An exposition on the Lord's prayer with a catechistical explication thereof, by way of question and answer for the instructing of youth : to which is added some sermons on providence, and the excellent advantages of reading and studying the Holy Scriptures / by Ezekiel Hopkins ...
A Practical EXPOSITION ON THE LORD'S PRAYER. Matth. VI. 9, 10. &c. After this manner therefore Pray ye, Our Father which art in Heaven: Hallowed be thy Name: Thy Kingdom come:
A Practical EXPOSITION ON THE LORD'S PRAYER. Matthew VI. 9, 10. etc. After this manner Therefore Pray you, Our Father which art in Heaven: Hallowed be thy Name: Thy Kingdom come:
HAving often seriously considered with my self of the great use that is made of this most excellent Form of Prayer, composed by our Blessed Lord and Saviour himself;
HAving often seriously considered with my self of the great use that is made of this most excellent From of Prayer, composed by our Blessed Lord and Saviour himself;
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and through the prevailing Intercession of Jesus Christ to become acceptable unto God the Father. But to mutter over a road of Words only, (as the Papists are taught,
and through the prevailing Intercession of jesus christ to become acceptable unto God the Father. But to mutter over a road of Words only, (as the Papists Are taught,
so possibly I may bring very much to the remembrance of those who have attained to great understanding in Religion, those things which may provoke their Zeal, and excite their Affections;
so possibly I may bring very much to the remembrance of those who have attained to great understanding in Religion, those things which may provoke their Zeal, and excite their Affections;
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In this Chapter, which contains in it a great part of our Saviour's Sermon on the Mount, our Lord lays before his Hearers several Directions concerning two necessary Duties in a Christian's Practice;
In this Chapter, which contains in it a great part of our Saviour's Sermon on the Mount, our Lord lays before his Hearers several Directions Concerning two necessary Duties in a Christian's Practice;
and they are Alms-giving and Prayer; the former a Duty relating more immediately unto Men; the latter a Duty in a more especial manner respecting God himself;
and they Are Almsgiving and Prayer; the former a Duty relating more immediately unto Men; the latter a Duty in a more especial manner respecting God himself;
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for they love to pray in the Synagogues, and Corners of the Streets, that they may be seen of Men, verse 5. Thus must we not do in either of these Cases:
for they love to pray in the Synagogues, and Corners of the Streets, that they may be seen of Men, verse 5. Thus must we not do in either of these Cases:
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for our Lord himself Prayed thrice using the same words, for so we read Matth. 26. and 44. For doubtless as Copiousness and Variety of fluent Expressions in any, usually flow from raised Affections;
for our Lord himself Prayed thrice using the same words, for so we read Matthew 26. and 44. For doubtless as Copiousness and Variety of fluent Expressions in any, usually flow from raised Affections;
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so when those Affections are heightned and raised to an Ecstasy and Agony of Soul in our wrestlings with God in Prayer, Ingeminations are then the most Proper and most Elegant way of expressing them, doubling and redoubling the same Petitions again and again;
so when those Affections Are heightened and raised to an Ecstasy and Agony of Soul in our wrestlings with God in Prayer, Ingeminations Are then the most Proper and most Elegant Way of expressing them, doubling and redoubling the same Petitions again and again;
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nor our selves so much leasure, as to form in our minds, much more with our Lips to offer up any new requests, till by a Holy Violence in wrestling with God, we have extorted out of his hands those Mercies and Blessings our Hearts are set upon the suing to him for.
nor our selves so much leisure, as to from in our minds, much more with our Lips to offer up any new requests, till by a Holy Violence in wrestling with God, we have extorted out of his hands those mercies and Blessings our Hearts Are Set upon the suing to him for.
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Vain Repetitions therefore are such as are made use of by any without new and lively Stirrings and Motions of the Heart and Affections at the same time.
Vain Repetitions Therefore Are such as Are made use of by any without new and lively Stirrings and Motions of the Heart and Affections At the same time.
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not that he might be excited and moved by hearing the Voice of our Cries in Prayer, to give unto us those Mercies and Blessings, which he himself was not resolved before hand to bestow upon us;
not that he might be excited and moved by hearing the Voice of our Cries in Prayer, to give unto us those mercies and Blessings, which he himself was not resolved before hand to bestow upon us;
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for as the Apostle St. James tells us, With him there is no variableness nor shadow of turning, James 1.17. but that we our selves might have our Hearts raised and affected therewith.
for as the Apostle Saint James tells us, With him there is no variableness nor shadow of turning, James 1.17. but that we our selves might have our Hearts raised and affected therewith.
And here by the way, I desire all those who are offended at, or refuse to joyn with the Stated Forms of Prayer that the Church hath appointed to be made use of either in publick or private,
And Here by the Way, I desire all those who Are offended At, or refuse to join with the Stated Forms of Prayer that the Church hath appointed to be made use of either in public or private,
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or the most fervent Ingeminations of their most affectionate Desires unto God, and the most Spiritual and Forcible part of all their Prayers and Supplications they offer up unto him.
or the most fervent Ingeminations of their most affectionate Desires unto God, and the most Spiritual and Forcible part of all their Prayers and Supplications they offer up unto him.
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Now as the former Prohibition doth not exclude all Repetitions in Prayer, so neither doth this latter exclude (as some Ignorant Persons perhaps who are soon wearied out with the Service of God, may be apt to think) long Prayers:
Now as the former Prohibition does not exclude all Repetitions in Prayer, so neither does this latter exclude (as Some Ignorant Persons perhaps who Are soon wearied out with the Service of God, may be apt to think) long Prayers:
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for this would be a flat contradiction to his own practice, for it is said in St. Luke 6.12. That he went out into a Mountain to Pray, and continued all night in Prayer unto God.
for this would be a flat contradiction to his own practice, for it is said in Saint Lycia 6.12. That he went out into a Mountain to Pray, and continued all night in Prayer unto God.
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Some indeed take the word NONLATINALPHABET Prayer, to signifie the House of Prayer, as if our Saviour continued only in such a Dedicated House or Chappel all night, according as Juvenal useth the word, in quâ te quaero prosencha.
some indeed take the word Prayer, to signify the House of Prayer, as if our Saviour continued only in such a Dedicated House or Chappel all night, according as Juvenal uses the word, in quâ te Quaero prosencha.
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Yet as it will be hard to prove that the Jews had any such Houses for Prayer, besides their Synagogues, which were not seated in Desolate (whither our Saviour went then to Pray) but in Populous Cities and frequented Places:
Yet as it will be hard to prove that the jews had any such Houses for Prayer, beside their Synagogues, which were not seated in Desolate (whither our Saviour went then to Pray) but in Populous Cities and frequented Places:
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and with a torrent of Holy Rhetorick, lay open his Case before God, begging seasonable supplies in suitable expressions, certainly he cannot fall under the reproof of much speaking,
and with a torrent of Holy Rhetoric, lay open his Case before God, begging seasonable supplies in suitable expressions, Certainly he cannot fallen under the reproof of much speaking,
And whereas our Saviour condemns the Pharisees, who devoured Widows Houses, and for a pretence made long Prayers, Matth. 23.14. yet certain it is, that it was not their long Prayers that he condemns, but their Pretence and Hypocrisie.
And whereas our Saviour condemns the Pharisees, who devoured Widows Houses, and for a pretence made long Prayers, Matthew 23.14. yet certain it is, that it was not their long Prayers that he condemns, but their Pretence and Hypocrisy.
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Our Saviour having thus cautioned his Disciples against the Sins of the Pharisees and Heathens in their Prayers, comes in the Words I have read, to instruct them how to pray.
Our Saviour having thus cautioned his Disciples against the Sins of the Pharisees and heathens in their Prayers, comes in the Words I have read, to instruct them how to pray.
and what should they say, but the Words immediately following, Our Father which art in Heaven, & c? One Evangelist says, Pray after this manner; the other saith, When ye pray, say;
and what should they say, but the Words immediately following, Our Father which art in Heaven, & c? One Evangelist Says, Pray After this manner; the other Says, When you pray, say;
And yet this Comprehensiveness, which is the admirable Excellency of this Prayer, hath been the only Reason why some of late have scrupled and refused to use it;
And yet this Comprehensiveness, which is the admirable Excellency of this Prayer, hath been the only Reason why Some of late have scrupled and refused to use it;
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can they comprehend in that short time, while they are uttering, those Words, the infinite Latitude of that Request? Is it unlawful, at the close of our Prayers, to desire that God would give us all good things which we have not mentioned before him? And yet who of us can conceive how large an extent that Request may have? May we not say, Amen, and Seal up our Prayers with a So be it; though while we are speaking it, we cannot presently recollect all that hath been mentioned before God in Prayer? And for any to say, that the Lord's Prayer is a Morsel too big for their Mouths, (as some have done,) I have always accounted it a most unworthy and unsavory Speech.
can they comprehend in that short time, while they Are uttering, those Words, the infinite Latitude of that Request? Is it unlawful, At the close of our Prayers, to desire that God would give us all good things which we have not mentioned before him? And yet who of us can conceive how large an extent that Request may have? May we not say, Amen, and Seal up our Prayers with a So be it; though while we Are speaking it, we cannot presently recollect all that hath been mentioned before God in Prayer? And for any to say, that the Lord's Prayer is a Morsel too big for their Mouths, (as Some have done,) I have always accounted it a most unworthy and unsavoury Speech.
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as appears in many instances, particularly in the Nature of Christ's Kingdom, which he taught them to pray that it might come, which they thought to be Temporal and Earthly.
as appears in many instances, particularly in the Nature of Christ's Kingdom, which he taught them to pray that it might come, which they Thought to be Temporal and Earthly.
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than to set before us the Greatness and Glory of that Majesty before whom we prostrate our selves? And therefore we find that the Saints in Scripture, in all their approaches to the Throne of Grace, were wont in the beginning of their Prayers, to affect and over-awe their Hearts with the humble mention of God's Glorious Attributes. Thus Solomon, 1 Kings 8.23.
than to Set before us the Greatness and Glory of that Majesty before whom we prostrate our selves? And Therefore we find that the Saints in Scripture, in all their Approaches to the Throne of Grace, were wont in the beginning of their Prayers, to affect and overawe their Hearts with the humble mention of God's Glorious Attributes. Thus Solomon, 1 Kings 8.23.
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O Lord God of Israel, there is no God like unto thee, in Heaven above, or in the Earth beneath, who keepest Covenant and Mercy with thy Servants. Thus Jehosaphat, 2 Chron. 20.6.
Oh Lord God of Israel, there is no God like unto thee, in Heaven above, or in the Earth beneath, who Keepest Covenant and Mercy with thy Servants. Thus Jehoshaphat, 2 Chronicles 20.6.
and in thy Hand is there not Power and Might? So Hezekiah, 2 King. 19.15. O Lord God of Israel, who dwellest between the Cherubims, thou art God, even thou alone, who hast made Heaven and Earth.
and in thy Hand is there not Power and Might? So Hezekiah, 2 King. 19.15. Oh Lord God of Israel, who dwellest between the Cherubims, thou art God, even thou alone, who hast made Heaven and Earth.
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And thus to consider seriously of, and reverently to express the infinitely Glorious Attributes of God, is an excellent means to compose us into a holy fear and awe of God, such as becomes vile Dust and Ashes to be affected with,
And thus to Consider seriously of, and reverently to express the infinitely Glorious Attributes of God, is an excellent means to compose us into a holy Fear and awe of God, such as becomes vile Dust and Ashes to be affected with,
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And here again we may observe the admirable Order and Method of this Prayer, in that our Saviour hath placed the Petition, which refers to our Temporal Good,
And Here again we may observe the admirable Order and Method of this Prayer, in that our Saviour hath placed the Petition, which refers to our Temporal Good,
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And this may intimate to us, that we are only to bait at the World in our Passage and Journey to Heaven, that we ought to begin with Spirituals and end with Spirituals,
And this may intimate to us, that we Are only to bait At the World in our Passage and Journey to Heaven, that we ought to begin with Spirituals and end with Spirituals,
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And thus Benaiah when he had received Instructions from David, concerning the establishing of Solomon in the Kingdom, answereth thereto Amen; and explains it, 1 Kings 1.36. The Lord God of my Lord the King say so too.
And thus Benaiah when he had received Instructions from David, Concerning the establishing of Solomon in the Kingdom, Answers thereto Amen; and explains it, 1 Kings 1.36. The Lord God of my Lord the King say so too.
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For the proper signification of Amen, is, so be it, or so it is, or so it shall be; the former notes our Desires, the latter our confidence and assurance of being heard.
For the proper signification of Amen, is, so be it, or so it is, or so it shall be; the former notes our Desires, the latter our confidence and assurance of being herd.
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And here God is described by two of his most eminent Attributes, his Grace and Glory, his Goodness and his Greatness; by the one, in that he is stiled, Our Father; by the other, in that he is said to be in Heaven: And both these are most sweetly tempered together, to beget in us a Holy Mixture of Filial Boldness and aweful Reverence, which are so necessary to the sanctifying of God's Name in all our Addresses to him.
And Here God is described by two of his most eminent Attributes, his Grace and Glory, his goodness and his Greatness; by the one, in that he is styled, Our Father; by the other, in that he is said to be in Heaven: And both these Are most sweetly tempered together, to beget in us a Holy Mixture of Filial Boldness and awful reverence, which Are so necessary to the sanctifying of God's Name in all our Addresses to him.
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We are commanded to come to the Throne of Grace with boldness, Heb. 4.16. and yet, to serve God acceptably with reverence and with fear, Heb. 12.28.
We Are commanded to come to the Throne of Grace with boldness, Hebrew 4.16. and yet, to serve God acceptably with Reverence and with Fear, Hebrew 12.28.
and his Majesty together, in the very Prefaces and Preparations to their Prayers. So Neh. 1.5. Lord God of Heaven, the great and terrible God that keepeth Covenant and Mercy for them that love him. So Dan. 9.4. O Lord, the great and dreadful God, keeping Covenant and Mercy for them that love him.
and his Majesty together, in the very Prefaces and Preparations to their Prayers. So Neh 1.5. Lord God of Heaven, the great and terrible God that Keepeth Covenant and Mercy for them that love him. So Dan. 9.4. Oh Lord, the great and dreadful God, keeping Covenant and Mercy for them that love him.
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He is our Father, and this may correct the despairing Fear which might otherwise seize us upon the consideration of his Majesty and Glory: And he is likewise infinitely Glorious, a God whose Throne is in the highest Heavens,
He is our Father, and this may correct the despairing fear which might otherwise seize us upon the consideration of his Majesty and Glory: And he is likewise infinitely Glorious, a God whose Throne is in the highest Heavens,
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Now here I shall first speak of the Relation of God unto us as a Father, and then of the Place of his Glory and Residence, in Heaven, and of both but briefly;
Now Here I shall First speak of the Relation of God unto us as a Father, and then of the Place of his Glory and Residence, in Heaven, and of both but briefly;
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And whensoever this Title, Father, is given to God, with relation to the Eternal Sonship of our Lord Jesus Christ, it denotes only the First Person in the ever Blessed Trinity;
And whensoever this Title, Father, is given to God, with Relation to the Eternal Sonship of our Lord jesus christ, it denotes only the First Person in the ever Blessed Trinity;
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And so Adam upon the account of his Creation, is called the Son of God, Luke 3.38. where the Evangelist runs up the Genealogy of Mankind till it terminates in God, Who was the Son of Adam, who was the Son of God.
And so Adam upon the account of his Creation, is called the Son of God, Lycia 3.38. where the Evangelist runs up the Genealogy of Mankind till it terminates in God, Who was the Son of Adam, who was the Son of God.
even to as many as believed on his Name, which were born not of the will of Man, but of God. So Rom. 8.17. we are said to receive the Spirit of Adoption, whereby we cry Abba Father.
even to as many as believed on his Name, which were born not of the will of Man, but of God. So Rom. 8.17. we Are said to receive the Spirit of Adoption, whereby we cry Abba Father.
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and he is especially the Father of the Faithful by Regeneration and Adoption. Now as these Actions of Creation, Regeneration and Adoption, are common to the whole Trinity, so likewise is the Title of Father. God the first Person in the Blessed Trinity, is indeed Eminently called the Father, but not in respect of us,
and he is especially the Father of the Faithful by Regeneration and Adoption. Now as these Actions of Creation, Regeneration and Adoption, Are Common to the Whole Trinity, so likewise is the Title of Father. God the First Person in the Blessed Trinity, is indeed Eminently called the Father, but not in respect of us,
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In respect of us the whole Trinity is our Father which is in Heaven, both Father, Son, and Holy Ghost, and in praying to our Father, we pray to them all joyntly,
In respect of us the Whole Trinity is our Father which is in Heaven, both Father, Son, and Holy Ghost, and in praying to our Father, we pray to them all jointly,
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for Christ the Second Person in the Trinity is expresly called the Father, Isa. 9.6. Ʋnto us a Child is born, unto us a Son is given, and his Name shall be called Wonderful Councellor, the Mighty God, the Everlasting Father.
for christ the Second Person in the Trinity is expressly called the Father, Isaiah 9.6. Ʋnto us a Child is born, unto us a Son is given, and his Name shall be called Wondered Councillor, the Mighty God, the Everlasting Father.
First, To admire his Infinite Condescension, and our own unspeakable Privilege and Dignity. 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God.
First, To admire his Infinite Condescension, and our own unspeakable Privilege and Dignity. 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God.
and of those Wretches who are as wicked and shall be as miserable as Devils. But that God should be thy Father by Regeneration and Adoption, that he should make thee his Son through his only begotten Son:
and of those Wretches who Are as wicked and shall be as miserable as Devils. But that God should be thy Father by Regeneration and Adoption, that he should make thee his Son through his only begotten Son:
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that he should take Aliens and Strangers near unto himself, and Adopt Enemies and Rebels into his Family, Register their Names in the Book of Life, make them Heirs of Glory, Co-heirs with Jesus Christ his Eternal Son,
that he should take Aliens and Strangers near unto himself, and Adopt Enemies and Rebels into his Family, Register their Names in the Book of Life, make them Heirs of Glory, Coheirs with jesus christ his Eternal Son,
and an Humble Submission to his Will. This God Challengeth at our hands, as being our Father, Mal. 1.6. If I be a Father, where is mine Honour, and 1 Pet. 1.17. If we call on the Father, pass the time of your sojourning here in fear.
and an Humble Submission to his Will. This God Challengeth At our hands, as being our Father, Malachi 1.6. If I be a Father, where is mine Honour, and 1 Pet. 1.17. If we call on the Father, pass the time of your sojourning Here in Fear.
And likewise by giving thee leave to Style him by this Name of Father, he puts thee in remembrance that thou shouldst endeavour by a Holy Life and Conversation to be like thy Father, and so approve it to thine own Conscience and to all others that thou art indeed a Child, a Son of God.
And likewise by giving thee leave to Style him by this Name of Father, he puts thee in remembrance that thou Shouldst endeavour by a Holy Life and Conversation to be like thy Father, and so approve it to thine own Conscience and to all Others that thou art indeed a Child, a Son of God.
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and therefore our Saviour for the Confirmation of our Faith, argues very strongly from this very Title of Father, Matth. 7.9, 10, 11. What Man is there of you, whom if his Son ask him for Bread, will he give him a Stone? or if he ask a Fish, will he give him a Serpent? If ye then being evil know how to give good things when your Children ask them,
and Therefore our Saviour for the Confirmation of our Faith, argues very strongly from this very Title of Father, Matthew 7.9, 10, 11. What Man is there of you, whom if his Son ask him for Bred, will he give him a Stone? or if he ask a Fish, will he give him a Serpent? If you then being evil know how to give good things when your Children ask them,
how much more shall my Father give good things to them that ask him? Indeed it is a most encouraging Argument; for if the Bowels of an Earthly Parent, who yet many times is humorous,
how much more shall my Father give good things to them that ask him? Indeed it is a most encouraging Argument; for if the Bowels of an Earthly Parent, who yet many times is humorous,
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how much less will God, who is Love and Goodness it self, and who hath inspired all Parental Affections into other Fathers, suffer his Children to return ashamed,
how much less will God, who is Love and goodness it self, and who hath inspired all Parental Affections into other Father's, suffer his Children to return ashamed,
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when they beg of him those things which are most agreeable to his Will and to their Wants? What dost thou then, O Christian, complaining of thy Wants,
when they beg of him those things which Are most agreeable to his Will and to their Wants? What dost thou then, Oh Christian, complaining of thy Wants,
And why shouldst thou go so dejected and disconsolate who hast a Father so able and so willing to relieve and supply thee? only beware that thou askest not Stones for Bread, nor Scorpions for Fish, and then ask what thou wilt for thy good and thou shalt receive it.
And why Shouldst thou go so dejected and disconsolate who haste a Father so able and so willing to relieve and supply thee? only beware that thou askest not Stones for Bred, nor Scorpions for Fish, and then ask what thou wilt for thy good and thou shalt receive it.
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For he will certainly receive us upon our repentance and returning to him. This very apprehension was that which wrought upon the Prodigal, Luke 15.8. I will arise and go to my Father.
For he will Certainly receive us upon our Repentance and returning to him. This very apprehension was that which wrought upon the Prodigal, Lycia 15.8. I will arise and go to my Father.
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for those that are altogether hopeless, will sin the more implacably and bitterly against God; like those the Prophet mentions, Jerem. 2.25. That said there was no hope, and therefore they would persist in their wickedness.
for those that Are altogether hopeless, will sin the more implacably and bitterly against God; like those the Prophet mentions, Jeremiah 2.25. That said there was no hope, and Therefore they would persist in their wickedness.
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But now to consider that God is our Father, and that though we have cast off the Duty and Obedience of Children, yet upon our Submission he will bid us welcom,
But now to Consider that God is our Father, and that though we have cast off the Duty and obedience of Children, yet upon our Submission he will bid us welcome,
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and instate us again in his Favour, this to the ingenious Spirit of a Christian, is a sweet and powerful motive, to reduce him from his wandering and straying,
and instate us again in his Favour, this to the ingenious Spirit of a Christian, is a sweet and powerful motive, to reduce him from his wandering and straying,
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Upon his shame, that ever he should offend so Gracious a Father; and upon his hope, that those offences shall be forgiven him through that very Mercy that he hath abused.
Upon his shame, that ever he should offend so Gracious a Father; and upon his hope, that those offences shall be forgiven him through that very Mercy that he hath abused.
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Thus we read Jerem. 3.4, 5. Wilt thou not henceforth cry unto me, My Father, thou art the Guide of my youth? Will he reserve his Anger for ever, will he keep it unto the end? Noting that when we plead with God under the winning Name of Father, his Anger cannot long last,
Thus we read Jeremiah 3.4, 5. Wilt thou not henceforth cry unto me, My Father, thou art the Guide of my youth? Will he reserve his Anger for ever, will he keep it unto the end? Noting that when we plead with God under the winning Name of Father, his Anger cannot long last,
Have we not all one Father? Hath not one God Created us? But he is especially the Father of the Faithful, by Regeneration and Adoption; who are born not of Blood,
Have we not all one Father? Hath not one God Created us? But he is especially the Father of the Faithful, by Regeneration and Adoption; who Are born not of Blood,
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And shalt thou, who art but an Adopted Son, no otherwise than the meanest Saint, be ashamed of the Relation, especially considering there is no Eldership,
And shalt thou, who art but an Adopted Son, no otherwise than the Meanest Saint, be ashamed of the Relation, especially considering there is no Eldership,
Secondly, If thou art mean and low in the World, this should teach thee to be well content with thy present State and Condition, for God is thy Father, and a Father to thee equally with the greatest.
Secondly, If thou art mean and low in the World, this should teach thee to be well content with thy present State and Condition, for God is thy Father, and a Father to thee equally with the greatest.
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This, O Christian, how mean, how despised soever thou art, this is thy Priviledge, and a Priviledge it is that equals thee with David, with Solomon, and with all the great ones of the Earth, that ever laid down their Diadems and Scepters at the feet of God.
This, Oh Christian, how mean, how despised soever thou art, this is thy Privilege, and a Privilege it is that equals thee with David, with Solomon, and with all the great ones of the Earth, that ever laid down their Diadems and Sceptres At the feet of God.
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Our Father would not have us selfish so much as in our Prayers, but in the very entrance into them, we are put in mind of the Communion of Saints, to beg those Blessings for all that belong to God which we ask for our selves;
Our Father would not have us selfish so much as in our Prayers, but in the very Entrance into them, we Are put in mind of the Communion of Saints, to beg those Blessings for all that belong to God which we ask for our selves;
and present them before God, through the Intercession and Mediation of Jesus Christ our Great High-Priest, that both we and they may be accepted of God.
and present them before God, through the Intercession and Mediation of jesus christ our Great High-Priest, that both we and they may be accepted of God.
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It is true, in our secret Prayers we may pray particularly for our selves, and we have frequent instances for it in Scripture; yet ought we in every Prayer that we make to God, to be mindful of the State and Condition of our Brethren.
It is true, in our secret Prayers we may pray particularly for our selves, and we have frequent instances for it in Scripture; yet ought we in every Prayer that we make to God, to be mindful of the State and Condition of our Brothers.
Yea, and it is very Lawful and Commendable, even in secret between God and our own Souls, in those cases that are common to us, with the rest of God's Saints and People to joyn them in our Prayers;
Yea, and it is very Lawful and Commendable, even in secret between God and our own Souls, in those cases that Are Common to us, with the rest of God's Saints and People to join them in our Prayers;
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and although we are all alone, yet to say Our Father. For we find Daniel praying, Dan. 9.17. O Our God, when yet he was in secret, O Our God, hear the Prayer of thy Servant.
and although we Are all alone, yet to say Our Father. For we find daniel praying, Dan. 9.17. Oh Our God, when yet he was in secret, Oh Our God, hear the Prayer of thy Servant.
