Will, Power and Sustentation that they Are Immortal, Hebrew 1.3.
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But God, is Je, Ho, Vah. A Being that Shall be, that Is, and that Hath ever been. Without Beginning, Psal. 90.2. Without Change, Psal. 102.27. Without End, Psal. 102.26. 3. He is an Ʋndependent Being.
But God, is Yes, Ho, Vah. A Being that Shall be, that Is, and that Hath ever been. Without Beginning, Psalm 90.2. Without Change, Psalm 102.27. Without End, Psalm 102.26. 3. He is an Ʋndependent Being.
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A Creature, is a thing that cannot stand alone.
A Creature, is a thing that cannot stand alone.
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Material, Mix'd, and Spiritual Creatures all are weak, all as unable to Sustain themselves as to Produce themselves.
Material, Mixed, and Spiritual Creatures all Are weak, all as unable to Sustain themselves as to Produce themselves.
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But God, is a Being that's above Depending. He came not into Being, by any Help, He continues not in Being by any. He Depends on nothing; that is, He depends not. Gen. 17.1. He is El Shaddai, God All-sufficient.
But God, is a Being that's above Depending. He Come not into Being, by any Help, He continues not in Being by any. He Depends on nothing; that is, He depends not. Gen. 17.1. He is El Shaddai, God All-sufficient.
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So all, that He can need nothing: So all, that He can support every thing. 4. He is a Necessary Being.
So all, that He can need nothing: So all, that He can support every thing. 4. He is a Necessary Being.
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A Creature, is a thing that may, or may not, be. That must be, or must not be, as its God pleaseth. Rev. 4.11. But God is a Being; that cannot but Be.
A Creature, is a thing that may, or may not, be. That must be, or must not be, as its God Pleases. Rev. 4.11. But God is a Being; that cannot but Be.
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One, to which 'tis eternally repugnant and impossible either never to have Been, or to cease from Being.
One, to which it's eternally repugnant and impossible either never to have Been, or to cease from Being.
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One who only hath Being, necessarily; and Immortality, necessarily. 1 Tim. 6.16. One whose Being and Immortality, never cost one act of his Will or Power!
One who only hath Being, necessarily; and Immortality, necessarily. 1 Tim. 6.16. One whose Being and Immortality, never cost one act of his Will or Power!
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Nor are capable of being made to cease. 5. He is an All-perfect Being. A Creature is a thing of Imperfection in every reference.
Nor Are capable of being made to cease. 5. He is an All-perfect Being. A Creature is a thing of Imperfection in every Referente.
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One, that has more of Nothing, than Thing, say the Schools. One, whose Perfection, such as 'tis, is three-fold:
One, that has more of Nothing, than Thing, say the Schools. One, whose Perfection, such as it's, is threefold:
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Of Being, of Working, of Well-being. Every Creature is Imperfect in all: And after the day of Judgment, will in all be but Finite.
Of Being, of Working, of Well-being. Every Creature is Imperfect in all: And After the day of Judgement, will in all be but Finite.
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Nor has any one Creature, the Perfections that divine Goodness hath dispers'd among all. But God is a Being of excellent Perfection, and perfection in every Excellency.
Nor has any one Creature, the Perfections that divine goodness hath dispersed among all. But God is a Being of excellent Perfection, and perfection in every Excellency.
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Every one Conceivable, by Men, and Angels. I, and whatever is by both Unconceivable. God, is above the Blessing and Praise of both. Neh. 9.5. He is Above all that He has Revealed Himself unto us to be:
Every one Conceivable, by Men, and Angels. I, and whatever is by both Unconceivable. God, is above the Blessing and Praise of both. Neh 9.5. He is Above all that He has Revealed Himself unto us to be:
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And more than unto us finite things is Revealed, or possible to be Revealed. [ See, Children, your Larger Catechism. See, others, Mr. Charnock of the Divine Attributes.
And more than unto us finite things is Revealed, or possible to be Revealed. [ See, Children, your Larger Catechism. See, Others, Mr. Charnock of the Divine Attributes.
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] God's infinite Mind cannot conceive, what He should be better or greater than He is.
] God's infinite Mind cannot conceive, what He should be better or greater than He is.
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And finite Minds must needs conclude, He is infinitely above all that they can conceive. 6. He is a Tri-une Being.
And finite Minds must needs conclude, He is infinitely above all that they can conceive. 6. He is a Triune Being.
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Or, a Being that subsists in three distinct Persons. Here is the Mystery of Mysteries. The hardest to be Understood;
Or, a Being that subsists in three distinct Persons. Here is the Mystery of Mysteres. The Hardest to be Understood;
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but easy, as any, to be Believed. With such a Brightness 'tis reveal'd in the blessed Gospel.
but easy, as any, to be Believed. With such a Brightness it's revealed in the blessed Gospel.
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How necessary it is to be Believed, is hence evident:
How necessary it is to be Believed, is hence evident:
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To wit, that (1.) This manner of Being is the Top-most glory of God.
To wit, that (1.) This manner of Being is the Topmost glory of God.
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It is the best manner of Being, that can be. That without which, 'tis hard to think how God should be in Himself glorious infinitely, or blessed infinitely.
It is the best manner of Being, that can be. That without which, it's hard to think how God should be in Himself glorious infinitely, or blessed infinitely.
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His Creatures are, and can be, but finite. And what can they speak infinite! The Infinite glory of the divine Persons, shines in their Relations one to the other.
His Creatures Are, and can be, but finite. And what can they speak infinite! The Infinite glory of the divine Persons, shines in their Relations one to the other.
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I, and their Blessedness consisteth in their Loving, and being Loved of one another. [ Dr. Cheynel of the Trin. ch. 5th. deserves good reading.
I, and their Blessedness Consisteth in their Loving, and being Loved of one Another. [ Dr. Cheynel of the Trin. changed. 5th. deserves good reading.
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] (2.) The Doctrine of God's subsisting in, or being Father, Son, and Spirit, distinctly;
] (2.) The Doctrine of God's subsisting in, or being Father, Son, and Spirit, distinctly;
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is most firmly connected with all the parts of our Christian Religion:
is most firmly connected with all the parts of our Christian Religion:
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And so, that if Ignorance or Unbelief of the glorious Trinity prevail on us, our Christianity is lost.
And so, that if Ignorance or Unbelief of the glorious Trinity prevail on us, our Christianity is lost.
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And 'tis another Gospel, even a high Road to Sin and Hell that we betake us unto.
And it's Another Gospel, even a high Road to since and Hell that we betake us unto.
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See Matth. 28.19. 1 John 5.7. John 14.26. John 15.26. A Tree, is one. Its Root, Trunk, and Branch, are three. Have three Manners of Being:
See Matthew 28.19. 1 John 5.7. John 14.26. John 15.26. A Tree, is one. Its Root, Trunk, and Branch, Are three. Have three Manners of Being:
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the Root is of it self; the Trunk is of the Root; the Branches are from both Root and Trunk.
the Root is of it self; the Trunk is of the Root; the Branches Are from both Root and Trunk.
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They give forth Fruit, in a threefold manner: the Root, originally and firstly; the Trunk continuedly, and secondly; the Branch compleatly and immediately.
They give forth Fruit, in a threefold manner: the Root, originally and firstly; the Trunk continuedly, and secondly; the Branch completely and immediately.
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Who cannot apply this? God is one. This one God, is Father, Son, and Spirit; three Persons. The Father is of Himself.
Who cannot apply this? God is one. This one God, is Father, Son, and Spirit; three Persons. The Father is of Himself.
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The Son is of the Father.
The Son is of the Father.
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The Holy Ghost is of the Father and Son. In the Communication of good, they all work joyntly,
The Holy Ghost is of the Father and Son. In the Communication of good, they all work jointly,
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yet there are distinct Personal operations, by which they make way for the glory of each oother.
yet there Are distinct Personal operations, by which they make Way for the glory of each other.
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Inchoation or Beginning of good, is from the Father; Dispensation is by the Son; Consummation, or compleating, is by the Spirit.Inchoation or Beginning of good, is from the Father; Dispensation is by the Son; Consummation, or completing, is by the Spirit.
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I do not forget, and I would have my Reader remember, St. Hilarie 's often quoted saying;
I do not forget, and I would have my Reader Remember, Saint Hillary is often quoted saying;
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viz. All Comparisons, though Helpful, are yet disproportionable. 'Tis very true;viz. All Comparisons, though Helpful, Are yet disproportionable. It's very true;
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no Similitude can reach the thing, but this, and others like it, may help our understandings.
no Similitude can reach the thing, but this, and Others like it, may help our understandings.
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7. He is the All-working Being. That Fore-ordains whatever cometh to pass, and Effecteth whatever he Fore-ordains.
7. He is the All-working Being. That foreordains whatever comes to pass, and Effecteth whatever he foreordains.
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To wit, in Works of Creation and Providence.
To wit, in Works of Creation and Providence.
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A Creature is a thing that cannot it self come (that infinite space,) from Nothing into Being.
A Creature is a thing that cannot it self come (that infinite Molle,) from Nothing into Being.
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Cannot, afterward, uphold its Being, Virtues, Actions. Cannot govern it self, Acts 17.28. Cannot be undepending in respect of Working, any more than in respect of Being.
Cannot, afterwards, uphold its Being, Virtues, Actions. Cannot govern it self, Acts 17.28. Cannot be undepending in respect of Working, any more than in respect of Being.
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But God is a Being, All-working.
But God is a Being, All-working.
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His Word speaks all into Being: His Conserving influence goes to our Preservation: His Assisting influence to our Operation. This his Assisting influence or concurrence fore-goeth the Operation of Creatures.
His Word speaks all into Being: His Conserving influence Goes to our Preservation: His Assisting influence to our Operation. This his Assisting influence or concurrence fore-goeth the Operation of Creatures.
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Fore-goes it in Order, though not in Time. It is Co-operation, or Co-working with the Creature.
Foregoes it in Order, though not in Time. It is Cooperation, or Co-working with the Creature.
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Without the Creature's Operation, God will not produce many Effects: And without God's Co-operation, the Creature cannot produce any. God's Co-working, is also Immediate.
Without the Creature's Operation, God will not produce many Effects: And without God's Cooperation, the Creature cannot produce any. God's Co-working, is also Immediate.
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With Immediateness of Virtue and Power; without which there could be no Effect: And with Immediateness of Presence too; for God is every where.
With Immediateness of Virtue and Power; without which there could be no Effect: And with Immediateness of Presence too; for God is every where.
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He is called Hamakom, the Place. Lastly, it is determining. There can be but one absolute Determiner and Overruler of Operations. And who is He,
He is called Hamakom, the Place. Lastly, it is determining. There can be but one absolute Determiner and Overruler of Operations. And who is He,
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but God? And, if by Him, the Operations of Creatures were not absolutely Determined, it would be very possible that He might be Frustrated,
but God? And, if by Him, the Operations of Creatures were not absolutely Determined, it would be very possible that He might be Frustrated,
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and Disappointed of his Ends sometimes. But there is nothing more impossible than that. Be it Observed.
and Disappointed of his Ends sometime. But there is nothing more impossible than that. Be it Observed.
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Though in the sense fore-said, God Worketh all;
Though in the sense foresaid, God Works all;
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yet so, so Worketh He, that he Changes not the Nature of things, Offers no violence to them, Suffers them to act by and under him;
yet so, so Works He, that he Changes not the Nature of things, Offers no violence to them, Suffers them to act by and under him;
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and that as Freely, as though there were no Decree upon them, or Hand over-ruling them.
and that as Freely, as though there were no decree upon them, or Hand overruling them.
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[ See Mr. Norton 's Orthod. Evangelist. ]
[ See Mr. Norton is Orthodoxy. Evangelist. ]
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Concerning God's Relations common unto all his Creatures, let it be attended that follows in few words.
Concerning God's Relations Common unto all his Creatures, let it be attended that follows in few words.
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1. He is the Supream Benefactor. Creatures can be but the Bearers of his Benefits unto us.
1. He is the Supreme Benefactor. Creatures can be but the Bearer of his Benefits unto us.
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And of but some of 'em; and that but of the Out-parts of them too. The Benefactor is God.
And of but Some of they; and that but of the Out-parts of them too. The Benefactor is God.
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All-good we ever Have had, Have, and Shall ever have, God Contriveth, Willeth, Executeth. He Begins all, Carries on all, Compleats all;
Allgood we ever Have had, Have, and Shall ever have, God Contriveth, Wills, Executeth. He Begins all, Carries on all, Completes all;
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Freely, without Necessity; Graciously, without Merit. 2. He is the Supream Ruler.
Freely, without Necessity; Graciously, without Merit. 2. He is the Supreme Ruler.
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Creatures, have no Power or Authority but from Him, and under Him, and for Him His infinite Perfections, make him most Fit to rule.
Creatures, have no Power or authority but from Him, and under Him, and for Him His infinite Perfections, make him most Fit to Rule.
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His Creation and Conservation of all things, give Him infinite Right and Title to rule all. To make Laws; to Judge according to them; to Execute Judgment so pass'd.
His Creation and Conservation of all things, give Him infinite Right and Title to Rule all. To make Laws; to Judge according to them; to Execute Judgement so passed.
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3. He is the Absolute Proprietor, and Owner.
3. He is the Absolute Proprietor, and Owner.
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Creatures are things that are not their Own, or one another's, any farther than, under Himself, God makes them so. God, is entirely his Own.
Creatures Are things that Are not their Own, or one another's, any farther than, under Himself, God makes them so. God, is entirely his Own.
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And his Own, be all the Works of his hands.
And his Own, be all the Works of his hands.
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And without the shadow of a spot on his Justice, He may do what He will with his Own:
And without the shadow of a spot on his justice, He may do what He will with his Own:
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Whether it be a Person, Family, Kingdom, Church, World.
Whither it be a Person, Family, Kingdom, Church, World.
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His Authority can no more be Disprov'd, than his Power be Resisted, if He set to Exalt, or Debase, or Destroy.
His authority can no more be Disproved, than his Power be Resisted, if He Set to Exalt, or Debase, or Destroy.
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I, and this without giving any account of his Matters. Concerning God's Relations special and particular unto our selves, be it considered.
I, and this without giving any account of his Matters. Concerning God's Relations special and particular unto our selves, be it considered.
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'Tis of importance, as great, as true;
It's of importance, as great, as true;
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and as plain, as 'tis great, that every Soul come as near as may be to a full and just Conclusion concerning these;
and as plain, as it's great, that every Soul come as near as may be to a full and just Conclusion Concerning these;
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[ Con, O my Friends, Mr. Baxter of Self-knowledge!
[ Con, Oh my Friends, Mr. Baxter of Self-knowledge!
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] I appeal to my Readers, how needful it is that these six things be ever in our deepest and severest thoughts.
] I appeal to my Readers, how needful it is that these six things be ever in our Deepest and Severest thoughts.
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That every of us get able to say, and keep saying concerning God. 1. He is my Quondam-Friend and Father, even Immediate.
That every of us get able to say, and keep saying Concerning God. 1. He is my Quondam-Friend and Father, even Immediate.
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He that before Sin's Entrance, dearly Loved and was Beloved by me. And that without a Mediator, Sacrificing and Interceeding for me.
He that before Since Entrance, dearly Loved and was beloved by me. And that without a Mediator, Sacrificing and Interceding for me.
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'Tis He, that made me in his Likeness Natural; an Intelligent and Immortal Being. And in his Likeness Moral;
It's He, that made me in his Likeness Natural; an Intelligent and Immortal Being. And in his Likeness Moral;
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for Holiness, Blessedness, and Dominion over inferior Creatures. 'Tis He, that entred Covenant with me in my first Parent.
for Holiness, Blessedness, and Dominion over inferior Creatures. It's He, that entered Covenant with me in my First Parent.
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A Covenant, to sweeten his Government, and to secure my Obedience. A Covenant, of Terms unexceptionable.
A Covenant, to sweeten his Government, and to secure my obedience. A Covenant, of Terms unexceptionable.
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Yea, and founded not only in his Will, but in the very Nature of things themselves.
Yea, and founded not only in his Will, but in the very Nature of things themselves.
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For it bound me, but to be blessed; that is, to be Holy. And threatned no evil at all, unless I first committed the worst of all;
For it bound me, but to be blessed; that is, to be Holy. And threatened no evil At all, unless I First committed the worst of all;
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that is, Sin. A Covenant also, sign'd and seal'd with Sacraments. Such appear the Trees of Knowledge and Life to have been.
that is, Sin. A Covenant also, signed and sealed with Sacraments. Such appear the Trees of Knowledge and Life to have been.
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2. He is next my angry and armed Enemy, and in all appearance Ʋnreconcileable.
2. He is next my angry and armed Enemy, and in all appearance Ʋnreconcileable.
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'Tis He, that as soon as I sinned, in Adam, loathed me, and my Soul also abhorred Him.
It's He, that as soon as I sinned, in Adam, loathed me, and my Soul also abhorred Him.
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He it is, that then took away his H. Spirit from me, and gave me up unto the bondage of the Law, that I had broken.
He it is, that then took away his H. Spirit from me, and gave me up unto the bondage of the Law, that I had broken.
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To the Servitude of the Sin, that I had committed. To the Tyranny of Satan, to whom I had hearkened.
To the Servitude of the since, that I had committed. To the Tyranny of Satan, to whom I had harkened.
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To the Power of Death, that I had deserved. O the Wrath! oh the Vengeance! And alas!
To the Power of Death, that I had deserved. O the Wrath! o the Vengeance! And alas!
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what Hope appear'd to Men, or to Angels, of any Reconciliation? Neither could imagine a Reconcilement to be Possible; and much less think it Future, or Coming.
what Hope appeared to Men, or to Angels, of any Reconciliation? Neither could imagine a Reconcilement to be Possible; and much less think it Future, or Coming.
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3. He is my Propitiated God, reconcileable, and inviting me to Reconciliation. Come seize me O Wonder and Joy!
3. He is my Propitiated God, reconcilable, and inviting me to Reconciliation. Come seize me Oh Wonder and Joy!
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'Tis He, that did not so for faln Angels; but for faln Men, gave his Co-essential Eternal Son for a Sin-offering.
It's He, that did not so for fallen Angels; but for fallen Men, gave his Coessential Eternal Son for a Sin-offering.
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An Offering, satisfying for all Iniquity, and meriting every Mercy.
an Offering, satisfying for all Iniquity, and meriting every Mercy.
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And that so fully, that now upon the account hereof, I have Leave, Commandment, and Encouragement to Seek, Pray,
And that so Fully, that now upon the account hereof, I have Leave, Commandment, and Encouragement to Seek, Pray,
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and Wait for the best, and all good things. Without Money, and without Price; without any Quality or Work of my own, Satisfying, or Deserving.
and Wait for the best, and all good things. Without Money, and without Price; without any Quality or Work of my own, Satisfying, or Deserving.
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I, 'tis He, that by his Christ, his Spirit, and his Ministers, doth even stoop to Intreat,
I, it's He, that by his christ, his Spirit, and his Ministers, does even stoop to Entreat,
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and Pray, and Beseech me, to be friends with Him, 2 Cor. 5.20. 'Tis He, that hath made it now the worst of sins, that I am capable of sinning;
and Pray, and Beseech me, to be Friends with Him, 2 Cor. 5.20. It's He, that hath made it now the worst of Sins, that I am capable of sinning;
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to Presume that I am a Reprobate;
to Presume that I am a Reprobate;
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and that there is no hope for my Recovery out of my Sin and Misery, by his Grace in Christ unto All offered, without Exception.
and that there is no hope for my Recovery out of my since and Misery, by his Grace in christ unto All offered, without Exception.