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Fourthly, This shews us likewise the high Priviledge of the Children of God, that they have a Stock of Prayers going to Heaven for them from all their fellow Saints throughout the World;
Fourthly, This shows us likewise the high Privilege of the Children of God, that they have a Stock of Prayers going to Heaven for them from all their fellow Saints throughout the World;
and whom thou hast begged to recommend thy Condition to God, mayest here have abundant Comfort in that thou art nearly concerned and interested in all the Prayers that are put up to God throughout the whole World, by all those that are most prevalent at the Throne of Grace;
and whom thou hast begged to recommend thy Condition to God, Mayest Here have abundant Comfort in that thou art nearly concerned and interested in all the Prayers that Are put up to God throughout the Whole World, by all those that Are most prevalent At the Throne of Grace;
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yea, which is more, thou hast an interest in all the Prayers that have ever been preferred to Heaven by all the Saints from the beginning of the World unto this very day:
yea, which is more, thou hast an Interest in all the Prayers that have ever been preferred to Heaven by all the Saints from the beginning of the World unto this very day:
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and every Member of it imitates the Pattern of Christ's Intercession, John 17.20. Neither Pray I for these alone, but for all those that shall believe in me.
and every Member of it imitates the Pattern of Christ's Intercession, John 17.20. Neither prey I for these alone, but for all those that shall believe in me.
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and Earth, and all things? Yea, is it not said, that the Heaven of Heavens cannot contain him? How then are our Prayers to be directed to God in Heaven only,
and Earth, and all things? Yea, is it not said, that the Heaven of Heavens cannot contain him? How then Are our Prayers to be directed to God in Heaven only,
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First, Because Heaven is the most Glorious Place of God's residence, where he hath more especially established his Throne of Grace, and there sits upon it.
First, Because Heaven is the most Glorious Place of God's residence, where he hath more especially established his Throne of Grace, and there sits upon it.
and therefore he represents himself to us arayed in all his Glory, and sitting upon his Throne in the highest Heavens, willing to be thought a God never more Glorious,
and Therefore he represents himself to us arrayed in all his Glory, and sitting upon his Throne in the highest Heavens, willing to be Thought a God never more Glorious,
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And therefore we find in the Scripture some praying in God's House of Prayer, some making their Houses Houses of Prayer, St. Peter pray'd on the House-top when he fell into his Trance, Isaac in the open Fields, our Saviour on a Mountain, Jonas in a Whale's Belly, Abraham 's Servant in his Journey,
And Therefore we find in the Scripture Some praying in God's House of Prayer, Some making their Houses Houses of Prayer, Saint Peter prayed on the Housetop when he fell into his Trance, Isaac in the open Fields, our Saviour on a Mountain, Jonah in a Whale's Belly, Abraham is Servant in his Journey,
And thou mayest, whatsoever work or business thou art doing, dart up a Prayer and a winged Desire unto him, which shall be as acceptable and effectual,
And thou Mayest, whatsoever work or business thou art doing, dart up a Prayer and a winged Desire unto him, which shall be as acceptable and effectual,
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Let all thy Petitions therefore be ardent, and carry Fire in them, and this will cause them to ascend to the Element of pure Celestial Fire, from whence thy Breast was at first inflamed.
Let all thy Petitions Therefore be Ardent, and carry Fire in them, and this will cause them to ascend to the Element of pure Celestial Fire, from whence thy Breast was At First inflamed.
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the other to our Temporal and Spiritual Good. Of those which relate to God's Glory; the First desireth the advancement of this Glory it self, Hallowed be thy Name.
the other to our Temporal and Spiritual Good. Of those which relate to God's Glory; the First Desires the advancement of this Glory it self, Hallowed be thy Name.
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So when mention is made in Scripture of the Name of God, it signifies some expression of his infinite Essence, in which he is pleased graciously to condescend to the weakness of our capacity,
So when mention is made in Scripture of the Name of God, it signifies Some expression of his infinite Essence, in which he is pleased graciously to condescend to the weakness of our capacity,
or Lord, or Redeemer, or Father, (unless in respect of his Eternal Son:) But all these Titles result from the Relations wherein we stand unto God, of Creatures, Subjects, and Children.
or Lord, or Redeemer, or Father, (unless in respect of his Eternal Son:) But all these Titles result from the Relations wherein we stand unto God, of Creatures, Subject's, and Children.
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First, The incommunicable Attributes of God; and these are those which are so proper to the Divine Essence, that there is scarce the least foot-steps or resemblance of them to be found in any of the Creatures;
First, The incommunicable Attributes of God; and these Are those which Are so proper to the Divine Essence, that there is scarce the least footsteps or resemblance of them to be found in any of the Creatures;
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which was most excellently set forth in that most significant, yet unintelligible Paradox of the Heathen Philosopher, That God was a Circle, whose Centre was every where, but its Circumference no where:
which was most excellently Set forth in that most significant, yet unintelligible Paradox of the Heathen Philosopher, That God was a Circle, whose Centre was every where, but its Circumference no where:
His simplicity also, excluding all Composition and Mixture, which no Creature doth; for take the most simple of them, as Angels and the separate Souls of Men,
His simplicity also, excluding all Composition and Mixture, which no Creature does; for take the most simple of them, as Angels and the separate Souls of Men,
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But it is not so in God, but whatsoever is in God is God himself, being one most pure and simple Act. Hence follows his immutability and unchangeableness, there being nothing in God which was not from all Eternity.
But it is not so in God, but whatsoever is in God is God himself, being one most pure and simple Act. Hence follows his immutability and unchangeableness, there being nothing in God which was not from all Eternity.
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Secondly, There are other Attributes of God that are communicable, and are so called because they may in some Analogy and Resemblance be found in the Creatures also;
Secondly, There Are other Attributes of God that Are communicable, and Are so called Because they may in Some Analogy and Resemblance be found in the Creatures also;
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So in that most Triumphant Declaration of his Name to Moses, Exod. 34.5, 6, 7. we find that the most of the Letters that compose it may be found, in some degrees,
So in that most Triumphant Declaration of his Name to Moses, Exod 34.5, 6, 7. we find that the most of the Letters that compose it may be found, in Some Degrees,
and Abundant in Goodness, which he seems so much to delight and glory in, and which he adorns with such fair flourishes, he himself would have us to own and intimate, Luk. 6.36, Be ye merciful as your Father is merciful.
and Abundant in goodness, which he seems so much to delight and glory in, and which he adorns with such fair flourishes, he himself would have us to own and intimate, Luk. 6.36, Be you merciful as your Father is merciful.
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and making us partakers in this sence of the Divine Nature. And therefore it is press'd upon us, Levit. 29.2. You shall be Holy, for I the Lord your God am Holy. And, Mat. 5.48. Be ye therefore perfect, as your Father which is in Heaven is perfect.
and making us partakers in this sense of the Divine Nature. And Therefore it is pressed upon us, Levit. 29.2. You shall be Holy, for I the Lord your God am Holy. And, Mathew 5.48. Be you Therefore perfect, as your Father which is in Heaven is perfect.
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yet then are they properly the Names of God, when they are applyed to him free from all those Imperfections with which they are necessarily attended in the Creatures.
yet then Are they properly the Names of God, when they Are applied to him free from all those Imperfections with which they Are necessarily attended in the Creatures.
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Abstract them from all Imperfections, and we may apply them to God as his Name. Now these Imperfections are of two sorts, either Privative, or Negative.
Abstract them from all Imperfections, and we may apply them to God as his Name. Now these Imperfections Are of two sorts, either Privative, or Negative.
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And therefore in ascribing Holiness, Mercy, and Patience unto God, we must be sure to separate from them all such Imperfections as are found in us, through the mixture of the contrary Corruptions with those Graces;
And Therefore in ascribing Holiness, Mercy, and Patience unto God, we must be sure to separate from them all such Imperfections as Are found in us, through the mixture of the contrary Corruptions with those Graces;
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Thus the Holy Angels, and the Spirits of just Men in Heaven, although they are made perfect so as to exclude all Privative imperfection, their Holiness and their Graces there being as perfect as they should be,
Thus the Holy Angels, and the Spirits of just Men in Heaven, although they Are made perfect so as to exclude all Privative imperfection, their Holiness and their Graces there being as perfect as they should be,
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In all perfections of the Creatures, whether Angels or Men, be they never so great or excellent, there are Three imperfections that will necessarily attend them.
In all perfections of the Creatures, whither Angels or Men, be they never so great or excellent, there Are Three imperfections that will necessarily attend them.
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but then the difference between God and them consists in this, That his Wisdom and the rest of his Attributes are originally from him, theirs derivatively from him;
but then the difference between God and them consists in this, That his Wisdom and the rest of his Attributes Are originally from him, theirs derivatively from him;
So that in these Three respects, even the communicable Attributes of God, are themselves incommunicable; and so they are his Name, whereby he is known and differenced from all other Beings whatsoever.
So that in these Three respects, even the communicable Attributes of God, Are themselves incommunicable; and so they Are his Name, whereby he is known and differenced from all other Beings whatsoever.
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He that will too busily pry into Majesty, shall be oppressed and dazled with Glory. And the other is, that he dwells in thick Darkness, 2 Chron. 6.1.
He that will too busily pry into Majesty, shall be oppressed and dazzled with Glory. And the other is, that he dwells in thick Darkness, 2 Chronicles 6.1.
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But though this comprehensive Knowledge be impossible, yet God hath given us hints and traces of himself, by which we may discover enough for our Adoration,
But though this comprehensive Knowledge be impossible, yet God hath given us hints and traces of himself, by which we may discover enough for our Adoration,
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Secondly, More expresly and distinctly by his Word, for the Scriptures are Nomenclatura Dei. By these we come to a more clear and evident Knowledge of these Attributes of God, which the Works of Nature held forth to us in a more obscure and confused manner.
Secondly, More expressly and distinctly by his Word, for the Scriptures Are Nomenclature Dei. By these we come to a more clear and evident Knowledge of these Attributes of God, which the Works of Nature held forth to us in a more Obscure and confused manner.
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And by this likewise we attain to the Knowledge of those perfections of God which the Works of Creation and Providence could never have instructed us in;
And by this likewise we attain to the Knowledge of those perfections of God which the Works of Creation and Providence could never have instructed us in;
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for so did the Heathens as the Apostle speaks, in the forecited place, Rom. 1.20. but it is only from the Word that we know so much of God as to make us Eternally Blessed and Happy.
for so did the heathens as the Apostle speaks, in the forecited place, Rom. 1.20. but it is only from the Word that we know so much of God as to make us Eternally Blessed and Happy.
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And his Attributes both Communicable as Justice, Holiness, Wisdom, Mercy and Truth, &c. and incommunicable as Infinite, Eternal, Ʋnchangeable, Omnipotent, Independent, and such like;
And his Attributes both Communicable as justice, Holiness, Wisdom, Mercy and Truth, etc. and incommunicable as Infinite, Eternal, Ʋnchangeable, Omnipotent, Independent, and such like;
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I answer, There is a Three-fold way of Hallowing or Sanctifying a thing or person. One by Dedication. A Second by Infusion. And a Third by Declaration.
I answer, There is a Threefold Way of Hallowing or Sanctifying a thing or person. One by Dedication. A Second by Infusion. And a Third by Declaration.
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And thus Aaron and his Sons and the whole Tribe of Levi, whom God took in Exchange for the First-born, are said to be Consecrated and Sanctified, Exod. 28.41. and many more instances might be given to the same purpose, were it needful.
And thus Aaron and his Sons and the Whole Tribe of Levi, whom God took in Exchange for the Firstborn, Are said to be Consecrated and Sanctified, Exod 28.41. and many more instances might be given to the same purpose, were it needful.
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And thus at least we are said to be Sanctified by Baptism, Ephes. 5.26. That is, we are by that Holy Ordinance set apart and Consecrated to the Service of God.
And thus At least we Are said to be Sanctified by Baptism, Ephesians 5.26. That is, we Are by that Holy Ordinance Set apart and Consecrated to the Service of God.
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And so the Ministers of Christ do Sanctifie and Hallow the Elements in the Holy Communion, setting them apart from common and ordinary use to that Blessed Mystery.
And so the Ministers of christ do Sanctify and Hallow the Elements in the Holy Communion, setting them apart from Common and ordinary use to that Blessed Mystery.
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So our Saviour Prays, John 17.17. Sanctifie them through thy Truth, thy Word is Truth. And the Apostle, 1 Thes. 5.23. Prays, The very God of Peace Sanctifie you wholly.
So our Saviour Prays, John 17.17. Sanctify them through thy Truth, thy Word is Truth. And the Apostle, 1 Thebes 5.23. Prays, The very God of Peace Sanctify you wholly.
And thus only it is that Creatures may Sanctifie the Name of God the Creator. So we have it used, Isa. 29.23. They shall Sanctifie my Name, and Sanctifie the Holy One of Jacob, and shall fear the God of Israel.
And thus only it is that Creatures may Sanctify the Name of God the Creator. So we have it used, Isaiah 29.23. They shall Sanctify my Name, and Sanctify the Holy One of Jacob, and shall Fear the God of Israel.
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and the bright Coruscations of his Attributes, and when we endeavour by all Holy ways to declare them unto others, that they may observe and admire them with us,
and the bright Coruscations of his Attributes, and when we endeavour by all Holy ways to declare them unto Others, that they may observe and admire them with us,
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First, In that Christ hath taught us to make this the first Petition in our Prayer to God, we may learn that the Glory of God is to be preferred by us before all other things whatsoever.
First, In that christ hath taught us to make this the First Petition in our Prayer to God, we may Learn that the Glory of God is to be preferred by us before all other things whatsoever.
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and preferred before whatsoever else is dearest unto us; yea, before our very Lives themselves. This was our Saviour 's Practice, John 12.27, 28. Father, save me from this hour;
and preferred before whatsoever Else is dearest unto us; yea, before our very Lives themselves. This was our Saviour is Practice, John 12.27, 28. Father, save me from this hour;
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yet all these things are not so considerable to me as thy Glory, and therefore though it be by Agonies, by Death, by the Cross, yet, Father, Glorifie thy Name.
yet all these things Are not so considerable to me as thy Glory, and Therefore though it be by Agonies, by Death, by the Cross, yet, Father, glorify thy Name.
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Father, Glorifie thy Name, and if in the Counsel of thy Will, and the course of thy Providence, it cannot be otherwise than by my Suffering or Sorrow; yea, or Death it self;
Father, glorify thy Name, and if in the Counsel of thy Will, and the course of thy Providence, it cannot be otherwise than by my Suffering or Sorrow; yea, or Death it self;
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Secondly, In that this Petition is placed in the beginning of the Lord 's Prayer, it intimates to us that in the very beginning and entrance of our Prayers, we ought to beg assistance from God,
Secondly, In that this Petition is placed in the beginning of the Lord is Prayer, it intimates to us that in the very beginning and Entrance of our Prayers, we ought to beg assistance from God,
It is a good and needful request to beg of God the aid and help of his Spirit to enable us to Hallow his Name in the succeeding requests we are to make.
It is a good and needful request to beg of God the aid and help of his Spirit to enable us to Hallow his Name in the succeeding requests we Are to make.
We beg likewise Patience and Contentment in all Estates, thankfulness for every Providence, Graces that do highly tend to the Promoting of God's Honour and Glory.
We beg likewise Patience and Contentment in all Estates, thankfulness for every Providence, Graces that do highly tend to the Promoting of God's Honour and Glory.
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I cannot stand to insist upon these things particularly, because my design is only to give you briefly and summarily an account of what is contained in this most Excellent Prayer, that you may understand what you Pray for,
I cannot stand to insist upon these things particularly, Because my Design is only to give you briefly and summarily an account of what is contained in this most Excellent Prayer, that you may understand what you Pray for,
That the Peace and Prosperity of the Church of Christ may turn to the Glory of God, that outward Mercies may not make them careless and forgetful of his Service and Honour.
That the Peace and Prosperity of the Church of christ may turn to the Glory of God, that outward mercies may not make them careless and forgetful of his Service and Honour.
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and Satisfaction to them whom they have scandalized, that all the Afflictions and Troubles of his People may in the end tend unto his Glory as well as their Good, by declaring his Power in supporting them,
and Satisfaction to them whom they have scandalized, that all the Afflictions and Troubles of his People may in the end tend unto his Glory as well as their Good, by declaring his Power in supporting them,
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That all the Devices and Conspiracies, the Rage and Fury of the Enemies of his Church, may, contrary to their intentions, be overswayed to advance his Honour,
That all the Devices and Conspiracies, the Rage and Fury of the Enemies of his Church, may, contrary to their intentions, be overswayed to advance his Honour,
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Some by being the Manifestations of his Attributes, and some the Manifesters of them. Brutes and Senseless Creatures passively declaring the Glory of their great Creator;
some by being the Manifestations of his Attributes, and Some the Manifesters of them. Brutes and Senseless Creatures passively declaring the Glory of their great Creator;
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Thus we see what a large and copious request we present before God, when we pray that his Name should be Hallowed, which that it may be, let us our selves endeavour to be Holy,
Thus we see what a large and copious request we present before God, when we pray that his Name should be Hallowed, which that it may be, let us our selves endeavour to be Holy,
for it is impossible that an unholy Heart or Life should Sanctifie a Holy God. Whilst we persevere in our wicked Conversations, we do but mock God and our selves,
for it is impossible that an unholy Heart or Life should Sanctify a Holy God. While we persevere in our wicked Conversations, we do but mock God and our selves,
nay, indeed we do but Pray for our own Destruction, even that God would Sanctifie his Name, part whereof is his just and dreadful severity upon all those,
nay, indeed we do but Pray for our own Destruction, even that God would Sanctify his Name, part whereof is his just and dreadful severity upon all those,
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and bringing in many to submit to his Scepter and Government. For Praise waiteth for God in Sion, Psal. 65.1. And his Name is great in Israel, Psal. 76.1.
and bringing in many to submit to his Sceptre and Government. For Praise waits for God in Sion, Psalm 65.1. And his Name is great in Israel, Psalm 76.1.
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Now the Kingdom of God is Two-fold, either Universal, or more Particular and Peculiar: The one is his Kingdom of Power, the other is his Kingdom of Grace.
Now the Kingdom of God is Twofold, either Universal, or more Particular and Peculiar: The one is his Kingdom of Power, the other is his Kingdom of Grace.
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And so he is the sole Monarh of the whole World, and all the Princes and Potentates of the Earth, are but his Vice-Roys and Vicegerents, that Govern under and should Govern for him:
And so he is the sole Monarh of the Whole World, and all the Princes and Potentates of the Earth, Are but his Vice-Roys and Vicegerents, that Govern under and should Govern for him:
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For he is that Blessed and only Potentate, the King of kings, and Lord of lords, as the Apostle Styles him, 1 Tim. 6.15. and his Kingdom ruleth over all, Psal. 103.19. It is true, in this Ʋniversal Kingdom there are many Rebels that would not have him to Reign over them.
For he is that Blessed and only Potentate, the King of Kings, and Lord of Lords, as the Apostle Styles him, 1 Tim. 6.15. and his Kingdom Ruleth over all, Psalm 103.19. It is true, in this Ʋniversal Kingdom there Are many Rebels that would not have him to Reign over them.
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but they are subject to his Power and Providence, and that in Three respects. As it grants Permission. As it imposeth Restraints. And as it inflicts Punishments.
but they Are Subject to his Power and Providence, and that in Three respects. As it grants Permission. As it Imposes Restraints. And as it inflicts Punishments.
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Yea, we find that a whole Legion of Devils after they were dispossessed of their usurped abode, durst not so much as house themselves in a Herd of Swine, without first craving leave of our Saviour, Mark 5.12.
Yea, we find that a Whole Legion of Devils After they were dispossessed of their usurped Abided, durst not so much as house themselves in a Heard of Swine, without First craving leave of our Saviour, Mark 5.12.
And all the Villainies and Out-rages that have ever been committed in the World, have had their pass from God's Permission, without which the Lusts of Men as furious and eager as they are, must needs have miscarrying Wombs and dry Breasts.
And all the Villainies and Outrages that have ever been committed in the World, have had their pass from God's Permission, without which the Lustiest of Men as furious and eager as they Are, must needs have miscarrying Wombs and dry Breasts.
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He chains up those Mad Men, and takes from them those Swords, Arrows, and Fire-brands, which otherwise they might hurl abroad, both to their own and others hurt.
He chains up those Mad Men, and Takes from them those Swords, Arrows, and Firebrands, which otherwise they might hurl abroad, both to their own and Others hurt.
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Sometimes Providence casts in some seasonable diversion, and thus he over-ruled Joseph 's Brethren, restraining them from killing him by the Providential passing by of Merchants that way.
Sometime Providence Cast in Some seasonable diversion, and thus he overruled Joseph is Brothers, restraining them from killing him by the Providential passing by of Merchant's that Way.
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Many other ways there may be of his Exercising his Sovereignty and Dominion over his most Rebellious Creatures, who though they are Slaves to their Lusts,
Many other ways there may be of his Exercising his Sovereignty and Dominion over his most Rebellious Creatures, who though they Are Slaves to their Lustiest,
And therefore we see how God hath erected Trophies and Monuments to the Praise of his dread Power and Servere Justice, out of the Ruins of the most Proud and Insolent Sinners.
And Therefore we see how God hath erected Trophies and Monuments to the Praise of his dread Power and Servere justice, out of the Ruins of the most Proud and Insolent Sinners.
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yet is it far more excellent, and the Royalty of it is God's singular Delight. Now this Kingdom of Grace is his Church, and may be considered Two ways.
yet is it Far more excellent, and the Royalty of it is God's singular Delight. Now this Kingdom of Grace is his Church, and may be considered Two ways.
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because they profess obedience to his Laws, and live under the means of Grace, by which many of them through the efficacious concurrence of the Spirit of God, are translated into the Invisible Kingdom of his dear Son.
Because they profess Obedience to his Laws, and live under the means of Grace, by which many of them through the efficacious concurrence of the Spirit of God, Are translated into the Invisible Kingdom of his dear Son.
And therefore we find the Church, or the Kingdom of Heaven, in Scripture, frequently compared to a Net cast into the Sea, gathering every kind of Fish, both good and bad, Matth. 13.47.
And Therefore we find the Church, or the Kingdom of Heaven, in Scripture, frequently compared to a Net cast into the Sea, gathering every kind of Fish, both good and bad, Matthew 13.47.
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and the profitable Grain be gathered into the Barn. This hath still been and will be the mix'd condition of God's Church on Earth, wherein, through Hypocrisie and gross Dissimilation, many that are Enemies to the Cross of Christ, will yet go under that Cognisance,
and the profitable Grain be gathered into the Barn. This hath still been and will be the mixed condition of God's Church on Earth, wherein, through Hypocrisy and gross Dissimilation, many that Are Enemies to the Cross of christ, will yet go under that Cognisance,
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being surrounded by innumerable Hosts of Holy Angels, and the Spirits of Just Men made perfect, who continually Worship before him, with a most prostrate Veneration,
being surrounded by innumerable Hosts of Holy Angels, and the Spirits of Just Men made perfect, who continually Worship before him, with a most prostrate Veneration,
many yet lie sleeping in their Causes unborn, whom God hath Foreknown and Predestinated unto Eternal Life, all of whom he will in his due time bring unto the Possession of his Heavenly Kingdom, to compleat the Number of his Glorious Subjects.
many yet lie sleeping in their Causes unborn, whom God hath Foreknown and Predestinated unto Eternal Life, all of whom he will in his due time bring unto the Possession of his Heavenly Kingdom, to complete the Number of his Glorious Subject's.
And therefore it is said, concerning the Saints that are already in Heaven, that white Robes were given to every one of them, and it was said unto them, that they should rest yet for a little season,
And Therefore it is said, Concerning the Saints that Are already in Heaven, that white Robes were given to every one of them, and it was said unto them, that they should rest yet for a little season,
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but yet they sleep in Hope, and through that Mystical Ʋnion, that there is between Jesus Christ and every scattered Dust of a Believer, they shall obtain a Glorious and Joyful Resurrection;
but yet they sleep in Hope, and through that Mystical Ʋnion, that there is between jesus christ and every scattered Dust of a Believer, they shall obtain a Glorious and Joyful Resurrection;
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his Soul made for ever Blessed in the Beatifical Vision of God, and his Body made unconceivably Glorious by the redundancy of that Glory that fills his Soul,
his Soul made for ever Blessed in the Beatifical Vision of God, and his Body made unconceivably Glorious by the redundancy of that Glory that fills his Soul,
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And thus you see what the Kingdom of God is, both universal and peculiar, the Kingdom of his Power, and the Kingdom of his Grace, and that as it is Militant here on Earth, both Visible and Invisible, and as it is Triumphant in Heaven.
And thus you see what the Kingdom of God is, both universal and peculiar, the Kingdom of his Power, and the Kingdom of his Grace, and that as it is Militant Here on Earth, both Visible and Invisible, and as it is Triumphant in Heaven.
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But more especially we pray that the peculiar Kingdom of God should come, and that as to both parts of it, Militant and Triumphant. Now this peculiar Kingdom is said to come in Three respects.
But more especially we pray that the peculiar Kingdom of God should come, and that as to both parts of it, Militant and Triumphant. Now this peculiar Kingdom is said to come in Three respects.
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and when the whole Number of them shall have their perfect Consummation and Bliss in the Glorification both of Soul and Body, after the General Re-surrection.
and when the Whole Number of them shall have their perfect Consummation and Bliss in the Glorification both of Soul and Body, After the General Resurrection.
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First, We pray that God would be pleased to Plant his Church, where it is not, according to his Promise, giving all the Nations of the World to his Son for his Inheritance,
First, We pray that God would be pleased to Plant his Church, where it is not, according to his Promise, giving all the nations of the World to his Son for his Inheritance,
That the dark Places and Corners of the Earth, that are yet the Habitations of Cruelty, may be illustrated with the Glorious Light of the Gospel shining into them.
That the dark Places and Corners of the Earth, that Are yet the Habitations of Cruelty, may be illustrated with the Glorious Light of the Gospel shining into them.
That God would reveal his Son to those poor wretched People, that sit in Darkness and in the Region of the Shadow of Death, and would rescue them from their Blind Superstitions and Idolatries,
That God would reveal his Son to those poor wretched People, that fit in Darkness and in the Region of the Shadow of Death, and would rescue them from their Blind Superstitions and Idolatries,
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especially, that he would remove the Veil from the Heart of the Jew, upon whom a sad Judicial Hardness hath long lain, that they at length may be brought into the Unity and Fulness of Christ's Body:
especially, that he would remove the Veil from the Heart of the Jew, upon whom a sad Judicial Hardness hath long lain, that they At length may be brought into the Unity and Fullness of Christ's Body:
Secondly, This Petition, Thy Kingdom come, intimates our earnest desire that the Church of Christ, where they are planted, may be increased in the Members of the Faithful.
Secondly, This Petition, Thy Kingdom come, intimates our earnest desire that the Church of christ, where they Are planted, may be increased in the Members of the Faithful.
and that those in it, who are yet Strangers to a powerful Work of Grace, may by the effectual Operation of the Holy Ghost be brought in to be Members of the Invisible Church. And thus we pray that God's Kingdom may come, in respect of the Efficacy of the means of Grace.
and that those in it, who Are yet Strangers to a powerful Work of Grace, may by the effectual Operation of the Holy Ghost be brought in to be Members of the Invisible Church. And thus we pray that God's Kingdom may come, in respect of the Efficacy of the means of Grace.
Thirdly, We pray that all the Church of Christ throughout the World may be kept from ruine, that they may not be over-run with Superstition or Idolatry:
Thirdly, We pray that all the Church of christ throughout the World may be kept from ruin, that they may not be overrun with Superstition or Idolatry:
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That God would not in his Wrath remove his Candlestick from them, as he hath in his Righteous Judgment done from other Churches, which were once Glorious and Splendid:
That God would not in his Wrath remove his Candlestick from them, as he hath in his Righteous Judgement done from other Churches, which were once Glorious and Splendid:
and cut off all those who trouble the Peace, and rend the Unity of the Church, breaking it into Factions and Schisms, which are the most fatal Symptoms and Portenders of God's withdrawing himself,
and Cut off all those who trouble the Peace, and rend the Unity of the Church, breaking it into Factions and Schisms, which Are the most fatal Symptoms and Portenders of God's withdrawing himself,
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so for the Government of his Kingdom, Christ hath established Laws, which are contained in the Records of the Holy Scriptures. And as his Word is the Law,
so for the Government of his Kingdom, christ hath established Laws, which Are contained in the Records of the Holy Scriptures. And as his Word is the Law,
And therefore in this Petition we pray also, that God would give his Church able Ministers of the New Testament, that may know how rightly to divide the Word of Truth,
And Therefore in this Petition we pray also, that God would give his Church able Ministers of the New Testament, that may know how rightly to divide the Word of Truth,
And that he would be pleased to accompany the outward Administration of his Ordinances with the inward Operations of his Spirit, which alone can make them effectual to turn Men from Darkness to Light,
And that he would be pleased to accompany the outward Administration of his Ordinances with the inward Operations of his Spirit, which alone can make them effectual to turn Men from Darkness to Light,
That the whole Number of God's Elect may in his due time be brought in by the means which he hath appointed and sanctified for their Conversion and Salvation.
That the Whole Number of God's Elect may in his due time be brought in by the means which he hath appointed and sanctified for their Conversion and Salvation.
These are the chief and principal things that we beg of God for the Church Militant, when we say, Thy Kingdom come, viz. that it may attain a perfection of Extent,
These Are the chief and principal things that we beg of God for the Church Militant, when we say, Thy Kingdom come, viz. that it may attain a perfection of Extent,
and may gain more Proselytes and Converts, where it is planted to a perfection of Establishment, that they may not be rooted out by the Violence of Men,
and may gain more Proselytes and Converts, where it is planted to a perfection of Establishment, that they may not be rooted out by the Violence of Men,
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And to a perfection of Purity and Holiness by the powerful Dispensation of Gospel-Ordinances attended by the Efficacious Concurrence of the Holy Spirit. But,
And to a perfection of Purity and Holiness by the powerful Dispensation of Gospel ordinances attended by the Efficacious Concurrence of the Holy Spirit. But,
Secondly, This Petition likewise respects the Church Triumphant in Heaven: Nor is this praying for the Dead a thing justly condemned of Superstition and Folly;
Secondly, This Petition likewise respects the Church Triumphant in Heaven: Nor is this praying for the Dead a thing justly condemned of Superstition and Folly;
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and a Foppish Consequent upon the Figment of Purgatory: But we pray for the Church Triumphant only in general, that those things which are as yet defective in it may be supplied;
and a Foppish Consequent upon the Figment of Purgatory: But we pray for the Church Triumphant only in general, that those things which Are as yet defective in it may be supplied;
First, We may well pray that the whole Body Mystical of Jesus Christ, and every Member of it, may be brought to the full Fruition of Heaven and Happiness, that daily more may be admitted into the Heavenly Fellowship, till their Numbers as well as their Joys be Consummate. And,
First, We may well pray that the Whole Body Mystical of jesus christ, and every Member of it, may be brought to the full Fruition of Heaven and Happiness, that daily more may be admitted into the Heavenly Fellowship, till their Numbers as well as their Joys be Consummate. And,
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Secondly, We may pray that the Bodies of all the Saints that have slept in their Beds of Earth from the beginning of the World, may be raised again out of the Dust,
Secondly, We may pray that the Bodies of all the Saints that have slept in their Beds of Earth from the beginning of the World, may be raised again out of the Dust,
for both these things are absolutely promised, the one Rom. 8.29, 30. that those whom God hath Called and Justified he will likewise Glorifie. And the other is, 1 Thessal. 4.16. The Dead in Christ shall arise.
for both these things Are absolutely promised, the one Rom. 8.29, 30. that those whom God hath Called and Justified he will likewise glorify. And the other is, 1 Thessal. 4.16. The Dead in christ shall arise.
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And this every true Christian longs and breaths after, that these Days of Sin and Misery may be shortned, that Christ would come in his Glory, that his Mediatory Kingdom being fulfilled, it might be delivered up unto the Father,
And this every true Christian longs and breathes After, that these Days of since and Misery may be shortened, that christ would come in his Glory, that his Mediatory Kingdom being fulfilled, it might be Delivered up unto the Father,
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for as before we pray that the Kingdom of God might come, as the best adapted means to Hallow his Name; so now we pray that his Will may be done by us,
for as before we pray that the Kingdom of God might come, as the best adapted means to Hallow his Name; so now we pray that his Will may be done by us,
And therefore it is said, Eph. 1.11. that God worketh all things according to the Counsel of his own Will. And Psal. 135.6. Whatsoever the Lord pleased that did he in Heaven, in Earth, in the Sea, and in all deep Places.
And Therefore it is said, Ephesians 1.11. that God works all things according to the Counsel of his own Will. And Psalm 135.6. Whatsoever the Lord pleased that did he in Heaven, in Earth, in the Sea, and in all deep Places.
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so that there is not the most inconsiderable Occurrence that happens, not the least flight of a Sparrow, nor the falling off of an Hair, nor the motion of an Atome in the Air,
so that there is not the most inconsiderable Occurrence that happens, not the least flight of a Sparrow, nor the falling off of an Hair, nor the motion of an Atom in the Air,
First, They differ the one from the other, not in respect of God, (for his Will is one infinitely pure and uncompounded Act,) but only in respect of the Object; for there are many things which God wills by his Will of Purpose, which he hath not willed by his Will of Precept.
First, They differ the one from the other, not in respect of God, (for his Will is one infinitely pure and uncompounded Act,) but only in respect of the Object; for there Are many things which God wills by his Will of Purpose, which he hath not willed by his Will of Precept.
His Precepts are all holy, and command nothing but what is holy and acceptable: This is the Will of God, saith the Apostle, even your Sanctification, 1 Thessal. 4.3.
His Precepts Are all holy, and command nothing but what is holy and acceptable: This is the Will of God, Says the Apostle, even your Sanctification, 1 Thessal. 4.3.
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but in both most certain and infallible. 1. God's Will of Purpose doth effect and bring to pass the Evil of Punishment: Amos 3.6. Shall there be any Evil in the City and the Lord hath not done it? For he doth both in Heaven and in Earth whatsoever pleaseth him.
but in both most certain and infallible. 1. God's Will of Purpose does Effect and bring to pass the Evil of Punishment: Amos 3.6. Shall there be any Evil in the city and the Lord hath not done it? For he does both in Heaven and in Earth whatsoever Pleases him.
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for, for us to be willing to permit, because God is, though it be a conformity of our Wills to God's Will of Purpose, yet this is not our Rule to walk by:
for, for us to be willing to permit, Because God is, though it be a conformity of our Wills to God's Will of Purpose, yet this is not our Rule to walk by:
for both these we have confirmed to us, Acts 2.23. Him being delivered by the determinate Counsel and Fore-knowledge of God, ye have taken, and by Wicked Hands have crucified and slain.
for both these we have confirmed to us, Acts 2.23. Him being Delivered by the determinate Counsel and Foreknowledge of God, you have taken, and by Wicked Hands have Crucified and slave.
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yet nevertheless they were wicked Hands that were imbrued in that precious and inestimable Blood. And thus I have shown how the Will of God's Purpose and Precept do differ. But yet,
yet nevertheless they were wicked Hands that were imbrued in that precious and inestimable Blood. And thus I have shown how the Will of God's Purpose and Precept do differ. But yet,
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as for instance, the Crucifying of our Lord and Saviour by his Will of Purpose, and yet Wills that it should not be done by his Will of Precept, that these two Wills must needs contradict one another;
as for instance, the Crucifying of our Lord and Saviour by his Will of Purpose, and yet Wills that it should not be done by his Will of Precept, that these two Wills must needs contradict one Another;
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But to will that such a thing shall eventually be, and yet to will that it shall be my Duty to endeavour to hinder it, is so far from being a contradiction, that it is most apparent and evident,
But to will that such a thing shall eventually be, and yet to will that it shall be my Duty to endeavour to hinder it, is so Far from being a contradiction, that it is most apparent and evident,
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unless we could take away all Sin, and Authorize all the greatest Villainies that ever were committed under the Sun. And thus much for the first Head.
unless we could take away all since, and Authorise all the greatest Villainies that ever were committed under the Sun. And thus much for the First Head.
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And because we are not sufficient of our selves so much as to think any thing of our selves, much less to perform all those various and weighty Duties of Holiness, which God hath enjoyn'd us in his Word,
And Because we Are not sufficient of our selves so much as to think any thing of our selves, much less to perform all those various and weighty Duties of Holiness, which God hath enjoined us in his Word,
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First, The great Reluctancy and Opposition of Corrupt Nature against it. The Law is Spiritual, but we are Carnal and sold under sin, Rom. 7.4. and in the best of Men there is a Law in their Members, warring against the Law of their Minds, that when they would do good, evil is present with them;
First, The great Reluctancy and Opposition of Corrupt Nature against it. The Law is Spiritual, but we Are Carnal and sold under since, Rom. 7.4. and in the best of Men there is a Law in their Members, warring against the Law of their Minds, that when they would do good, evil is present with them;
When we profess our selves to be his Subjects, and pray that his Kingdom may come, it is but fit and rational, that we should pray likewise, Thy Will be done, without which this his Kingdom of Grace would be but meerly Titular:
When we profess our selves to be his Subject's, and pray that his Kingdom may come, it is but fit and rational, that we should pray likewise, Thy Will be done, without which this his Kingdom of Grace would be but merely Titular:
Consider what an high Honour and Priviledge it is that you should be admitted to attend immediately upon the Service of the King of kings. You are called to wait about his Throne, his Throne of Grace, to which you have always free access to converse and commune with God, by maintaining Fellowship with him in the performance of Holy Duties;
Consider what an high Honour and Privilege it is that you should be admitted to attend immediately upon the Service of the King of Kings. You Are called to wait about his Throne, his Throne of Grace, to which you have always free access to converse and commune with God, by maintaining Fellowship with him in the performance of Holy Duties;
When all thy Thoughts and Affections shall be center'd in God for ever, and not the least motion of thy Soul shall so much as twinkle or waver from the Eternal Contemplation and Fruition of the Infinite Deity.
When all thy Thoughts and Affections shall be centered in God for ever, and not the least motion of thy Soul shall so much as twinkle or waver from the Eternal Contemplation and Fruition of the Infinite Deity.
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First, Because the Will of God's Purpose is secret and unknown, and therefore cannot so immediately concern us in point of Duty, For secret things belong to God,
First, Because the Will of God's Purpose is secret and unknown, and Therefore cannot so immediately concern us in point of Duty, For secret things belong to God,
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but revealed things belong to us and to our Children, Deut. 29.29. Secondly, Because this Will of God shall within the periods set by his Eternal Decrees, have its most perfect and full accomplishment.
but revealed things belong to us and to our Children, Deuteronomy 29.29. Secondly, Because this Will of God shall within the periods Set by his Eternal Decrees, have its most perfect and full accomplishment.
For though his Revealed Will may be resisted and hindered, yet neither Men nor Devils can hinder his secret Will and the Purposes of his Counsels, these shall take place mauger all their spite and oppositions;
For though his Revealed Will may be resisted and hindered, yet neither Men nor Devils can hinder his secret Will and the Purposes of his Counsels, these shall take place maugre all their spite and oppositions;
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And if we may indefinitely pray that this Will should be done, this would be nothing else but to pray for the Death and Ruine of many thousands, whom yet the Revealed Will of God commands us to pray for,
And if we may indefinitely pray that this Will should be done, this would be nothing Else but to pray for the Death and Ruin of many thousands, whom yet the Revealed Will of God commands us to pray for,
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But yet notwithstanding all this, we may doubtless pray, that the Will of God's Purpose may be done so far as it brings to pass those things, which we are obliged to pray for by the Will of his Precept. We may pray that God's Will may be fullfilled in giving Peace and Prosperity and good things both Temporal and Spiritual unto others and to our selves,
But yet notwithstanding all this, we may doubtless pray, that the Will of God's Purpose may be done so Far as it brings to pass those things, which we Are obliged to pray for by the Will of his Precept. We may pray that God's Will may be Fulfilled in giving Peace and Prosperity and good things both Temporal and Spiritual unto Others and to our selves,
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But you will say, do we not find frequent Examples in Scripture, of Holy Men who have Prayed that God's Will might be done even in the bringing to pass that which was evil.
But you will say, do we not find frequent Examples in Scripture, of Holy Men who have Prayed that God's Will might be done even in the bringing to pass that which was evil.
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Thus Ely when Samuel had denounced fearful Judgments both against himself and against his House, It is the Lord, says he, let him do what seems good unto him. 1 Sam 3.18.
Thus Ely when Samuel had denounced fearful Judgments both against himself and against his House, It is the Lord, Says he, let him do what seems good unto him. 1 Same 3.18.
And thus the Disciples, when upon Agabus 's Prophecy what Afflictions should happen unto St. Paul at Jerusalem, they would have perswaded him from going thither,
And thus the Disciples, when upon Agabus is Prophecy what Afflictions should happen unto Saint Paul At Jerusalem, they would have persuaded him from going thither,
And thus likewise our great Example, the Lord Jesus Christ himself, when he had prayed that the bitter Cup of his Passion might pass away from him, he seems to correct himself and make another Prayer, Not my Will, but thine be done, Luke 22.42.
And thus likewise our great Exampl, the Lord jesus christ himself, when he had prayed that the bitter Cup of his Passion might pass away from him, he seems to correct himself and make Another Prayer, Not my Will, but thine be done, Lycia 22.42.
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For by this expression, The Will of the Lord be done, we do not desire that those things should come to pass which will be grievous and afflicting to us;
For by this expression, The Will of the Lord be done, we do not desire that those things should come to pass which will be grievous and afflicting to us;
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but only testifie our ready subjection to the Sovereign Will of God, and a patient resignation of our selves and of all our concerns unto his disposal.
but only testify our ready subjection to the Sovereign Will of God, and a patient resignation of our selves and of all our concerns unto his disposal.
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But if it be the Will of his Purpose to inflict any evil, then our saying, Thy Will be done, is not so much a Prayer as a Testimony of our submission to his Will without murmuring or repining at his Providence.
But if it be the Will of his Purpose to inflict any evil, then our saying, Thy Will be done, is not so much a Prayer as a Testimony of our submission to his Will without murmuring or repining At his Providence.
And for our Protection and Safety to God's Power and Providence, with those three Heroick Persons, Dan. 3.16, 17. We are not careful, O King to answer thee in this matter.
And for our Protection and Safety to God's Power and Providence, with those three Heroic Persons, Dan. 3.16, 17. We Are not careful, Oh King to answer thee in this matter.
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And that we should seek to please him who is able to destroy both our Souls and theirs, than that we should please them, who when their rage reacheth highest, can destroy only this Body and vile Carcase.
And that we should seek to please him who is able to destroy both our Souls and theirs, than that we should please them, who when their rage reaches highest, can destroy only this Body and vile Carcase.
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Secondly, As this Particle, Thy, may be taken emphatically, Thy Will before all others; so likewise it may be taken exclusively, Thy Will and not our own be done.
Secondly, As this Particle, Thy, may be taken emphatically, Thy Will before all Others; so likewise it may be taken exclusively, Thy Will and not our own be done.
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Indeed, when we consider the Rebellions of our corrupt Appetites and Desires, and all those tumults and uproars they raise in our Souls against the Holy and Perfect Will of God;
Indeed, when we Consider the Rebellions of our corrupt Appetites and Desires, and all those tumults and uproars they raise in our Souls against the Holy and Perfect Will of God;
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and destructive to our selves, we shall find abundant need with our greatest fervency to pray, Thy Will and not our own be done. And thus I have finished the three First Enquiries, what this Will of God is,
and destructive to our selves, we shall find abundant need with our greatest fervency to pray, Thy Will and not our own be done. And thus I have finished the three First Enquiries, what this Will of God is,
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And here briefly, to resolve this, That the Will of God should be done on Earth, signifies, That it be done by Men living on the Earth, the place here being put for the persons in it.
And Here briefly, to resolve this, That the Will of God should be done on Earth, signifies, That it be done by Men living on the Earth, the place Here being put for the Persons in it.
And although there be several other Creatures besides Man, who do all of them serve him and fullfill his Will according to the Rank and Station which they all hold.
And although there be several other Creatures beside Man, who do all of them serve him and fulfil his Will according to the Rank and Station which they all hold.
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This Petition therefore, especially, if not only, respects us Men whom God hath made Lords of this Earth, putting all other Creatures in subjection under us. Now here we pray,
This Petition Therefore, especially, if not only, respects us Men whom God hath made lords of this Earth, putting all other Creatures in subjection under us. Now Here we pray,
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but wheresoever God hath spread abroad all Nations upon the face of the Earth, we are to desire of God for them Grace to enable them to do his Will, Psal. 67.2. Let thy ways be known upon Earth, and thy saving Health unto all Nations.
but wheresoever God hath spread abroad all nations upon the face of the Earth, we Are to desire of God for them Grace to enable them to do his Will, Psalm 67.2. Let thy ways be known upon Earth, and thy Saving Health unto all nations.
For this is that day wherein we may work the Works of God, and if we neglect to do the Will of God while we are here on Earth, it will be too late for ever,
For this is that day wherein we may work the Works of God, and if we neglect to do the Will of God while we Are Here on Earth, it will be too late for ever,
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Here we are as Apprentices that must learn the Trade of Holiness, that when our time is out, we may be fit to be made free Denizons of the New Jerusalem. Here we are to tune our Voices to the Praises of God,
Here we Are as Apprentices that must Learn the Trade of Holiness, that when our time is out, we may be fit to be made free Denizen of the New Jerusalem. Here we Are to tune our Voices to the Praises of God,
and clogg'd with Earthly Bodies, and encompassed about with manifold Infirmities? Is it not impossible ever to attain unto a Celestial and Heavenly Perfection in our Obedience?
and clogged with Earthly Bodies, and encompassed about with manifold Infirmities? Is it not impossible ever to attain unto a Celestial and Heavenly Perfection in our obedience?
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I Answer, True it is so, but yet this Prayer is not in vain, for it teacheth and engageth us to aim at and endeavour after the perfect Holiness of Angels and the Spirits of Just Men made Perfect.
I Answer, True it is so, but yet this Prayer is not in vain, for it Teaches and engageth us to aim At and endeavour After the perfect Holiness of Angels and the Spirits of Just Men made Perfect.
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because by our utmost endeavours after further measures and degrees of Holiness, we may very much assimilate our Obedience to that Obedience that is yielded to God's Will in Heaven it self,
Because by our utmost endeavours After further measures and Degrees of Holiness, we may very much assimilate our obedience to that obedience that is yielded to God's Will in Heaven it self,
They do all that God enjoyns them, not failing in the least Tittle of Observance; and therefore they are said, To follow the Lamb wheresoever he goes, Revel. 14.14.
They do all that God enjoins them, not failing in the least Tittle of Observance; and Therefore they Are said, To follow the Lamb wheresoever he Goes, Revel. 14.14.
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Hence it is ascribed to them as their proper and peculiar Character, Psal. 103.20. Bless the Lord, ye his Angels that excel in strength, that do his Commandments, hearkning to the voice of his Word.
Hence it is ascribed to them as their proper and peculiar Character, Psalm 103.20. Bless the Lord, you his Angels that excel in strength, that do his commandments, Harkening to the voice of his Word.
Thirdly, The Will of God is done in Heaven with zeal and ardency; and therefore it is said, Psal. 104.4. That God maketh his Angels and Messengers a Flame of Fire.
Thirdly, The Will of God is done in Heaven with zeal and ardency; and Therefore it is said, Psalm 104.4. That God makes his Angels and Messengers a Flame of Fire.
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And have not we abundance of need to pray for Conformity with them in this respect also? We do the Will of God so coldly and indifferently, that we our selves scarce take notice of what we are doing.
And have not we abundance of need to pray for Conformity with them in this respect also? We do the Will of God so coldly and indifferently, that we our selves scarce take notice of what we Are doing.
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And this expression of Wings, and the flying of Cherubims and Angels is frequently mentioned in Scripture, only to intimate to us, the expedition they use in the Service of God.
And this expression of Wings, and the flying of Cherubims and Angels is frequently mentioned in Scripture, only to intimate to us, the expedition they use in the Service of God.
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and are disputing the Will of our Sovereign Lord, when we should be obeying it? When we are clearly convinced that such a Duty is necessary to be done,
and Are disputing the Will of our Sovereign Lord, when we should be obeying it? When we Are clearly convinced that such a Duty is necessary to be done,
Certainly, this is not to do the Will of God on Earth, as it is done in Heaven, where, upon the first intimations of God's Will, they take Wings and execute it speedily.
Certainly, this is not to do the Will of God on Earth, as it is done in Heaven, where, upon the First intimations of God's Will, they take Wings and execute it speedily.
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And so should we in all our serving of God, do it with reverence and godly fear, preserving upon our Hearts an awful sense and regard of the dreadful Majesty before whom we appear.
And so should we in all our serving of God, do it with Reverence and godly Fear, preserving upon our Hearts an awful sense and regard of the dreadful Majesty before whom we appear.
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Sixthly, The Will of God is done in Heaven with constancy and perseverance. They serve God Day and Night, Rev. 7.15. and are never weary of his work, no more than they are of their own Happiness;
Sixthly, The Will of God is done in Heaven with constancy and perseverance. They serve God Day and Night, Rev. 7.15. and Are never weary of his work, no more than they Are of their own Happiness;
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Is there no other nor lower Pattern set us, than the perfect Obedience of Angels and Glorified Spirits? Let us not then content our selves with a comparative Obedience,
Is there no other nor lower Pattern Set us, than the perfect obedience of Angels and Glorified Spirits? Let us not then content our selves with a comparative obedience,
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What is this to the Pattern that God hath set us for our imitation? Perhaps thou dost but all this while compare thy self with those that are in Hell, and dost God's Will not much better than such have done,
What is this to the Pattern that God hath Set us for our imitation? Perhaps thou dost but all this while compare thy self with those that Are in Hell, and dost God's Will not much better than such have done,
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Dost thou endeavour to do his Will as Seraphims and Cherubims, and the whole Host of Blessed Spirits? Thou livest it may be not so like a Devil as others do;
Dost thou endeavour to do his Will as Seraphims and Cherubims, and the Whole Host of Blessed Spirits? Thou Livest it may be not so like a devil as Others do;
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but dost thou live like an Angel? Dost thou serve God with the same proportionable Zeal, Ardency, Delight, and Constancy, as those Holy Spirits do, who always stand in the presence of God, ready press'd to do his Will;
but dost thou live like an Angel? Dost thou serve God with the same proportionable Zeal, Ardency, Delight, and Constancy, as those Holy Spirits do, who always stand in the presence of God, ready pressed to do his Will;
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if not, neither endeavourest after so high a degree of Obedience and Purity, know that thy imitation of any lower Example than that of Heaven, can never suffice to bring thee to Heaven.
if not, neither endeavourest After so high a degree of obedience and Purity, know that thy imitation of any lower Exampl than that of Heaven, can never suffice to bring thee to Heaven.