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4. He is, as sure as I Repent and Believe, my Reconciled God. He it is, that Layeth aside all his Anger; Loveth freely; Pardons fully;
4. He is, as sure as I repent and Believe, my Reconciled God. He it is, that Layeth aside all his Anger; Loves freely; Pardons Fully;
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Accepts graciously my Soul, saying, All that I have is thine, Luk. 15. and I will be thy God:
Accepts graciously my Soul, saying, All that I have is thine, Luk. 15. and I will be thy God:
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And all this in the first instant, wherein I Mourn for, and Turn from my Sin,
And all this in the First instant, wherein I Mourn for, and Turn from my since,
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so as to Believe on his Son. That is, to resign up my self to be Taught, Saved, and Ruled by Him.
so as to Believe on his Son. That is, to resign up my self to be Taught, Saved, and Ruled by Him.
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He it is that then turns from all his Judicial Wrath: yea, and when I Live up unto the Grace by me received, turns from all his very Paternal or Fatherly Displeasure. He it is that lessens his Love of Complacence in me,
He it is that then turns from all his Judicial Wrath: yea, and when I Live up unto the Grace by me received, turns from all his very Paternal or Fatherly Displeasure. He it is that lessens his Love of Complacence in me,
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and Assistance of me, for none but Wilful and Presumptuous Sins.
and Assistance of me, for none but Wilful and Presumptuous Sins.
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Sparing me for sins of invincible infirmity and incursion, as a Father doth the Son that desires to serve him.
Sparing me for Sins of invincible infirmity and incursion, as a Father does the Son that Desires to serve him.
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5. He, as sure as He is my Reconciled, is my Covenanted God also. He never dealt with Man, in other way than this most sweet one, of Covenant!
5. He, as sure as He is my Reconciled, is my Covenanted God also. He never dealt with Man, in other Way than this most sweet one, of Covenant!
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Hallowed be his Name, He did not. And He it is, that now hath as well bound Himself to be my God,Hallowed be his Name, He did not. And He it is, that now hath as well bound Himself to be my God,
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as me to be his Servant.
as me to be his Servant.
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He it is, that to my wondrous advantages hath thus Covenanted with me. (1.) He hath Covenanted with me Doubly. First, in my Parents;
He it is, that to my wondrous advantages hath thus Covenanted with me. (1.) He hath Covenanted with me Doubly. First, in my Parents;
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promising me Mercy for their sakes, Rom. 11.28. Promising them Mercy for me, Exod. 20.6. Secondly, in my Person.
promising me Mercy for their sakes, Rom. 11.28. Promising them Mercy for me, Exod 20.6. Secondly, in my Person.
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He hath made a Covenant with me, 2 Sam. 23.5. Ezek. 16.8. (2.) He Covenanted with me Sacramentally; or Signedly and Sealedly.
He hath made a Covenant with me, 2 Sam. 23.5. Ezekiel 16.8. (2.) He Covenanted with me Sacramentally; or Signedly and Sealedly.
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For Sacraments are Signs and Seals on God's part, Bonds and Badges on our parts, [ as I have elsewhere shewn.
For Sacraments Are Signs and Seals on God's part, Bonds and Badges on our parts, [ as I have elsewhere shown.
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] Rom. 4.11. 1 Cor. 20.16. Bless his Name, O my Soul!
] Rom. 4.11. 1 Cor. 20.16. Bless his Name, Oh my Soul!
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He hath Visibly covenanted with thee in H. Baptism, and at his H. Table, and most Sensibly. (3.) He hath Covenanted with me,
He hath Visibly covenanted with thee in H. Baptism, and At his H. Table, and most Sensibly. (3.) He hath Covenanted with me,
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as not Nakedly but with Signs and Seals, so not Tardily, but (to my great benefit,) Early. Early, in my very Infancy.
as not Nakedly but with Signs and Seals, so not Tardily, but (to my great benefit,) Early. Early, in my very Infancy.
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Before I could Commit an Actual sin; so setting forth my Original sin. Before I could Desire Grace;
Before I could Commit an Actual since; so setting forth my Original since. Before I could Desire Grace;
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so shewing abroad the Freeness of his Grace.
so showing abroad the Freeness of his Grace.
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So Early was I Baptized, and encouraged and engaged to Obey the Gospel, when I came to years of capacity, that I cannot but see God's Kindness in forestalling Satan's Seducements.
So Early was I Baptised, and encouraged and engaged to Obey the Gospel, when I Come to Years of capacity, that I cannot but see God's Kindness in forestalling Satan's Seducements.
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And all days of my Life, I will remember it, as David doth, Psal. 22.10. Thou art my God, [ that is, my Covenant-God ] from my Mother's belly, v. 9. Thou didst make me to Hope when I was on my Mother's breasts:
And all days of my Life, I will Remember it, as David does, Psalm 22.10. Thou art my God, [ that is, my Covenant-God ] from my Mother's belly, v. 9. Thou didst make me to Hope when I was on my Mother's breasts:
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[ That is, Thou didst even then, by the Covenant then sign'd and seal'd unto me, lay in grounds and motives for my Hope in Thee,
[ That is, Thou didst even then, by the Covenant then signed and sealed unto me, lay in grounds and motives for my Hope in Thee,
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when I should come to years of understanding.
when I should come to Years of understanding.
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] (4.) He hath sign'd and seal'd Covenant with me Frequently. I am no stranger at his Table.
] (4.) He hath signed and sealed Covenant with me Frequently. I am no stranger At his Table.
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His holy Bread many a time have I eaten. Times numberless, He hath cheared me therewith.
His holy Bred many a time have I eaten. Times numberless, He hath cheered me therewith.
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6. He is my God, Oppignorated; or Engaged to me by Pawns and Pledges. Promises are much:
6. He is my God, Oppignorated; or Engaged to me by Pawns and Pledges. Promises Are much:
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Signs and Seals be wonderful Appendages to Divine Promises. But, behold here are also unexpressibly rich Pawns superadded!
Signs and Seals be wondered Appendages to Divine Promises. But, behold Here Are also unexpressibly rich Pawns superadded!
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God is He, that hath given me the highest, and most solemn, and sweetest Testifications of his Will to be for ever my God, and Portion.
God is He, that hath given me the highest, and most solemn, and Sweetest Testifications of his Will to be for ever my God, and Portion.
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The Earnest of his Spirit, with his blessed Graces and Consolations, ensure all the good things of the Covenant.
The Earnest of his Spirit, with his blessed Graces and Consolations, ensure all the good things of the Covenant.
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They are such First-fruits, as make the best security for the whole Harvest. And these hath Grace made mine.
They Are such Firstfruits, as make the best security for the Whole Harvest. And these hath Grace made mine.
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And now I beg Pardon in my Saviour's Blood, for all the Defects of this Paper.
And now I beg Pardon in my Saviour's Blood, for all the Defects of this Paper.
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They whose Intreaties, Letters, and Messages have extorted it, are both to Pardon and Accept it.
They whose Entreaties, Letters, and Messages have extorted it, Are both to Pardon and Accept it.
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Let them, with me, ever remember this saying of the great Light of our Age;
Let them, with me, ever Remember this saying of the great Light of our Age;
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The Sun may more easily be included in a spark of Fire, than the infinite Perfections of God be comprehended in a finite Mind. FINIS.The Sun may more Easily be included in a spark of Fire, than the infinite Perfections of God be comprehended in a finite Mind. FINIS.
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Q. 2. What are those Truths, 〈 ◊ 〉 of the Knowledge appeareth 〈 ◊ 〉 indispensibly necessary unto our •••vation? and in the first •••••sirable?Q. 2. What Are those Truths, 〈 ◊ 〉 of the Knowledge appears 〈 ◊ 〉 Indispensibly necessary unto our •••vation? and in the First •••••sirable?
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ALL sober Christians do 〈 … 〉 some Truths there be 〈 … 〉 must needs Know, or 〈 … 〉 ever, Isa. 27.11. Hos. 〈 … 〉 o•er Truths there be, which 〈 … 〉 unto our Comfort in our 〈 … 〉 our Ʋsefulness unto others, 〈 … 〉 out our Salvation:
ALL Sobrium Christians do 〈 … 〉 Some Truths there be 〈 … 〉 must needs Know, or 〈 … 〉 ever, Isaiah 27.11. Hos. 〈 … 〉 o•er Truths there be, which 〈 … 〉 unto our Comfort in our 〈 … 〉 our Ʋsefulness unto Others, 〈 … 〉 out our Salvation:
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tho' the 〈 … 〉 them be not absolutely necessary working out the same.
though the 〈 … 〉 them be not absolutely necessary working out the same.
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It seems not the Mind of God 〈 ◊ 〉 us Know, which the former sort of 〈 ◊ 〉 are in particular.
It seems not the Mind of God 〈 ◊ 〉 us Know, which the former sort of 〈 ◊ 〉 Are in particular.
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And how Many o• 〈 ◊ 〉 there be.
And how Many o• 〈 ◊ 〉 there be.
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Nor can it be said, th• 〈 ◊ 〉 Uncertainty about them, is of dis•••••tage unto us.
Nor can it be said, th• 〈 ◊ 〉 Uncertainty about them, is of dis•••••tage unto us.
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For, what if we were 〈 ◊ 〉 so certain which they were? Being 〈 ◊ 〉 capacity of getting Knowledge of 〈 … 〉 sort of Truths, it would be inconsistent with both Reason and Grace, to take up content with the Knowledge of the former only.
For, what if we were 〈 ◊ 〉 so certain which they were? Being 〈 ◊ 〉 capacity of getting Knowledge of 〈 … 〉 sort of Truths, it would be inconsistent with both Reason and Grace, to take up content with the Knowledge of the former only.
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Sufficient it is for our Duty, Safety, and Comfort, to Know what those Truths be;
Sufficient it is for our Duty, Safety, and Comfort, to Know what those Truths be;
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which, considering our Condition and Capacity, we are concerned first of all to Acquaint us with.
which, considering our Condition and Capacity, we Are concerned First of all to Acquaint us with.
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And those, which afterward our Interest obliges us, above all others, to get Informed of.
And those, which afterwards our Interest obliges us, above all Others, to get Informed of.
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'Tis enough for us to Know, what are the Essential and Integral Doctrines, which made and enrich'd the Christians which are gone to Heaven before us:
It's enough for us to Know, what Are the Essential and Integral Doctrines, which made and enriched the Christians which Are gone to Heaven before us:
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and the right Knowledge of which, will certainly make us Christians, and Rich ones. God hath revealed in his Word, what these are.
and the right Knowledge of which, will Certainly make us Christians, and Rich ones. God hath revealed in his Word, what these Are.
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And from his H. Word, and agreeably unto it, I assay to declare what they are.
And from his H. Word, and agreeably unto it, I assay to declare what they Are.
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With that plainness, which weak Understandings; and that compendiousness, which infirm Memories, do require at my hands.
With that plainness, which weak Understandings; and that compendiousness, which infirm Memories, do require At my hands.
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Be it premised, Sanctification is Salvation begun; Salvation is Sanctification perfected. Grace and Glory differ but in degree.
Be it premised, Sanctification is Salvation begun; Salvation is Sanctification perfected. Grace and Glory differ but in degree.
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What is necessary to the one, is so unto the other. Now Sanctification is our Conformity unto God thro' Jesus Christ.
What is necessary to the one, is so unto the other. Now Sanctification is our Conformity unto God through jesus christ.
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And this is made by Covenant. By the Covenant of Grace, and 〈 ◊ 〉 other;
And this is made by Covenant. By the Covenant of Grace, and 〈 ◊ 〉 other;
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which is called all our Salvation and all our Desire.
which is called all our Salvation and all our Desire.
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Those Truths therefore, which do most directly lead unto the same, and that acquaint us with it,
Those Truths Therefore, which do most directly led unto the same, and that acquaint us with it,
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and shew us the use of it, are of the greatest weight and importance: and are to be attended unto in the first place. It hath not been without some success, that I have commended to be first learned (before any Catechism it self) these seven Articles.
and show us the use of it, Are of the greatest weight and importance: and Are to be attended unto in the First place. It hath not been without Some success, that I have commended to be First learned (before any Catechism it self) these seven Articles.
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A. 1. God, the Father, Son, and Spirit, created the World. He created Man, Wise, Holy, Blessed, and Honourable.
A. 1. God, the Father, Son, and Spirit, created the World. He created Man, Wise, Holy, Blessed, and Honourable.
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He Covenanted with the first Man, and with his Posterity in him;
He Covenanted with the First Man, and with his Posterity in him;
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that, if they Obey'd perfectly, they should be for ever Happy, if they Sinned, they should Die.
that, if they Obeyed perfectly, they should be for ever Happy, if they Sinned, they should Die.
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This is called the Covenant of Works.
This is called the Covenant of Works.
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A. 2. Adam the first Man, and his Posterity in him, brake that Covenant, and thereby fell under God's wrath and curse, and Sin and Satan's power. Note this Breach of Covenant.
A. 2. Adam the First Man, and his Posterity in him, brake that Covenant, and thereby fell under God's wrath and curse, and since and Satan's power. Note this Breach of Covenant.
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A. 3. God, the Father did, from eternity, Covenant with his Son Jesus Christ, for the Redemption of Sinners from Sin and Misery:
A. 3. God, the Father did, from eternity, Covenant with his Son jesus christ, for the Redemption of Sinners from since and Misery:
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to wit, by his being made Man, and a Servant, and a Curse and afterward an Intercessor for them. This is named the Redemption-Covenant.
to wit, by his being made Man, and a Servant, and a Curse and afterwards an Intercessor for them. This is nam the Redemption-Covenant.
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A. 4. In pursuance of this Redemption-Covenant, when Man had sinned, Christ the Saviour was Preached.
A. 4. In pursuance of this Redemption-Covenant, when Man had sinned, christ the Saviour was Preached.
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And in Him, Wisdom, Righteousness, Sanctification and Redemption offered: with Repentance, Faith in God thro' Him,
And in Him, Wisdom, Righteousness, Sanctification and Redemption offered: with Repentance, Faith in God through Him,
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and New Obedience required. This is called the Covenant of Grace.
and New obedience required. This is called the Covenant of Grace.
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A. 5. For our Encouragement to believe God's Promises made unto us in the Covenant of Grace;
A. 5. For our Encouragement to believe God's Promises made unto us in the Covenant of Grace;
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and for our farther Engagement to fulfil the Demands from us in it;
and for our farther Engagement to fulfil the Demands from us in it;
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God always pleased to order this Covenant to be solemnised, by some outward Rites and Ceremonies of his own appointment.
God always pleased to order this Covenant to be solemnised, by Some outward Rites and Ceremonies of his own appointment.
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And his Ceremonies appointed for these ends, in the New-Testament - Church, are Baptism and the Lord's Supper. These are call'd therefore, the Signs and Seals of the Covenant.
And his Ceremonies appointed for these ends, in the New testament - Church, Are Baptism and the Lord's Supper. These Are called Therefore, the Signs and Seals of the Covenant.
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A. 6. Obedience unto the Gospel, in the Faith of Christ, and by the Help of the Holy Ghost, is of necessity unto all that have inwardly consented unto the Covenant of Grace;
A. 6. obedience unto the Gospel, in the Faith of christ, and by the Help of the Holy Ghost, is of necessity unto all that have inwardly consented unto the Covenant of Grace;
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and that have had it outwardly solemnised betwixt God and them, in Baptism and the Lord's Supper.
and that have had it outwardly solemnised betwixt God and them, in Baptism and the Lord's Supper.
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A. 7. Besides lesser Rewards in this life to those that Enter and Keep the Covenant of Gra•• 〈 … 〉 on those that En•• 〈 … 〉 hath set a day wherein 〈 … 〉 the Bodies of all men out of the 〈 … 〉 unite them to their Souls:
A. 7. Beside lesser Rewards in this life to those that Enter and Keep the Covenant of Gra•• 〈 … 〉 on those that En•• 〈 … 〉 hath Set a day wherein 〈 … 〉 the Bodies of all men out of the 〈 … 〉 unite them to their Souls:
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and, •o E•••nity, will Reward the former, and Punish the latter, in Soul and Body. In an Hour's time, an attentive Mind of ordinary capacity, will Ken these Articles.
and, •o E•••nity, will Reward the former, and punish the latter, in Soul and Body. In an Hour's time, an attentive Mind of ordinary capacity, will Ken these Articles.
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If but happily opened by a skilful Teacher.
If but happily opened by a skilful Teacher.
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[ Yet contain they much more, than multitudes of our people understand at forty and fifty years of age.
[ Yet contain they much more, than Multitudes of our people understand At forty and fifty Years of age.
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Be astonished, oh Heavens! ] I judge them the most apt for Explication and Inculcation on first Beginners, whether Children or Grown People.
Be astonished, o Heavens! ] I judge them the most apt for Explication and Inculcation on First Beginners, whither Children or Grown People.
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Being competently acquainted with this shortest Summary, that which I would next commend, followeth in these, not many, but orderly Positions.
Being competently acquainted with this Shortest Summary, that which I would next commend, follows in these, not many, but orderly Positions.
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P. 1. The Rule, and the Object of saving Truth is most Considerable by enquirers after Truth.
P. 1. The Rule, and the Object of Saving Truth is most Considerable by enquirers After Truth.
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P. 2. The Rule is, the Old and New Testament of our Lord Jesus Christ, Penned by Moses and the Prophets, the Evangelists and Apostles. Whereof th• Authority and Sufficiency are certain.
P. 2. The Rule is, the Old and New Testament of our Lord jesus christ, Penned by Moses and the prophets, the Evangelists and Apostles. Whereof th• authority and Sufficiency Are certain.
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P. 3. The Object is He whose name JAM. Glorious, above all Blessing and Praise, for his Essence, which is One:
P. 3. The Object is He whose name JAM. Glorious, above all Blessing and Praise, for his Essence, which is One:
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Subsistence, which is in Three distinct Persons: Works, which are inward, and outward. [ Of Essence and Subsistence see before, p. ]Subsistence, which is in Three distinct Persons: Works, which Are inward, and outward. [ Of Essence and Subsistence see before, p. ]
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P. 4. The Outward Works of God are of Creation, and Providence. One is God's giving first Being unto all things.
P. 4. The Outward Works of God Are of Creation, and Providence. One is God's giving First Being unto all things.
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The other, is his preserving and ordering them unto his own wise and holy End. P. 5. God's General Providence, is over all things.
The other, is his preserving and ordering them unto his own wise and holy End. P. 5. God's General Providence, is over all things.
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His Principal, is over Men and Angels. P. 6. God's Providence over Man, respects man's fourfold Estate:
His Principal, is over Men and Angels. P. 6. God's Providence over Man, respects Man's fourfold Estate:
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to wit, of Innocence, of Misery, of Grace, and of Glory. P. 7. Of Grace toward man, considerable are the Fountains, Election and Redemption.
to wit, of Innocence, of Misery, of Grace, and of Glory. P. 7. Of Grace towards man, considerable Are the Fountains, Election and Redemption.
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The Vessels, God's Church and People. The Degrees, Vocation, Justification, Sanctification. The Means, Word, Sacraments, and Prayer.