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or such as immediately concerned our good. The First I have already considered. I now come to treat of those Petitions which immediately concern our own Good;
or such as immediately concerned our good. The First I have already considered. I now come to Treat of those Petitions which immediately concern our own Good;
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I begin with the First of these our Requests, or Petitions, for Temporal Blessings, contained in the Fourth Petition, Give us this Day our daily Bread; and here I shall consider,
I begin with the First of these our Requests, or Petitions, for Temporal Blessings, contained in the Fourth Petition, Give us this Day our daily Bred; and Here I shall Consider,
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Spiritual and Heavenly things are our greatest Concernments, and should be our greatest care; with these we should begin, and with these we should end;
Spiritual and Heavenly things Are our greatest Concernments, and should be our greatest care; with these we should begin, and with these we should end;
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And therefore this Bread that we here pray for, is elsewhere called the Staff of Bread, Psal. 105.16. He brake the Staff of Bread. Ezek. 5.6. I will break your Staff of Bread.
And Therefore this Bred that we Here pray for, is elsewhere called the Staff of Bred, Psalm 105.16. He brake the Staff of Bred. Ezekiel 5.6. I will break your Staff of Bred.
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and this Order hath seemed so strange and incongruous to some, that hereupon alone they have been moved to affirm that this Bread which we here ask is not any Temporal good thing,
and this Order hath seemed so strange and incongruous to Some, that hereupon alone they have been moved to affirm that this Bred which we Here ask is not any Temporal good thing,
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and happy addition to those Natural good things he bestows upon us. Secondly, Because we are usually more sensible of our Temporal than of our Spiritual wants;
and happy addition to those Natural good things he bestows upon us. Secondly, Because we Are usually more sensible of our Temporal than of our Spiritual Wants;
When therefore thou comest to this Petition, think with thy self, O Christian, if I must pray fervently and affectionately for my daily Bread, which can only nourish my vile Carcase for a few short years;
When Therefore thou Comest to this Petition, think with thy self, Oh Christian, if I must pray fervently and affectionately for my daily Bred, which can only nourish my vile Carcase for a few short Years;
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How much more importunate ought I to be, for the Pardon of my Sins, and those Spiritual Mercies and Blessings, without which my precious and immortal Soul must eternally perish? Since Christ hath commanded us not to labour,
How much more importunate ought I to be, for the Pardon of my Sins, and those Spiritual mercies and Blessings, without which my precious and immortal Soul must eternally perish? Since christ hath commanded us not to labour,
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and by consequence not to pray for that Meat which perisheth, with any comparative industry and earnestness, to our labouring and praying for that which endureth to Eternal Life.
and by consequence not to pray for that Meat which Perishes, with any comparative industry and earnestness, to our labouring and praying for that which Endureth to Eternal Life.
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And therefore as when God speaks of a Famine, he calls it a Famine of Bread, Amos 8.11. Not as if a scarcity of Bread were the only Dearth intended by it, but that there should be likewise a want of all things requisite to the sustentation of Life.
And Therefore as when God speaks of a Famine, he calls it a Famine of Bred, Amos 8.11. Not as if a scarcity of Bred were the only Dearth intended by it, but that there should be likewise a want of all things requisite to the sustentation of Life.
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and would not have any of the low Conveniences of this present Life to have any place in a Prayer, all whose other parts are so Spiritual and Heavenly, and the whole so short and compendious;
and would not have any of the low Conveniences of this present Life to have any place in a Prayer, all whose other parts Are so Spiritual and Heavenly, and the Whole so short and compendious;
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and Living Bread which came down from Heaven, verse 51. But here seemeth no place for any such Mystical Interpretation, the Word Bread being put without any addition or like circumstance that might refer it to Christ, or to Spiritual things;
and Living Bred which Come down from Heaven, verse 51. But Here seems no place for any such Mystical Interpretation, the Word Bred being put without any addition or like circumstance that might refer it to christ, or to Spiritual things;
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yet neither is unworthy of a Christian whose Affections and Conversation is in Heaven, to beg at God's Hands those Mercies that he knows needful for the support and comfort of this present Life;
yet neither is unworthy of a Christian whose Affections and Conversation is in Heaven, to beg At God's Hands those mercies that he knows needful for the support and Comfort of this present Life;
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First, They are needful for us, as the means that God hath appointed for the preservation of our Temporal Life and Being, in which we have so many opportunities to serve and glorifie him,
First, They Are needful for us, as the means that God hath appointed for the preservation of our Temporal Life and Being, in which we have so many opportunities to serve and Glorify him,
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or to open a Spring and Fountain in the Cruise of Oyl; but he chooseth rather to supply these Wants than to cease them, to keep us in a continual dependance upon him, that the sense of our necessities might engage us to have continual recourse unto God for relief.
or to open a Spring and Fountain in the Cruise of Oil; but he chooses rather to supply these Wants than to cease them, to keep us in a continual dependence upon him, that the sense of our necessities might engage us to have continual recourse unto God for relief.
Secondly, As Temporal good things are needful for us, so God hath promised to give them to us: Psal. 50.15. Call upon me in the Day of Trouble, and I will deliver thee.
Secondly, As Temporal good things Are needful for us, so God hath promised to give them to us: Psalm 50.15. Call upon me in the Day of Trouble, and I will deliver thee.
And, My God, says the Apostle, shall supply all your wants, Phil. 4.19. The Lord will give Grace and Glory, and no good thing will he with-hold from them that walk uprightly, Psal. 84.13.
And, My God, Says the Apostle, shall supply all your Wants, Philip 4.19. The Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly, Psalm 84.13.
for they are only conditionally promised. And these conditions are two-fold. If they be consistent with God's pleasure, and if they be conducible to our good;
for they Are only conditionally promised. And these conditions Are twofold. If they be consistent with God's pleasure, and if they be conducible to our good;
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is the God of thy Health and Strength, and loadeth thee daily with his Benefits. If thou hast riches, it is the Blessing of God that maketh rich, Prov. 10.22. It is God that giveth thee Power to get Wealth, Deut. 8.18. Hast thou Credit and Reputation? It is God that hideth thee from the Scourge of Tongues, Job 5.21. Hast thou Friends? It is God that giveth thee Favour in their sight.
is the God of thy Health and Strength, and loadeth thee daily with his Benefits. If thou hast riches, it is the Blessing of God that makes rich, Curae 10.22. It is God that gives thee Power to get Wealth, Deuteronomy 8.18. Hast thou Credit and Reputation? It is God that Hideth thee from the Scourge of Tongues, Job 5.21. Hast thou Friends? It is God that gives thee Favour in their sighed.
And therefore when we pray that God would give us our daily Bread, we pray not only that God would give us the Possession and Enjoyment of Earthly Comforts;
And Therefore when we pray that God would give us our daily Bred, we pray not only that God would give us the Possession and Enjoyment of Earthly Comforts;
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but that he would put Virtue and Efficacy into them, by his Blessing upon them, to be subservient to our relief and support, without which the Staff of Bread would break under us,
but that he would put Virtue and Efficacy into them, by his Blessing upon them, to be subservient to our relief and support, without which the Staff of Bred would break under us,
Secondly, Let us consider, the Specification of this Blessing, or the Kind and Quality of it, our daily Bread. This Word NONLATINALPHABET, is variously rendred, I shall not trouble you with the particular Notions of it;
Secondly, Let us Consider, the Specification of this Blessing, or the Kind and Quality of it, our daily Bred. This Word, is variously rendered, I shall not trouble you with the particular Notions of it;
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And it is the same with what is expressed in that excellent Prayer of Agur. Prov. 30.8. Give me neither Poverty nor Riches, feed me with Food convenient for me.
And it is the same with what is expressed in that excellent Prayer of Agur. Curae 30.8. Give me neither Poverty nor Riches, feed me with Food convenient for me.
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But now because the measures of necessities are divers, and that may be but daily bread to one, which to another is superfluity, it will be requisite to shew you by what necessities our Prayers are to be bounded.
But now Because the measures of necessities Are diverse, and that may be but daily bred to one, which to Another is superfluity, it will be requisite to show you by what necessities our Prayers Are to be bounded.
I Answer, First, We may pray for the supply of all our Natural necessities: And to this the Sovereign Principle of self-preservation strongly obligeth us.
I Answer, First, We may pray for the supply of all our Natural necessities: And to this the Sovereign Principle of self-preservation strongly obliges us.
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Secondly, Besides things that are naturally necessary, there are things that are civilly necessary, which are not so absolutely Imperious as the other;
Secondly, Beside things that Are naturally necessary, there Are things that Are civilly necessary, which Are not so absolutely Imperious as the other;
For Cedars require more Sap than Shrubs: And for such as these to pray against poverty, is possibly to pray for much more than would make private persons rich.
For Cedars require more Sap than Shrubs: And for such as these to pray against poverty, is possibly to pray for much more than would make private Persons rich.
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and according to the Judgment of Christian prudence, apparently needful, for those whom we are bound to provide for, that they may live honestly and decently.
and according to the Judgement of Christian prudence, apparently needful, for those whom we Are bound to provide for, that they may live honestly and decently.
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But we must take heed that neither Covetousness nor Ambition impose upon us, and make us measure necessaries by our inordinate Desires, rather than by our real Wants.
But we must take heed that neither Covetousness nor Ambition impose upon us, and make us measure necessaries by our inordinate Desires, rather than by our real Wants.
For whatsoever is more than enough for our present State and Comfortable Subsistence, is not our daily Bread, but the Bread of the Poor, out of whose mouths we snatch it.
For whatsoever is more than enough for our present State and Comfortable Subsistence, is not our daily Bred, but the Bred of the Poor, out of whose mouths we snatch it.
And whatsoever we lay up with great designs of enlarging our selves or our Posterity beyond our Lawful measure, are but Treasures of wickedness, whose rust will Witness against us at the last day.
And whatsoever we lay up with great designs of enlarging our selves or our Posterity beyond our Lawful measure, Are but Treasures of wickedness, whose rust will Witness against us At the last day.
So God allows many Wicked Men many Earthly Enjoyments out of the meer bounty of Prison-Provision, to keep them alive till they are brought forth to their Execution.
So God allows many Wicked Men many Earthly Enjoyments out of the mere bounty of Prison-Provision, to keep them alive till they Are brought forth to their Execution.
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and they being united unto Christ, and his Spiritual Offspring, are Heirs with Christ, and Co-heirs of all that ample Dominion which Christ himself possesseth.
and they being united unto christ, and his Spiritual Offspring, Are Heirs with christ, and Coheirs of all that ample Dominion which christ himself Possesses.
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And upon this ground the Apostle tells the Corinthians, in 1 Cor. 3.22, 23. All things are yours, the World, things present and things to come, all are yours;
And upon this ground the Apostle tells the Corinthians, in 1 Cor. 3.22, 23. All things Are yours, the World, things present and things to come, all Are yours;
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and he subjoyns this reason for it, for ye are Christ's. But yet this Spiritual Right is not to be extended to an Usurpation upon the Temporal Enjoyments of others.
and he subjoins this reason for it, for you Are Christ's. But yet this Spiritual Right is not to be extended to an Usurpation upon the Temporal Enjoyments of Others.
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There is a continual Spring and Fountain of necessities within us, and therefore we must have continual recourse unto God by prayer, that he would daily satisfie and supply our Wants,
There is a continual Spring and Fountain of necessities within us, and Therefore we must have continual recourse unto God by prayer, that he would daily satisfy and supply our Wants,
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Again, by teaching us to pray for our Temporal Comforts this day, our Saviour tacitly intimates to us, that we should be content with our daily allowance.
Again, by teaching us to pray for our Temporal Comforts this day, our Saviour tacitly intimates to us, that we should be content with our daily allowance.
Secondly, Health and Strength of Body, which is indeed the greatest of Temporal Blessings, and the salt to all the rest, without which they are unsavory and tasteless.
Secondly, Health and Strength of Body, which is indeed the greatest of Temporal Blessings, and the salt to all the rest, without which they Are unsavoury and tasteless.
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The Two which remain respect Spiritual Blessings, of which the former (which is the Fifth Petition in Order of this most Excellent Prayer) is for the Pardon of Sin, Forgive us our Debts, as we forgive our Debtors.
The Two which remain respect Spiritual Blessings, of which the former (which is the Fifth Petition in Order of this most Excellent Prayer) is for the Pardon of since, Forgive us our Debts, as we forgive our Debtors.
We have forfeited all into the hands of God's Justice, and he is pleased to make us know our obnoxiousness to his Power and Wrath, by denying or taking from us those Temporal good things as a due,
We have forfeited all into the hands of God's justice, and he is pleased to make us know our obnoxiousness to his Power and Wrath, by denying or taking from us those Temporal good things as a due,
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though the least punishment of our deserts, Esai. 59.2. Your Iniquities have separated between you and your God, and your Sins have hid his Face from you, that he will not hear you.
though the least punishment of our deserts, Isaiah. 59.2. Your Iniquities have separated between you and your God, and your Sins have hid his Face from you, that he will not hear you.
And therefore when we have prayed for our daily Bread, we are to pray likewise for the Pardon of our Sins. That the Partition between God and us may be removed,
And Therefore when we have prayed for our daily Bred, we Are to pray likewise for the Pardon of our Sins. That the Partition between God and us may be removed,
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And therefore, if we would have our daily Bread given us, or Comfort and Blessing with it, we ought earnestly to beg the Pardon of our Sins, which are like the Worm in Jonah 's Goard, which will wither and devour all our Enjoyments.
And Therefore, if we would have our daily Bred given us, or Comfort and Blessing with it, we ought earnestly to beg the Pardon of our Sins, which Are like the Worm in Jonah is Guard, which will wither and devour all our Enjoyments.
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Secondly, The Condition or Proportion, or Plea and Argument, (call it which you will) for the obtaining of this forgiveness, as we forgive our Debtors.
Secondly, The Condition or Proportion, or Plea and Argument, (call it which you will) for the obtaining of this forgiveness, as we forgive our Debtors.
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First, As we are Creatures, we owe the Debt of Obedience: And to the payment of this Debt we stand bound both to the absolute Sovereignty of God, who is the Supreme Lord of all his Creatures,
First, As we Are Creatures, we owe the Debt of obedience: And to the payment of this Debt we stand bound both to the absolute Sovereignty of God, who is the Supreme Lord of all his Creatures,
he maintains us at his own Cost and Charge, he enlargeth us when we are in Streights, relieves us when we are in Wants, Counsels us when we are in Doubts, Comforts us when we are in Sorrows, Delivers us in our Dangers;
he maintains us At his own Cost and Charge, he enlarges us when we Are in Straights, relieves us when we Are in Wants, Counsels us when we Are in Doubts, Comforts us when we Are in Sorrows, Delivers us in our Dangers;
and besides the manifold Temporal Mercies we daily receive from him, gives us the Means, the Hopes and Promises of obtaining far better things at his Hands, even Eternal Life and Glory:
and beside the manifold Temporal mercies we daily receive from him, gives us the Means, the Hope's and Promises of obtaining Far better things At his Hands, even Eternal Life and Glory:
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And therefore certainly upon these Accounts we owe him all possible Service and Obedience. And indeed it is but Reason we should employ all for him; from whom we receive all;
And Therefore Certainly upon these Accounts we owe him all possible Service and obedience. And indeed it is but Reason we should employ all for him; from whom we receive all;
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For it is altogether inconsistent with the Notion and Being of a Creature, to be discharged from its Obligation to the Laws and Commands of its Creator;
For it is altogether inconsistent with the Notion and Being of a Creature, to be discharged from its Obligation to the Laws and Commands of its Creator;
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that is, it would make the Creature to be no longer a Creature but a Deity. We do not therefore pray, that God would forgive us this Debt; no, he cannot so far deny himself,
that is, it would make the Creature to be no longer a Creature but a Deity. We do not Therefore pray, that God would forgive us this Debt; no, he cannot so Far deny himself,
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So against us is produced the Hand-writing of the Law, and we not having performed the Condition of the Bond, stand liable to the Forfeiture and Penalty, which is no less than Curses,
So against us is produced the Handwriting of the Law, and we not having performed the Condition of the Bound, stand liable to the Forfeiture and Penalty, which is no less than Curses,
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and although we did not personally contract the Debt, yet as being the wretched Heirs and Executors of fallen Adam, the Debt is legally devolved upon us and become ours.
and although we did not personally contract the Debt, yet as being the wretched Heirs and Executors of fallen Adam, the Debt is legally devolved upon us and become ours.
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God sets all our Sins down in order in his Debt-book; some as Talents, and some as Pence. Our flagitious Crimes and hainous Impieties, our presumptuous Sins, committed against Light, Knowledge, Conscience, Convictions, Mercies, and Judgments;
God sets all our Sins down in order in his Debt-book; Some as Talents, and Some as Pence. Our flagitious Crimes and heinous Impieties, our presumptuous Sins, committed against Light, Knowledge, Conscience, Convictions, mercies, and Judgments;
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And therefore we have it expressed concerning the last Judgment, that the Books were opened, and the Dead were Judged, out of those things which were written in the Books, according to their Works, Rev. 20.12. What now are these Books, but the two great Volumes of God's remembrance, and our own Consciences? These are two Tallies evenly struck, that shall justly represent the same Sum and Debt, and God's strict Justice will not then abate thee any thing of its utmost due;
And Therefore we have it expressed Concerning the last Judgement, that the Books were opened, and the Dead were Judged, out of those things which were written in the Books, according to their Works, Rev. 20.12. What now Are these Books, but the two great Volumes of God's remembrance, and our own Consciences? These Are two Tallies evenly struck, that shall justly represent the same Sum and Debt, and God's strict justice will not then abate thee any thing of its utmost endue;
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Our present impunity tempts us to question his Omniscience, and to suspect his Threatnings; and because he winks at us, we are ready to conclude that he is Blind;
Our present impunity tempts us to question his Omniscience, and to suspect his Threatenings; and Because he winks At us, we Are ready to conclude that he is Blind;
but the least shadow of a thought that gives but an umbrage of vanity to thy Mind, the least motion and heaving of thy Heart towards a sinful Object, the exhaling but of one sinful Desire, the wavering of thy Fancy, a glance of thine Eye, is a Debt contracted with the infinite Justice of God;
but the least shadow of a Thought that gives but an umbrage of vanity to thy Mind, the least motion and heaving of thy Heart towards a sinful Object, the exhaling but of one sinful Desire, the wavering of thy Fancy, a glance of thine Eye, is a Debt contracted with the infinite justice of God;
and a Debt that without forgiveness must be paid in the Infernal Prison of Hell: So says our Saviour, Matth. 5.26. Verily thou shalt not come out thence till thou hast paid the utmost Farthing.
and a Debt that without forgiveness must be paid in the Infernal Prison of Hell: So Says our Saviour, Matthew 5.26. Verily thou shalt not come out thence till thou hast paid the utmost Farthing.
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nor think, with the Papists, that there are some sorts of Sins that do not deserve Death, which they call Venial Sins, in opposition to other more gross and hainous Sins, which they allow to be Mortal. Believe it, the least prick at the Heart is deadly; and so is the least Sin to the Soul. And indeed it is a Contradiction to call any Sin Venial, in their sence, who hold it is not worthy of Damnation;
nor think, with the Papists, that there Are Some sorts of Sins that do not deserve Death, which they call Venial Sins, in opposition to other more gross and heinous Sins, which they allow to be Mortal. Believe it, the least prick At the Heart is deadly; and so is the least since to the Soul. And indeed it is a Contradiction to call any since Venial, in their sense, who hold it is not worthy of Damnation;
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Again, all the Sins of finally impenitent and unbelieving Wretches are eventually Mortal, and shall certainly be punished at last with Eternal Death and Damnation;
Again, all the Sins of finally impenitent and unbelieving Wretches Are eventually Mortal, and shall Certainly be punished At last with Eternal Death and Damnation;
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And God will render Indignation and Wrath, Tribulation and Anguish, upon every Soul of Man that doth evil, Rom. 2.9. All Sins whatsoever are Mortal meritoriously, both in the Penitent and in the Impenitent;
And God will render Indignation and Wrath, Tribulation and Anguish, upon every Soul of Man that does evil, Rom. 2.9. All Sins whatsoever Are Mortal meritoriously, both in the Penitent and in the Impenitent;
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nor the same Degree of Torments in Hell; for those Sins which are accounted most Trivial and Venial, are in themselves Violations of the Holy Law of God,
nor the same Degree of Torments in Hell; for those Sins which Are accounted most Trivial and Venial, Are in themselves Violations of the Holy Law of God,
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nay, let it be but the first rudiment and imperfect draught of a Thought not yet finished, without a full satisfaction and expiation, this small Debt would cast us into Prison, this little Sin would sink us irrecoverably into Hell, and lay us under the Revenges of the Almighty God for ever.
nay, let it be but the First rudiment and imperfect draught of a Thought not yet finished, without a full satisfaction and expiation, this small Debt would cast us into Prison, this little since would sink us irrecoverably into Hell, and lay us under the Revenges of the Almighty God for ever.
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so many Deaths and Hells heaped up one upon another have they deserved, and without intervention of a full payment and satisfaction must they be adjudged to undergo? For though the least degree of Divine Wrath be a tormenting Hell; yet God will inflame his Wrath to as many degrees of acrimony and sharpness as they have committed Sins, till their Punishment be equal to their Offences, and become infinitely intolerable.
so many Death's and Hells heaped up one upon Another have they deserved, and without intervention of a full payment and satisfaction must they be adjudged to undergo? For though the least degree of Divine Wrath be a tormenting Hell; yet God will inflame his Wrath to as many Degrees of acrimony and sharpness as they have committed Sins, till their Punishment be equal to their Offences, and become infinitely intolerable.
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and a piece of Will-worship, which will meet with that sad Greeting at the last Day, who hath required these things at your Hands? If it be required, it is no more than thou owest to God before,
and a piece of Will-worship, which will meet with that sad Greeting At the last Day, who hath required these things At your Hands? If it be required, it is no more than thou owest to God before,
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No that satisfaction must be eternally making; and therefore the punishment must be eternally lasting: For every Sin, even the least Sin, is committed against an infinite God;
No that satisfaction must be eternally making; and Therefore the punishment must be eternally lasting: For every since, even the least since, is committed against an infinite God;
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But because this is impossible, thy Woes and Torments in Hell must be Eternal, that they may be some way infinite as the Justice is which thou hast offended;
But Because this is impossible, thy Woes and Torments in Hell must be Eternal, that they may be Some Way infinite as the justice is which thou hast offended;
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And now wretched Creatures that we are, whither shall we turn our selves? what hope, what relief can we find? shall we flatter our selves that God will not require our sins at our hands? no:
And now wretched Creatures that we Are, whither shall we turn our selves? what hope, what relief can we find? shall we flatter our selves that God will not require our Sins At our hands? no:
He hath told us as plainly as the mouth of Truth can utter it, that the Wages of sin is Death, and the ways Sinners choose, lead down to the Chambers of Hell and Destruction. Our own Misery is our own choice.
He hath told us as plainly as the Mouth of Truth can utter it, that the Wages of since is Death, and the ways Sinners choose, led down to the Chambers of Hell and Destruction. Our own Misery is our own choice.
And if we will be so obstinate as after these manifest representations, to choose Hell and Death, it is but Reason and Justice that we should have our own Choice;
And if we will be so obstinate as After these manifest representations, to choose Hell and Death, it is but Reason and justice that we should have our own Choice;
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And thus much concerning the acknowledgement we make in this Petition, our Debts. Debts, vast and infinite, which the Justice of God will strictly require of Sinners in their Eternal Condemnation.
And thus much Concerning the acknowledgement we make in this Petition, our Debts. Debts, vast and infinite, which the justice of God will strictly require of Sinners in their Eternal Condemnation.
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But what is there no hope? Is there no possibility to cross the Book, to cancel the Obligation whereby we stand bound to the revenging Justice of God, and everlasting Sufferings?
But what is there no hope? Is there no possibility to cross the Book, to cancel the Obligation whereby we stand bound to the revenging justice of God, and everlasting Sufferings?
the intrinsecal and formal, and that is the desert of punishment, which sin always necessarily carries in it as it is a violation of a Holy and Righteous Commandment.
the intrinsical and formal, and that is the desert of punishment, which since always necessarily carries in it as it is a violation of a Holy and Righteous Commandment.
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Secondly, Therefore Pardon of sin removes that guilt which consists in the adventitious Appointment or Ordination of the sinner unto Punishment, flowing from the Will of God, who hath in his Law threatned to inflict Eternal Death as the Reward and Wages of sin.
Secondly, Therefore Pardon of since removes that guilt which consists in the adventitious Appointment or Ordination of the sinner unto Punishment, flowing from the Will of God, who hath in his Law threatened to inflict Eternal Death as the Reward and Wages of since.
Or else he appoints them to undergo the punishment of their sins Mystically, as being by Faith made one with the Lord Jesus Christ, who himself hath born our sins in his own Body on the Tree.
Or Else he appoints them to undergo the punishment of their Sins Mystically, as being by Faith made one with the Lord jesus christ, who himself hath born our Sins in his own Body on the Tree.
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God never Pardons but he likewise punishes the very sin that he Pardons; he punisheth it in our surety and undertaker when he forgives it to a Believer.
God never Pardons but he likewise Punishes the very since that he Pardons; he Punisheth it in our surety and undertaker when he forgives it to a Believer.
But yet notwithstanding that God thus takes Vengeance on our sins, he doth Graciously Pardon them when he releaseth our Personal Obligation unto punishment,
But yet notwithstanding that God thus Takes Vengeance on our Sins, he does Graciously Pardon them when he releaseth our Personal Obligation unto punishment,
This now is that Pardon of sin which we pray for when we say, Forgive us our Debts. And for the more full Explication of it, I shall lay down these following positions.
This now is that Pardon of since which we pray for when we say, Forgive us our Debts. And for the more full Explication of it, I shall lay down these following positions.
and are so far from having in them any infinite worth and value to counterbalance our sins, that the defects of them add to the number of our other Transgressions.
and Are so Far from having in them any infinite worth and valve to counterbalance our Sins, that the defects of them add to the number of our other Transgressions.