The Vessels, God's Church and People. The Degrees, Vocation, Justification, Sanctification. The Means, Word, Sacraments, and Prayer.
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P. 8. Of Glory conferred by God upon his Children, observable are the four steps. In Assurance of eternal Love obtain'd;
P. 8. Of Glory conferred by God upon his Children, observable Are the four steps. In Assurance of Eternal Love obtained;
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in the Heavenly Mansions possessed from the day of Death to the day of Judgment; in the Honour put on at the day of Judgment; in the Heavenly Mansions possessed from the day of Death to the day of Judgement; in the Honour put on At the day of Judgement;
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in the complete Glory bestown after the day of general Judgment, and for ever to endure.in the complete Glory bestown After the day of general Judgement, and for ever to endure.
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Trial will best discover with how small pains, and great Profit, this Compendium may begotten.
Trial will best discover with how small pains, and great Profit, this Compendium may begotten.
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And when gotten it is by Understanding and Memory, I advise that that which follows in twelve particulars, be studyed.
And when got it is by Understanding and Memory, I Advice that that which follows in twelve particulars, be studied.
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Namely, three concerning GOD, three concerning MAN, three concerning CHRIST, three concerning the APPLICATION of Christ that is saving unto us.
Namely, three Concerning GOD, three Concerning MAN, three Concerning CHRIST, three Concerning the APPLICATION of christ that is Saving unto us.
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P. 1. There is one only God, an Infinite, Perfect, and Spiritual Essence. P. 2. This one God, is Father, Son, and Spirit.
P. 1. There is one only God, an Infinite, Perfect, and Spiritual Essence. P. 2. This one God, is Father, Son, and Spirit.
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Distinguished into three manners of Subsistence, after a way incomprehensible. The Father eternally Begetting, the Son Begotten, the Holy Ghost Proceeding.
Distinguished into three manners of Subsistence, After a Way incomprehensible. The Father eternally Begetting, the Son Begotten, the Holy Ghost Proceeding.
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P. 3. This one God is the Maker, Preserver, Governour of all things, by infinite Wisdom, Power and Goodness.
P. 3. This one God is the Maker, Preserver, Governor of all things, by infinite Wisdom, Power and goodness.
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P. 4. Man was made of such a Body and Soul, that he was able to have attained for himself and his Posterity, that eternal Life, which was provided for his reward if he had stood obedient.
P. 4. Man was made of such a Body and Soul, that he was able to have attained for himself and his Posterity, that Eternal Life, which was provided for his reward if he had stood obedient.
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P. 5. Man thus made, was Envyed and Tempted by the Devil, and Yielded wilfully unto his temptation,
P. 5. Man thus made, was Envied and Tempted by the devil, and Yielded wilfully unto his temptation,
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and brake the Law and Covenant of God, and made himself and all his posterity cursed by God,
and brake the Law and Covenant of God, and made himself and all his posterity cursed by God,
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and envassalled to Sin and Satan; and unable to escape the threatned Death. P. 6. Man thus immiserated, was Pitied by God.
and envassalled to since and Satan; and unable to escape the threatened Death. P. 6. Man thus immiserated, was Pitied by God.
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Who (in prosecution of an eternal Counsel and Covenant of peace) provided, preached, and offered a Saviour to him: even Jesus Christ the righteous.
Who (in prosecution of an Eternal Counsel and Covenant of peace) provided, preached, and offered a Saviour to him: even jesus christ the righteous.
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P. 7. Jesus Christ, this Saviour, is, as to his Natures, perfect God and perfect Man, in one Person:
P. 7. jesus christ, this Saviour, is, as to his Nature's, perfect God and perfect Man, in one Person:
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and, as to his Offices, he is both Prophet, Priest and King; in both his states, of Humiliation, and Exaltation.
and, as to his Offices, he is both Prophet, Priest and King; in both his states, of Humiliation, and Exaltation.
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P. 8. Jesus Christ's Humiliation in being made under the Law, Obeying the Precepts, and Suffering the Curse of it, was deeper than was possible for any meer creature to undergo.
P. 8. jesus Christ's Humiliation in being made under the Law, Obeying the Precepts, and Suffering the Curse of it, was Deeper than was possible for any mere creature to undergo.
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And his Exaltation, in Rising from the Dead as He did, Ascending up into Heaven,
And his Exaltation, in Rising from the Dead as He did, Ascending up into Heaven,
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and Having all Power in Heaven and Earth given unto Him, was higher than any meer creature could possibly be exalted unto.
and Having all Power in Heaven and Earth given unto Him, was higher than any mere creature could possibly be exalted unto.
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P. 9. Jesus Christ, being so Exalted, is Able to save to the uttermost, and Willing to save Sinners the chiefest;
P. 9. jesus christ, being so Exalted, is Able to save to the uttermost, and Willing to save Sinners the chiefest;
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welcomes all that penitently come unto Him, and mourns over all that obstinately keep away from Him.welcomes all that penitently come unto Him, and mourns over all that obstinately keep away from Him.
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P. 10. Application of Christ, that avails unto our Salvation by Him, is twofold;
P. 10. Application of christ, that avails unto our Salvation by Him, is twofold;
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viz. such as is made by God, and such as is made by our selves. God applies Christ to us by his H. Spirit, when by him he doth give us will and power to embrace him as offer'd in the Gospel.viz. such as is made by God, and such as is made by our selves. God Applies christ to us by his H. Spirit, when by him he does give us will and power to embrace him as offered in the Gospel.
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We apply Christ unto our selves, when by Faith in-worked in us, we do embrace him as Prophet, Priest,
We apply christ unto our selves, when by Faith in-worked in us, we do embrace him as Prophet, Priest,
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and King, Covenanting with Him, as such, for ever.
and King, Covenanting with Him, as such, for ever.
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P. 11. Application of Christ so described, is that which every Soul should seek, pray, and wait for, in the use of all God's Means appointed.
P. 11. Application of christ so described, is that which every Soul should seek, pray, and wait for, in the use of all God's Means appointed.
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Resting not quietly, without some well-built Hopes that they have thro' grace attain'd it.
Resting not quietly, without Some well-built Hope's that they have through grace attained it.
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P. 12. Application of Christ so desirable, no man may hope for, out of the Means by God appointed:
P. 12. Application of christ so desirable, no man may hope for, out of the Means by God appointed:
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but in the constant and diligent use of those Means, no man need fear but he shall find it.
but in the constant and diligent use of those Means, no man need Fear but he shall find it.
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When Novices have gotten thus far, they are more than a little advantaged to learn any of our Catechisms. The Westminster Assemblies, with blessed Mr. Lyes most useful Exposition; or any other.
When novices have got thus Far, they Are more than a little advantaged to Learn any of our Catechisms. The Westminster Assemblies, with blessed Mr. Lies most useful Exposition; or any other.
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Yet (for Reasons nameless) let me say, I would not have that, or any other, singly address'd to. All Methods, are imperfect; saith our great Methodist.
Yet (for Reasons nameless) let me say, I would not have that, or any other, singly addressed to. All Methods, Are imperfect; Says our great Methodist.
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But he sticks not to say, (What my heart thinks,) that the Creed, Lord's Prayer, Ten Commands, and Doctrine of the Sacraments, make the compleatest body of Truths, that we can form.
But he sticks not to say, (What my heart thinks,) that the Creed, Lord's Prayer, Ten Commands, and Doctrine of the Sacraments, make the compleatest body of Truths, that we can from.
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The Rule of Faith, is in the first: the Rule of our Prayers, in the second:
The Rule of Faith, is in the First: the Rule of our Prayers, in the second:
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the Rule of our Practice, in the third:
the Rule of our Practice, in the third:
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the great Encouragement and Engagement to Believe, Pray, and Live holily, is set forth in the fourth.
the great Encouragement and Engagement to Believe, Pray, and Live holily, is Set forth in the fourth.
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I conclude therefore with such as small a Map of the World of Truths in these,
I conclude Therefore with such as small a Map of the World of Truths in these,
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as some candid Hearers have not thought Ʋnuseful. In number thirty seven.
as Some candid Hearers have not Thought Ʋnuseful. In number thirty seven.
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Creed Truths twelve.
Creed Truths twelve.
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1. There is a God that is three distinct Persons, whose Revelations of himself are to be Credited;
1. There is a God that is three distinct Persons, whose Revelations of himself Are to be Credited;
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his Promises to be Relied on; his Demands from us Consented unto heartily, and practically.
his Promises to be Relied on; his Demands from us Consented unto heartily, and practically.
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And the First Person of these three, [ First in Order, tho' not in Time, of Being and Working, ] is named the Father. Father of All things by Creation; of his Church by Adoption; of his Christ, by Generation in time, as he was Man;
And the First Person of these three, [ First in Order, though not in Time, of Being and Working, ] is nam the Father. Father of All things by Creation; of his Church by Adoption; of his christ, by Generation in time, as he was Man;
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and by Generation eternal and inconceivable, as He is God.
and by Generation Eternal and inconceivable, as He is God.
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Father Almighty, as to Right to do whatever He pleaseth, and as to Strength wherewith to do it.
Father Almighty, as to Right to do whatever He Pleases, and as to Strength wherewith to do it.
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And Maker of Heaven and Earth, that is, of all things. Of the University of Beings.
And Maker of Heaven and Earth, that is, of all things. Of the university of Beings.
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2. The Second Person of the Godhead, is, as to Office, Jesus; a Saviour from Sin, by Price, by Prayer, and by Power. As to his Authority, He is Christ; set apart by God, Qualified,
2. The Second Person of the Godhead, is, as to Office, jesus; a Saviour from since, by Price, by Prayer, and by Power. As to his authority, He is christ; Set apart by God, Qualified,
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and Commissioned to be a saving Prophet, Priest, and King. As to his Essence and Relation to God the Father, He is His Only Son; to wit, by Eternal, Natural, Inconceivable generation.
and Commissioned to be a Saving Prophet, Priest, and King. As to his Essence and Relation to God the Father, He is His Only Son; to wit, by Eternal, Natural, Inconceivable generation.
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As to His Supremacy and Honour, He is our Lord; to wit, by Natural right, as He is God;
As to His Supremacy and Honour, He is our Lord; to wit, by Natural right, as He is God;
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and by Delegated right, as he is the Lord to whom all Dominion is given, upon a double consideration.
and by Delegated right, as he is the Lord to whom all Dominion is given, upon a double consideration.
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That is, of the Price wherewith He bought it from God: and of the Victory whereby He gain'd it all from Creatures.
That is, of the Price wherewith He bought it from God: and of the Victory whereby He gained it all from Creatures.
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3. This Christ, as Man, was without humane Father.
3. This christ, as Man, was without humane Father.
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Conceived, that is, Prepared, by the H. Ghost; who, first extraordinarily sanctified a portion of the Virgin-Mother's Flesh and Blood,Conceived, that is, Prepared, by the H. Ghost; who, First extraordinarily sanctified a portion of the Virgin-Mother's Flesh and Blood,
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and then Made thereof his sinless Body. Born He was of that Virgin Mary, according to the Prophecy, Isa. 7.14.
and then Made thereof his sinless Body. Born He was of that Virgae Marry, according to the Prophecy, Isaiah 7.14.
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Mary, a Princess, by Extraction from King David, and Father Abraham, tho', of condition poor, and espoused to a mean Artificer:Marry, a Princess, by Extraction from King David, and Father Abraham, though, of condition poor, and espoused to a mean Artificer:
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Mary, an holy creature and humble. Yet, never called Mother by our Saviour Himself: nor ever made a Goddess by his Order.Marry, an holy creature and humble. Yet, never called Mother by our Saviour Himself: nor ever made a Goddess by his Order.
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4. This Christ Suffered, from God, Men, and Devils, in Soul, Body, Rayment, Name, and Friends.
4. This christ Suffered, from God, Men, and Devils, in Soul, Body, Raiment, Name, and Friends.
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Ʋnder Pontius Pilate, that is, in the Time of his Presidency under Tiberius Caesar. Was Crucified; Ʋnder Pontius Pilate, that is, in the Time of his Presidency under Tiberius Caesar. Was crucified;
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a manner of death by the Romans used, and by God especially Cursed.
a manner of death by the Romans used, and by God especially Cursed.
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Dead, Buried, and Descended into Hell; that is, His Soul and Body were separated from each other, tho' neither of them were separated from the Godhead at all.Dead, Buried, and Descended into Hell; that is, His Soul and Body were separated from each other, though neither of them were separated from the Godhead At all.
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His Body, agreeably to Moses Law, but contrary to the Roman, was, the same day, Buried. And for part of three days, about thirty eight or forty hours, it abode apart from his Soul.
His Body, agreeably to Moses Law, but contrary to the Roman, was, the same day, Buried. And for part of three days, about thirty eight or forty hours, it Abided apart from his Soul.
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5. The third day (after his Death) He rose again from the Dead. By his Father 's power, Rom. 6.4. By his own power, John 2.19. by the Holy Spirit 's power, 1 Pet. 3.18. By the One power of all the Divine Persons.
5. The third day (After his Death) He rose again from the Dead. By his Father is power, Rom. 6.4. By his own power, John 2.19. by the Holy Spirit is power, 1 Pet. 3.18. By the One power of all the Divine Persons.
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Else, He could not have saved one Soul, 1 Cor. 15.13, 14. 6. This Christ, forty days after his Resurrection, Ascended into Heaven, (as Enoch and Elias his Types fore-shewed.) And this in the view of his Disciples .
Else, He could not have saved one Soul, 1 Cor. 15.13, 14. 6. This christ, forty days After his Resurrection, Ascended into Heaven, (as Enoch and Elias his Types foreshowed.) And this in the view of his Disciples.
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He sitteth on the right hand of God the Father Almighty; that is, He becomes next to God in Dignity, Power, and Glory.
He Sitteth on the right hand of God the Father Almighty; that is, He becomes next to God in Dignity, Power, and Glory.
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And under God, doth Administer all things. Sitting, notes Security, Rest, and honourable Dominion. 7. This Christ shall thence come to Judge the Quick and the Dead:
And under God, does Administer all things. Sitting, notes Security, Rest, and honourable Dominion. 7. This christ shall thence come to Judge the Quick and the Dead:
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All, alive at the Last day: and all, before that time Dead.
All, alive At the Last day: and all, before that time Dead.
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True, God as God, in that day, is Judge Supreme. Christ Mediator, is Judge Delegate and Constitute, that pronounceth Sentence.
True, God as God, in that day, is Judge Supreme. christ Mediator, is Judge Delegate and Constitute, that pronounceth Sentence.
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And his very Saints are Judges by Assession and Approbation of his Sentence. It must not be forgot, that He judgeth every of us when we Die.
And his very Saints Are Judges by Assession and Approbation of his Sentence. It must not be forgotten, that He Judgeth every of us when we Die.
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Tho' not all of Ʋs together;
Though not all of Ʋs together;
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nor with Execution of all his Judgment upon our Souls and Bodies, till the Last day.
nor with Execution of all his Judgement upon our Souls and Bodies, till the Last day.
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8. The third Person of the Godhead is named Holy, and Ghost. Ghost signifies Breath or Spirit.
8. The third Person of the Godhead is nam Holy, and Ghost. Ghost signifies Breath or Spirit.
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This glorious Person, bears this name with a specialty; as being eternally and inconceivably Spirated or Breathed forth from the Father and Son. And is in like sort styled Holy; as being by Office the Worker of all renewed Holiness in fallen Man.
This glorious Person, bears this name with a specialty; as being eternally and inconceivably Spirate or Breathed forth from the Father and Son. And is in like sort styled Holy; as being by Office the Worker of all renewed Holiness in fallen Man.
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9. This, Father, Son, and Spirit, have an Holy, Catholick Church. A Church;
9. This, Father, Son, and Spirit, have an Holy, Catholic Church. A Church;
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or Christian Society called forth of the Heathen and Jewish world, by God's Word and Spirit.
or Christian Society called forth of the Heathen and Jewish world, by God's Word and Spirit.
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After mention of the holy Ghost, the Church is mentioned in our Creed as a Work, of the Holy Ghost. Catholick, 'tis called; or Universal;
After mention of the holy Ghost, the Church is mentioned in our Creed as a Work, of the Holy Ghost. Catholic, it's called; or Universal;
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because the New Testament Church consists of folk of all Nations. And is not, as the Jewish Church was, confined unto one Nation.
Because the New Testament Church consists of folk of all nations. And is not, as the Jewish Church was, confined unto one nation.
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It comprehends all the Christians of all Ages, past, present, and future, in the World; which are indeed but one Body.
It comprehends all the Christians of all Ages, past, present, and future, in the World; which Are indeed but one Body.
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Eph. 4.3, 4, 5, 6. Holy, it's said, to be, as having 1. Christ, it's Head, Holy. 2. The blessed Spirit, it's Indweller, Holy. 3. The Gospel, it's Rule, Holy. 4. All that are truly of it, are truly,Ephesians 4.3, 4, 5, 6. Holy, it's said, to be, as having 1. christ, it's Head, Holy. 2. The blessed Spirit, it's Indweller, Holy. 3. The Gospel, it's Rule, Holy. 4. All that Are truly of it, Are truly,
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tho imperfectly Holy. 5. Their Ministers Office, is Holy. 6. Their Worship, as Gods Ordinance, is Holy. 7. All Baptized members, are Sacramentally Holy, tho' not Spiritually.
though imperfectly Holy. 5. Their Ministers Office, is Holy. 6. Their Worship, as God's Ordinance, is Holy. 7. All Baptised members, Are Sacramentally Holy, though not Spiritually.
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Bound to the Gospel, tho' they do not really Obey it. 10. The Communion of Saints, is the Effect of the Holy Spirits Sanctifying of them,Bound to the Gospel, though they do not really Obey it. 10. The Communion of Saints, is the Effect of the Holy Spirits Sanctifying of them,
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and the End of Church Relation.
and the End of Church Relation.
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Saints are people Separated from Unclean and Common conversation, Carried by the virtue of infused grace unto the Fear, Love,Saints Are people Separated from Unclean and Common Conversation, Carried by the virtue of infused grace unto the fear, Love,
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and Service of God in Christ. Communion, supposeth such Union as is between the Members of the Body.
and Service of God in christ. Communion, Supposeth such union as is between the Members of the Body.
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This said Communion consists, 1. In their common holy Friendship with Father, Son and Spirit. 2. In their mutual Love of one another as themselves. 3. In their Care and just Labour for each others welfare. 4. In their joyning with one Heart and Soul in God's publick Worship by Christ ordained.
This said Communion consists, 1. In their Common holy Friendship with Father, Son and Spirit. 2. In their mutual Love of one Another as themselves. 3. In their Care and just Labour for each Others welfare. 4. In their joining with one Heart and Soul in God's public Worship by christ ordained.
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And The Saints of this Communion, have the Forgiveness of their Sins. God, for the Satisfaction and Merit of Christ's Obedience and Intercession, Pronounceth them Acquitted.
And The Saints of this Communion, have the Forgiveness of their Sins. God, for the Satisfaction and Merit of Christ's obedience and Intercession, Pronounceth them Acquitted.
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And actually Delivereth them from the Execution of their sin's deserts. God may be said to Punish them for their sins:
And actually Delivereth them from the Execution of their since deserts. God may be said to punish them for their Sins:
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but not to punish them with the punishment of their Sins. 'Tis for their good, that God ever Chastens them.
but not to Punish them with the punishment of their Sins. It's for their good, that God ever Chastens them.