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Without shedding of Blood there is no remission, says the Apostle, Heb. 9.22. And this is my Blood which was shed for the Remission of sins, Matth. 26.28.
Without shedding of Blood there is no remission, Says the Apostle, Hebrew 9.22. And this is my Blood which was shed for the Remission of Sins, Matthew 26.28.
And although possibly God might according to his absolute Sovereignty have freely remitted all the sins of all the World, without any kind of Satisfaction, only by a Free and Gracious Act of Mercy:
And although possibly God might according to his absolute Sovereignty have freely remitted all the Sins of all the World, without any kind of Satisfaction, only by a Free and Gracious Act of Mercy:
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Yet considering that he had otherwise declared in his unalterable Word of Truth, that there must be a recompence made him for all our offences, it had been a wrong to his Veracity, if not to his Justice, to have granted the Pardon of any one sin without the intervention of a full price and satisfaction.
Yet considering that he had otherwise declared in his unalterable Word of Truth, that there must be a recompense made him for all our offences, it had been a wrong to his Veracity, if not to his justice, to have granted the Pardon of any one since without the intervention of a full price and satisfaction.
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for had the Person been finite, the Sufferings must have been Eternal, otherwise they could not have been proportionable to the offence, which requires an infinite Satisfaction:
for had the Person been finite, the Sufferings must have been Eternal, otherwise they could not have been proportionable to the offence, which requires an infinite Satisfaction:
but he Pardons not those very sins to Christ, to whom they were imputed, but exacted Satisfaction from him to the very utmost rigour of Justice. Hence it follows,
but he Pardons not those very Sins to christ, to whom they were imputed, but exacted Satisfaction from him to the very utmost rigour of justice. Hence it follows,
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Indeed both Mercy and Justice are concurrent in it, for since by the Union of Faith we are made one Mystical Body with Christ, it could not consist with the Equity of God to punish the sins of Believers in their own Persons;
Indeed both Mercy and justice Are concurrent in it, for since by the union of Faith we Are made one Mystical Body with christ, it could not consist with the Equity of God to Punish the Sins of Believers in their own Persons;
Indeed after Pardon, we still retain sinful and corrupt Natures, and there is that Original Pollution in us that can never be totally dislodged in this Life.
Indeed After Pardon, we still retain sinful and corrupt Nature's, and there is that Original Pollution in us that can never be totally dislodged in this Life.
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The Malefactor that is legally discharged, either by satisfying the Law, or by his Princes Grace and Favour towards him, is no more reputed a Malefactor, but as Just and Righteous as if he had never offended.
The Malefactor that is legally discharged, either by satisfying the Law, or by his Princes Grace and Favour towards him, is no more reputed a Malefactor, but as Just and Righteous as if he had never offended.
We have them both joyned together, Ephes. 1.6, 7. He hath made us accepted in the Beloved, in whom we have Redemption through his Blood, even the forgiveness of sins.
We have them both joined together, Ephesians 1.6, 7. He hath made us accepted in the beloved, in whom we have Redemption through his Blood, even the forgiveness of Sins.
For to be accepted of God in Christ, is no other than for God through the Righteousness and Obedience of Christ imputed to us, to own and acknowledge us to have a Right to Heaven.
For to be accepted of God in christ, is no other than for God through the Righteousness and obedience of christ imputed to us, to own and acknowledge us to have a Right to Heaven.
And therefore we have mention of Pardon and an Inheritance together, in St. Paul 's Commission to his Ministery, Acts 26.18. That they may receive forgiveness of sins, and an Inheritance among them that are Sanctified.
And Therefore we have mention of Pardon and an Inheritance together, in Saint Paul is Commission to his Ministry, Acts 26.18. That they may receive forgiveness of Sins, and an Inheritance among them that Are Sanctified.
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it is not meerly to remove the Curse and Wrath thy sins have deserved (though that alone can never sufficiently be admired) but the same hand that plucks thee out of Hell by Pardon, lifts thee up to Heaven by what he gives thee together with thy Pardon,
it is not merely to remove the Curse and Wrath thy Sins have deserved (though that alone can never sufficiently be admired) but the same hand that plucks thee out of Hell by Pardon, lifts thee up to Heaven by what he gives thee together with thy Pardon,
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And lest, we might possibly fear God will implead us for them without Book, the Prophet adds forgetting, unto blotting out, Esai. 43.25. I even I am he that blotteth out thy Transgressions for my Names sake, and I will not remember thy sins.
And lest, we might possibly Fear God will implead us for them without Book, the Prophet adds forgetting, unto blotting out, Isaiah. 43.25. I even I am he that blots out thy Transgressions for my Names sake, and I will not Remember thy Sins.
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And lest we should suspect he should turn again to behold them, it is called, a casting of them into the bottom of Sea, Mic. 7.19. as we do with things we would have irrecoverably lost and gone.
And lest we should suspect he should turn again to behold them, it is called, a casting of them into the bottom of Sea, Mic. 7.19. as we do with things we would have irrecoverably lost and gone.
Yea, and so perfect an Abolition shall be made of all our Iniquities, that though Divine Justice should enter into a strict search and scrutiny after them, they shall not be found against us.
Yea, and so perfect an Abolition shall be made of all our Iniquities, that though Divine justice should enter into a strict search and scrutiny After them, they shall not be found against us.
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How hath God heaped up Expressions of his Grace and Mercy one upon another? and studied words as it were to assure us of the Validity of our Pardon, giving to us abounding Consolations as our sins have been abounding.
How hath God heaped up Expressions of his Grace and Mercy one upon Another? and studied words as it were to assure us of the Validity of our Pardon, giving to us abounding Consolations as our Sins have been abounding.
And therefore when Christ cured the Paralytick, the Scribes and Pharisees storm'd at him for a Blasphemer, for saying, Be of good chear, thy Sins are forgiven thee:
And Therefore when christ cured the Paralytic, the Scribes and Pharisees stormed At him for a Blasphemer, for saying, Be of good cheer, thy Sins Are forgiven thee:
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but to convince them that they themselves were Blasphemers, in applying it to him, proves his Deity by a Miracle, and demonstrates his Authority to forgive Sins, by his Power in healing Diseases.
but to convince them that they themselves were Blasphemers, in applying it to him, Proves his Deity by a Miracle, and demonstrates his authority to forgive Sins, by his Power in healing Diseases.
The former belongs only to God, who by the meer Authority of his Grace and Mercy doth freely and fully acquit us of our Guilt, without requiring any thing at our Hands, by way of recompence or punishment.
The former belongs only to God, who by the mere authority of his Grace and Mercy does freely and Fully acquit us of our Gilded, without requiring any thing At our Hands, by Way of recompense or punishment.
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Now for any Creature, either in Heaven or Earth, to assume this to himself, is a most insolent and Blasphemous Pride; which while the Pope of Rome doth, he hath given us the strongest Argument that can be, to assert and prove him to be the Antichrist, and that Son of Perdition; for among the many Characters that are given of Antichrist, all of which do more than sufficiently belong unto him, this is one, that he exalteth himself above all that is called God, 2. Thess. 2.4.
Now for any Creature, either in Heaven or Earth, to assume this to himself, is a most insolent and Blasphemous Pride; which while the Pope of Room does, he hath given us the Strongest Argument that can be, to assert and prove him to be the Antichrist, and that Son of Perdition; for among the many Characters that Are given of Antichrist, all of which do more than sufficiently belong unto him, this is one, that he Exalteth himself above all that is called God, 2. Thess 2.4.
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and transferring States, making Princes themselves far more inferiour to him, than their Subjects are to them;) but also above the only Living and True God,
and transferring States, making Princes themselves Far more inferior to him, than their Subject's Are to them;) but also above the only Living and True God,
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For if a Prince should Pardon the Injury that one Subject doth the other, he must command the Person grieved not to molest or prosecute him that hath done the Wrong,
For if a Prince should Pardon the Injury that one Subject does the other, he must command the Person grieved not to molest or prosecute him that hath done the Wrong,
but to rest himself contented that it is the Pope 's Will and Pleasure to have it so? What is this but to exalt himself above all that is called God, not only on Earth,
but to rest himself contented that it is the Pope is Will and Pleasure to have it so? What is this but to exalt himself above all that is called God, not only on Earth,
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The former Remission is the Office or Ministery of the Holy Ghost sealing of us up unto the Day of Redemption, by his silent and most comfortable Testimony, witnessing unto us that our Sins are pardoned, and our Persons accepted.
The former Remission is the Office or Ministry of the Holy Ghost sealing of us up unto the Day of Redemption, by his silent and most comfortable Testimony, witnessing unto us that our Sins Are pardoned, and our Persons accepted.
The External Declaration of Remission of Sins, is an open publication to all humble Penitent Sinners the Absolution and Pardon of their Offences, according to the tenor of God's Faithful Promises.
The External Declaration of Remission of Sins, is an open publication to all humble Penitent Sinners the Absolution and Pardon of their Offences, according to the tenor of God's Faithful Promises.
that is, whose Sins you declare that God hath remitted, they are remitted, not absolutely but conditionally, in case Men come up to the performance of those conditions, upon which God hath promised Pardon and Forgiveness, which are Faith and Repentance.
that is, whose Sins you declare that God hath remitted, they Are remitted, not absolutely but conditionally, in case Men come up to the performance of those conditions, upon which God hath promised Pardon and Forgiveness, which Are Faith and Repentance.
And therefore in our Publick Prayers, where the whole Congregation hath made an humble Confession of their Sins, the Minister according to his Office and Power given him by Christ, declares to them, That God Pardons and Absolves all them that truly Repent,
And Therefore in our Public Prayers, where the Whole Congregation hath made an humble Confessi of their Sins, the Minister according to his Office and Power given him by christ, declares to them, That God Pardons and Absolves all them that truly repent,
yet the meaning is the same, he absolves him Officially not Judicially; he Absolves by declaring him Absolved and Pardoned upon his sincere Faith and Repentance;
yet the meaning is the same, he absolves him Officially not Judicially; he Absolves by declaring him Absolved and Pardoned upon his sincere Faith and Repentance;
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A Practice as far from bordering upon the intolerable Arrogance of Antichrist; as it is on the other side from yielding enough to the express Authority of Christ to adjudge it vain and fruitless.
A Practice as Far from bordering upon the intolerable Arrogance of Antichrist; as it is on the other side from yielding enough to the express authority of christ to adjudge it vain and fruitless.
So here, it is God only who Pardons Sinners, the Minister's part is in a solemn and official manner to Pronounce and Proclaim this Pardon, to all that shall accept it upon the Terms on which it is offered by God.
So Here, it is God only who Pardons Sinners, the Minister's part is in a solemn and official manner to Pronounce and Proclaim this Pardon, to all that shall accept it upon the Terms on which it is offered by God.
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but it must commit a Trespass upon the Divine Law, and break through those bounds that God hath set about every Man's Propriety and Right to defend it against unjust Invaders:
but it must commit a Trespass upon the Divine Law, and break through those bounds that God hath Set about every Man's Propriety and Right to defend it against unjust Invaders:
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But yet if any shall dare to violate this, we must forgive them so far forth as it is a wrong to us, (as I shall shew more largely hereafter;) but we cannot pretend to forgive the wrong that they have done to God in wronging us;
But yet if any shall Dare to violate this, we must forgive them so Far forth as it is a wrong to us, (as I shall show more largely hereafter;) but we cannot pretend to forgive the wrong that they have done to God in wronging us;
Whosoever believes in him shall obtain remission of Sins, Acts 10.43. Repent, says the Apostle, that your Sins may be blotted out, when the times of refreshing shall come, Acts 3.19. Think not therefore, O Soul, when thy Conscience is oppressed with the Guilt of Sin, think not what Expiation thou must make, what Ransom thou must pay to God;
Whosoever believes in him shall obtain remission of Sins, Acts 10.43. repent, Says the Apostle, that your Sins may be blotted out, when the times of refreshing shall come, Acts 3.19. Think not Therefore, Oh Soul, when thy Conscience is oppressed with the Gilded of since, think not what Expiation thou must make, what Ransom thou must pay to God;
say not, Wherewith shall I come before the Lord, or bow my self before the High God? Shall I come before him with Burnt-Offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams,
say not, Wherewith shall I come before the Lord, or bow my self before the High God? Shall I come before him with Burnt offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams,
or with ten thousand Rivers of Oil? Shall I give my First-Born for my Transgression, the Fruit of my Body for the Sin of my Soul? as the Prophet speaks, Micah 6.6, 7. What shall I do,
or with ten thousand rivers of Oil? Shall I give my Firstborn for my Transgression, the Fruit of my Body for the since of my Soul? as the Prophet speaks, micah 6.6, 7. What shall I do,
or what shall I offer to make amends and recompence for my Offences? This is to be injurious to the free Grace of God, which requires no satisfaction from thee;
or what shall I offer to make amends and recompense for my Offences? This is to be injurious to the free Grace of God, which requires no satisfaction from thee;
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But those Acts of God, that he doth not work in us, but only terminate upon us, of which we are the Objects, but not the Subjects, they are all as perfect here as they shall be to all Eternity:
But those Acts of God, that he does not work in us, but only terminate upon us, of which we Are the Objects, but not the Subject's, they Are all as perfect Here as they shall be to all Eternity:
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And therefore, as it is the great grief of God's Children, that their inherent Holiness is so imperfect, affronted by Temptations, foiled by Corruptions, oppressed and almost stifled to Death by a Body of Sin that lies heavy upon it;
And Therefore, as it is the great grief of God's Children, that their inherent Holiness is so imperfect, affronted by Temptations, foiled by Corruptions, oppressed and almost stifled to Death by a Body of since that lies heavy upon it;
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A Sin truly repented of, is not pardoned to us by halfs, half the guilt remitted and half retained, (as the Papists fansie to establish their Purgatory: ) No, O Sinner, there is not any guilt left for thee to satisfie for, not any reserve of punishment for thee to undergo;
A since truly repented of, is not pardoned to us by halfs, half the guilt remitted and half retained, (as the Papists fancy to establish their Purgatory:) No, Oh Sinner, there is not any guilt left for thee to satisfy for, not any reserve of punishment for thee to undergo;
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God proclaims his Name, Exod. 34 7. The Lord God Merciful and Gracious, Long-suffering, and abundant in Goodness and Truth, forgiving Iniquity, Transgression, and Sin:
God proclaims his Name, Exod 34 7. The Lord God Merciful and Gracious, Long-suffering, and abundant in goodness and Truth, forgiving Iniquity, Transgression, and since:
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otherwise could they who commit this Sin repent, even they also should obtain Pardon. Say not therefore, Mine Iniquity is greater than can be forgiven:
otherwise could they who commit this since Repent, even they also should obtain Pardon. Say not Therefore, Mine Iniquity is greater than can be forgiven:
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and turn that into Presumption that was intended only to arm you against Despair. Indeed both Presumption and Despair tend, in a divers manner, to encourage and harden Men in Sin:
and turn that into Presumption that was intended only to arm you against Despair. Indeed both Presumption and Despair tend, in a diverse manner, to encourage and harden Men in since:
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The Despairing Sinner argues, If I must not be saved, if my Sins be so many and great that there is no Pardon for them, to what purpose then should I live strictly? To what purpose should I cross and vex my self by an unprofitable severity? It is too great niceness to scruple farther sinning,
The Despairing Sinner argues, If I must not be saved, if my Sins be so many and great that there is no Pardon for them, to what purpose then should I live strictly? To what purpose should I cross and vex my self by an unprofitable severity? It is too great niceness to scruple farther sinning,
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We see Iniquity every where most fearfully to abound in the World, and doubtless both Despair and Presumption have too great an influence both upon the Minds and Lives of Men, to make them careless in their Eternal Concernments.
We see Iniquity every where most fearfully to abound in the World, and doubtless both Despair and Presumption have too great an influence both upon the Minds and Lives of Men, to make them careless in their Eternal Concernments.
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the filial disposition of the New Creature enclineth otherwise;. Gratitude and Retribution engage otherwise. But if these motives be too refined and ingenious for thy sordid and slavish Spirit;
the filial disposition of the New Creature Inclineth otherwise;. Gratitude and Retribution engage otherwise. But if these motives be too refined and ingenious for thy sordid and slavish Spirit;
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Secondly, We pray that God would humble us under the sight and sense of our manifold Transgressions, that as our Sins have made us vile in God's Eyes,
Secondly, We pray that God would humble us under the sighed and sense of our manifold Transgressions, that as our Sins have made us vile in God's Eyes,
and sincerely to pour forth our Hearts before him, and to acknowledge our manifold Provocations with shame and godly sorrow, upon which God promised to grant us pardon and forgiveness, Prov. 28.13. He that covereth his Sin shall not prosper;
and sincerely to pour forth our Hearts before him, and to acknowledge our manifold Provocations with shame and godly sorrow, upon which God promised to grant us pardon and forgiveness, Curae 28.13. He that Covereth his since shall not prosper;
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Fourthly, We beg a more clear understanding of the Sacrifice and Atonement made by Jesus Christ, through which alone all Pardon is purchased and procured:
Fourthly, We beg a more clear understanding of the Sacrifice and Atonement made by jesus christ, through which alone all Pardon is purchased and procured:
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and likewise the knowledge of God's rich and free Mercy, and the Conjunction of this Sacrifice and Mercy together, in the great Mystery of the freeness of Divine Grace,
and likewise the knowledge of God's rich and free Mercy, and the Conjunction of this Sacrifice and Mercy together, in the great Mystery of the freeness of Divine Grace,
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Fifthly, We pray that we may have a high esteem of Christ, and may hunger and thirst more after him and his Righteousness, through whom alone Pardon of our sins is to be obtained.
Fifthly, We pray that we may have a high esteem of christ, and may hunger and thirst more After him and his Righteousness, through whom alone Pardon of our Sins is to be obtained.
For all that Christ hath either done or suffered for the Redemption of the World, would be altogether in vain as to our particular benefit and advantage, were it not that Faith entitles us unto it,
For all that christ hath either done or suffered for the Redemption of the World, would be altogether in vain as to our particular benefit and advantage, were it not that Faith entitles us unto it,
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And thus I have considered the Petition it self, Forgive us our Debts. I now proceed to the Condition or Plea annexed. As we forgive our Debtors. And here we have, First, the Act, Forgive. Secondly, The Object, Debtors.
And thus I have considered the Petition it self, Forgive us our Debts. I now proceed to the Condition or Plea annexed. As we forgive our Debtors. And Here we have, First, the Act, Forgive. Secondly, The Object, Debtors.
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and Parents their Children Provision and Education. Subjects owe their Magistrates Honour and Tribute, and Magistrates owe their Subjects Justice and Protection.
and Parents their Children Provision and Education. Subjects owe their Magistrates Honour and Tribute, and Magistrates owe their Subject's justice and Protection.
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If a Father pay not his Debt to his Child, or a Magistrate to his Subject, or a Master to his Servants, they are not hereby acquitted of their Obligations,
If a Father pay not his Debt to his Child, or a Magistrate to his Subject, or a Master to his Servants, they Are not hereby acquitted of their Obligations,
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but still Duty, Obedience and Faithfulness is required from Inferiours to their Superiours: And so on the contrary, Love, Protection and Maintenance is required from Superiours to their Inferiours, although peccant,
but still Duty, obedience and Faithfulness is required from Inferiors to their Superiors: And so on the contrary, Love, Protection and Maintenance is required from Superiors to their Inferiors, although peccant,
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And from hence it appears that this is not the Debt that we are to forgive our Debtors, for we have no power to release them from their Obligation to Duty,
And from hence it appears that this is not the Debt that we Are to forgive our Debtors, for we have no power to release them from their Obligation to Duty,
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Secondly, Some Men may stand indebted to others in a Debt of Satisfaction, as they owe them reparation on good grounds for wrongs and injuries done against them,
Secondly, some Men may stand indebted to Others in a Debt of Satisfaction, as they owe them reparation on good grounds for wrongs and injuries done against them,
And so also those that vilifie the persons, and detract from the Authority of those that are set over them, become their Debtors. Thus Aaron and Miriam were Debtors unto Moses, for traducing the Authority that God had committed unto him, Numb. 12.2.
And so also those that vilify the Persons, and detract from the authority of those that Are Set over them, become their Debtors. Thus Aaron and Miriam were Debtors unto Moses, for traducing the authority that God had committed unto him, Numb. 12.2.
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Sixthly, And lastly, in our Reputation and good Name, unjustly defaming us for those Crimes which only their Malice hath invented and published against us.
Sixthly, And lastly, in our Reputation and good Name, unjustly defaming us for those Crimes which only their Malice hath invented and published against us.
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But withal, if those who in any of these, or any other particulars do wrong their Brethren, are by the Sentence of our Saviour here pronounced Debtors, this should teach them to look upon themselves as obliged to make satisfaction according to the utmost of their Power and Ability.
But withal, if those who in any of these, or any other particulars do wrong their Brothers, Are by the Sentence of our Saviour Here pronounced Debtors, this should teach them to look upon themselves as obliged to make satisfaction according to the utmost of their Power and Ability.
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Thou therefore who art Conscious to thy self of wronging any either in their Persons, or Dignities, or Relations, or Rights, or Possessions, or Reputations:
Thou Therefore who art Conscious to thy self of wronging any either in their Persons, or Dignities, or Relations, or Rights, or Possessions, or Reputations:
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First, Art thou Conscious to thy self that thou hast wronged any Man in his Credit and Reputation, either by raising or divulging false and slanderous Reports:
First, Art thou Conscious to thy self that thou hast wronged any Man in his Credit and Reputation, either by raising or divulging false and slanderous Reports:
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and all the numerous Off-spring of Lyes, which (through a certain itch that Men have of speaking ill) will be soon propagated, shall all be charged upon thee;
and all the numerous Offspring of Lies, which (through a certain itch that Men have of speaking ill) will be soon propagated, shall all be charged upon thee;
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2ly, Art thou Conscious thou hast wronged thy Superiours, as Magistrates, Ministers, Parents, or Masters, in that Authority and Power that God hath given them over thee, by any disobedient demeanour towards them:
2ly, Art thou Conscious thou hast wronged thy Superiors, as Magistrates, Ministers, Parents, or Masters, in that authority and Power that God hath given them over thee, by any disobedient demeanour towards them:
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And so the Prodigal when he returned to his Father, confessed his disobedience, Luke 15.21. Father, I have sinned against Heaven and in thy sight, and am no more worthy to be called thy Son. Which though it be a Parable, yet teacheth us real and literal Duties in parallel cases.
And so the Prodigal when he returned to his Father, confessed his disobedience, Lycia 15.21. Father, I have sinned against Heaven and in thy sighed, and am no more worthy to be called thy Son. Which though it be a Parable, yet Teaches us real and literal Duties in parallel cases.
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Thirdly, Art thou Conscious to thy self, that thou hast wronged any one in their Right, either in with-holding or taking from them what in Law and Equity belonged to them? thou art their Debtor, and as such art bound to make them satisfaction by making them a full and plenary Restitution;
Thirdly, Art thou Conscious to thy self, that thou hast wronged any one in their Right, either in withholding or taking from them what in Law and Equity belonged to them? thou art their Debtor, and as such art bound to make them satisfaction by making them a full and plenary Restitution;
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and though Men may not sue thee to recover their Right, because this sin sometimes is so secretly carried on, that it may not come to their knowledge,
and though Men may not sue thee to recover their Right, Because this since sometime is so secretly carried on, that it may not come to their knowledge,
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as he is the Ʋniversal Proprietor of all things, and thou oughtest besides what thou art obliged to give of thine own, to bestow it in Works of Charity and Piety, which may promote his Glory, still bewailing that thou hast so long deferred the Restitution of it to the immediate Owners, till thou hast made thy self now incapable of doing it.
as he is the Ʋniversal Proprietor of all things, and thou Ought beside what thou art obliged to give of thine own, to bestow it in Works of Charity and Piety, which may promote his Glory, still bewailing that thou hast so long deferred the Restitution of it to the immediate Owners, till thou hast made thy self now incapable of doing it.
and without observing it, you keep your selves from all hopes of obtaining Pardon by continuing in your sin, which is utterly inconsistent with Repentance,
and without observing it, you keep your selves from all hope's of obtaining Pardon by Continuing in your since, which is utterly inconsistent with Repentance,
But then as there lies this Debt on the part of the Debtor, so doth there likewise one great and important Duty on the part of the Creditor, and that is forgiveness: As we forgive our Debtors.
But then as there lies this Debt on the part of the Debtor, so does there likewise one great and important Duty on the part of the Creditor, and that is forgiveness: As we forgive our Debtors.
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Christianity obligeth us not to return them back again, much less, (as is the common but wicked practice of the most) with double measure and advantage:
Christianity obliges us not to return them back again, much less, (as is the Common but wicked practice of the most) with double measure and advantage:
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nor think that the iniquity of their proceeding, will justifie the Equity of ours: for both of these, see what the Apostle saith, 1 Pet. 3.9. Be pitiful, be courteous, not rendring evil for evil, for railing for railing, but contrarywise blessing, knowing that you are thereunto called that you should inherit a blessing.
nor think that the iniquity of their proceeding, will justify the Equity of ours: for both of these, see what the Apostle Says, 1 Pet. 3.9. Be pitiful, be courteous, not rendering evil for evil, for railing for railing, but contrariwise blessing, knowing that you Are thereunto called that you should inherit a blessing.
This prohibition is the proper Character of his Doctrine, and this the practice of his Disciples. Revenge is a wild untam'd passion that knows no bounds nor measures.
This prohibition is the proper Character of his Doctrine, and this the practice of his Disciples. Revenge is a wild untamed passion that knows no bounds nor measures.