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11. These Saints must also hereafter have the Resurrection of their Bodies. And by consequence have Immortal Souls.
11. These Saints must also hereafter have the Resurrection of their Bodies. And by consequence have Immortal Souls.
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For otherwise, of what use wou'd the Bodies be? All Objections against this said Resurrection, be vain.
For otherwise, of what use would the Bodies be? All Objections against this said Resurrection, be vain.
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Being it's so brightly reveal'd in Scripture. Cavillers, do not Know the Scriptures or the Power of God.
Being it's so brightly revealed in Scripture. Cavillers, do not Know the Scriptures or the Power of God.
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12. Life everlasting is the portion of these Saints foresaid.
12. Life everlasting is the portion of these Saints foresaid.
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By Life, understand all good. And by Everlastingness, perfect Duration without Change or End. By consequence we may determine, that Sinners dying in their sins, shall have the contrary;
By Life, understand all good. And by Everlastingness, perfect Duration without Change or End. By consequence we may determine, that Sinners dying in their Sins, shall have the contrary;
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Everlasting Death. All Evil, without an End of any.Everlasting Death. All Evil, without an End of any.
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Seems it strange, that the Reward of short and slender Obedience, should be so Immense and Everlasting? And the Punishment of finite Creatures sin, in a few years committed, should be of such Extremity, and to all Eternity? The Wonder vanishes,
Seems it strange, that the Reward of short and slender obedience, should be so Immense and Everlasting? And the Punishment of finite Creatures since, in a few Years committed, should be of such Extremity, and to all Eternity? The Wonder Vanishes,
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if thou but consider the greatness of the God, who ordereth the Punishment, and the Reward.
if thou but Consider the greatness of the God, who Ordereth the Punishment, and the Reward.
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A great God doth all things great and like Himself. His Rewards must be great, and his Punishments great.
A great God does all things great and like Himself. His Rewards must be great, and his Punishments great.
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They would otherwise be a Reproach unto Him.
They would otherwise be a Reproach unto Him.
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Amen, is here, as much as to say, I do verily Believe these things upon Divine Revelation, tho' they exceed the reach of my Sense and my Reason. Lords Prayer Truths eight.Amen, is Here, as much as to say, I do verily Believe these things upon Divine Revelation, though they exceed the reach of my Sense and my Reason. lords Prayer Truths eight.
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1. There is a God eternal, unto whom we may and ought to Repair, for the Supply of all our wants.
1. There is a God Eternal, unto whom we may and ought to Repair, for the Supply of all our Wants.
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Even, as a Child unto his Father. For tho' He be in Heaven; that is, be of incomprehensible Perfection:
Even, as a Child unto his Father. For though He be in Heaven; that is, be of incomprehensible Perfection:
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and cannot without a vast condescention, regard and affect the best of creatures; yet He is by Creation Father. And by Redemption in Christ.
and cannot without a vast condescension, regard and affect the best of creatures; yet He is by Creation Father. And by Redemption in christ.
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[ 'Tis Sin, for the worst of Sinners alive, to say, " God redeemed not me.
[ It's since, for the worst of Sinners alive, to say, " God redeemed not me.
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] He is the Father of penitent Believers, by Regeneration, and Adoption also. Bare wants do not destroy men.
] He is the Father of penitent Believers, by Regeneration, and Adoption also. Bore Wants do not destroy men.
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'Tis neglect of right Repair unto the Lord, (that is, a Father, a Heavenly Father,
It's neglect of right Repair unto the Lord, (that is, a Father, a Heavenly Father,
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and our Heavenly Father,) that can and doth undo the World.
and our Heavenly Father,) that can and does undo the World.
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2. Exaltation of God's Name, and Subjection unto his Authority, and Obedience unto his Will and Precept, are the chief End of Man. For these He Made us.
2. Exaltation of God's Name, and Subjection unto his authority, and obedience unto his Will and Precept, Are the chief End of Man. For these He Made us.
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And for these He Redeem'd us. For these by his Word and Spirit He Calls us. For these we live.
And for these He Redeemed us. For these by his Word and Spirit He Calls us. For these we live.
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Yet unto all and each of these, are all men insufficient.
Yet unto all and each of these, Are all men insufficient.
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For Will. Skill, and Power, unto these, all men, (the best, the worst, and middle sort, ) all are to Pray unto Him.
For Will. Skill, and Power, unto these, all men, (the best, the worst, and middle sort,) all Are to Pray unto Him.
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I, and in the very first place to Pray.
I, and in the very First place to Pray.
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3. Bread, or the necessaries of this Life, and Pardon of Sin, and Preventive Grace restraining from Sin, are the Means unto that foresaid End. To the Exaltation, Subjection, and Obedience aforesaid.
3. Bred, or the necessaries of this Life, and Pardon of since, and Preventive Grace restraining from since, Are the Means unto that foresaid End. To the Exaltation, Subjection, and obedience aforesaid.
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For other Ends only, or chiefly, they may not be desired or prayed for.
For other Ends only, or chiefly, they may not be desired or prayed for.
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'Tis Self-Idolatry to desire one bit of Bread, or the Pardon of one Sin, or the repulse of one Temptation, either singularly, or principally for our own Ends. To wit, that our Bodies may not suffer,
It's Self-Idolatry to desire one bit of Bred, or the Pardon of one since, or the repulse of one Temptation, either singularly, or principally for our own Ends. To wit, that our Bodies may not suffer,
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or our Souls and Bodies suffer, or our Names and Estates suffer. But for the formentioned Ends they must be Desired. And more;
or our Souls and Bodies suffer, or our Names and Estates suffer. But for the forementioned Ends they must be Desired. And more;
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they must be Prayed for, Begged with all humble Importunity. We are infinitely unworthy of them.
they must be Prayed for, Begged with all humble Importunity. We Are infinitely unworthy of them.
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Our Prayers deserve not God's bestowing them. But our Prayer is the only way, in which God warrants our expectation of them.
Our Prayers deserve not God's bestowing them. But our Prayer is the only Way, in which God warrants our expectation of them.
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And in which, He gives ground to expect them without doubting. There is a kind of Omnipotency, which Holy Prayer is honoured with by Free Grace.
And in which, He gives ground to expect them without doubting. There is a kind of Omnipotency, which Holy Prayer is honoured with by Free Grace.
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4. Conservation of our Beings, is the first of our Personal wants; Pardon of Sin, is the second;
4. Conservation of our Beings, is the First of our Personal Wants; Pardon of since, is the second;
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Deliverance from Temptation, and Sin, is the third. [ Reader, mark this Order. And Desire them in this Order.Deliverance from Temptation, and since, is the third. [ Reader, mark this Order. And Desire them in this Order.
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Let the Shame be on me, if thou lose by this Use. ] If God preserve us not in Being, we are then incapable of Doing and Receiving any good.
Let the Shame be on me, if thou loose by this Use. ] If God preserve us not in Being, we Are then incapable of Doing and Receiving any good.
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Being, we therefore first pray for. If God Pardon not our Sins, our Being is a cursed one;Being, we Therefore First pray for. If God Pardon not our Sins, our Being is a cursed one;
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and worse than none at all.
and Worse than none At all.
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For we cannot avoid his Wrath, which is the Hell of Hell. Pardon, therefore we pray for in the second place.
For we cannot avoid his Wrath, which is the Hell of Hell. Pardon, Therefore we pray for in the second place.
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If God deliver us not from sinful Temptation's prevalence, our Being and past Pardon are very sorry things.
If God deliver us not from sinful Temptation's prevalence, our Being and past Pardon Are very sorry things.
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For Sin, after Pardon, is worse Sin; and 'twill kindle a worse Wrath of God.
For since, After Pardon, is Worse since; and it'll kindle a Worse Wrath of God.
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And what then becomes of us? Deliverance from it we therefore Pray for in the third place.
And what then becomes of us? Deliverance from it we Therefore Pray for in the third place.
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We content us not to Pray but for the two former. We Pray for all these; and in this natural Method that our dear Redeemer teaches.
We content us not to Pray but for the two former. We Pray for all these; and in this natural Method that our dear Redeemer Teaches.
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5. High and honourable Thoughts of God, must 〈 ◊ 〉 in all that Pray unto Him.
5. High and honourable Thoughts of God, must 〈 ◊ 〉 in all that Pray unto Him.
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And must be expressed in the entrance of their Prayer. The Preface of the Lord's Prayer so teacheth us. Father, signifies Creator, Ruler, Benefactor.
And must be expressed in the Entrance of their Prayer. The Preface of the Lord's Prayer so Teaches us. Father, signifies Creator, Ruler, Benefactor.
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These words, Art in Heaven, do not speak God's place; for He is every where, and is Place it self.
These words, Art in Heaven, do not speak God's place; for He is every where, and is Place it self.
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They signifie God's eternally being of such Perfections; as neare above our minds, as the Heavens are above the Earth. Our Father, also speaks much;
They signify God's eternally being of such Perfections; as near above our minds, as the Heavens Are above the Earth. Our Father, also speaks much;
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Our, doth express Him to be the whole Church and World 's Father I, and so Loveful a Father, that He has bound••s Children every one, to Love and Pray for all. Our, does express Him to be the Whole Church and World is Father I, and so Loveful a Father, that He has bound••s Children every one, to Love and Pray for all.
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6. Kingdom, Power, and Glory, are the three steps by which our Minds rise in the Praise of God.
6. Kingdom, Power, and Glory, Are the three steps by which our Minds rise in the Praise of God.
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Kingdom, signifies his just Right to govern all things. Power, signifies his perfect Strength wherewith to do it.Kingdom, signifies his just Right to govern all things. Power, signifies his perfect Strength wherewith to do it.
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Glory, signifies his forth-shining Excellency which does and will for ever be in it.Glory, signifies his forth-shining Excellency which does and will for ever be in it.
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The Excellency, I mean, of all his Perfections. We do, or should, conceive of God as a Ruler most rightful,
The Excellency, I mean, of all his Perfections. We do, or should, conceive of God as a Ruler most rightful,
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and powerful, and amiable, or beautiful.
and powerful, and amiable, or beautiful.
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7. Praise, that is the highest of all Worship, must not be sparingly used in Prayer.
7. Praise, that is the highest of all Worship, must not be sparingly used in Prayer.
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The Preface and Conclusion of the Lord's Prayer, are an Heaven if all of the Stars of Praise! And no wonder:
The Preface and Conclusion of the Lord's Prayer, Are an Heaven if all of the Stars of Praise! And no wonder:
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for Greatness and Goodness are comprehensive of all God's Perfections.
for Greatness and goodness Are comprehensive of all God's Perfections.
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Thanksgiving it self, which is a Worship more noble than that which is more on the receiving hand: it confiders but the Divine Goodness.Thanksgiving it self, which is a Worship more noble than that which is more on the receiving hand: it confiders but the Divine goodness.
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Yea, and that it self but little more, than as it derives and streams unto us.
Yea, and that it self but little more, than as it derives and streams unto us.
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But, Praise considers and exalts God, both as Great and as Good. In Himself, and to us Good.
But, Praise considers and exalts God, both as Great and as Good. In Himself, and to us Good.
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Praising God, can never be enough Prais'd or Practised by Us, Psa. 50. penult. Praising God, can never be enough Praised or Practised by Us, Psa. 50. penult.
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8. Prayer is as necessarily to be Ended with Amen, as to be Begun with Our Father. My meaning is;
8. Prayer is as necessarily to be Ended with Amen, as to be Begun with Our Father. My meaning is;
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it must be concluded by all means, with Desire, Faith, and Hope. Amen, signifies all.
it must be concluded by all means, with Desire, Faith, and Hope. Amen, signifies all.
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Listlesness, Ʋnbelief, and Want of waiting and looking for Prayers returns, do make Prayers as no Prayers.Listlessness, Ʋnbelief, and Want of waiting and looking for Prayers returns, do make Prayers as no Prayers.
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Without the Heart's actual Amen after Prayer, you interpretatively say, Lord, my mind's already altered. I,
Without the Heart's actual Amen After Prayer, you interpretatively say, Lord, my mind's already altered. I,
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now am indifferent whether Thou dost grant or deny me.
now am indifferent whither Thou dost grant or deny me.
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I believe Thou wilt Deny. And I will not wait or look for thy Grant. Without an Amen with the mouth uttered, some do suppose the Congregation injured.
I believe Thou wilt Deny. And I will not wait or look for thy Grant. Without an Amen with the Mouth uttered, Some do suppose the Congregation injured.
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'Tis certain, where holy Amen's be not found, Prayers be lost.
It's certain, where holy Amen's be not found, Prayers be lost.
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Commandment Truths twelve. 1. The Object unto whom all supreme worship is to be paid, is God Only.
Commandment Truths twelve. 1. The Object unto whom all supreme worship is to be paid, is God Only.
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To Him it must be paid, by all Souls, in all times, with all strength. And unto no other.
To Him it must be paid, by all Souls, in all times, with all strength. And unto no other.
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'Tis Treason to pay a penny Tribute to a rebellious Ʋsurper. Or, to worship with divine worship, any tempting Creature.
It's Treason to pay a penny Tribute to a rebellious Ʋsurper. Or, to worship with divine worship, any tempting Creature.
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If Jesus Christ were not God by Eternal nature, I would not be Baptized into his name.
If jesus christ were not God by Eternal nature, I would not be Baptised into his name.
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Or, Pray unto Him, any more than unto a Star.
Or, Pray unto Him, any more than unto a Star.
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2. 'Tis as necessary that God be the Author, as the Object of all religious worship;
2. It's as necessary that God be the Author, as the Object of all religious worship;
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We must give Him no worship, but such as is prescribed by his Word.
We must give Him no worship, but such as is prescribed by his Word.
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His Worship must suit his blessed Nature and Will. And who can Know them, but by his Word? Idolatry is officious foolery. Will-worship, a like Phrenzy.
His Worship must suit his blessed Nature and Will. And who can Know them, but by his Word? Idolatry is officious foolery. Will-worship, a like Frenzy.
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3. 'Tis not enough to worship the true God by the true Will of God for the Matter of it;
3. It's not enough to worship the true God by the true Will of God for the Matter of it;
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but the Manner also must be far from Prophane. It must be with holy Reverence and humble Complacence, and hearty Truth.
but the Manner also must be Far from Profane. It must be with holy reverence and humble Complacence, and hearty Truth.
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4. 'Tis not enough to worship the true God, by the true Rule, in the true and right Manner; unless we also keep holy unto Him all such Time, as He demands from us.
4. It's not enough to worship the true God, by the true Rule, in the true and right Manner; unless we also keep holy unto Him all such Time, as He demands from us.
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Such portions of every Day time, and such of every Weeks time. [ For the Lords-day, against Judaizers, read Mr. Ben, Dr. Owen, Mr. Baxter. ] Holy Observance of the Lords day, and of hour• of Worship on our own days, is the Practi•• and Pleasure of men sincere.
Such portions of every Day time, and such of every Weeks time. [ For the Lord's day, against Judaizers, read Mr. Ben, Dr. Owen, Mr. Baxter. ] Holy Observance of the lords day, and of hour• of Worship on our own days, is the Practi•• and Pleasure of men sincere.
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5. Obedience to all the former Commands sufficeth not, without Duty unto Men. Especially Superiors. Principally, Honor of Parents natural. The which, are our Governors in time before Kings.
5. obedience to all the former Commands Suffices not, without Duty unto Men. Especially Superiors. Principally, Honour of Parents natural. The which, Are our Governors in time before Kings.
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On a deeper foundation than that of Contract, even of very Nature.
On a Deeper Foundation than that of Contract, even of very Nature.
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To them are we most Obliged: and by them most Loved. [ Well is the 5th Command called the hinge of both Tables.
To them Are we most Obliged: and by them most Loved. [ Well is the 5th Command called the hinge of both Tables.
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I am sure, this being broke, all are broke.
I am sure, this being broke, all Are broke.
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And would Children and Parents but do their Duties toward each other, it would make a sweet change of our English familys. But hereof elsewhere.
And would Children and Parents but do their Duties towards each other, it would make a sweet change of our English families. But hereof elsewhere.
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] Parents and Rulers, are God's Vicegerents over us:
] Parents and Rulers, Are God's Vicegerents over us:
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and next unto God, should be Honored by us Loaded with honor, as the Hebrew word is.
and next unto God, should be Honoured by us Loaded with honour, as the Hebrew word is.
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6. As, of our Duty toward man, preservation of just Honor is the first; Preservation of his Life, is the next.
6. As, of our Duty towards man, preservation of just Honour is the First; Preservation of his Life, is the next.
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Death takes away time of Repentance, and Earthly mercies all.
Death Takes away time of Repentance, and Earthly Mercies all.
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Look how near you come unjustly to Kill a man, so near you come to the Devil's first service. From the beginning he was a Murderer.
Look how near you come unjustly to Kill a man, so near you come to the Devil's First service. From the beginning he was a Murderer.
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And so near come you, to deprive him of all the good of this World; and,
And so near come you, to deprive him of all the good of this World; and,
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if he be not already Converted, to throw him into Hell. If you do Murder a man, you rob God, the King, and the Countrey, of a Servant in this world.
if he be not already Converted, to throw him into Hell. If you do Murder a man, you rob God, the King, and the Country, of a Servant in this world.
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7. The third Kind of duty towards Man-kind, is preservation of Chastity; in our selves, and others.
7. The third Kind of duty towards Mankind, is preservation of Chastity; in our selves, and Others.
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To defile, is next to Kill one Obscene thoughts, words, and deeds, be next unto Murderous ones.
To defile, is next to Kill one Obscene thoughts, words, and Deeds, be next unto Murderous ones.
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Lascivious Goats, and bloody Wolves, be much like odious in God's eyes.
Lascivious Goats, and bloody Wolves, be much like odious in God's eyes.
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8. The fourth part of our Duty towards man, is preservation of his Estate. To Contemn, to Kill, or to Defile is worse;
8. The fourth part of our Duty towards man, is preservation of his Estate. To Contemn, to Kill, or to Defile is Worse;
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but to Rob and Injure, in ever so little a matter, is a Sin that God will not let go unrevenged.
but to Rob and Injure, in ever so little a matter, is a since that God will not let go unrevenged.
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Of how great infamy among men, is the name of a Thief? O that Thieves knew but God's thoughts of them!
Of how great infamy among men, is the name of a Thief? Oh that Thieves knew but God's thoughts of them!
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9. The fifth sort of duty to Man, is preservation of them in their Causes, and Suits of Law. By bearing true witness, when called;
9. The fifth sort of duty to Man, is preservation of them in their Causes, and Suits of Law. By bearing true witness, when called;
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and abhorring all false. All that tends to pervert publick Justice. Lyars, be Satan's Pictures.
and abhorring all false. All that tends to pervert public justice. Liars, be Satan's Pictures.
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10. The sixth duty toward man, is such Love of him as we bear unto our selves.
10. The sixth duty towards man, is such Love of him as we bear unto our selves.
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Such distance from begrudging him any good, as we are at from begrudging it to our selves.
Such distance from begrudging him any good, as we Are At from begrudging it to our selves.
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The first Command, is a Summary of all Duty unto God; the second, is a like Summary of all Duty unto Man.
The First Command, is a Summary of all Duty unto God; the second, is a like Summary of all Duty unto Man.
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11. The Children of Men, ever since the Fall, are averse from all the W••• God.
11. The Children of Men, ever since the Fallen, Are averse from all the W••• God.
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Their Minds are unteachable, Memories unfaithful, Wills untractable.
Their Minds Are unteachable, Memories unfaithful, Wills untractable.
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Else, what needed the New-Edition of the Ten Commands? And why were they so delivered,
Else, what needed the New-Edition of the Ten Commands? And why were they so Delivered,
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as we read, Exod. 19.20?
as we read, Exod 19.20?
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12. The Motives that God giveth, and we ought to take and urge our hearts withal,
12. The Motives that God gives, and we ought to take and urge our hearts withal,
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unto the Obedience of every of God's Laws, are three.
unto the obedience of every of God's Laws, Are three.
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The three contained in God's Preface unto the Ten Commandments. Which are, God's Soveraignty over us, his Covenant with us, his Redemption-grace and bounty unto us.
The three contained in God's Preface unto the Ten commandments. Which Are, God's Sovereignty over us, his Covenant with us, his Redemption-grace and bounty unto us.
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Wo unto our best Motions, which these three do not move to!
Woe unto our best Motions, which these three doe not move to!
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Sacramental-Truths five.Sacramental-Truths five.
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1. The Law of God for Sacraments, is not Natural, but Positive. He required them not,
1. The Law of God for Sacraments, is not Natural, but Positive. He required them not,
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because their use is good, antecedently. No: their Use is therefore only good, because He requires them.
Because their use is good, antecedently. No: their Use is Therefore only good, Because He requires them.
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From whence it follows, that tho' it be impossible not to Use the Sacraments but we must offend God, because God has commanded them:
From whence it follows, that though it be impossible not to Use the Sacraments but we must offend God, Because God has commanded them:
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'tis very possible to use Sacraments, and not please God.
it's very possible to use Sacraments, and not please God.
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Because God has commanded them not for their own sakes, but for certain Ends. Which Ends,
Because God has commanded them not for their own sakes, but for certain Ends. Which Ends,
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if we do not aim at, and answer, in our use of the Sacraments, God has no pleasure,
if we do not aim At, and answer, in our use of the Sacraments, God has no pleasure,
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and we no profit by our use of them.
and we not profit by our use of them.
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2. The End for which God hath ordain'd Sacraments, is his Testifying his Mind and Will unto Us. And our Testifying back our Hearts toward Him. 'Tis true;
2. The End for which God hath ordained Sacraments, is his Testifying his Mind and Will unto Us. And our Testifying back our Hearts towards Him. It's true;
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God's Word is a Testimony of his Will; a first, a sweet, and a sure Testimony.
God's Word is a Testimony of his Will; a First, a sweet, and a sure Testimony.
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But it has pleased Him to add a second sort of Testification of his Covenant-Will. And by Visible Rites and Ceremonies of his own appointing, to Testifie it farther.
But it has pleased Him to add a second sort of Testification of his Covenant-Will. And by Visible Rites and Ceremonies of his own appointing, to Testify it farther.
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As after their Word given, Men use by Sign and Seal to testifie their Minds.
As After their Word given, Men use by Signen and Seal to testify their Minds.
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Likewise we, at our first Conversion, by our Hearts and Mouths testifie unto God our Wills, henceforward for ever to be his.
Likewise we, At our First Conversion, by our Hearts and Mouths testify unto God our Wills, henceforward for ever to be his.
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But it pleaseth God to require our second and more publick, solemn Testification thereof.
But it Pleases God to require our second and more public, solemn Testification thereof.
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To wit, in and by the use of those Rites and Ceremonies which he has prescribed.
To wit, in and by the use of those Rites and Ceremonies which he has prescribed.
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Now, if we aim not at both these Ends in the use of Sacraments; and answer not these Ends, we mock God and delude our selves in their use.
Now, if we aim not At both these Ends in the use of Sacraments; and answer not these Ends, we mock God and delude our selves in their use.
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Other Ends of Sacraments there be, I know; but these are the chief, and comprehensive of all.
Other Ends of Sacraments there be, I know; but these Are the chief, and comprehensive of all.
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3. The Order of the two Sacraments, of the Gospel New-Covenant, is this, Holy Baptism enters a Disciple of Christ;
3. The Order of the two Sacraments, of the Gospel New-covenant, is this, Holy Baptism enters a Disciple of christ;
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makes him that was before Covenanted, to become by Sign and Seal Covenanted with God. The Lord's Supper, renews that Covenant betwixt God and a Baptized Disciple of Jesus Christ.
makes him that was before Covenanted, to become by Signen and Seal Covenanted with God. The Lord's Supper, renews that Covenant betwixt God and a Baptised Disciple of jesus christ.
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Both Baptism and the Lord's Supper do confirm the Covenant; mutually, upon God's part, and upon ours;
Both Baptism and the Lord's Supper do confirm the Covenant; mutually, upon God's part, and upon ours;
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and extensively, as to all the Promises in the Covenant from God unto us, and as to all the Demands in the Covenant, from us unto God.
and extensively, as to all the Promises in the Covenant from God unto us, and as to all the Demands in the Covenant, from us unto God.
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4. The Dignity and Ʋsefulness of the Holy Sacraments, is surpassing. In no Ordinances has God condescended so Low unto us, as in these.
4. The Dignity and Ʋsefulness of the Holy Sacraments, is surpassing. In no Ordinances has God condescended so Low unto us, as in these.
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In none therefore, has he so much honoured us, as in these.
In none Therefore, has he so much honoured us, as in these.
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The Apostle reckons Sacraments, as the prime of Church-Priviledges, 1 Cor. 10. As for Ʋsefulness, they are Towers of David, builded for spiritual Armories We cannot warrantably expect the Holy Spirit to make the Word a-near so helpful to us without the Sacraments, as with them.
The Apostle reckons Sacraments, as the prime of Church-Priviledges, 1 Cor. 10. As for Ʋsefulness, they Are Towers of David, built for spiritual Armories We cannot warrantably expect the Holy Spirit to make the Word a-near so helpful to us without the Sacraments, as with them.
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If ordinarily He should so do, He would disparage them. But to be sure, He will never do that.
If ordinarily He should so do, He would disparage them. But to be sure, He will never do that.
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5. The Way to improve the Holy Sacraments unto Holiness and Comfort, is by a double Pleading of them.
5. The Way to improve the Holy Sacraments unto Holiness and Comfort, is by a double Pleading of them.
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By Pleading them with our own Souls, upon God's behalf.
By Pleading them with our own Souls, upon God's behalf.
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And this, either when we would bring them out of a bad frame into a good:
And this, either when we would bring them out of a bad frame into a good:
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or from a less holy unto a more holy frame for God. By (then) urging our hearts in such like words, My Soul, my Soul,
or from a less holy unto a more holy frame for God. By (then) urging our hearts in such like words, My Soul, my Soul,
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why against God? or why so coldly for Him? The Kingdom of Hell suffers violence.
why against God? or why so coldly for Him? The Kingdom of Hell suffers violence.
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Violent Sinners take it by Force. And wilt not thou take the Kingdom of Heaven by it? Sinners be Patient Creatures;
Violent Sinners take it by Force. And wilt not thou take the Kingdom of Heaven by it? Sinners be Patient Creatures;
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they forsake Father and Mother, take up their Cross, and follow Satan; and thorough many tribulations enter the Kingdom of Hell.
they forsake Father and Mother, take up their Cross, and follow Satan; and through many tribulations enter the Kingdom of Hell.
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Blush and bleed thou, to think, that thy Patience should be short of theirs!
Blush and bleed thou, to think, that thy Patience should be short of theirs!
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and that thou shouldst not without regret enter the Kingdom of Heaven that's better, thro' Tribulations that be lesser than theirs. Think, think my Soul!
and that thou Shouldst not without regret enter the Kingdom of Heaven that's better, through Tribulations that be lesser than theirs. Think, think my Soul!
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Thou art Baptiz'd; the God of Heaven for thy Encouragement and Engagement has sign'd and seal'd his Covenant with thee!
Thou art Baptized; the God of Heaven for thy Encouragement and Engagement has signed and sealed his Covenant with thee!
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Thou hast been at his Holy Table; He has again and again sign'd and seal'd it.
Thou hast been At his Holy Table; He has again and again signed and sealed it.
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Canst thou, thou a sign'd, seal'd Covenanter, Distrust or Disobey? Thou, a frequently repeated Covenanter, and an early one too? O for shame, stir up thy self,
Canst thou, thou a signed, sealed Covenanter, Distrust or Disobey? Thou, a frequently repeated Covenanter, and an early one too? O for shame, stir up thy self,
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and on with the Armour of God; and follow the Captain of thy Salvation;
and on with the Armour of God; and follow the Captain of thy Salvation;
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and fight (not flourish) against Flesh, World and Devil, according to thy Sacramental Engagement!
and fight (not flourish) against Flesh, World and devil, according to thy Sacramental Engagement!
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Shew that it is unto thee a Covenant of Salt, not of Snow. An Adamantine bond, not a Rope of Sand, &c. Again, we must also humbly Plead them with our heavenly Father, upon our own behalf.
Show that it is unto thee a Covenant of Salt, not of Snow. an Adamantine bound, not a Rope of Sand, etc. Again, we must also humbly Plead them with our heavenly Father, upon our own behalf.
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Under Oppression by any evil, or Deprivation of any good, we may and ought to plead them, in Prayer before Him.
Under Oppression by any evil, or Deprivation of any good, we may and ought to plead them, in Prayer before Him.
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'Tis often that Ministers do press Christians to plead the Promises. I would that we (all) as often press'd them, to plead the same as sign'd and seal'd. God hath not a Promise but what is sign'd and seal'd in Baptism, and in the Holy Supper. And we plead them but imperfectly,
It's often that Ministers do press Christians to plead the Promises. I would that we (all) as often pressed them, to plead the same as signed and sealed. God hath not a Promise but what is signed and sealed in Baptism, and in the Holy Supper. And we plead them but imperfectly,
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and at halves, when we plead them not as sign'd and seal'd. Go, distressed Christian, fill thy mouth with the arguments of the Covenant of Grace,
and At halves, when we plead them not as signed and sealed. Go, distressed Christian, fill thy Mouth with the Arguments of the Covenant of Grace,
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and plead thy Cause at the Throne of Grace, to this purpose.
and plead thy Cause At the Throne of Grace, to this purpose.
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O thou that canst not Lye, thou hast sworn unto me, that in thy Gospel-way I shall have Grace, Glory,
O thou that Canst not Lie, thou hast sworn unto me, that in thy Gospel way I shall have Grace, Glory,
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and have no good thing with-held from me.
and have no good thing withheld from me.
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Thou signedst and sealedst Promise hereof to me, in my Baptism: and so hast thou done again and again, at thy Table. I, in thy Gospel-way, have waited, do wait,
Thou signedst and sealedst Promise hereof to me, in my Baptism: and so hast thou done again and again, At thy Table. I, in thy Gospel way, have waited, do wait,
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and will to my last breath, thro' thy grace, wait;
and will to my last breath, through thy grace, wait;
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O Lord, canst thou chuse but perform what thou hast so, so Promised, so Sworn, so Engag'd under Sign and Seal, & c? This is the way to Mortifie Corruptions, Repel Temptations, Quicken Graces, Revive Hopes, Attain Joys unspeakable and full of Glory.
Oh Lord, Canst thou choose but perform what thou hast so, so Promised, so Sworn, so Engaged under Signen and Seal, & c? This is the Way to Mortify Corruptions, Repel Temptations, Quicken Graces, Revive Hope's, Attain Joys unspeakable and full of Glory.
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O that our best Pulpits were less silent, and our best Pues less Ignorant, of the practick use of Holy Sacraments!
O that our best Pulpits were less silent, and our best Pues less Ignorant, of the practic use of Holy Sacraments!
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Q 3. What is that Change wrought in a Man by God's Holy Word and Spirit,Q 3. What is that Change wrought in a Man by God's Holy Word and Spirit,
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before he can safely conclude himself to be passed from Death to Life? BY one man sin entred into the World, and Death by sin, Rom. 5.12. Satan was a Murderer from the beginning.
before he can safely conclude himself to be passed from Death to Life? BY one man since entered into the World, and Death by since, Rom. 5.12. Satan was a Murderer from the beginning.
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He slew Adam by the first sin: And slew all mankind in that first Adam. Spiritually considered, we are all Dead born. Dead in sin, and Dead for it.
He slew Adam by the First since: And slew all mankind in that First Adam. Spiritually considered, we Are all Dead born. Dead in since, and Dead for it.
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Dead in respect of Corruption, Dead in respect of Condemnation. Condemnation to the Prison of Hell, to the Torment of Fire, to the Duration of Eternity.
Dead in respect of Corruption, Dead in respect of Condemnation. Condemnation to the Prison of Hell, to the Torment of Fire, to the Duration of Eternity.
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But God hath so loved the World, that he hath given his only begotten Son to redeem us from so great a Death, John 3.16. He desires not our Death to be Continued, and Ruin to be Compleated.
But God hath so loved the World, that he hath given his only begotten Son to Redeem us from so great a Death, John 3.16. He Desires not our Death to be Continued, and Ruin to be Completed.
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He reveals Jesus Christ the way from Death to Life. He Commands, and He even Beseeches us, to take Him for our Way thereto.
He reveals jesus christ the Way from Death to Life. He Commands, and He even Beseeches us, to take Him for our Way thereto.
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If you ask, by what Steps? I have told you in my Call to Sinners, by three Steps.
If you ask, by what Steps? I have told you in my Call to Sinners, by three Steps.
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Namely, by Conviction, by Compunction or Humiliation, and by Ʋnion unto Christ.
Namely, by Conviction, by Compunction or Humiliation, and by Ʋnion unto christ.
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Which Steps if you take aright, I am content to Lose Heaven if you do not Find it.
Which Steps if you take aright, I am content to Loose Heaven if you do not Find it.
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Indeed, unassistedly no man can take them.
Indeed, unassistedly no man can take them.
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Whatever is a Creature, hath no Power but what is Given from God, and Kept by Him.
Whatever is a Creature, hath no Power but what is Given from God, and Kept by Him.
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But Man a faln Creature, until he be by grace raised again, is without strength unto that we speak of, Rom. 5.6.
But Man a fallen Creature, until he be by grace raised again, is without strength unto that we speak of, Rom. 5.6.
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Knowledge, Will, and Power hereto are all the Gifts of God's Love, and the Purchases of his Son's Blood,
Knowledge, Will, and Power hereto Are all the Gifts of God's Love, and the Purchases of his Son's Blood,
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and the Works of his Holy Spirits Almightiness. That Holy Spirit, who constantly worketh by the Holy Word.
and the Works of his Holy Spirits Almightiness. That Holy Spirit, who constantly works by the Holy Word.
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Who wrought not Christ's victory over Satan, without the use of the Word: And will not, without it, work our Victory over him, Mat. 4. Possible it is.
Who wrought not Christ's victory over Satan, without the use of the Word: And will not, without it, work our Victory over him, Mathew 4. Possible it is.
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And Necessary it is, for all that take this way to Life aforesaid, to Ensure their so doing, 2 Pet. 1.10. Psal. 50. ult. &c. Uncertainty about it, is the Effect of sin.
And Necessary it is, for all that take this Way to Life aforesaid, to Ensure their so doing, 2 Pet. 1.10. Psalm 50. ult. etc. Uncertainty about it, is the Effect of since.
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God doth not ordinarily, if ever, with-hold Assurance from his Children, but upon Provocation.
God does not ordinarily, if ever, withhold Assurance from his Children, but upon Provocation.
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To wit, by Indulged Lusts, by Unexercised Graces, by Omitted Duties, by Slighted Ordinances. And to be sure, Uncertainty is then it self a sin, when 'tis meritoriously procured by sin.
To wit, by Indulged Lustiest, by Unexercised Graces, by Omitted Duties, by Slighted Ordinances. And to be sure, Uncertainty is then it self a since, when it's meritoriously procured by since.
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The eyes are very blind that see not, how fruitful a Cause of sin it is.
The eyes Are very blind that see not, how fruitful a Cause of since it is.
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And as hard are the hearts, that dread it not as a sin, an Effect of sin, and a Cause of sin.
And as hard Are the hearts, that dread it not as a since, an Effect of since, and a Cause of since.
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I grant that all Assurance attainable on Earth, is Imperfect. But, by the Romanists leave, that which is attainable is both True, Proper, and Powerful. True and Proper, as built upon proper and eternally true Grounds for it.
I grant that all Assurance attainable on Earth, is Imperfect. But, by the Romanists leave, that which is attainable is both True, Proper, and Powerful. True and Proper, as built upon proper and eternally true Grounds for it.
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Powerful, as operative of Peace and Joy in our selves and Holiness and Thanksgiving unto God.Powerful, as operative of Peace and Joy in our selves and Holiness and Thanksgiving unto God.
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Nevertheless, 'tis very long before most of God's Children know their Father. And cease from tormenting fear that Satan is he.
Nevertheless, it's very long before most of God's Children know their Father. And cease from tormenting Fear that Satan is he.
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In the first Conversion of the Gentile world unto Christ, it was not so.
In the First Conversion of the Gentile world unto christ, it was not so.
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The Holy Spirit did then for the most part Witness grace, wheresoever He did work it in any.
The Holy Spirit did then for the most part Witness grace, wheresoever He did work it in any.
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Nay, to go no farther back;
Nay, to go no farther back;
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Our old English Puritans, of sweetest Memory, had Assurance more plenty among them, than 'tis seen in our day.
Our old English Puritans, of Sweetest Memory, had Assurance more plenty among them, than it's seen in our day.
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Nor wanted they our Light, so much as we want their Heat. Horresco referens. Unacquaintedness with the Covenant of grace, breeds every where groundless Hopes, and as unreasonable Fears. I speak as I find:
Nor wanted they our Light, so much as we want their Heat. Horresco referens. Unacquaintedness with the Covenant of grace, breeds every where groundless Hope's, and as unreasonable Fears. I speak as I find:
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With some of our people, every shadow of Turning goes for substantial Conversion.
With Some of our people, every shadow of Turning Goes for substantial Conversion.
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And with others, that which is right substantial Conversion, goes for but a shadow of Turning.
And with Others, that which is right substantial Conversion, Goes for but a shadow of Turning.
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Of Turning from Death to Life. With fear and trembling I assay therefore to resolve this Question.
Of Turning from Death to Life. With Fear and trembling I assay Therefore to resolve this Question.
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Plainly, that I may be understood; Briefly, that I may be remembred; Fully, that my End may be attained;Plainly, that I may be understood; Briefly, that I may be remembered; fully, that my End may be attained;
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in making Sinners ashamed of their Peace, and Good men ashamed of their Trouble. If my Method be new, my Doctrine is not.
in making Sinners ashamed of their Peace, and Good men ashamed of their Trouble. If my Method be new, my Doctrine is not.
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I do go forth by the foot-steps of Christ's flock; praying that this Paper be made successful by his Holy Spirit.
I do go forth by the footsteps of Christ's flock; praying that this Paper be made successful by his Holy Spirit.
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That Change after which we enquire, appears a five-fold one. Namely of Spirit, Covenant, Qualities, Conversation, and Company. C. 1. Of SPIRIT. Man, is an Embodied Spirit.