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but hath assumed it to himself as the Prerogative of his own Crown. Rom. 12.19. Dearly beloved, avenge not your selves, but rather give place unto Wrath, for it is written, Vengeance is mine, I will repay saith the Lord.
but hath assumed it to himself as the Prerogative of his own Crown. Rom. 12.19. Dearly Beloved, avenge not your selves, but rather give place unto Wrath, for it is written, Vengeance is mine, I will repay Says the Lord.
I Answer, It is indeed well worth the most serious and critical consideration, rightly to state how far we are bound to forgive Injuries and Wrongs, without requiring any satisfaction for them.
I Answer, It is indeed well worth the most serious and critical consideration, rightly to state how Far we Are bound to forgive Injuries and Wrongs, without requiring any satisfaction for them.
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And because the resolution of this seems to be of great difficulty, as also of great importance for the regulating of our Consciences, I shall first lay down some Distinctions,
And Because the resolution of this seems to be of great difficulty, as also of great importance for the regulating of our Consciences, I shall First lay down Some Distinctions,
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This, I suppose, is clear and indubitable, that all revenge is to be committed to the Magistrate's Sword, whom God hath armed with Authority and Commission, to be the Avenger to execute Wrath upon them that do evil.
This, I suppose, is clear and indubitable, that all revenge is to be committed to the Magistrate's Sword, whom God hath armed with authority and Commission, to be the Avenger to execute Wrath upon them that do evil.
and so pervert the rule which commands us to love our Neighbours as our selves, and therefore our selves primarily as the standard and measure of our love to them.
and so pervert the Rule which commands us to love our Neighbours as our selves, and Therefore our selves primarily as the standard and measure of our love to them.
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Thirdly, When we have before-hand used all likely and probable means to prevail with those who have done us wrong, to make us necessary and fitting satisfaction.
Thirdly, When we have beforehand used all likely and probable means to prevail with those who have done us wrong, to make us necessary and fitting satisfaction.
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To seek for reasonable satisfaction in this case, is so far from being charged with Rancour and Malice, that it is rather an effect of Love to bring them to do us right, whereby indeed they do greater right to themselves.
To seek for reasonable satisfaction in this case, is so Far from being charged with Rancour and Malice, that it is rather an Effect of Love to bring them to do us right, whereby indeed they do greater right to themselves.
especially if we have just cause to suspect, (as commonly it so happens,) that our suffering them to escape, will but embolden them to farther outrages;
especially if we have just cause to suspect, (as commonly it so happens,) that our suffering them to escape, will but embolden them to farther outrages;
Which teacheth us that about small matters, things which we may easily be without, or easily procure, such as a Cloak or Coat, we should not be contentious,
Which Teaches us that about small matters, things which we may Easily be without, or Easily procure, such as a Cloak or Coat, we should not be contentious,
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For if all that can be called our due and our right must be exacted to the very utmost, what Debt is there that we are bound to forgive? Those therefore are justly to be condemned that take every advantage against their Neighbours,
For if all that can be called our endue and our right must be exacted to the very utmost, what Debt is there that we Are bound to forgive? Those Therefore Are justly to be condemned that take every advantage against their Neighbours,
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And this is the first thing wherein forgiveness doth consist, in abstaining from the outward Acts of Revenge, and exacting satisfaction from those who have wronged us, where we have seen how it is limitted, and how to be observed.
And this is the First thing wherein forgiveness does consist, in abstaining from the outward Acts of Revenge, and exacting satisfaction from those who have wronged us, where we have seen how it is limited, and how to be observed.
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It is that which the whole interest of Flesh and Blood, and all the Party that Passions and Affections can muster up within us will certainly rebel against this Doctrine.
It is that which the Whole Interest of Flesh and Blood, and all the Party that Passion and Affections can muster up within us will Certainly rebel against this Doctrine.
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but only that they have not learned this necessary Duty, of forgiving one another? Nay, many think it the part of a high Spirit and generous Nature to make themselves terrible to those whom they suppose have in the least wronged and affronted them;
but only that they have not learned this necessary Duty, of forgiving one Another? Nay, many think it the part of a high Spirit and generous Nature to make themselves terrible to those whom they suppose have in the least wronged and affronted them;
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and upon the least disgust fly out into all extremities of Threatnings and Revenge; whereas in Truth this is but the Effect of a mean and sordid Spirit.
and upon the least disgust fly out into all extremities of Threatenings and Revenge; whereas in Truth this is but the Effect of a mean and sordid Spirit.
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Now how Glorious is it to imitate God in that which he himself counts his chiefest Glory? The Great Ones of the Earth imitate him in Power and Authority,
Now how Glorious is it to imitate God in that which he himself counts his chiefest Glory? The Great Ones of the Earth imitate him in Power and authority,
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But a poor contemptible Christian, whose meanness lays him open and exposed to all the Wrongs and Injuries of abusive and insulting Wretches, may represent a far greater Glory of God,
But a poor contemptible Christian, whose meanness lays him open and exposed to all the Wrongs and Injuries of abusive and insulting Wretches, may represent a Far greater Glory of God,
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He may represent God sitting upon his Throne of Grace; whereas the other represents him only sitting upon his Throne of Power. Now God never Triumphs more in any Attribute, than that of his Mercy:
He may represent God sitting upon his Throne of Grace; whereas the other represents him only sitting upon his Throne of Power. Now God never Triumphos more in any Attribute, than that of his Mercy:
and the whole World in the midst of a vast and boundless nothing, that pours out the great Deep and measures it in the hollow of his Hand, that rides upon the Wings of the Wind,
and the Whole World in the midst of a vast and boundless nothing, that pours out the great Deep and measures it in the hollow of his Hand, that rides upon the Wings of the Wind,
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and makes the Clouds the dust of his Feet? No, but when he would display himself in his greatest Glory, he doth it in a still Voice, The Lord God, Merciful and Gracious, Long-suffering,
and makes the Clouds the dust of his Feet? No, but when he would display himself in his greatest Glory, he does it in a still Voice, The Lord God, Merciful and Gracious, Long-suffering,
and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression, and Sin. Now, O Christian, by forgiving those who have wronged thee, thou makest thy self as a God unto them,
and abundant in goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression, and Sin. Now, Oh Christian, by forgiving those who have wronged thee, thou Makest thy self as a God unto them,
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it is a Prerogative of Royalty, and highly becomes the Majesty of those whom Christ hath made Kings as well as Priests; and certainly they cannot better declare themselves such, than by issuing out Pardons.
it is a Prerogative of Royalty, and highly becomes the Majesty of those whom christ hath made Kings as well as Priests; and Certainly they cannot better declare themselves such, than by issuing out Pardons.
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Think therefore with thy self, O Christian, when thou art wronged and affronted, think what an advantage the petulancies of froward Men do give thee to make thy self their Superiour; it is but pardoning them and thou ascendest the Throne.
Think Therefore with thy self, Oh Christian, when thou art wronged and affronted, think what an advantage the petulancies of froward Men do give thee to make thy self their Superior; it is but pardoning them and thou ascendest the Throne.
And yet this high and absolute Lord, at thy entreaty, freely forgives thee all thy Debts, although he might have gotten himself a great renown in thy everlasting Perdition,
And yet this high and absolute Lord, At thy entreaty, freely forgives thee all thy Debts, although he might have got himself a great renown in thy everlasting Perdition,
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And shouldst not thou then, O Man, O Worm, forgive thy Fellow-Servant, one of the same Mold and Materials with thy self, one to whom perhaps thou art no way Superiour,
And Shouldst not thou then, Oh Man, Oh Worm, forgive thy Fellow servant, one of the same Mould and Materials with thy self, one to whom perhaps thou art no Way Superior,
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Their Offences against thee are but Pence; but thine against God are Talents. And as there is a vast disproportion in the Nature of the Offences, so is there likewise in the Number of them.
Their Offences against thee Are but Pence; but thine against God Are Talents. And as there is a vast disproportion in the Nature of the Offences, so is there likewise in the Number of them.
The Servant in the Parable, whom his Lord forgave, owed him ten thousand Talents; but his Fellow-Servant, whom this Wretch would not forgive, owed him but an hundred Pence, Matth. 18. So is it with us, our Sins against God,
The Servant in the Parable, whom his Lord forgave, owed him ten thousand Talents; but his Fellow servant, whom this Wretch would not forgive, owed him but an hundred Pence, Matthew 18. So is it with us, our Sins against God,
for the greatness of them are Talents, for the number of them are ten thousand; in every thing we do we wrong the Glory of God, and are continualling offending him:
for the greatness of them Are Talents, for the number of them Are ten thousand; in every thing we do we wrong the Glory of God, and Are continualling offending him:
And this should, by all the obligations of ingenuity, constrain thee to forgive thy Fellow-Servant so small Debts as a hundred Pence, when he hath not wherewithal to make thee satisfaction.
And this should, by all the obligations of ingenuity, constrain thee to forgive thy Fellow servant so small Debts as a hundred Pence, when he hath not wherewithal to make thee satisfaction.
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and shouldst not thou have had compassion on thy Fellow-Servant, as I had pity on thee? Certainly if ever thou accountedst the pardoning Grace and Mercy of God sweet and precious, I will not say thou shouldst be glad of Wrongs that than mightest have occasion to pardon them;
and Shouldst not thou have had compassion on thy Fellow servant, as I had pity on thee? Certainly if ever thou accountedest thee pardoning Grace and Mercy of God sweet and precious, I will not say thou Shouldst be glad of Wrongs that than Mightest have occasion to pardon them;
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but if thou keepest Malice raked up in thy Heart till thou canst find a fit opportunity to vent it in Revenges; how canst thou but expect that God likewise should take his advantage against thee,
but if thou Keepest Malice raked up in thy Heart till thou Canst find a fit opportunity to vent it in Revenges; how Canst thou but expect that God likewise should take his advantage against thee,
Secondly, Thou art obliged likewise to forgive freely without any Recompence or Satisfaction from others. If the injury be supportable, we ought not so much as expect or desire Satisfaction;
Secondly, Thou art obliged likewise to forgive freely without any Recompense or Satisfaction from Others. If the injury be supportable, we ought not so much as expect or desire Satisfaction;
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if it be otherwise, and yet the persons offending unable to make Satisfaction, we ought to forgive them without taking any unmerciful Revenge upon them;
if it be otherwise, and yet the Persons offending unable to make Satisfaction, we ought to forgive them without taking any unmerciful Revenge upon them;
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though by this cruelty they cannot satisfie their Debt, but their Malice and Revenge. Thirdly, We must forgive others fully and compleatly, for God doth so.
though by this cruelty they cannot satisfy their Debt, but their Malice and Revenge. Thirdly, We must forgive Others Fully and completely, for God does so.
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and yet he forgives it so fully that he tells them, Gal. 4.12. Brethren, I beseech you be as I am, for I am as you are, you have not injured me at all.
and yet he forgives it so Fully that he tells them, Gal. 4.12. Brothers, I beseech you be as I am, for I am as you Are, you have not injured me At all.
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Is it that the wrongs that others have done thee are great and insupportable? What, are they more intolerable than thy sins against God? Is it that he is a vile and inferiour person unto thee? How much more art thou so unto God? Is it that he hath often wronged thee? Are they not ten thousand Talents that God hath forgiven thee? Is it that he will be emboldened to wrong and injure thee again? Possibly so,
Is it that the wrongs that Others have done thee Are great and insupportable? What, Are they more intolerable than thy Sins against God? Is it that he is a vile and inferior person unto thee? How much more art thou so unto God? Is it that he hath often wronged thee? are they not ten thousand Talents that God hath forgiven thee? Is it that he will be emboldened to wrong and injure thee again? Possibly so,
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and in a higher proportion be pleaded why God should Revenge himself upon thee; and yet if notwithstanding this, thou hopest for pardon and forgiveness from him:
and in a higher proportion be pleaded why God should Revenge himself upon thee; and yet if notwithstanding this, thou hopest for pardon and forgiveness from him:
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And thus I have finished the Fifth Petition, the matter of which being of such vast and important consequence, I have expatiated beyond what my First intended Method would allow.
And thus I have finished the Fifth Petition, the matter of which being of such vast and important consequence, I have expatiated beyond what my First intended Method would allow.
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We are now come unto the Sixth and Last Petition of this most Excellent and Divine Prayer, which some divide into two, making the one Negative, Lead us not into Temptation;
We Are now come unto the Sixth and Last Petition of this most Excellent and Divine Prayer, which Some divide into two, making the one Negative, Led us not into Temptation;
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And here before I come to speak of the Petition it self, I shall (as I have done in the former) speak something concerning the Reason and Wisdom of its Order and Method.
And Here before I come to speak of the Petition it self, I shall (as I have done in the former) speak something Concerning the Reason and Wisdom of its Order and Method.
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And the only thing that I shall remark, is that whereas it immediately follows upon that Petition wherein we beg the Pardon of our Sins, that we may not be lead into Temptation: This ought to teach us that it should be our care not only to seek for the pardon of our past sins,
And the only thing that I shall remark, is that whereas it immediately follows upon that Petition wherein we beg the Pardon of our Sins, that we may not be led into Temptation: This ought to teach us that it should be our care not only to seek for the pardon of our past Sins,
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And therefore as when our Saviour cured the impotent Man that had lain a long time at the Pool of Bethesday without relief, he gives him this caution, John 5.14. Behold thou art made whole, sin no more lest a worse thing come unto thee.
And Therefore as when our Saviour cured the impotent Man that had lain a long time At the Pool of Bethesda without relief, he gives him this caution, John 5.14. Behold thou art made Whole, sin no more lest a Worse thing come unto thee.
for such is the Force and Fraud of the Tempter, and the corruption of our own Natures so prone to comply with whatsoever he offers and suggests to us, that did not God as well give us a stock to live upon,
for such is the Force and Fraud of the Tempter, and the corruption of our own Nature's so prove to comply with whatsoever he offers and suggests to us, that did not God as well give us a stock to live upon,
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And therefore that God's Grace in forgiving our Trespasses, may not be in vain, our Saviour hath taught us to subjoyn this Request, Lead us not into Temptation, but deliver us from evil.
And Therefore that God's Grace in forgiving our Trespasses, may not be in vain, our Saviour hath taught us to subjoin this Request, Led us not into Temptation, but deliver us from evil.
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or if, O Lord, thou shalt in thy all-wise Counsel and Purpose permit us to be Tempted, yet deliver us from the evil to which we are Tempted. Let us endure Temptations as our Affliction,
or if, Oh Lord, thou shalt in thy alwise Counsel and Purpose permit us to be Tempted, yet deliver us from the evil to which we Are Tempted. Let us endure Temptations as our Affliction,
Temptation, according to the proper signification of the word, is no other but a Trial or Probation. And this may be of two kinds. Exploratory, or Suasory.
Temptation, according to the proper signification of the word, is no other but a Trial or Probation. And this may be of two Kinds. Exploratory, or Suasory.
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Fourthly, Some whereby God Tempts us. And, Fifthly, Some whereby the Devil Tempts us. First, There are some Temptations whereby one Man tempts another:
Fourthly, some whereby God Tempts us. And, Fifthly, some whereby the devil Tempts us. First, There Are Some Temptations whereby one Man tempts Another:
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Thus the Queen of Sheba came to tempt or to prove Solomon with hard Questions, 2 Cron. 9.1. to know whether his Wisdom was answerable to the Fame that went of it.
Thus the Queen of Sheba Come to tempt or to prove Solomon with hard Questions, 2 Cron. 9.1. to know whither his Wisdom was answerable to the Fame that went of it.
when they came and asked our Saviour, whether it was Lawful to pay Tribute to Caesar or not? which if he had affirmed, would have lessened his Repute among the People,
when they Come and asked our Saviour, whither it was Lawful to pay Tribute to Caesar or not? which if he had affirmed, would have lessened his Repute among the People,
and made them to fall off from him, because they looked upon Caesar but as an Ʋsurper, and groaned for deliverance from the Roman Yoke of Bondage; yea,
and made them to fallen off from him, Because they looked upon Caesar but as an Ʋsurper, and groaned for deliverance from the Roman Yoke of Bondage; yea,
Secondly, There is a way of Temptation whereby a Man Tempts himself, and that is Praise-worthy when it is only by Exploration and Trial of his own heart, to find out what Graces and what Corruptions lodge there.
Secondly, There is a Way of Temptation whereby a Man Tempts himself, and that is Praiseworthy when it is only by Exploration and Trial of his own heart, to find out what Graces and what Corruptions lodge there.
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Thus we find the Saints in Scripture often examining and proving themselves. And every Christian is commanded expresly so to do. 2 Cor. 13.5. Examine your selves whether you be in the Faith, prove your own selves.
Thus we find the Saints in Scripture often examining and proving themselves. And every Christian is commanded expressly so to do. 2 Cor. 13.5. Examine your selves whither you be in the Faith, prove your own selves.
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and ventures upon the next occasions of sinning, for this is to come within the Devils Purliews, and if any such be made his prey, they must thank their own venturousness and folly.
and ventures upon the next occasions of sinning, for this is to come within the Devils Purliews, and if any such be made his prey, they must thank their own venturousness and folly.
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And though possibly they might prevail through the innate liberty of our wills, yet were it not for our corruptions that cleave unto us, Temptations would have no more advantage upon us than our own free choice,
And though possibly they might prevail through the innate liberty of our wills, yet were it not for our corruptions that cleave unto us, Temptations would have no more advantage upon us than our own free choice,
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Wherefore do you Tempt the Lord? And God himself complains of it, Numb. 10.22. That they had Tempted him ten times. Mal. 3.15. Acts 15.10. and divers other places.
Wherefore do you Tempt the Lord? And God himself complains of it, Numb. 10.22. That they had Tempted him ten times. Malachi 3.15. Acts 15.10. and diverse other places.
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Thus Christ Answers the Devil Tempting him to precipitate himself from the Pinacle of the Temple, upon confidence of an Extraordinary and Miraculous support from God, It is written, says he, Thou shalt not Tempt the Lord thy God, Matth. 4.7. That is, we must not put God upon working of Miracles for our deliverance, when we may keep our selves from the danger in an ordinary providential way.
Thus christ Answers the devil Tempting him to precipitate himself from the Pinnacle of the Temple, upon confidence of an Extraordinary and Miraculous support from God, It is written, Says he, Thou shalt not Tempt the Lord thy God, Matthew 4.7. That is, we must not put God upon working of Miracles for our deliverance, when we may keep our selves from the danger in an ordinary providential Way.
Secondly, Tempting of God is often times the same with provoking him. And therefore we find them put together Psal. 95.8. As in the provocation and in the day of Temptation in the Wilderness.
Secondly, Tempting of God is often times the same with provoking him. And Therefore we find them put together Psalm 95.8. As in the provocation and in the day of Temptation in the Wilderness.
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But that hereby it might be discovered and made apparent, and that Hezekiah by the discovery of his Pride and Corruption, might take occasion to humble himself the more deeply before God.
But that hereby it might be discovered and made apparent, and that Hezekiah by the discovery of his Pride and Corruption, might take occasion to humble himself the more deeply before God.
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yea, it is his proper Work, and that from which he hath his Name NONLATINALPHABET, the Tempter, 1 Thessal. 3.5. Lest by some means the Tempter might have Tempted you.
yea, it is his proper Work, and that from which he hath his Name, the Tempter, 1 Thessal. 3.5. Lest by Some means the Tempter might have Tempted you.
Now as God Tempts only by Exploration and Trial: So the Devil always Tempts by Suasion, inducing us by all possible Arguments and Motives to the Commission of sin, that he may have advantage to accuse us of it,
Now as God Tempts only by Exploration and Trial: So the devil always Tempts by Suasion, inducing us by all possible Arguments and Motives to the Commission of since, that he may have advantage to accuse us of it,
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The Temptations which proceed from our own inbred Lusts and Corruptions, and those which proceed from the Devil: for indeed wicked Men are but his Agents and Instruments,
The Temptations which proceed from our own inbred Lustiest and Corruptions, and those which proceed from the devil: for indeed wicked Men Are but his Agents and Instruments,
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Now that our Saviour Christ should make it the great matter and object of our Prayers, to beg of God that we may not be led into Temptation, we may observe that it is a Christian's Duty, not only to keep himself from sin,
Now that our Saviour christ should make it the great matter and Object of our Prayers, to beg of God that we may not be led into Temptation, we may observe that it is a Christian's Duty, not only to keep himself from since,
First, It is a very ill sign of a rotten and carnal heart, to be content to lie under a Temptation, although it doth not consent to the commission of sin.
First, It is a very ill Signen of a rotten and carnal heart, to be content to lie under a Temptation, although it does not consent to the commission of since.
and objects and opportunities and such like advantages, may add such a force to the Temptation, as may hurry you away into the commission of the sin contrary to your former resolutions:
and objects and opportunities and such like advantages, may add such a force to the Temptation, as may hurry you away into the commission of the since contrary to your former resolutions:
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and then there is no danger to be feared from the Sin. This is the course St. Paul took, 2 Cor. 12.8. when he was buffeted by a Messenger from Satan, that is assaulted by a Temptation, he not only takes care that he might not yield to it, that was not altogether enough for a truly Gracious Soul to do;
and then there is no danger to be feared from the Sin. This is the course Saint Paul took, 2 Cor. 12.8. when he was buffeted by a Messenger from Satan, that is assaulted by a Temptation, he not only Takes care that he might not yield to it, that was not altogether enough for a truly Gracious Soul to do;
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Thirdly, Consider that as all Temptations are dangerous, and that we have great reason to fear least in the end they should prevail upon us to commit the Sin to which we are Tempted; so most of them are not only Temptations, but Sins also.
Thirdly, Consider that as all Temptations Are dangerous, and that we have great reason to Fear lest in the end they should prevail upon us to commit the since to which we Are Tempted; so most of them Are not only Temptations, but Sins also.
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Indeed there is a Temptation to Sin, which is a Temptation only and no Sin; for so Christ himself was Tempted, Matth. 4.1. He was led into the Wilderness to be Tempted of the Devil.
Indeed there is a Temptation to since, which is a Temptation only and no since; for so christ himself was Tempted, Matthew 4.1. He was led into the Wilderness to be Tempted of the devil.
And yet as black as these Temptations were, they were only Temptations and no Sins; for so the Apostle tells us, Heb. 4.15. He was Tempted in all things like unto us, Sin only excepted.
And yet as black as these Temptations were, they were only Temptations and no Sins; for so the Apostle tells us, Hebrew 4.15. He was Tempted in all things like unto us, since only excepted.
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And such sometimes are the Temptations wherewith the Devil assaults the Children of God, horrid and hellish Temptations, even to deny the very Being of God, the Truth of the Scriptures, the Immortality of the Soul, Heaven and Hell,
And such sometime Are the Temptations wherewith the devil assaults the Children of God, horrid and hellish Temptations, even to deny the very Being of God, the Truth of the Scriptures, the Immortality of the Soul, Heaven and Hell,
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and yet if we be watchful presently to abhor and reject these injections of Satan, and to cast back into his Face these his fiery Darts which he shoots into our Souls;
and yet if we be watchful presently to abhor and reject these injections of Satan, and to cast back into his Face these his fiery Darts which he shoots into our Souls;
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Sins as they are irregular and inordinate Motions of our Passions and Affections, and unto Sin as they tend to the bringing forth of farther Evil. And such are all the Temptations of our inbred Lusts and Corruptions,
Sins as they Are irregular and inordinate Motions of our Passion and Affections, and unto since as they tend to the bringing forth of farther Evil. And such Are all the Temptations of our inbred Lustiest and Corruptions,
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Were it not for these sinful Temptations, the others which are immediately injected by the Devil, would not have any great advantage to prevail over us;
Were it not for these sinful Temptations, the Others which Are immediately injected by the devil, would not have any great advantage to prevail over us;
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for by reason of our Lusts and Corruptions, our Hearts always stand open to let in the Devil, and were it not that these have seized on the Soul, the Devil must have stood without,
for by reason of our Lustiest and Corruptions, our Hearts always stand open to let in the devil, and were it not that these have seized on the Soul, the devil must have stood without,
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He shuts up himself therefore in the Body of a Serpent, questioning with Eve about God's Commands, perswades her of the desirableness of the forbidden Fruit; tells her that God's Threatning was rather to fright them than to hurt them.
He shuts up himself Therefore in the Body of a Serpent, questioning with Eve about God's Commands, persuades her of the desirableness of the forbidden Fruit; tells her that God's Threatening was rather to fright them than to hurt them.
and those are Temptations to sin against the Light and Law of Nature, as to the denying those Truths that are clear and evident by Natural Reason and strong Impressions on the Minds of Men;
and those Are Temptations to since against the Light and Law of Nature, as to the denying those Truths that Are clear and evident by Natural Reason and strong Impressions on the Minds of Men;
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but are immediately darted into the Soul by the Devil; though indeed our Corruptions too often catch at them and brood upon them, till they have from such horrid Temptations as these conceived some horrid and monstrous Sin in the Soul. Such injections as these, are Balls of Wild-Fire kindled in Hell and cast into the Soul by the Devil; and are not our Sins any farther than they are entertained by us and consented unto.
but Are immediately darted into the Soul by the devil; though indeed our Corruptions too often catch At them and brood upon them, till they have from such horrid Temptations as these conceived Some horrid and monstrous since in the Soul. Such injections as these, Are Balls of Wild-Fire kindled in Hell and cast into the Soul by the devil; and Are not our Sins any farther than they Are entertained by us and consented unto.