That Change After which we inquire, appears a fivefold one. Namely of Spirit, Covenant, Qualities, Conversation, and Company. C. 1. Of SPIRIT. Man, is an Embodied Spirit.
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His Body, is (we know not how,) Indwelt and Actuated by his Spirit.
His Body, is (we know not how,) Indwelt and Actuated by his Spirit.
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His Spirit, tho' it be a Free Agent, is (in as unaccountable a way,) Indwelt and Influenced by some other Spirit.
His Spirit, though it be a Free Agent, is (in as unaccountable a Way,) Indwelt and Influenced by Some other Spirit.
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In our Created state, the Holy Spirit was in us, and swayed us. Now, in our Corrupted state, 'tis Satan that is in us, and leads us.
In our Created state, the Holy Spirit was in us, and swayed us. Now, in our Corrupted state, it's Satan that is in us, and leads us.
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'Tis certain, that by the First Transgression we forfeited and lost the foresaid Sanctifier: And deserved to be given up,
It's certain, that by the First Transgression we forfeited and lost the foresaid Sanctifier: And deserved to be given up,
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and were given up, to the last named Tempter. Satan is now called the God of this World. And, He that is in the World, 1 John 4.4. The Prince — that works in the Children of Disobedience, Ephes. 2.3 .
and were given up, to the last nam Tempter. Satan is now called the God of this World. And, He that is in the World, 1 John 4.4. The Prince — that works in the Children of Disobedience, Ephesians 2.3.
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And such Children are named, persons not having the Spirit; to wit, the Holy One, Jude ver. 19. But in our Renewed state, there's a change of the Actuating Spirit.
And such Children Are nam, Persons not having the Spirit; to wit, the Holy One, U^de ver. 19. But in our Renewed state, there's a change of the Actuating Spirit.
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Satan is deposed and cast out, Acts 26.18. 2 Tim. 2.26. The Holy Spirit is Sent, Given, Administred, Put into us, Poured out on us, Comes on us, Rests on us, Leads us.
Satan is deposed and cast out, Acts 26.18. 2 Tim. 2.26. The Holy Spirit is Sent, Given, Administered, Put into us, Poured out on us, Comes on us, Rests on us, Leads us.
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Is said to be He, that is in Believers, 1 Joh. 4.4.
Is said to be He, that is in Believers, 1 John 4.4.
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Yea, and to be great in them. That is, in them to be mighty, and victorious over the assaulting impure Spirit.
Yea, and to be great in them. That is, in them to be mighty, and victorious over the assaulting impure Spirit.
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Looks he then like a Soul passed from Death to Life, in whom there's no such change of the ruling Spirit? I trow not.
Looks he then like a Soul passed from Death to Life, in whom there's no such change of the ruling Spirit? I trow not.
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Nor can it be said, because these Spirits forenamed be both Invisible; therefore the change of them is hardly Discernable.
Nor can it be said, Because these Spirits forenamed be both Invisible; Therefore the change of them is hardly Discernible.
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Let these plain things be considered. They are infinitely Ʋnlike ones. Yea perfectly Contrary unto each other.
Let these plain things be considered. They Are infinitely Ʋnlike ones. Yea perfectly Contrary unto each other.
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They are also most Active, both of them. Satan always worketh to the utmost of his Power;
They Are also most Active, both of them. Satan always works to the utmost of his Power;
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the Holy Spirit works according to his Will and Pleasure. But both do work continually and strongly.
the Holy Spirit works according to his Will and Pleasure. But both do work continually and strongly.
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Nor are their Natures so Invisible, but that their Operations are as much Sensible. Satan carries unto evil;
Nor Are their Nature's so Invisible, but that their Operations Are as much Sensible. Satan carries unto evil;
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and so does the H. Ghost carry unto good. Of all things, Satan averteth and turns away Souls from Jesus Christ;
and so does the H. Ghost carry unto good. Of all things, Satan averteth and turns away Souls from jesus christ;
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from his Person, and Gospel. And of all things, the Holy Ghost carrieth Souls unto the Study and Acceptation of both.
from his Person, and Gospel. And of all things, the Holy Ghost Carrieth Souls unto the Study and Acceptation of both.
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His great work is to Receive of Christ's, and shew it unto us, John 16.14. His first work, is to convince (as of Sin in general, so) principally of the Sin of Ʋnbelief on Christ.
His great work is to Receive of Christ's, and show it unto us, John 16.14. His First work, is to convince (as of since in general, so) principally of the since of Ʋnbelief on christ.
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Of its being the only Sin, that does keep men in all Sin. To convince us also of the Righteousness of Christ; its Perfection in it self, its Communicableness unto us, and its Acceptableness with God.
Of its being the only since, that does keep men in all Sin. To convince us also of the Righteousness of christ; its Perfection in it self, its Communicableness unto us, and its Acceptableness with God.
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Of its being the only, that God will accept, whatever men conceit of Natural Righteousness or of Legal. To convince likewise of the Conquest of Christ over all his and our Enemies.
Of its being the only, that God will accept, whatever men conceit of Natural Righteousness or of Legal. To convince likewise of the Conquest of christ over all his and our Enemies.
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His having Subjugated Satan, as well as Satisfied God, Joh. 16.9, 10, 11. But I forbear.
His having Subjugated Satan, as well as Satisfied God, John 16.9, 10, 11. But I forbear.
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See his twelve Convictions, in my Call unto Sinners;
See his twelve Convictions, in my Call unto Sinners;
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together with his Humiliation-work, and Ʋnion-work. Having United us unto Christ, no doubt but he Actuates us for Him.
together with his Humiliation-work, and Ʋnion-work. Having United us unto christ, no doubt but he Actuates us for Him.
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So the Apostle, Rom. 8. But that falls under consideration elsewhere. To conclude this particular; Let the Enquiring Christian thus argue!
So the Apostle, Rom. 8. But that falls under consideration elsewhere. To conclude this particular; Let the Inquiring Christian thus argue!
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Christ is mine, before Life is mine! Christ and his Spirit are always given together. If his Holy Spirit be put into me, Satan is deposed. christ is mine, before Life is mine! christ and his Spirit Are always given together. If his Holy Spirit be put into me, Satan is deposed.
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The Holy Spirit and the Unclean, cannot reign together.
The Holy Spirit and the Unclean, cannot Reign together.
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By the Temper of my Heart and Ways, toward Christ especially, it's not hard to know whether he be expelled,
By the Temper of my Heart and Ways, towards christ especially, it's not hard to know whither he be expelled,
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or still hold the Throne in my Soul. These I will diligently watch. And examine whose Superscription they bear;
or still hold the Throne in my Soul. These I will diligently watch. And examine whose Superscription they bear;
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whether the H. Advocate's, or the Enemy's. Enemies lead to Death, Advocates to Life. By my Guide, I will judge of my Way and End. And Him I will account to be my Guide, whom I do ordinarily and allowedly, and most desirously follow:
whither the H. Advocate's, or the Enemy's. Enemies led to Death, Advocates to Life. By my Guide, I will judge of my Way and End. And Him I will account to be my Guide, whom I do ordinarily and allowedly, and most desirously follow:
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whether it be the Holy Ghost, or the contrary Spirit.
whither it be the Holy Ghost, or the contrary Spirit.
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If I find, that it's but now and then, when terrors force it, that I disgust Satan's suggestions, or relish the Holy Spirit's:
If I find, that it's but now and then, when terrors force it, that I disgust Satan's suggestions, or relish the Holy Spirit's:
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that deliberately and freely I use to embrace Satan's, and reject His:
that deliberately and freely I use to embrace Satan's, and reject His:
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that set aside the next World's accounts, I should desire rather that Satan led me in a Sensual Life,
that Set aside the next World's accounts, I should desire rather that Satan led me in a Sensual Life,
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than the Holy Ghost in an Evangelical: I will tell my Soul, and all that is within me, plainly, as John 5.42. I know you that ye have not the Love of God in you.
than the Holy Ghost in an Evangelical: I will tell my Soul, and all that is within me, plainly, as John 5.42. I know you that you have not the Love of God in you.
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On the contrary, if I find all;
On the contrary, if I find all;
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and discern that tho' I have been a Cage to the uncleanest Bird, yet I am by grace turn'd into a Temple of the Holy Ghost:
and discern that though I have been a Cage to the uncleanest Bird, yet I am by grace turned into a Temple of the Holy Ghost:
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that the very self-same Spirit that dwelt in Christ, dwells in me: that as little as yet I know, He's daily a Teaching me;
that the very selfsame Spirit that dwelled in christ, dwells in me: that as little as yet I know, He's daily a Teaching me;
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as Forgetful as I am, He brings daily the things of my peace unto my Remembrance; as Dull as I am, He daily by one thought or other Quickens me unto my duty,
as Forgetful as I am, He brings daily the things of my peace unto my Remembrance; as Dull as I am, He daily by one Thought or other Quickens me unto my duty,
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so that I dare not omit it;
so that I Dare not omit it;
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as sad and sour as I am, He denies me not all Comfort, but every day sweetens some Word of God or other unto me;
as sad and sour as I am, He Denies me not all Comfort, but every day sweetens Some Word of God or other unto me;
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as often as I am out of Frame for Communion with God, and that is too often, He lets me not alone till I am in again,
as often as I am out of Frame for Communion with God, and that is too often, He lets me not alone till I am in again,
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and am Restored. If thus I find, I will conclude there cannot but be Life where there is such a Spirit.
and am Restored. If thus I find, I will conclude there cannot but be Life where there is such a Spirit.
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And there cannot but be the best Spirit, where there be but such Operations.
And there cannot but be the best Spirit, where there be but such Operations.
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Hereby we know that He abideth in us, by the Spirit that He hath given us, 1 John 3.24. C. 2. Of COVENANT.Hereby we know that He Abideth in us, by the Spirit that He hath given us, 1 John 3.24. C. 2. Of COVENANT.
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God ever delighted to deal with Man in the way of Covenant.
God ever delighted to deal with Man in the Way of Covenant.
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He bound the first Man He made, and all his Posterity, in one. One unexceptionable for the Promises unto us,
He bound the First Man He made, and all his Posterity, in one. One unexceptionable for the Promises unto us,
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and for the Demands from us. These latter were Just and Good; the former Rich and Honourable.
and for the Demands from us. These latter were Just and Good; the former Rich and Honourable.
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But, as we have heard, Man Fell. Unless I shall rather say, he Leapt into Sin. For, wilfully he brake this Covenant of Works, as we call it.
But, as we have herd, Man Fell. Unless I shall rather say, he Leapt into Sin. For, wilfully he brake this Covenant of Works, as we call it.
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Yea, and by the Fall so brake himself, that he was never able since to do ought pleasing unto God.
Yea, and by the Fallen so brake himself, that he was never able since to do ought pleasing unto God.
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I mean, before the Renewing grace of God give ability. But this grace, God never did or will dispence but in a New Covenant.
I mean, before the Renewing grace of God give ability. But this grace, God never did or will dispense but in a New Covenant.
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All He Recovereth, He takes into New-Covenant relation with Himself. Souls mindless of any Covenant with God, mind no Religion:
All He Recovereth, He Takes into New-covenant Relation with Himself. Souls mindless of any Covenant with God, mind no Religion:
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none, at least, that God will accept. Those that hang upon the Old Covenant of Works; none, At least, that God will accept. Those that hang upon the Old Covenant of Works;
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and have all their Religion run in that Channel:
and have all their Religion run in that Channel:
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Doing all they do, with design and hope to be forgiven for the sake and merit of it:
Doing all they do, with Design and hope to be forgiven for the sake and merit of it:
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the Gospel declares their mistake to be mortal. They that are of the Works of the Law, are under the Curse.
the Gospel declares their mistake to be Mortal. They that Are of the Works of the Law, Are under the Curse.
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That is, they that expect Life and Salvation for their own Works of the Law, are every creature of them under God's Curse, Gal. 3.10. They, who being sensible what 'tis to be out of Covenant, and what to be under the Covenant of Works, do enter the New Gospel-Covenant; the Marriage-Covenant unto Christ:
That is, they that expect Life and Salvation for their own Works of the Law, Are every creature of them under God's Curse, Gal. 3.10. They, who being sensible what it's to be out of Covenant, and what to be under the Covenant of Works, do enter the New Gospel covenant; the Marriage covenant unto christ:
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they are the Souls, the only ones that bring forth fruit unto God. And have Life of either Peace with Him, or Holiness unto Him, Rom. 7.4.
they Are the Souls, the only ones that bring forth fruit unto God. And have Life of either Peace with Him, or Holiness unto Him, Rom. 7.4.
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Surely, God never signed their Pass for Heaven, who never made his Covenants the matter of many of their Thoughts.
Surely, God never signed their Pass for Heaven, who never made his Covenants the matter of many of their Thoughts.
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A serious heart cannot but ask, In what relation, more than that of a Creature, do I stand in unto God? As a Creature, I can deserve no reward, whatever I do!
A serious heart cannot but ask, In what Relation, more than that of a Creature, do I stand in unto God? As a Creature, I can deserve no reward, whatever I do!
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And why should I expect any? If I may be a Covenanter, and was so, without my knowledge in my first Parents:
And why should I expect any? If I may be a Covenanter, and was so, without my knowledge in my First Parents:
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does it not now concern me to get inform'd, what the Terms of that Covenant were? For Covenants bind mutually; and if I know not that which I am bound in, I must unavoidably be false unto it.
does it not now concern me to get informed, what the Terms of that Covenant were? For Covenants bind mutually; and if I know not that which I am bound in, I must avoidable be false unto it.
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If it be such as is Good for me, I cannot improve it:
If it be such as is Good for me, I cannot improve it:
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and if unto me it become by any means destructive, I am not capable of preventing it.
and if unto me it become by any means destructive, I am not capable of preventing it.
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If the Soveraign Lord make, and offer to take me into a better Covenant; how concerned am I, above all things in this World, to learn out the terms thereof? &c. But, suppose the greatest study of these Covenants,
If the Sovereign Lord make, and offer to take me into a better Covenant; how concerned am I, above all things in this World, to Learn out the terms thereof? etc. But, suppose the greatest study of these Covenants,
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and the best Acquaintance with them: the best that is possible to be without profound Thankfulness for the Covenant of Grace, and hearty Consent thereunto;
and the best Acquaintance with them: the best that is possible to be without profound Thankfulness for the Covenant of Grace, and hearty Consent thereunto;
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what avails it? Much every way indeed, to mens Condemnation!
what avails it? Much every Way indeed, to men's Condemnation!
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Knowledge of that Covenant without Consent, is the most frightful symptom that I know of a Reprobate.
Knowledge of that Covenant without Consent, is the most frightful Symptom that I know of a Reprobate.
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A Soul in earnest careful to know its state, should in this wise debate with it self, Were I under no Covenant, it would be reasonable to expect Hell for my least sin. For it deserves it:
A Soul in earnest careful to know its state, should in this wise debate with it self, Were I under no Covenant, it would be reasonable to expect Hell for my least since. For it deserves it:
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and the Divine Justice is unquestionable.
and the Divine justice is unquestionable.
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It would be unreasonable, if I could yield Sinless Obedience, to be presumptuous of other reward than is in the yielding of it.
It would be unreasonable, if I could yield Sinless obedience, to be presumptuous of other reward than is in the yielding of it.
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For in that, is more than a Creature merits.
For in that, is more than a Creature merits.
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And I can make no Plea, if God make no free Promise. There are but two Covenants; of Works, and of Grace. These are vastly different.
And I can make no Plea, if God make no free Promise. There Are but two Covenants; of Works, and of Grace. These Are vastly different.
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And so are the states of men, under the one and under the other.
And so Are the states of men, under the one and under the other.
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Of my state I am peremptorily resolv'd to make Judgment, as I am under this or that.
Of my state I am peremptorily resolved to make Judgement, as I am under this or that.
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My Hopes shall die if I appear under that of Works; my Fears shall die, if I appear under this of Grace.
My Hope's shall die if I appear under that of Works; my Fears shall die, if I appear under this of Grace.
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For if I am under the Covenant of Works, I am bound unto Duties, whose Performance is by me Impossible. It requires Obedience perfect and perpetual.
For if I am under the Covenant of Works, I am bound unto Duties, whose Performance is by me Impossible. It requires obedience perfect and perpetual.
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I, and that upon pain of Death, Gal. 3.10, 11. Consequently, if I am under this Covenant, I am under its Curse too; which is Intolerable, Gen. 2.17. Dying thou shalt Die.
I, and that upon pain of Death, Gal. 3.10, 11. Consequently, if I am under this Covenant, I am under its Curse too; which is Intolerable, Gen. 2.17. Dying thou shalt Die.
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'Tis Death indefinite, that is, Universal evil; Temporal, Spiritual, Eternal:
It's Death indefinite, that is, Universal evil; Temporal, Spiritual, Eternal:
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Privative, Negative, Positive, &c. Besides, if I am under this Works-Covenant, I can have no Days-man or Mediator between God and me.
Privative, Negative, Positive, etc. Beside, if I am under this Works-Covenant, I can have no Dayman or Mediator between God and me.
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I must to Prison if I pay not, my self, the utmost Farthing. This Covenant admits not Christ,
I must to Prison if I pay not, my self, the utmost Farthing. This Covenant admits not christ,
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or any other Advocate, with the offended Father. 'Tis another Covenant that Christ is Mediator of, Heb. 8.6.
or any other Advocate, with the offended Father. It's Another Covenant that christ is Mediator of, Hebrew 8.6.
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If I am under this Covenant, the least sin, tho' I shed a Sea of bloody tears for it, is as unpardonable as the very sin against the Holy Ghost.
If I am under this Covenant, the least since, though I shed a Sea of bloody tears for it, is as unpardonable as the very since against the Holy Ghost.
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Yea, and my Service, should I keep all the whole Law, save in one point, would be utterly contemned. And all this justly too.
Yea, and my Service, should I keep all the Whole Law, save in one point, would be utterly contemned. And all this justly too.
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Because, if under this Covenant I abide, 'tis of my Ignorance, my Pride, and Enmity unto God and Christ, that I do abide so, Rom. 10.3. I am Taught better:
Because, if under this Covenant I abide, it's of my Ignorance, my Pride, and Enmity unto God and christ, that I do abide so, Rom. 10.3. I am Taught better:
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in the Gospel the Righteousness of God is Revealed. I am offered better: the Gospel invites me from under the Law to Grace.
in the Gospel the Righteousness of God is Revealed. I am offered better: the Gospel invites me from under the Law to Grace.
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From the Covenant that works wrath, to that which is all Salvation. And my being under the deadly Covenant, is by my own very Desire, Gal. 4.21. The Fruits must shew it, if I am under it. And they are plainly these:
From the Covenant that works wrath, to that which is all Salvation. And my being under the deadly Covenant, is by my own very Desire, Gal. 4.21. The Fruits must show it, if I am under it. And they Are plainly these:
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Bondage and Fear in ones spirit; a Fear keeping out the Love of God, and the very desire to Love Him.Bondage and fear in ones Spirit; a fear keeping out the Love of God, and the very desire to Love Him.
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Outsideness in Religious Duties. Care, abundance, about the outside of the Platter:Outsideness in Religious Duties. Care, abundance, about the outside of the Platter:
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none, or next to none, about the purity of the inner man, and the Intentions of the heart.
none, or next to none, about the purity of the inner man, and the Intentions of the heart.
pi, cc ord p-acp pix, p-acp dt n1 pp-f dt j n1, cc dt n2 pp-f dt n1.