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Secondly, As for those Temptations which have a greater compliance to the corrupt tendency and inclinations of our sinful Natures, which are not to such unnatural Sins as the other, it is very hard if not impossible to Judge,
Secondly, As for those Temptations which have a greater compliance to the corrupt tendency and inclinations of our sinful Nature's, which Are not to such unnatural Sins as the other, it is very hard if not impossible to Judge,
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if Satan first inject them, usually our Lusts nurse and foster them; or if our wicked Hearts be the first Parents of them, usually Satan inforceth them,
if Satan First inject them, usually our Lustiest nurse and foster them; or if our wicked Hearts be the First Parents of them, usually Satan enforceth them,
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and by additional recruits of Temptations, makes them more prevalent and permanent, and by fair and specious colours makes them more plausible and taking:
and by additional recruits of Temptations, makes them more prevalent and permanent, and by fair and specious colours makes them more plausible and taking:
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yet Hell could spare a whole Legion of them to Garrison in one possessed Man, we may not doubt but that they are continually busie, prying into every one of our Tempers.
yet Hell could spare a Whole Legion of them to Garrison in one possessed Man, we may not doubt but that they Are continually busy, prying into every one of our Tempers.
and by all their art and policy inflame our Lusts by adding new fuel to them, improving the first Motions and imperfect Embryo's of Wickedness, till they arrive to their full strength and stature.
and by all their art and policy inflame our Lustiest by adding new fuel to them, improving the First Motions and imperfect Embryo's of Wickedness, till they arrive to their full strength and stature.
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Thus, if by any Symptoms the Devil can perceive Wrath and Malice boyling within our Breast, he will presently move the Tongue to give it vent in opprobrious and reviling Speeches;
Thus, if by any Symptoms the devil can perceive Wrath and Malice boiling within our Breast, he will presently move the Tongue to give it vent in opprobrious and reviling Speeches;
and these he will second with injurious and violent Actions. So St. James tells us, James 3.6. The Tongue setteth on Fire the course of Nature, and is it self set on Fire of Hell.
and these he will second with injurious and violent Actions. So Saint James tells us, James 3.6. The Tongue sets on Fire the course of Nature, and is it self Set on Fire of Hell.
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The Second is, To shew you how God may be said to lead Men into Temptation; for it may seem very strange, that the Holy and Righteous God should have a Hand in Tempting of Men;
The Second is, To show you how God may be said to led Men into Temptation; for it may seem very strange, that the Holy and Righteous God should have a Hand in Tempting of Men;
But the different manner of God's leading us into Temptations, and Satan's Tempting us, will sufficiently justifie him from the least aspersion or suspicion of being the Author of Sin. And therefore,
But the different manner of God's leading us into Temptations, and Satan's Tempting us, will sufficiently justify him from the least aspersion or suspicion of being the Author of Sin. And Therefore,
First, God is said to lead us into Temptation, when he providentially presents outward Objects and Occasions, which do solicite and draw forth our inward Corruptions.
First, God is said to led us into Temptation, when he providentially presents outward Objects and Occasions, which do solicit and draw forth our inward Corruptions.
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before the one stole the Wedge of Gold, and the other betrayed his Master: But the Temptations of those Lusts, were not as yet come to their strength, till the glittering of the Wedge of Gold, and the proffered Reward of the High-Priest, raised their Covetousness to its full heighth.
before the one stole the Wedge of Gold, and the other betrayed his Master: But the Temptations of those Lustiest, were not as yet come to their strength, till the glittering of the Wedge of Gold, and the proffered Reward of the High-Priest, raised their Covetousness to its full height.
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but when these inward inclinations do meet with outward enforcements, as alluring Objects, fit Opportunities, strong Perswasions from others, inducing Examples, or the like;
but when these inward inclinations do meet with outward enforcements, as alluring Objects, fit Opportunities, strong Persuasions from Others, inducing Examples, or the like;
and if Grace doth not rein it in with a hard hand, it will certainly hurry us into the commission of that Sin which hath so many advantages to commend it to the Soul. Now all these Objective Temptations, God may most righteously administer to our Lusts in the common course of his Providence, and we often see he doth so:
and if Grace does not rein it in with a hard hand, it will Certainly hurry us into the commission of that since which hath so many advantages to commend it to the Soul. Now all these Objective Temptations, God may most righteously administer to our Lustiest in the Common course of his Providence, and we often see he does so:
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A Thief steals not any thing, but what God's Providence brings in his way. The Murderer slays not any Man but whom Providence offers to his Sword and Violence.
A Thief steals not any thing, but what God's Providence brings in his Way. The Murderer slays not any Man but whom Providence offers to his Sword and Violence.
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And all the Villainy that ever was acted in the World was by a Providence, tendring the Lusts of Men Objects and Opportunities, without which Sin conceived in us could not be brought to light.
And all the Villainy that ever was acted in the World was by a Providence, tendering the Lustiest of Men Objects and Opportunities, without which since conceived in us could not be brought to Light.
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And therefore when we pray that God would not lead us into Temptation, we pray that God by his Providence would so order and dispose all the occurrences of our lives,
And Therefore when we pray that God would not led us into Temptation, we pray that God by his Providence would so order and dispose all the occurrences of our lives,
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And indeed since our corrupt Natures are of themselves prone only unto evil, if God withdraw the Auxiliaries of his Grace, (as for many righteous causes he often doth,) every Temptation that assaults us will ravish our Consciences, and captivate our Souls:
And indeed since our corrupt Nature's Are of themselves prove only unto evil, if God withdraw the Auxiliaries of his Grace, (as for many righteous Causes he often does,) every Temptation that assaults us will ravish our Consciences, and captivate our Souls:
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the latter weakning and destroying the inward habit and principle of Sin. And therefore when we pray that God would not lead us into Temptation, we beg that he would still continue the influences of his Grace unto us,
the latter weakening and destroying the inward habit and principle of Sin. And Therefore when we pray that God would not led us into Temptation, we beg that he would still continue the influences of his Grace unto us,
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And as God doth sometimes thus send the Tempter, and give him commission to assault and prevail over wicked and ungodly Persons, their former Sins provoking him to punish them with farther Impieties.
And as God does sometime thus send the Tempter, and give him commission to assault and prevail over wicked and ungodly Persons, their former Sins provoking him to Punish them with farther Impieties.
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And therefore it is very observable, that whereas in 1 Chron. 21.1. It is said, that Satan provoked David to Number Israel; yet in 2 Sam. 24.1. it is said, the Lord moved David against Israel, to say, Go number Israel and Judah;
And Therefore it is very observable, that whereas in 1 Chronicles 21.1. It is said, that Satan provoked David to Number Israel; yet in 2 Sam. 24.1. it is said, the Lord moved David against Israel, to say, Go number Israel and Judah;
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First, He leaves these Canaanites to molest us, to teach us the Wars of the Lord, to make us continually Watchful, to breath and exercise our Graces, to administer matter for our Conquest,
First, He leaves these Canaanites to molest us, to teach us the Wars of the Lord, to make us continually Watchful, to breath and exercise our Graces, to administer matter for our Conquest,
His Justice in giving up wicked Men to the rage of Temptaons, to be hurried by them from sin to sin, till at last they put an end to the Succession of their sins in Eternal Damnation.
His justice in giving up wicked Men to the rage of Temptations, to be hurried by them from since to since, till At last they put an end to the Succession of their Sins in Eternal Damnation.
And his Mercy in succouring of, and supporting and delivering his Children out of all their Temptations. And therefore when St. Paul prayed to be freed from the buffettings of the Messenger of Satan; God answers him, My Grace is sufficient for thee;
And his Mercy in succouring of, and supporting and delivering his Children out of all their Temptations. And Therefore when Saint Paul prayed to be freed from the buffetings of the Messenger of Satan; God answers him, My Grace is sufficient for thee;
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How many restraints are here mentioned to be put upon that malicious Spirit? He shall cast into Prison, whereas he would willingly cast into Hell, or at least into the Grave:
How many restraints Are Here mentioned to be put upon that malicious Spirit? He shall cast into Prison, whereas he would willingly cast into Hell, or At least into the Grave:
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the Place, the Number, the Time, all limitted, and that with such a restraint, that all the Pride and Rage of the Devil shall not be able to exceed it.
the Place, the Number, the Time, all limited, and that with such a restraint, that all the Pride and Rage of the devil shall not be able to exceed it.
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Fourthly, God permits his own Children to be Tempted, that by their Victory over Temptations he may confound the Malice of Satan, and commend the Excellency of his own Ways and Service.
Fourthly, God permits his own Children to be Tempted, that by their Victory over Temptations he may confound the Malice of Satan, and commend the Excellency of his own Ways and Service.
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and bids us resist manfully for the Credit and Honour of Piety, and then lets loose Satan upon us, whom if we can but Conquer, (which certainly we shall do if we but seriously resolve it) God and Angels, who from the Theatre of Heaven are Spectators of the Combat, give us their Applause,
and bids us resist manfully for the Credit and Honour of Piety, and then lets lose Satan upon us, whom if we can but Conquer, (which Certainly we shall do if we but seriously resolve it) God and Angels, who from the Theatre of Heaven Are Spectators of the Combat, give us their Applause,
See how God Glories over this baffled Devil, and upbraids him with the Victorious Constancy of his Servant Job: God had before commended the Integrity of Job, Chap. 1.8. Hast thou considered my Servant Job, that there is none like him upon the Earth, a perfect and upright Man, one that feareth God and escheweth Evil. To this that Malicious Spirit fullenly replies, Doth Job fear God for nought? thou needest not Glory in his ready Service and Obedience when he is so well paid for it;
See how God Glories over this baffled devil, and upbraids him with the Victorious Constancy of his Servant Job: God had before commended the Integrity of Job, Chap. 1.8. Hast thou considered my Servant Job, that there is none like him upon the Earth, a perfect and upright Man, one that fears God and escheweth Evil. To this that Malicious Spirit fullenly replies, Does Job Fear God for nought? thou Needest not Glory in his ready Service and obedience when he is so well paid for it;
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God accepts the Challenge on his Servants behalf, Satan and Job enter the List, the Devil buffets him sore, destroys all his Cattel, ruins his House, kills his Children;
God accepts the Challenge on his Servants behalf, Satan and Job enter the List, the devil buffets him soar, Destroys all his Cattle, ruins his House, kills his Children;
See now how God rejoyces at his Champion's Victory, and upbraids the Devil with his shameful overthrow, Chap. 2. 3. Hast thou considered my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God and escheweth Evil. God repeats the same Character and Commendation which he had before given him, Glorying as it were over Satan, that Job had made his Words good;
See now how God rejoices At his Champion's Victory, and upbraids the devil with his shameful overthrow, Chap. 2. 3. Hast thou considered my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that fears God and escheweth Evil. God repeats the same Character and Commendation which he had before given him, Glorying as it were over Satan, that Job had made his Words good;
for whereas our Saviour hath taught us to pray with this Adversative Particle, But lead us not into Temptation, but deliver us from evil; this may instruct us.
for whereas our Saviour hath taught us to pray with this Adversative Particle, But led us not into Temptation, but deliver us from evil; this may instruct us.
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yet withal, it too often happens, that those whom God leads into Temptation, and engageth amidst the press of their Enemies, it too often happens, that they come off bleeding and wounded. Yet,
yet withal, it too often happens, that those whom God leads into Temptation, and engageth amid the press of their Enemies, it too often happens, that they come off bleeding and wounded. Yet,
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And therefore his Method is to bribe the attendants on these chief Powers of the Soul, the Fancy and the Passions, to which he hath admission through the near dependance they have upon material Organs, and by these to send in Messages, and offer Proposals to it;
And Therefore his Method is to bribe the attendants on these chief Powers of the Soul, the Fancy and the Passion, to which he hath admission through the near dependence they have upon material Organs, and by these to send in Messages, and offer Proposals to it;
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And therefore when thou sinnest, think not to lay the fault upon Satan, or his evil Instruments whom he makes use of in Tempting, for though it be their fault and guilt to Tempt, yet it is only thine to yield,
And Therefore when thou Sinnest, think not to lay the fault upon Satan, or his evil Instruments whom he makes use of in Tempting, for though it be their fault and guilt to Tempt, yet it is only thine to yield,
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Thou who art drawn away by thy lewd Companions, to abuse thy self and dishonour thy body by Riot and Luxury, or to break God's Laws and Man's by Theft,
Thou who art drawn away by thy lewd Sodales, to abuse thy self and dishonour thy body by Riot and Luxury, or to break God's Laws and Man's by Theft,
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and laying the blood of their Souls upon the stubborn resolvedness of their own Wills. Hosea 13.9. O Israel, thou hast destroyed thy self. John 5.40. Ye will not come unto me that you may have Life. Matth. 23.37.
and laying the blood of their Souls upon the stubborn resolvedness of their own Wills. Hosea 13.9. Oh Israel, thou hast destroyed thy self. John 5.40. You will not come unto me that you may have Life. Matthew 23.37.
Secondly, Though it be no excuse for sinning, yet it is too seldom seen, that those who are brought into Temptation, are brought off again without contracting some guilt on their Consciences by it.
Secondly, Though it be no excuse for sinning, yet it is too seldom seen, that those who Are brought into Temptation, Are brought off again without contracting Some guilt on their Consciences by it.
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For since there is so great a Correspondence between Temptations and our Corruptions, it would be as strange for a Man that hath been hotly assaulted by them, to have no impression made upon him,
For since there is so great a Correspondence between Temptations and our Corruptions, it would be as strange for a Man that hath been hotly assaulted by them, to have no impression made upon him,
So is it here, the heart vibrates and is secretly affected upon the first motion of a Temptation with some passion of Delight and Complacency towards that sinful Object.
So is it Here, the heart vibrates and is secretly affected upon the First motion of a Temptation with Some passion of Delight and Complacency towards that sinful Object.
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For though the Temptation should produce nothing but hovering and fleeting Idea's, and some imperfect shadows of Desires and Affections in us, which yet are check'd and scattered,
For though the Temptation should produce nothing but hovering and fleeting Idea's, and Some imperfect shadows of Desires and Affections in us, which yet Are checked and scattered,
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and is a Judge and a Discerner of the Thoughts and intents of the Heart, doth strictly prohibit and condemn these callow, unfledg'd motions of our Hearts, to be Concupiscence, the sad effects of Original sin, and the fruitful cause of all actual.
and is a Judge and a Discerner of the Thoughts and intents of the Heart, does strictly prohibit and condemn these callow, unfledged motions of our Hearts, to be Concupiscence, the sad effects of Original since, and the fruitful cause of all actual.
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And therefore if we would be delivered from evil, we have very great cause first to pray that we be not led into Temptation: For some Temptations do almost so inseparably follow one upon another, that this will be our best security against those secret desires and wouldings,
And Therefore if we would be Delivered from evil, we have very great cause First to pray that we be not led into Temptation: For Some Temptations do almost so inseparably follow one upon Another, that this will be our best security against those secret Desires and wouldings,
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and first smatterings and rudiments of wickedness, which else the compliance of our corrupt hearts with Satan 's Temptations will certainly betray us unto.
and First smatterings and rudiments of wickedness, which Else the compliance of our corrupt hearts with Satan is Temptations will Certainly betray us unto.
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And so we have the same Counsel given us by him in another Chapter, that we may not be inveagled by the allurements of a strange Woman, be sure to avoid all occasions thereof, Prov. 5.8. Remove thy way far from her, come not near the door of her House.
And so we have the same Counsel given us by him in Another Chapter, that we may not be inveigled by the allurements of a strange Woman, be sure to avoid all occasions thereof, Curae 5.8. Remove thy Way Far from her, come not near the door of her House.
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And again, Prov. 4.14, 15. Enter not into the path of the wicked, and go not in the way of evil Men, avoid it, pass not by it, turn from it, pass away.
And again, Curae 4.14, 15. Enter not into the path of the wicked, and go not in the Way of evil Men, avoid it, pass not by it, turn from it, pass away.
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But there are so many expressions heaped up, signifying the same thing only, to denote how great the necessity of avoiding Temptations and Occasions to evil, is to those who desire to avoid the sin.
But there Are so many expressions heaped up, signifying the same thing only, to denote how great the necessity of avoiding Temptations and Occasions to evil, is to those who desire to avoid the since.
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And I beseech you, call to mind when you have emboldned your selves to venture upon Temptations and sinful Occasions, being confident and fully resolved not to yield to them:
And I beseech you, call to mind when you have emboldened your selves to venture upon Temptations and sinful Occasions, being confident and Fully resolved not to yield to them:
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Have you not often been surprized and led away Captive, contrary to your Hopes, contrary to your Intentions, contrary to your Resolutions, contrary to the vain Confidences with which you were before possess'd? Methinks former experience should make you cautious, never again to trust those hearts with such opportunities and advantages for wickedness,
Have you not often been surprised and led away Captive, contrary to your Hope's, contrary to your Intentions, contrary to your Resolutions, contrary to the vain Confidences with which you were before possessed? Methinks former experience should make you cautious, never again to trust those hearts with such opportunities and advantages for wickedness,
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And thus much I thought fit to note to you from the connexion of this part of the Petition with the former, Lead us not into Temptation, but deliver us from Evil.
And thus much I Thought fit to note to you from the connexion of this part of the Petition with the former, Led us not into Temptation, but deliver us from Evil.
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That which we pray against, is Evil. Some limit this word Evil only unto Satan, making the sence to be, deliver us from the Evil one: founding this Interpretation upon that Article that is joyned with the Original Word NONLATINALPHABET;
That which we pray against, is Evil. some limit this word Evil only unto Satan, making the sense to be, deliver us from the Evil one: founding this Interpretation upon that Article that is joined with the Original Word;
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First, Satan whose proper Style and Epithete it is to be called, the Evil one: and so we find this black Title given him in Scripture, Matth. 13.19. The wicked one cometh and snatcheth away that which was sown.
First, Satan whose proper Style and Epithet it is to be called, the Evil one: and so we find this black Title given him in Scripture, Matthew 13.19. The wicked one comes and snatches away that which was sown.
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He is the chief Author of Evil, his Temptations are all unto Evil, his delight is only in Evil, he is the Father of all those that do Evil. And therefore this is the most proper and significant Character of the Devil. But yet it is also ascribed unto Men according to their resemblance of him.
He is the chief Author of Evil, his Temptations Are all unto Evil, his delight is only in Evil, he is the Father of all those that do Evil. And Therefore this is the most proper and significant Character of the devil. But yet it is also ascribed unto Men according to their resemblance of him.
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and that either Temporal punishments in those Judgments which God inflicts upon sinners here: or Eternal Judgments, such as he hath threatned to inflict upon them hereafter.
and that either Temporal punishments in those Judgments which God inflicts upon Sinners Here: or Eternal Judgments, such as he hath threatened to inflict upon them hereafter.
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And so the very Devils themselves have a Metaphysical Goodness in them, as they are Creatures and have received their Beings and Powers from God, who is the Author of nothing that is Evil. But Sin hath not the least ray or footsteps of Goodness in it,
And so the very Devils themselves have a Metaphysical goodness in them, as they Are Creatures and have received their Beings and Powers from God, who is the Author of nothing that is Evil. But since hath not the least ray or footsteps of goodness in it,
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It once turn'd Glorious Angels into hideous Devils, and tumbled them down from Heaven to Hell, filled the World with Woes and Plagues, brought Death and Diseases,
It once turned Glorious Angels into hideous Devils, and tumbled them down from Heaven to Hell, filled the World with Woes and Plagues, brought Death and Diseases,
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for the Devil, the Evil One, cannot hurt us but by Sin: And no other Evil can befall us but for Sin, God inflicting them as the due Guerdon and Reward of our Transgressions.
for the devil, the Evil One, cannot hurt us but by since: And no other Evil can befall us but for since, God inflicting them as the due Guerdon and Reward of our Transgressions.
And whereas we are taught by our Saviour to beg this of God our Heavenly Father, we may observe, that it is only the Almighty Power of God that can keep us from Sin;
And whereas we Are taught by our Saviour to beg this of God our Heavenly Father, we may observe, that it is only the Almighty Power of God that can keep us from since;
and that will appear if we consider, either our Enemies, or our selves. First, Consider the mighty Advantages that our great Enemy the Devil hath against us:
and that will appear if we Consider, either our Enemies, or our selves. First, Consider the mighty Advantages that our great Enemy the devil hath against us:
And if after all this he despairs to prevail upon us as a Devil, he can quickly shift his shape and transform himself into an Angel of Light, and engage our very Consciences unto evil;
And if After all this he despairs to prevail upon us as a devil, he can quickly shift his shape and transform himself into an Angel of Light, and engage our very Consciences unto evil;
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he can disguise his Temptations into impulses of the Holy Spirit, perswade us that what he prompts us to is our Duty, head his fiery Darts with Scripture Sentences, wrap up his Poison in the leaves of the Bible, and wound our Souls by our Consciences;
he can disguise his Temptations into impulses of the Holy Spirit, persuade us that what he prompts us to is our Duty, head his fiery Darts with Scripture Sentences, wrap up his Poison in the leaves of the bible, and wound our Souls by our Consciences;
And as the Syrians that were sent by Benhadad to the King of Israel, to intercede for him, watched every Word that should fall from his Mouth, that they might lay hold of it to obtain farther Favour from him:
And as the Syrians that were sent by Benhadad to the King of Israel, to intercede for him, watched every Word that should fallen from his Mouth, that they might lay hold of it to obtain farther Favour from him:
Now if God did not appear to deliver us from these subtle Wiles and Methods of the Devil, how soon would he make Fools of the wisest and most experienced Christians? Secondly;
Now if God did not appear to deliver us from these subtle Wiles and Methods of the devil, how soon would he make Fools of the Wisest and most experienced Christians? Secondly;
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First, Our inadvertency and heedlessness, through which we are often surprized into Sin, and captivated by the cunning craftiness of our Enemies which lie in wait to deceive.
First, Our inadvertency and heedlessness, through which we Are often surprised into since, and captivated by the cunning craftiness of our Enemies which lie in wait to deceive.
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How seldom is it that we stand upon our Guard, or if we do that we are compleatly armed? Sometimes our Shield, sometimes our Helmets, sometimes our Sword of the Spirit is wanting:
How seldom is it that we stand upon our Guard, or if we do that we Are completely armed? Sometime our Shield, sometime our Helmets, sometime our Sword of the Spirit is wanting:
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but if he cannot wound on the Right Hand by Presumption, he will try what he can do on the Left by Despair; if he cannot prevail by his Temptations to cause us to neglect and cast off Holy Duties, he will Tempt us to Pride our selves in the well performing of them;
but if he cannot wound on the Right Hand by Presumption, he will try what he can do on the Left by Despair; if he cannot prevail by his Temptations to cause us to neglect and cast off Holy Duties, he will Tempt us to Pride our selves in the well performing of them;
Now when so great circumspection is scarce sufficient for our security, how can they possibly escape without fearful Wounds and Gashes in their Consciences, who are supinely negligent of their Souls,
Now when so great circumspection is scarce sufficient for our security, how can they possibly escape without fearful Wounds and Gashes in their Consciences, who Are supinely negligent of their Souls,
and mind not which way their Thoughts, their Passions, their Affections encline, and so give the Devil a Handle to turn their Souls by which way he will? Certainly if we do not buckle our Spiritual Armour close to us,
and mind not which Way their Thoughts, their Passion, their Affections incline, and so give the devil a Handle to turn their Souls by which Way he will? Certainly if we do not buckle our Spiritual Armour close to us,
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How much greater may we think is his Advantage over us, into whom he may insinuate himself and his Temptations; and when we are busie about other things, strike and wound us at unawares.
How much greater may we think is his Advantage over us, into whom he may insinuate himself and his Temptations; and when we Are busy about other things, strike and wound us At unawares.
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Secondly, Besides this inadvertency, the Devil hath another grand Advantage to lead us into Evil, and that is because we are naturally prone and enclined of our selves to those very Sins to which he Tempts us.
Secondly, Beside this inadvertency, the devil hath Another grand Advantage to led us into Evil, and that is Because we Are naturally prove and inclined of our selves to those very Sins to which he Tempts us.
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yea, there is no one Sin, how vile and profligate soever, but it may find Partisans in our base and wicked Hearts, wherein are the Seeds and Principles of all Impieties;
yea, there is no one since, how vile and profligate soever, but it may find Partisans in our base and wicked Hearts, wherein Are the Seeds and Principles of all Impieties;
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and therefore as things of a like Nature presently concorporate, (as we see one drop of Water diffuseth it self and runs into another,) so Temptations to Sin meeting with a sinful Nature are presently entertained,
and Therefore as things of a like Nature presently concorporate, (as we see one drop of Water diffuseth it self and runs into Another,) so Temptations to since meeting with a sinful Nature Are presently entertained,
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for whilst we pursue what Satan Tempts us unto, we do but pursue what our own Natural Lusts and Corruptions inclin'd unto before, waiting only for an opportunity of being called forth into Act.
for while we pursue what Satan Tempts us unto, we do but pursue what our own Natural Lustiest and Corruptions inclined unto before, waiting only for an opportunity of being called forth into Act.
It must needs be ascribed only to the Goodness and Grace of God, to deliver us from the commission of that Evil, to which we are so fiercely and cunningly Tempted.
It must needs be ascribed only to the goodness and Grace of God, to deliver us from the commission of that Evil, to which we Are so fiercely and cunningly Tempted.