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Ʋndependency on Jesus Christ, in things pertaining unto God. For both Assistance by his Spirit, and Acceptance thro' his Blood, a fatal Undependency.Ʋndependency on jesus christ, in things pertaining unto God. For both Assistance by his Spirit, and Acceptance through his Blood, a fatal Undependency.
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Servility, souring and embittering all Duty. Rendring Religion a task and burthen; and all God's homage as arrant Brick and Bondage.Servility, souring and embittering all Duty. Rendering Religion a task and burden; and all God's homage as arrant Brick and Bondage.
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Do these grapes of Sodom cover my Tree? The Axe of vengeance is then near my root.
Do these grapes of Sodom cover my Tree? The Axe of vengeance is then near my root.
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If on the other hand, I am not under the Law, but Grace. If with me, God hath made the better Covenant:
If on the other hand, I am not under the Law, but Grace. If with me, God hath made the better Covenant:
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what then? the blessing of Abraham is come upon me, Gal. 3.14. Reconciliation, Justification, Adoption, are my own.
what then? the blessing of Abraham is come upon me, Gal. 3.14. Reconciliation, Justification, Adoption, Are my own.
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I am interested in all the Blessings of this best Covenant, as well as bound unto all the Duties. God is then my Reconciled God;
I am interested in all the Blessings of this best Covenant, as well as bound unto all the Duties. God is then my Reconciled God;
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and Engaged by Promise, to exert for my good all his Perfections. I will be unto them a God, Heb. 8.10. Joyntly, All; and distinctly, Every of the three Divine Persons, have thus Engaged.
and Engaged by Promise, to exert for my good all his Perfections. I will be unto them a God, Hebrew 8.10. Jointly, All; and distinctly, Every of the three Divine Persons, have thus Engaged.
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So proves the form of Baptism into the name of All and Each of them: as also the Communion, which God's New-Covenant Servants do hold, with All and Each Person.
So Proves the from of Baptism into the name of All and Each of them: as also the Communion, which God's New-covenant Servants do hold, with All and Each Person.
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Pardoning Grace and Purifying, are expresly made over to me, Heb. 12.8, 10. So is the Crown of Glory, 2 Tim. 4.8.Pardoning Grace and Purifying, Are expressly made over to me, Hebrew 12.8, 10. So is the Crown of Glory, 2 Tim. 4.8.
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So is Food and Rayment, 1 Tim. 4.8. So are Blessings for my Children, Gen. 17.7. I, and I have this hyperbolically kind and sweetest Word of God to live on, sc. Luke 15.31. ALL THAT I HAVE IS THINE.
So is Food and Raiment, 1 Tim. 4.8. So Are Blessings for my Children, Gen. 17.7. I, and I have this hyperbolically kind and Sweetest Word of God to live on, sc. Luke 15.31. ALL THAT I HAVE IS THINE.
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A word, which if I once prove my interest in, let them be poor and sad that can, I cannot.
A word, which if I once prove my Interest in, let them be poor and sad that can, I cannot.
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But still I remember, they are Fruits that make known Roots.
But still I Remember, they Are Fruits that make known Roots.
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And the fruits of Souls that have so much for the better changed Covenants, are these.
And the fruits of Souls that have so much for the better changed Covenants, Are these.
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They Remember their slavery. It runs in their minds, how the Covenant of Works (since the Fall) made them Vassals.They remember their slavery. It runs in their minds, how the Covenant of Works (since the Fallen) made them Vassals.
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How they were Adam 's Children, as soon as their Souls & Bodies were united in the womb.
How they were Adam is Children, as soon as their Souls & Bodies were united in the womb.
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And no sooner Adam's Children, but under Adam 's Covenant. Nor sooner under his Covenant, but under his Curse too.
And no sooner Adam's Children, but under Adam is Covenant. Nor sooner under his Covenant, but under his Curse too.
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They consider much their Translation out of it. They Consider much their translation out of it.
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Their Eye and their Heart, is upon the Father, that said to Son and Spirit, Come, let us redeem Man!
Their Eye and their Heart, is upon the Father, that said to Son and Spirit, Come, let us Redeem Man!
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Upon the Son, that said, Lo, I come to do thy Will!
Upon the Son, that said, Lo, I come to do thy Will!
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Upon the Glorious Spirit, that said unto their most unwilling Souls once, Kiss this Son! Bid them, yea and Made them willing.
Upon the Glorious Spirit, that said unto their most unwilling Souls once, Kiss this Son! Bid them, yea and Made them willing.
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Upon the sweet Change also, that followed that willingness and actual Marriage-Union to Christ.
Upon the sweet Change also, that followed that willingness and actual Marriage union to christ.
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God no more looking on a poor Soul as the first, but as the second Adam 's Child. No more Condemning, however Chastising.
God no more looking on a poor Soul as the First, but as the second Adam is Child. No more Condemning, however Chastising.
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No more Abhorring his Services, notwithstanding millions of unallowed and lamented Imperfections, &c. They joy in the Lord,
No more Abhorring his Services, notwithstanding millions of unallowed and lamented Imperfections, etc. They joy in the Lord,
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and rejoyce in the God of their Salvation. Or, Labour so to do, and Lament that they cannot. and rejoice in the God of their Salvation. Or, Labour so to do, and Lament that they cannot.
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If no other, they sing blessed Gataker 's Song. I Thirst for Thirstiness. I weep for Tears;
If not other, they sing blessed Gataker is Song. I Thirst for Thirstiness. I weep for Tears;
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Well-pleas'd I am to be Displeased thus: The only thing I Fear is want of Fears; Suspecting I am not suspitious.
Well-pleased I am to be Displeased thus: The only thing I fear is want of Fears; Suspecting I am not suspicious.
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I cannot chuse but Live, because I Die;
I cannot choose but Live, Because I Die;
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And when I am not Dead, how glad am I? Yet when I am thus glad,
And when I am not Dead, how glad am I? Yet when I am thus glad,
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for sense of Pain, And careful am lest Careless I should be;
for sense of Pain, And careful am lest Careless I should be;
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Then do I grieve for being glad again, And fear lest Carelesness take Care from me.
Then do I grieve for being glad again, And Fear lest Carelessness take Care from me.
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Amidst these restless thoughts this rest I find, For those that Rest not here, ther's Rest behind.
Amid these restless thoughts this rest I find, For those that Rest not Here, ther's Rest behind.
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Their highest ambition is to Rejoyce in Christ Jesus. To Glory in Him.
Their highest ambition is to Rejoice in christ jesus. To Glory in Him.
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They Love God's Law, and Trust his Son. They Love his Law, and have respect to every Command,They Love God's Law, and Trust his Son. They Love his Law, and have respect to every Command,
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and strive after Perfection, and abound in all Duty. But, they Trust not in any works of their own.
and strive After Perfection, and abound in all Duty. But, they Trust not in any works of their own.
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Doing all, they cry for Christ's Spirit, for Strength. Having done all, they cry for Christ's Blood, for making it Acceptable.Doing all, they cry for Christ's Spirit, for Strength. Having done all, they cry for Christ's Blood, for making it Acceptable.
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They still know themselves Servants unprofitable.
They still know themselves Servants unprofitable.
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Is it thus with thee, O my Soul? then Return to thy rest, for the Lord hath dealt bountifully with thee!
Is it thus with thee, Oh my Soul? then Return to thy rest, for the Lord hath dealt bountifully with thee!
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If thou wear any Phylactery, let this be the Scripture, All the paths of the Lord are Mercy and Truth to such as keep his COVENANT, Psal. 25. C. 3. Of QUALITIES.
If thou wear any Phylactery, let this be the Scripture, All the paths of the Lord Are Mercy and Truth to such as keep his COVENANT, Psalm 25. C. 3. Of QUALITIES.
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Look as where the Spirit is Changed, the Covenant must needs be Changed; so where the Covenant is Chang'd, the Qualities of a Man must also be Changed. These are mysterious things.
Look as where the Spirit is Changed, the Covenant must needs be Changed; so where the Covenant is Changed, the Qualities of a Man must also be Changed. These Are mysterious things.
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And by many names men go about to explain them.
And by many names men go about to explain them.
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But they are most, if not only, made known by their Effects. Conceive we of them as the Springs, Seeds, and Roots of our Thoughts, Words and Works.
But they Are most, if not only, made known by their Effects. Conceive we of them as the Springs, Seeds, and Roots of our Thoughts, Words and Works.
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And the things by which we are therefore denominated, Holy or Sinful.
And the things by which we Are Therefore denominated, Holy or Sinful.
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They be the Treasure that's in a Soul. A Treasure for abundance, and for belovedness. Every man hath abundance of Moral Qualities;
They be the Treasure that's in a Soul. A Treasure for abundance, and for belovedness. Every man hath abundance of Moral Qualities;
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and all are dear unto him, precious in his Eyes.
and all Are dear unto him, precious in his Eyes.
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And as this Treasure is good or evil, our Saviour denominates the man good of evil, Matth. 12.35. In our first Creation, the concreated Qualities were surely good, and entirely so God endued all our Natural Powers, with all good and towardly Qualifications.
And as this Treasure is good or evil, our Saviour denominates the man good of evil, Matthew 12.35. In our First Creation, the Concreated Qualities were surely good, and entirely so God endued all our Natural Powers, with all good and towardly Qualifications.
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Qualities and Dispositions for prompt and constant Duty, were inlaid in our Mind, Will, yea and Sensitive part. Our several Powers and Faculties do depend much on each other for action.
Qualities and Dispositions for prompt and constant Duty, were inlaid in our Mind, Will, yea and Sensitive part. Our several Powers and Faculties do depend much on each other for actium.
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The Practick upon the Affective Powers, and they on the Intellectual ones, or our Understanding Powers.
The Practic upon the Affective Powers, and they on the Intellectual ones, or our Understanding Powers.
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But all were made Ʋpright, that is, with springs of goodness in them, apt to move as they ought towards each other within,
But all were made Ʋpright, that is, with springs of Goodness in them, apt to move as they ought towards each other within,
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and toward Objects without, Eccles. 7.29. But the first Sin brake those Springs, expelled those good Qualities, introduced contrary ones.
and towards Objects without, Eccles. 7.29. But the First since brake those Springs, expelled those good Qualities, introduced contrary ones.
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In a Subject capable of two contraries (as of Light and Darkness,) there will be one.
In a Subject capable of two contraries (as of Light and Darkness,) there will be one.
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Man is capable of holy Qualities and sinful. The Sin that drave out the first therefore, could not but bring in the latter.
Man is capable of holy Qualities and sinful. The since that drave out the First Therefore, could not but bring in the latter.
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And set springs of evil in us, apt to make motions evil of all kinds. The Holy Scripture testifieth that it did so;
And Set springs of evil in us, apt to make motions evil of all Kinds. The Holy Scripture Testifieth that it did so;
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and that, not obscurely in the very Text forecited. Plainly in others, Gen. 6.5. Rom. 8.7.
and that, not obscurely in the very Text forecited. Plainly in Others, Gen. 6.5. Rom. 8.7.
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Faln Man is by some compared to a disorder'd Clock, that strikes false every minute, and has not one true motion before the Maker mend it.
Fallen Man is by Some compared to a disordered Clock, that strikes false every minute, and has not one true motion before the Maker mend it.
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Now, can a Holy God delight in a Creature thus Qualified? One disposed to no real good,
Now, can a Holy God delight in a Creature thus Qualified? One disposed to no real good,
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but to all evil, and that continually? If God ever Recall such unto Himself, He will new Create them.
but to all evil, and that continually? If God ever Recall such unto Himself, He will new Create them.
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Make them quite other Creatures. Instruments, moved with New Springs. Trees of other Roots.
Make them quite other Creatures. Instruments, moved with New Springs. Trees of other Roots.
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The Old Qualities must away, and all be New. The Evil Treasure must be took out,
The Old Qualities must away, and all be New. The Evil Treasure must be took out,
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tho' it be bound up in the heart; a Good must be Laid in, and be a-like seated. Holy Qualities must be Infused.
though it be bound up in the heart; a Good must be Laid in, and be alike seated. Holy Qualities must be Infused.
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Accordingly we find every where in the Scripture, God denouncing Wrath against all men of unrenewed Natures.
Accordingly we find every where in the Scripture, God denouncing Wrath against all men of unrenewed Nature's.
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Not Renewed, that is, and Regenerated in the Qualities of the same;
Not Renewed, that is, and Regenerated in the Qualities of the same;
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for the Nature it self abideth still the same in Converted as in Unconverted men, John 3.5.
for the Nature it self Abideth still the same in Converted as in Unconverted men, John 3.5.
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And on the other hand, God's Reconciled Servants are named such as have Put off the Old Man. Crucified the Flesh with its Affections and Lusts. Mortified their Members which are upon Earth; with much like.
And on the other hand, God's Reconciled Servants Are nam such as have Put off the Old Man. crucified the Flesh with its Affections and Lusts. Mortified their Members which Are upon Earth; with much like.
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All which phrases express their Parting with their inward Roots of Sin; their Dispositions and their Inclinations unto evil.
All which phrases express their Parting with their inward Roots of since; their Dispositions and their Inclinations unto evil.
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They are likewise said, to Put on the New Man. To be born again from Heaven.
They Are likewise said, to Put on the New Man. To be born again from Heaven.
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To be men of another Heart, and Spirit, and New Creatures, &c. That is to be now of Dispositions quite contrary unto what they were before.
To be men of Another Heart, and Spirit, and New Creatures, etc. That is to be now of Dispositions quite contrary unto what they were before.
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Inclined now to things that Please God, as before unto things Offending Him. Now to Duty, as before unto Folly.
Inclined now to things that Please God, as before unto things Offending Him. Now to Duty, as before unto Folly.
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Feeling excuseth Words. It need not be said, how hard the parting from Old Qualities is.Feeling excuseth Words. It need not be said, how hard the parting from Old Qualities is.
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Things glued together, use not to come asunder without tearing. Until an Heart be Rent, there is no coming apart from its Lust.
Things glued together, use not to come asunder without tearing. Until an Heart be Rend, there is no coming apart from its Lust.
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But the Necessity of the separation is open to every Eye.
But the Necessity of the separation is open to every Eye.
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For Gratia non perdit Naturam. God's hatred of sin, is his very Nature: and even Gospel Grace cannot destroy his Eternal Nature.
For Gratia non perdit Naturam. God's hatred of since, is his very Nature: and even Gospel Grace cannot destroy his Eternal Nature.
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It implies the greatest of contradictions, that He who is Holiness it fell should Cease to hate men of settled aversion from it; And bent unto Ungodliness.
It Implies the greatest of contradictions, that He who is Holiness it fell should Cease to hate men of settled aversion from it; And bent unto Ungodliness.
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And it were blackest Blasphemy for any to conceit, that Christ came to save us in our sinful Qualities, and not from them.
And it were Blackest Blasphemy for any to conceit, that christ Come to save us in our sinful Qualities, and not from them.
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A Wise man would therefore know his Qualities, before he made his Judgment of his Condition toward God.
A Wise man would Therefore know his Qualities, before he made his Judgement of his Condition towards God.
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Determining, that as the Qualities are, that be predominant and reign in him; so is the Judgment of God on him.
Determining, that as the Qualities Are, that be predominant and Reign in him; so is the Judgement of God on him.
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That this latter is Absolving or Condemning, according as the former be Holy or the contrary.
That this latter is Absolving or Condemning, according as the former be Holy or the contrary.
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It is true, contrary Qualities may possess together the same Heart. In low degrees they may and do. In high degrees they cannot.
It is true, contrary Qualities may possess together the same Heart. In low Degrees they may and do. In high Degrees they cannot.
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Grace and Lust, are both of 'em in every the best Soul. But they can no more Reign together,
Grace and Lust, Are both of they in every the best Soul. But they can no more Reign together,
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than Water can Boil and Freeze together .
than Water can Boil and Freeze together.
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So that my Enquiry must be, What are those Qualities that have the Throne in me? That sway my Understanding, my Affections, and my Practick Powers.
So that my Enquiry must be, What Are those Qualities that have the Throne in me? That sway my Understanding, my Affections, and my Practic Powers.
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The Sinful Qualities that bend all these unto evil, are the Corruption of Nature, and Original Sin. The Holy Ones that bend all these unto good, are Grace, and the very New Nature in us.
The Sinful Qualities that bend all these unto evil, Are the Corruption of Nature, and Original Sin. The Holy Ones that bend all these unto good, Are Grace, and the very New Nature in us.
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Whether of them do prevail in me, is my great Question. Commonly, and I think justly, we count four Properties of a Quality or Disposition's Prevalency.
Whither of them do prevail in me, is my great Question. Commonly, and I think justly, we count four Properties of a Quality or Disposition's Prevalency.
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Namely, its causing to act Readily, and without much ado. Pleasantly, and without disgust. Ʋniversally, without exclusion of any proper Object. And Constantly, without intermissions.
Namely, its causing to act Readily, and without much ado. Pleasantly, and without disgust. Ʋniversally, without exclusion of any proper Object. And Constantly, without intermissions.
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Now if Original Sin, carry me thus unto Actual Sin, I am far from the Kingdom of God! If Grace thus carry me unto gracious actions, the Kingdom of God is within me.
Now if Original since, carry me thus unto Actual since, I am Far from the Kingdom of God! If Grace thus carry me unto gracious actions, the Kingdom of God is within me.
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To be a little more particular, Holy Qualities, the Principal are three; the Instrumental are eight. The former are Evangelical, Faith, Hope, and Love. The latter be, Prudence, Justice, Temperance, Courage, Sincerity, Humility, Zeal, and Constancy. Methinks,
To be a little more particular, Holy Qualities, the Principal Are three; the Instrumental Are eight. The former Are Evangelical, Faith, Hope, and Love. The latter be, Prudence, justice, Temperance, Courage, Sincerity, Humility, Zeal, and Constancy. Methinks,
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whether these, or the contraries of these, do (as aforesaid) act me, should be of easie discovery.
whither these, or the contraries of these, doe (as aforesaid) act me, should be of easy discovery.
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Inward Feelings, and outward Fruits, one would think, should not admit it into any doubt at all.
Inward Feelings, and outward Fruits, one would think, should not admit it into any doubt At all.
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But I am aware, Mixtures do obscure things.
But I am aware, Mixtures do Obscure things.
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And in whom are not Mixtures found? Again, Moles must not be expected to be as Visible as Mountains. 'Tis Greatness that makes conspicuous.
And in whom Are not Mixtures found? Again, Moles must not be expected to be as Visible as Mountains. It's Greatness that makes conspicuous.
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And where Grace's Victory is little, which is next to none, I must not wonder if it be as little discernable.
And where Grace's Victory is little, which is next to none, I must not wonder if it be as little discernible.
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Nor dare I desire God to change the Nature of things, for me. Rather must I Labour to grow in Grace.
Nor Dare I desire God to change the Nature of things, for me. Rather must I Labour to grow in Grace.
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And, that it may be more Visible, blow up my spark to a flame. Heaven and Hell are unexpressibly different states.
And, that it may be more Visible, blow up my spark to a flame. Heaven and Hell Are unexpressibly different states.
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And I must believe that God will have them to be very differently Qualified Creatures whom He placeth in the one and other.
And I must believe that God will have them to be very differently Qualified Creatures whom He places in the one and other.
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My Interest carries me i'th' first place, to see I have the Principle, and nextly that I have Proficience in Grace.
My Interest carries me In the First place, to see I have the Principle, and nextly that I have Proficience in Grace.
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Without the Principle I have no Qualification for Heaven. And without the Proficience, I shall ever doubt the truth of my Principle.
Without the Principle I have no Qualification for Heaven. And without the Proficience, I shall ever doubt the truth of my Principle.
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A strict Eye unto both will I have, before I conclude the name to Live to be my due. C. 4. Of CONVERSATION.
A strict Eye unto both will I have, before I conclude the name to Live to be my endue. C. 4. Of CONVERSATION.
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A good Spirit brings into a good Covenant. And, according thereto, infuseth good Qualities. But doth He then leave them idle and dormant? No, He doth not. All Being is for Action.
A good Spirit brings into a good Covenant. And, according thereto, infuseth good Qualities. But does He then leave them idle and dormant? No, He does not. All Being is for Actium.
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And the best Nature for the best Action. Besides, Man is a creature that cannot be out of Action.
And the best Nature for the best Actium. Beside, Man is a creature that cannot be out of Actium.
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Grace only carries him to act well; Corruption, to act ill; but his very Nature 'tis to act much. Man Created did exercise his Powers,
Grace only carries him to act well; Corruption, to act ill; but his very Nature it's to act much. Man Created did exercise his Powers,
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and exert his holy Qualities, most amiably no doubt.
and exert his holy Qualities, most amiably no doubt.
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Formed his behaviour, towards God, the Father, the Son, and the Spirit; towards himself, and the Angels above him,
Formed his behaviour, towards God, the Father, the Son, and the Spirit; towards himself, and the Angels above him,
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and sublunary Creatures below him, most congruously, and harmoniously:
and sublunary Creatures below him, most congruously, and harmoniously:
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Faln Man 's Conversation toward all, is in the World seen, what in the Bible 'tis read. What is said of his Thoughts, which are his inward Converses, may be said of his outward ones also.Fallen Man is Conversation towards all, is in the World seen, what in the bible it's read. What is said of his Thoughts, which Are his inward Converses, may be said of his outward ones also.
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They are evil, only evil, and continually. Toward God, Regardless; toward Holy Angels and Spirits above,
They Are evil, only evil, and continually. Towards God, Regardless; towards Holy Angels and Spirits above,
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as Mindless; towards himself, Idolatrous; towards his Superiours, Envious; towards Inferiors, Contemptuous; towards Equals, Jealous. Renewed Man, we read and we see it, hath another Carriage toward all foresaid.
as Mindless; towards himself, Idolatrous; towards his Superiors, Envious; towards Inferiors, Contemptuous; towards Equals, Jealous. Renewed Man, we read and we see it, hath Another Carriage towards all foresaid.
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A Walk, after the Spirit. That is, according to the will and motion of the Holy Spirit the worker of Grace;
A Walk, After the Spirit. That is, according to the will and motion of the Holy Spirit the worker of Grace;
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and according to the gracious Quality and Nature of his in-working.
and according to the gracious Quality and Nature of his in-working.
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Hereof is a necessity of Precept; their God commands it, on peril of never seeing his Face.
Hereof is a necessity of Precept; their God commands it, on peril of never seeing his Face.
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A necessity of Means; viz. for God's Glory, which they cannot spread without it: for the Church's good, which they cannot edifie without it:
A necessity of Means; viz. for God's Glory, which they cannot spread without it: for the Church's good, which they cannot edify without it:
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for their own Walk to Heaven, which they cannot make without it: For, tho' it be not the way of Merit, 'tis the way of Means.
for their own Walk to Heaven, which they cannot make without it: For, though it be not the Way of Merit, it's the Way of Means.
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A necessity of Design there is also; for, 'tis God's End in Electing, Redeeming, and Calling them.
A necessity of Design there is also; for, it's God's End in Electing, Redeeming, and Calling them.
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A necessity of Nature: for, as naturally and necessarily do clean Fountains send forth clean Waters, as corrupt ones the contrary.
A necessity of Nature: for, as naturally and necessarily do clean Fountains send forth clean Waters, as corrupt ones the contrary.
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Add, a necessity of Covenant likewise:
Add, a necessity of Covenant likewise:
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for, as by Gratitude, so by Covenant all are bound to have their Conversation as becomes the Gospel.
for, as by Gratitude, so by Covenant all Are bound to have their Conversation as becomes the Gospel.
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If these things be so, the resolution of the three former Questions, excuse me not a third.
If these things be so, the resolution of the three former Questions, excuse me not a third.
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Wo to the vain men, who would cry up God's Mercy, to the Reproach of Christ's Merits. Or Christ's Merits to the undervaluing of Holy Faith. Or Faith, to the justling out of Good Works, and the making holy Conversation needless.
Woe to the vain men, who would cry up God's Mercy, to the Reproach of Christ's Merits. Or Christ's Merits to the undervaluing of Holy Faith. Or Faith, to the justling out of Good Works, and the making holy Conversation needless.
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We must give unto each its proper place, or Heaven will never be our place. He that thinks fit to judge by God's Word;
We must give unto each its proper place, or Heaven will never be our place. He that thinks fit to judge by God's Word;
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and to believe that God will not Deny himself, or alter his Decrees, and repeal his Laws, and change his Gospel, to serve the turn of a sluggard; he must conclude so.
and to believe that God will not Deny himself, or altar his Decrees, and repeal his Laws, and change his Gospel, to serve the turn of a sluggard; he must conclude so.
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And judge an Holy Life to be as far from Needless, as it is from being Meritorious.
And judge an Holy Life to be as Far from Needless, as it is from being Meritorious.
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Such a man must tell himself to this purpose: Hope of Reconciliation to to God, is needful to my Peace in this Life.
Such a man must tell himself to this purpose: Hope of Reconciliation to to God, is needful to my Peace in this Life.
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And will appear so, at Death. But Holy Conversation, is as necessary unto that Hope. God promiseth not to give it, to such as lead any other.
And will appear so, At Death. But Holy Conversation, is as necessary unto that Hope. God promises not to give it, to such as led any other.
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Nor know I how He should shew grounds for any to cry peace, while their Life against Him, is an open or a private War against Him. Eternal thanks be to Him!
Nor know I how He should show grounds for any to cry peace, while their Life against Him, is an open or a private War against Him. Eternal thanks be to Him!
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I know his New Covenant will pass that Conversation for an Holy one, which is far short of Legal Perfection.
I know his New Covenant will pass that Conversation for an Holy one, which is Far short of Legal Perfection.
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Ʋnallowed sins, and of meer infirmity, break not peace.Ʋnallowed Sins, and of mere infirmity, break not peace.
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Wilful ones, and the most crimson, do not raise a storm that Christ's Grace cannot Lay for true Penitents.Wilful ones, and the most crimson, do not raise a storm that Christ's Grace cannot Lay for true Penitents.
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And such as by their good wills would never offend more. Ready to give the World if they had it, that they never more might sin.
And such as by their good wills would never offend more. Ready to give the World if they had it, that they never more might sin.
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Wherefore neither will I think my Conversation unholy, for that which God does not so name it.
Wherefore neither will I think my Conversation unholy, for that which God does not so name it.
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Nor will I ever expect he should say to me, [ Well done, good and faithful Servant, ] if indeed by the Gospel-standard I have not done well.
Nor will I ever expect he should say to me, [ Well done, good and faithful Servant, ] if indeed by the Gospel-standard I have not done well.
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I verily believe God will say to me hereafter [ Depart, thou Cursed ] unless I Live so, that He may say to this effect of me before the World;
I verily believe God will say to me hereafter [ Depart, thou Cursed ] unless I Live so, that He may say to this Effect of me before the World;
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Behold ye damned Angels, and Men, whom I have for ever abandoned!
Behold you damned Angels, and Men, whom I have for ever abandoned!
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No cause have you to think my ways unequal in setting this poor creature at my right hand.
No cause have you to think my ways unequal in setting this poor creature At my right hand.
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True, his Sins were not few or small. Nor were his Obediences other than small and few.
True, his Sins were not few or small. Nor were his Obediences other than small and few.
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Had they been perfect, they could not have satisfied me, for one sin. Much less as they were short thereof.
Had they been perfect, they could not have satisfied me, for one since. Much less as they were short thereof.
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Satisfaction and Merit I had, from another hand.Satisfaction and Merit I had, from Another hand.
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His holy Qualities and Works made me none. Yet do I consider his Conversation and good works as enough to distinguish him from you.
His holy Qualities and Works made me none. Yet do I Consider his Conversation and good works as enough to distinguish him from you.
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And to stop your mouths, By them you see, he is one that Obeyed my Precepts; Used my appointed Means of Life; Answered my End in's Creation;
And to stop your mouths, By them you see, he is one that Obeyed my Precepts; Used my appointed Means of Life; Answered my End in's Creation;
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Walked according to the New Nature I gave him;
Walked according to the New Nature I gave him;
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Kept sincerely and perseveringly the Covenant I sign'd and seal'd with him in my Holy Sacraments.
Kept sincerely and perseveringly the Covenant I signed and sealed with him in my Holy Sacraments.
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To him that ordereth aright his Conversation will I shew the salvation of the Lord, Psal. 50 ult.To him that Ordereth aright his Conversation will I show the salvation of the Lord, Psalm 50 ult.
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If we say that we have fellowship or friendship with Him, and WALK in darkness, we Lye, If we say that we have fellowship or friendship with Him, and WALK in darkness, we Lie,
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and do not the Truth: (i. e. We Lye practically, and contradict our Professions) 1 John 1.6. God will render to every man according to his works;
and do not the Truth: (i. e. We Lie practically, and contradict our Professions) 1 John 1.6. God will render to every man according to his works;
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To them who by patient continuance in well doing, seek for glory and honour, and immortality, Eternal Life.
To them who by patient Continuance in well doing, seek for glory and honour, and immortality, Eternal Life.
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But to them that are contentious, and do not obey the Truth, but obey unrighteousness, indignation and wrath, Rom. 2.6, 7, 8. James 3.13. Who is a wise man, and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. C. 5. Of COMPANY.But to them that Are contentious, and do not obey the Truth, but obey unrighteousness, Indignation and wrath, Rom. 2.6, 7, 8. James 3.13. Who is a wise man, and endued with knowledge among you? let him show out of a good Conversation his works with meekness of Wisdom. C. 5. Of COMPANY.
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God hath made us of a Nature craving Company, as we crave Being it self. Being alone, is as not Being at all.
God hath made us of a Nature craving Company, as we crave Being it self. Being alone, is as not Being At all.
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Our Souls must be with some Person or Thing continually.
Our Souls must be with Some Person or Thing continually.
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And for Things, no man affects any but for the sake of Persons. Sinless Nature was not thought fit to be Alone. Corrupt Nature, is amort without corrupt Company.
And for Things, no man affects any but for the sake of Persons. Sinless Nature was not Thought fit to be Alone. Corrupt Nature, is amort without corrupt Company.
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And so is Sanctified Nature without like Company.
And so is Sanctified Nature without like Company.
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Being so very dear unto us, 'tis no wonder that our Company is so influential on us.
Being so very dear unto us, it's no wonder that our Company is so influential on us.
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Yea, so formative of us into its likeness, as we see.
Yea, so formative of us into its likeness, as we see.
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Good and Evil Company, are (both of 'em) so, beyond what is duly considered.
Good and Evil Company, Are (both of they) so, beyond what is duly considered.
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Worst men are somewhat bettered by good; Best men are somewhat worsted by evil.
Worst men Are somewhat bettered by good; Best men Are somewhat worsted by evil.
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True, while we are in the World, there is a company good and ill that of necessity we some way have.
True, while we Are in the World, there is a company good and ill that of necessity we Some Way have.
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But there is also a Company of choice that we make. And of this I chiefly speak.
But there is also a Company of choice that we make. And of this I chiefly speak.
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The Efficacy of this, is most wondrous.
The Efficacy of this, is most wondrous.
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So much, that the Holy Spirit makes a Companion of fools, the name of a hopeless Enemy of God, Prov. 13.20.
So much, that the Holy Spirit makes a Companion of Fools, the name of a hopeless Enemy of God, Curae 13.20.
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And intimates it to be enough to call the best Saint's sincerity in question, if he walk in company (needlesly) with wicked men, Job 34.7, 8.
And intimates it to be enough to call the best Saint's sincerity in question, if he walk in company (needlessly) with wicked men, Job 34.7, 8.
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Yea, saving in order to do them good, forbids us to let them be in our houses,
Yea, Saving in order to do them good, forbids us to let them be in our houses,
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or to suffer our selves to be with them any where, Psal. 101.4, 7. 2 Thes. 3.14, 15. Neither indeed is Excommunication ought that I know,
or to suffer our selves to be with them any where, Psalm 101.4, 7. 2 Thebes 3.14, 15. Neither indeed is Excommunication ought that I know,
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but a casting out of our Encouraging Society, such as walk disorderly.
but a casting out of our Encouraging Society, such as walk disorderly.
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Every where in the Word, we are told, that Love of the Godly is the mark of the Lovers of God.
Every where in the Word, we Are told, that Love of the Godly is the mark of the Lovers of God.
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And they that fear God's Name, be such as are glad to have for their company God's Children.
And they that Fear God's Name, be such as Are glad to have for their company God's Children.
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I, and hate with a perfect hatred the infectious company of others. They flock together, and to one another speak often.
I, and hate with a perfect hatred the infectious company of Others. They flock together, and to one Another speak often.
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And who would not desire to try and know himself, by that mark whereby other men do know him? And whereby, thro' a plain light of the Word, he may know himself? Yea, by the mark, without whose concurrence, fifties and hundreds of other marks will not be more than Cyphers. For,
And who would not desire to try and know himself, by that mark whereby other men do know him? And whereby, through a plain Light of the Word, he may know himself? Yea, by the mark, without whose concurrence, fifties and hundreds of other marks will not be more than Ciphers. For,
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if my Company of choice be not changed, my Conversation is justly presumed to be but sorrily changed.
if my Company of choice be not changed, my Conversation is justly presumed to be but sorrily changed.
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And not from a Walk with men to a Walk with God; but from one way of sin to another.
And not from a Walk with men to a Walk with God; but from one Way of since to Another.
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My Qualities also and inner Temper, be justly thought to be but Covered, not Changed. My Change of Covenant may be concluded to be but in fancy, and a vain surmise.
My Qualities also and inner Temper, be justly Thought to be but Covered, not Changed. My Change of Covenant may be concluded to be but in fancy, and a vain surmise.
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And so my Change of Spirit.
And so my Change of Spirit.
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Come therefore, my Soul, and let us reason together, saith he that is taught of God to ensure his Calling and Election.
Come Therefore, my Soul, and let us reason together, Says he that is taught of God to ensure his Calling and Election.
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For ought I see by the Word of God, Dying men do change but their Places, not their Company.
For ought I see by the Word of God, Dying men do change but their Places, not their Company.
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And what Company I do of choice hold upon Earth, I must by the Judgment of God hold for ever. Prophane men be open Sepulchres; Hypocrites be painted ones.
And what Company I do of choice hold upon Earth, I must by the Judgement of God hold for ever. Profane men be open Sepulchres; Hypocrites be painted ones.
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If I here delight in Sepulchres, and chuse to keep among the dead;
If I Here delight in Sepulchres, and choose to keep among the dead;
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'tis certain I shall for ever with them be Buried. Christ is a Tree of Lives. Of the Life of Peace with God, Holiness toward Him, Hope from Him, Glory with Him.
it's certain I shall for ever with them be Buried. christ is a Tree of Lives. Of the Life of Peace with God, Holiness towards Him, Hope from Him, Glory with Him.
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Saints only have Life from Christ, and be the only men that are truly Alive.
Saints only have Life from christ, and be the only men that Are truly Alive.
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If the Spirit that acts me, and Covenant that binds me, and Qualities that possess me,
If the Spirit that acts me, and Covenant that binds me, and Qualities that possess me,
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and Conversation that employs me, do all of 'em bring me among the Living;
and Conversation that employs me, do all of they bring me among the Living;
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and I am their Companion in Graces-Kingdom, surely I shall be the same in Glories-Kingdom too.
and I am their Companion in Graces-Kingdom, surely I shall be the same in Glories-Kingdom too.
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Wherefore, before I shall conclude whither 'tis I am going, I will get me well assured what the Company is wherewith I go. I will be fully answer'd these Questions:
Wherefore, before I shall conclude whither it's I am going, I will get me well assured what the Company is wherewith I go. I will be Fully answered these Questions:
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Am I in evil Company, as Lot in Sodom, Vexed? Is Lewd Company and Light,
Am I in evil Company, as Lot in Sodom, Vexed? Is Lewd Company and Light,
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unto me, which Mesech and Kedar was to David? Makes it me to cry, Wo is me? Have I no fellowship with God's Enemies,
unto me, which Mesech and Kedar was to David? Makes it me to cry, Woe is me? Have I no fellowship with God's Enemies,
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but Reprove I them as called? Do I make the very wide difference that I ought, between MEN and BRETHREN? Do I fear to open the doors of my House and Heart to ill men,
but Reprove I them as called? Do I make the very wide difference that I ought, between MEN and BRETHREN? Do I Fear to open the doors of my House and Heart to ill men,
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lest the Prince of darkness enter in? And to shut them against holy Brethren,
lest the Prince of darkness enter in? And to shut them against holy Brothers,
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lest the Prince of Glory be shut out? Am I glad when I see the Pure in heart, that see God? Do I salute each of them as David did Abigail? Blessed be the Lord God of Israel which sent thee this day to meet me? Blessed be thy converse, and blessed be thou.
lest the Prince of Glory be shut out? Am I glad when I see the Pure in heart, that see God? Do I salute each of them as David did Abigail? Blessed be the Lord God of Israel which sent thee this day to meet me? Blessed be thy converse, and blessed be thou.
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I say, Every of them, viz. Tho' about Mint and Cummin differently minded.
I say, Every of them, viz. Though about Mint and Cummin differently minded.
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And tho' by their Lustre, I am eclipsed, &c. Finally, Do I Love them that Love God,
And though by their Lustre, I am eclipsed, etc. Finally, Do I Love them that Love God,
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and Loath them that Loath Him, even as I incline to have my friends Love those that Love me,
and Loath them that Loath Him, even as I incline to have my Friends Love those that Love me,
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and the contrary? And do these following words of God dwell in me richly and powerfully, Lord who shall abide in thy Tabernacle? Who shall dwell in thy Holy Hill? He, in whose Eyes a Vile person is contemned,
and the contrary? And do these following words of God dwell in me richly and powerfully, Lord who shall abide in thy Tabernacle? Who shall dwell in thy Holy Hill? He, in whose Eyes a Vile person is contemned,
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but he honoureth them that fear the Lord, Psal. 15.1, 4. They that fear thee (O Lord) will be glad when they see me (that is, a Godly man,) Psal. 119.74. He that walks with wise men shall be wise, but a Companion of fools shall be destroyed, or broken, Prov. 13.20.but he Honoureth them that Fear the Lord, Psalm 15.1, 4. They that Fear thee (Oh Lord) will be glad when they see me (that is, a Godly man,) Psalm 119.74. He that walks with wise men shall be wise, but a Companion of Fools shall be destroyed, or broken, Curae 13.20.
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