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And thus I have demonstrated the Proposition, That it is only the Almighty Power of God that can preserve us from Sin. It now remains to shew you, the Ways and Methods that God takes to do it,
And thus I have demonstrated the Proposition, That it is only the Almighty Power of God that can preserve us from Sin. It now remains to show you, the Ways and Methods that God Takes to do it,
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It is to this we owe it, that the Wickedness of Men hath not yet made the World an uninhabitable Desart, that Solitudes and Wildernesses are not as secure Retreats as frequented Cities;
It is to this we owe it, that the Wickedness of Men hath not yet made the World an uninhabitable Desert, that solitudes and Wildernesses Are not as secure Retreats as frequented Cities;
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Though God doth as it were permit them to give up their Hearts to the Devil, yet he ties up their Hands, let them imagine and intend as much mischief as Hell can inspire them with,
Though God does as it were permit them to give up their Hearts to the devil, yet he ties up their Hands, let them imagine and intend as much mischief as Hell can inspire them with,
May not the best of us with thankful acknowledgements of the Divine Goodness towards us, reflect back upon many dis-appointments that we have met with, to which we had given our consent and entertained purposes of sinning? May we not all say, Had not God denied Opportunities,
May not the best of us with thankful acknowledgements of the Divine goodness towards us, reflect back upon many disappointments that we have met with, to which we had given our consent and entertained Purposes of sinning? May we not all say, Had not God denied Opportunities,
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or cast in Diversions, or cut off the Provisions which we had made for our Lusts, we should at such or such a time have dishonoured the Gospel, scandalized our Profession, opened the Mouths of wicked and ungodly.
or cast in Diversions, or Cut off the Provisions which we had made for our Lustiest, we should At such or such a time have dishonoured the Gospel, scandalized our Profession, opened the Mouths of wicked and ungodly.
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Men to blaspheme the Holy and Reverend Name of God, and contracted to our own Consciences black and horrid Guilt, by the commission of some infamous Crimes, of which we were guilty by consenting to them? God hath hedg'd up the Broad-way with Thorns, that so he might turn us into the Narrow-way that leads to Eternal Bliss and Happiness.
Men to Blaspheme the Holy and Reverend Name of God, and contracted to our own Consciences black and horrid Gilded, by the commission of Some infamous Crimes, of which we were guilty by consenting to them? God hath hedged up the Broadway with Thorns, that so he might turn us into the Narrow way that leads to Eternal Bliss and Happiness.
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First, Sometimes God by his Providence cuts short their Power, whereby they should be enabled to Sin. All that Power that Wicked Men have, is either from themselves,
First, Sometime God by his Providence cuts short their Power, whereby they should be enabled to Sin. All that Power that Wicked Men have, is either from themselves,
And thus Providence over-ruling, Absalom to reject the politick Counsel of Achitophel, prevents all that mischief that so Wise and so Wicked a States-Man might afterwards have contrived, upon which he goes home and hangs himself;
And thus Providence overruling, Absalom to reject the politic Counsel of Ahithophel, prevents all that mischief that so Wise and so Wicked a States-Man might afterwards have contrived, upon which he Goes home and hangs himself;
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So God miraculously defeated the huge and vast Host of the blaspheming Rabshekah, and by unseen strokes slew almost two hundred thousand of them dead upon the place.
So God miraculously defeated the huge and vast Host of the blaspheming Rabshekah, and by unseen Strokes slew almost two hundred thousand of them dead upon the place.
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if but intended, but if executed will sink the Soul seven fold deeper into damnation. Secondly, Sometimes Providence prevents Sin, by raising up other opposite Powers against a Sinner.
if but intended, but if executed will sink the Soul seven fold Deeper into damnation. Secondly, Sometime Providence prevents since, by raising up other opposite Powers against a Sinner.
And I believe there are but few Men, who if they will but seriously examine their lives, may produce may instances both of the Devil 's policy in fitting them with occasions and opportunities of sinning,
And I believe there Are but few Men, who if they will but seriously examine their lives, may produce may instances both of the devil is policy in fitting them with occasions and opportunities of sinning,
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and of God's Providence in causing some urgent Affairs, or some sudden and unexpected Accidents to intervene, whereby they are turned off from what they purposed.
and of God's Providence in causing Some urgent Affairs, or Some sudden and unexpected Accidents to intervene, whereby they Are turned off from what they purposed.
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And I am very prone to think that there are very few who if they will be at the pains to reflect back upon and strictly examine that part of their lives that is past and gone, they may easily produce many remarkable instances, both of the Devil 's Policy in fitting them with opportunities and occasions of sinning,
And I am very prove to think that there Are very few who if they will be At the pains to reflect back upon and strictly examine that part of their lives that is past and gone, they may Easily produce many remarkable instances, both of the devil is Policy in fitting them with opportunities and occasions of sinning,
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Secondly, God preserves from sin by his restraining Grace. Now this restraining Grace is that which is common and vouchsafed to wicked Men as well as good.
Secondly, God preserves from since by his restraining Grace. Now this restraining Grace is that which is Common and vouchsafed to wicked Men as well as good.
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Thus Esau comes out against his Brother Jacob with a Troop of two hundred Ruffians, intending doubtless to take revenge upon him for his Birthright and Blessing; but at their first meeting, God by a secret work so mollifies his heart, that instead of falling upon him to kill him, he falls upon his neek and kisses him.
Thus Esau comes out against his Brother Jacob with a Troop of two hundred Ruffians, intending doubtless to take revenge upon him for his Birthright and Blessing; but At their First meeting, God by a secret work so mollifies his heart, that instead of falling upon him to kill him, he falls upon his neek and Kisses him.
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but with his own hand he immediately turns about his heart, and by seeing such a company of Cattel bleating and bellowing, timorous Women, and helpless Children bowing and supplicating to him;
but with his own hand he immediately turns about his heart, and by seeing such a company of Cattle bleating and bellowing, timorous Women, and helpless Children bowing and supplicating to him;
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The same powerful restraint God laid upon the heart of Abimelech a Heathen King, Gen. 20.6. where God tells him, I with-held thee from sinning against me, and therefore suffered I thee not to touch her.
The same powerful restraint God laid upon the heart of Abimelech a Heathen King, Gen. 20.6. where God tells him, I withheld thee from sinning against me, and Therefore suffered I thee not to touch her.
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And from these two instances of Esau and Abimelech, we may clearly collect, how restraining Grace differs both from restraining Providence, and from Sanctifying Grace: from Providence it differs,
And from these two instances of Esau and Abimelech, we may clearly collect, how restraining Grace differs both from restraining Providence, and from Sanctifying Grace: from Providence it differs,
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because usually when God Providentially restrains from sin, he doth it by some visible apparent means, which do not reach to work any change or alteration upon the heart,
Because usually when God Providentially restrains from since, he does it by Some visible apparent means, which do not reach to work any change or alteration upon the heart,
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And from Sanctifying Grace it differs also, in that God vouchsafes it to wicked Men and Reprobates, to the end that their Lives may be more plausible, their Gifts more serviceable, and their Condemnation more intolerable.
And from Sanctifying Grace it differs also, in that God vouchsafes it to wicked Men and Reprobates, to the end that their Lives may be more plausible, their Gifts more serviceable, and their Condemnation more intolerable.
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And indeed the efficacy of this restraining Grace may be so great that there may appear but very little difference between the Conversation of a true Christian whom Special Grace Sanctifies,
And indeed the efficacy of this restraining Grace may be so great that there may appear but very little difference between the Conversation of a true Christian whom Special Grace Sanctifies,
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So the ways of those who have only a restraint laid upon them, may be as fair and clear as the ways of those who are truly Sanctified, but the cause is vastly different;
So the ways of those who have only a restraint laid upon them, may be as fair and clear as the ways of those who Are truly Sanctified, but the cause is vastly different;
Now God doth thus by his restraining Grace preserve Men from sin, by propounding to them such Considerations and Arguments as may be sufficient to engage Conscience against it,
Now God does thus by his restraining Grace preserve Men from since, by propounding to them such Considerations and Arguments as may be sufficient to engage Conscience against it,
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Restraining Grace thunders the Curse of the Law, and brandisheth the Sword of Justice in the Face of a sinner, reports nothing but Hell and Everlasting Torments, and such terrible things which may scare Men from their sins, though still they love them.
Restraining Grace Thunders the Curse of the Law, and Brandishes the Sword of justice in the Face of a sinner, reports nothing but Hell and Everlasting Torments, and such terrible things which may scare Men from their Sins, though still they love them.
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Doubtless, the thoughts and fears of Hell, have with very good success been made use of to keep Men from those sins that lead unto Hell. But yet if in our conflicts against Temptations, we can draw Arguments from no other Topicks but Hell and Eternal Death and Destruction: If we cannot as well quench the Fiery Darts of the Devil in the Blood of Jesus Christ, as in the Lake of Fire and Brimstone; it is much to be doubted,
Doubtless, the thoughts and fears of Hell, have with very good success been made use of to keep Men from those Sins that led unto Hell. But yet if in our conflicts against Temptations, we can draw Arguments from no other Topicks but Hell and Eternal Death and Destruction: If we cannot as well quench the Fiery Darts of the devil in the Blood of jesus christ, as in the Lake of Fire and Brimstone; it is much to be doubted,
Thirdly, God hath another method of keeping Men from sin, and that is by his Special and Sanctifying Grace. And this is proper only to the Children of God who are really Sanctified and made Gracious.
Thirdly, God hath Another method of keeping Men from since, and that is by his Special and Sanctifying Grace. And this is proper only to the Children of God who Are really Sanctified and made Gracious.
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Now whatever sin God doth thus preserve any from, he doth it by exciting the inward principle and habit of Grace to the actual use and exercise of it.
Now whatever since God does thus preserve any from, he does it by exciting the inward principle and habit of Grace to the actual use and exercise of it.
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There is a Two-fold Grace always necessary to keep the best Christians from sin, Habitual and Exciting, and God by the one quickens and stirs up the other, which else would lie fluggish and dormant.
There is a Twofold Grace always necessary to keep the best Christians from since, Habitual and Exciting, and God by the one quickens and stirs up the other, which Else would lie fluggish and dormant.
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as there must be both the concurrence of the heat of the Sun, and the Life of the Root to the production of a Flower. Now God by exciting the Inherent and Habitual Grace, which was before in the Soul, keeps Men from sinning two ways.
as there must be both the concurrence of the heat of the Sun, and the Life of the Root to the production of a Flower. Now God by exciting the Inherent and Habitual Grace, which was before in the Soul, keeps Men from sinning two ways.
The Apostle exhorts us, Ephes. 4.27. Not to give place unto the Devil. Truly, when God's exciting Grace quickens our inherent Grace to a continual Exercise:
The Apostle exhorts us, Ephesians 4.27. Not to give place unto the devil. Truly, when God's exciting Grace quickens our inherent Grace to a continual Exercise:
When we Hear, Pray, or Meditate, or attend upon the publick Ordinances, we ought to bless God for this his exciting Grace, whereby we have not only performed a Duty,
When we Hear, Pray, or Meditate, or attend upon the public Ordinances, we ought to bless God for this his exciting Grace, whereby we have not only performed a Duty,
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David when he walked idly upon the Roof of his House, lies open to the snares of the Devil, and falls into those foul sins of Adultery and Murder: Had he then been at his Harp and his Psalms, he might thereby have driven the Evil Spirit from him,
David when he walked idly upon the Roof of his House, lies open to the snares of the devil, and falls into those foul Sins of Adultery and Murder: Had he then been At his Harp and his Psalms, he might thereby have driven the Evil Spirit from him,
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but when it once grows fluggish, and doth not freely flow forth into the actings of Grace and the performance of Duties, the Spawn of all manner of sins will breed there,
but when it once grows fluggish, and does not freely flow forth into the actings of Grace and the performance of Duties, the Spawn of all manner of Sins will breed there,
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And therefore in praying that God would deliver us from evil, we pray that he would continually vouchsafe unto us the quickning influences of his Holy Spirit, that he would always fill our Sails with that Wind that bloweth where it listeth:
And Therefore in praying that God would deliver us from evil, we pray that he would continually vouchsafe unto us the quickening influences of his Holy Spirit, that he would always fill our Sails with that Wind that blows where it lists:
and both of these opposite principles have their seat in the same heart, and both of them are in a continual expectation of an exciting influence to call them out into Act. Indwelling corruption is usually roused up by Temptations, and when it stirs in the Heart,
and both of these opposite principles have their seat in the same heart, and both of them Are in a continual expectation of an exciting influence to call them out into Act. Indwelling corruption is usually roused up by Temptations, and when it stirs in the Heart,
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Habitual Grace is of it self so feeble, that it cannot make any opposition, until a kindly influence from the Spirit of God, calls forth some particular Grace, that is most of all contrary unto it, to resist and subdue it.
Habitual Grace is of it self so feeble, that it cannot make any opposition, until a kindly influence from the Spirit of God, calls forth Some particular Grace, that is most of all contrary unto it, to resist and subdue it.
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he was under a sharp and pungent Temptation, which he calls a Thorn in the Flesh, 2 Cor. 12.7. Satan buffets, and he prays, and God Answers, My Grace is sufficient for thee;
he was under a sharp and pungent Temptation, which he calls a Thorn in the Flesh, 2 Cor. 12.7. Satan buffets, and he prays, and God Answers, My Grace is sufficient for thee;
Now whilst God's exciting Grace works thus upon St. Paul 's inherent Grace; this Temptation, this Thorn at his Breast (as they report of the Nightingale ) only makes him the more wakeful and vigilant.
Now while God's exciting Grace works thus upon Saint Paul is inherent Grace; this Temptation, this Thorn At his Breast (as they report of the Nightingale) only makes him the more wakeful and vigilant.
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But if God should have suspended his Gracious influence, this Thorn would sadly have wounded his Conscience, by the commission of some foul and gross sin.
But if God should have suspended his Gracious influence, this Thorn would sadly have wounded his Conscience, by the commission of Some foul and gross since.
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And when the Devil by a Temptation calls forth a particular sin, God also by his exciting influence, calls forth a particular contrary Grace to hinder the commission of it.
And when the devil by a Temptation calls forth a particular since, God also by his exciting influence, calls forth a particular contrary Grace to hinder the commission of it.
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First, That he would so affect our Hearts with that dread and reverence of his Holy Majesty, that we may not dare to commit the least sin, knowingly and willingly against him.
First, That he would so affect our Hearts with that dread and Reverence of his Holy Majesty, that we may not Dare to commit the least since, knowingly and willingly against him.
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For the fear of God is a powerful preservative, to with-hold the Soul from consenting to Temptation, and when we are fully possessed with it, we shall be able to return that Answer to every sollicitation of the Devil, that Joseph did to the filthy enticements of his lewd Mistress, how shall we do this thing and sin against God? Yea, it will preserve us not only from the more gross and scandalous acts of sin,
For the Fear of God is a powerful preservative, to withhold the Soul from consenting to Temptation, and when we Are Fully possessed with it, we shall be able to return that Answer to every solicitation of the devil, that Joseph did to the filthy enticements of his lewd Mistress, how shall we do this thing and since against God? Yea, it will preserve us not only from the more gross and scandalous acts of since,
but from the secret lurking wickednesses that lie deep in the Heart. 2 Cor. 7.1. Let us cleanse our selves from all filthiness and pollution both of Flesh and Spirit, perfecting Holiness in the fear of God.
but from the secret lurking Wickednesses that lie deep in the Heart. 2 Cor. 7.1. Let us cleanse our selves from all filthiness and pollution both of Flesh and Spirit, perfecting Holiness in the Fear of God.
Secondly, We pray that God would so affect our Hearts with a Holy and filial Love of himself, that may sweetly and yet powerfully keep us from whatsoever may be an offence unto his Divine Majesty. For Love would not willingly do any thing that may offend or grieve the Object loved.
Secondly, We pray that God would so affect our Hearts with a Holy and filial Love of himself, that may sweetly and yet powerfully keep us from whatsoever may be an offence unto his Divine Majesty. For Love would not willingly do any thing that may offend or grieve the Object loved.
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and therefore where the Love of God is implanted, it will cause such a Divine Simpathy of Affection, that those who love the Lord, will hate sin and iniquity, as the Psalmist speaks, Psalm 97.10.
and Therefore where the Love of God is implanted, it will cause such a Divine sympathy of Affection, that those who love the Lord, will hate since and iniquity, as the Psalmist speaks, Psalm 97.10.
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And thus I have shewn you the methods that God useth in delivering us from Evil. By his restraining Providence. By his restraining Grace. And by his Sanctifying and renewing Grace.
And thus I have shown you the methods that God uses in delivering us from Evil. By his restraining Providence. By his restraining Grace. And by his Sanctifying and renewing Grace.
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Sacrifice not to your own Net, not to the freedom of your own Wills, not to any excellency in your own disposition and temper, not to your Natural Aversation to what is Wicked and Impious:
Sacrifice not to your own Net, not to the freedom of your own Wills, not to any excellency in your own disposition and temper, not to your Natural Aversation to what is Wicked and Impious:
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as in the Hearts of others, yet that the Streams should not be so? Whence is it that since we have the same corrupt Hearts with Cain and Judas, or any of the most branded Wretches in the World for Sin and Wickedness;
as in the Hearts of Others, yet that the Streams should not be so? Whence is it that since we have the same corrupt Hearts with Cain and Judas, or any of the most branded Wretches in the World for since and Wickedness;
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Are we more Holy than they? Have we obtained a greater measure of Sanctification than they? No, only our Gracious God by vouchsafing us a constant influence of his exciting Grace, hath been pleased to keep us from those sins, into which he suffers wicked Men to fall,
are we more Holy than they? Have we obtained a greater measure of Sanctification than they? No, only our Gracious God by vouchsafing us a constant influence of his exciting Grace, hath been pleased to keep us from those Sins, into which he suffers wicked Men to fallen,
What have we that we have not received, and if we have received it, why should we boast as if we had not received it? It is not what we have already received,
What have we that we have not received, and if we have received it, why should we boast as if we had not received it? It is not what we have already received,
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First, That if it shall please God to lead us into Temptation, yet that he would not leave us under the power of Temptation, but with every Temptation he would make a way for us to escape, that we may be able to bear it.
First, That if it shall please God to led us into Temptation, yet that he would not leave us under the power of Temptation, but with every Temptation he would make a Way for us to escape, that we may be able to bear it.
yet that God would not leave us under the power of that sin but raise us up again by true repentance and Godly sorrow, that so at last we may be delivered from the great and soul-damning evil of obduration and impenitency.
yet that God would not leave us under the power of that since but raise us up again by true Repentance and Godly sorrow, that so At last we may be Delivered from the great and Soul damning evil of obduration and impenitency.
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Fourthly, That he would be pleased not only to deliver us from that which is in it self evil, but from all the occasions and all the appearances of evil, for these also are evil, if not in effect, yet in tendency.
Fourthly, That he would be pleased not only to deliver us from that which is in it self evil, but from all the occasions and all the appearances of evil, for these also Are evil, if not in Effect, yet in tendency.
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For so this Particle for ever, is to be distributed unto each of the foregoing Attributes. Now in ascribing unto God these Attributes, we may consider, the Eminency, and the Propriety of them.
For so this Particle for ever, is to be distributed unto each of thee foregoing Attributes. Now in ascribing unto God these Attributes, we may Consider, the Eminency, and the Propriety of them.
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The propriety of this Attribute in this Particle, Thine: though others may have Kingdoms, and Power, and Glory; yet these in their Eminency belong only unto God;
The propriety of this Attribute in this Particle, Thine: though Others may have Kingdoms, and Power, and Glory; yet these in their Eminency belong only unto God;
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Now all these Attributes of God are annexed to the Petitions of this Prayer by the illative Particle For: For thine is the Kingdom, the Power, and the Glory.
Now all these Attributes of God Are annexed to the Petitions of this Prayer by the illative Particle For: For thine is the Kingdom, the Power, and the Glory.
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Thirdly, His is the Glory, and therefore since what we ask is for his Honour and Praise, we may firmly believe our requests shall be granted unto us. And,
Thirdly, His is the Glory, and Therefore since what we ask is for his Honour and Praise, we may firmly believe our requests shall be granted unto us. And,
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And thus if we look into Scripture, those Prayers of the Saints which are there Recorded, we shall find them Disputes (if I may so call them) as well as Requests,
And thus if we look into Scripture, those Prayers of the Saints which Are there Recorded, we shall find them Disputes (if I may so call them) as well as Requests,
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Wherefore doth thy Wrath wax hot against thy People, which thou hast brought forth out of the Land of Aegypt with great Power? wherefore should the Aegyptians say,
Wherefore does thy Wrath wax hight against thy People, which thou hast brought forth out of the Land of Egypt with great Power? Wherefore should the egyptians say,
for mischief did he bring them out to slay them in the Mountains, and to consume them from the Face of the Earth? Turn thee from thy fierce Wrath and repent of this Evil against thy People.
for mischief did he bring them out to slay them in the Mountains, and to consume them from the Face of the Earth? Turn thee from thy fierce Wrath and Repent of this Evil against thy People.
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and they shall inherit it for ever. And so Joshua pleads with God, Josh. 7.8. O Lord, what shall I say when Israel turneth their backs before their Enemies!
and they shall inherit it for ever. And so joshua pleads with God, Josh. 7.8. Oh Lord, what shall I say when Israel turns their backs before their Enemies!
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and in thy Hand is there not Power and Might, so that none is able to withstand thee? And so in the following verses, he pleads with God by such powerful Arguments, as if he would extort Mercy and Deliverance from him.
and in thy Hand is there not Power and Might, so that none is able to withstand thee? And so in the following Verses, he pleads with God by such powerful Arguments, as if he would extort Mercy and Deliverance from him.
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Now although it be true that all the Arguments we can urge, and all the Reasons that we can alledge, cannot alter the purposes and determinations of God,
Now although it be true that all the Arguments we can urge, and all the Reasons that we can allege, cannot altar the Purposes and determinations of God,
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First, Because by considering the Reasons we have to pray for such Mercies, our desires will be the more earnest and fervent for the obtaining of them:
First, Because by considering the Reasons we have to pray for such mercies, our Desires will be the more earnest and fervent for the obtaining of them:
It will put Spirits and Life into our Petitions, when we can represent to God the necessity of our asking, which to his Mercy will prove a strong motive for his granting.
It will put Spirits and Life into our Petitions, when we can represent to God the necessity of our asking, which to his Mercy will prove a strong motive for his granting.
Secondly, Because Reasons in Prayer do mightily conduce to the strengthning of our Faith, and gives us great encouragement to believe that we shall certainly obtain what we have so much reason to ask.
Secondly, Because Reasons in Prayer do mightily conduce to the strengthening of our Faith, and gives us great encouragement to believe that we shall Certainly obtain what we have so much reason to ask.
And therefore the Apostle commands us, to lift up Holy Hands, as without Wrath, so also without doubting, 1 Tim. 2.8. and again Jam. 1.7. Let him ask in Faith, nothing wavering;
And Therefore the Apostle commands us, to lift up Holy Hands, as without Wrath, so also without doubting, 1 Tim. 2.8. and again Jam. 1.7. Let him ask in Faith, nothing wavering;
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What abundant Strength and Confidence may this add to our Faith, and make us come to God with an humble expectation, that he would either Answer our Prayers or our Reasons? And therefore if thou wouldst be sure to have thy Prayers answered, pray chiefly for such things for which thou canst produce such Reasons as cannot be answered. And therefore,
What abundant Strength and Confidence may this add to our Faith, and make us come to God with an humble expectation, that he would either Answer our Prayers or our Reasons? And Therefore if thou Wouldst be sure to have thy Prayers answered, pray chiefly for such things for which thou Canst produce such Reasons as cannot be answered. And Therefore,
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Secondly, The most forcible Reasons and Arguments in Prayer are to be taken from the Attributes of God. These must needs be powerful when they are himself:
Secondly, The most forcible Reasons and Arguments in Prayer Are to be taken from the Attributes of God. These must needs be powerful when they Are himself:
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yet this Plea it self which is usually most winning and most affecting, can no otherwise prevail with God than as his Pity and Compassions engage him to relieve those that are in Misery.
yet this Plea it self which is usually most winning and most affecting, can not otherwise prevail with God than as his Pity and Compassions engage him to relieve those that Are in Misery.
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Concerning the Kingdom of God I shall speak but very little now, having already treated of it in explaining the Second Petition of this most excellent Prayer, Thy Kingdom come. Certain it is, that God's Ʋniversal Kingdom is here understood,
Concerning the Kingdom of God I shall speak but very little now, having already treated of it in explaining the Second Petition of this most excellent Prayer, Thy Kingdom come. Certain it is, that God's Ʋniversal Kingdom is Here understood,
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for he is King of his Church, and bestows the Gifts and Graces of his Spirit upon the Faithful Subjects of that his Kingdom. And as for Temporal Blessings that we beg, he likewise can readily bestow them upon us;
for he is King of his Church, and bestows the Gifts and Graces of his Spirit upon the Faithful Subject's of that his Kingdom. And as for Temporal Blessings that we beg, he likewise can readily bestow them upon us;
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And therefore, in the general, whatsoever we want, be it Protection or Provision, our Faith in the Sovereignty of God may encourage us to ask it with an humble boldness and confidence;
And Therefore, in the general, whatsoever we want, be it Protection or Provision, our Faith in the Sovereignty of God may encourage us to ask it with an humble boldness and confidence;
It is fit and decent for a King to have the highest Name, and the greatest repute among his Subjects. And therefore we may be sure God will maintain this in the World;
It is fit and decent for a King to have the highest Name, and the greatest repute among his Subject's. And Therefore we may be sure God will maintain this in the World;
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yea so jealous is God of having dishonour reflected upon him, that he hath forbidden not only the profanation and trivial mention of his own Name, but the profanation of that which doth but belong unto him.
yea so jealous is God of having dishonour reflected upon him, that he hath forbidden not only the profanation and trivial mention of his own Name, but the profanation of that which does but belong unto him.
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Secondly, The Kingdom is God's, and therefore this Kingdom shall come, it shall be maintained, it shall be established, it shall be enlarged and increased.
Secondly, The Kingdom is God's, and Therefore this Kingdom shall come, it shall be maintained, it shall be established, it shall be enlarged and increased.
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and the sad consequences of the Rents and Divisions of his Subjects. He hath promised that the Gates of Hell shall never prevail against it, that he will enlarge the Borders of it,
and the sad consequences of the Rends and Divisions of his Subject's. He hath promised that the Gates of Hell shall never prevail against it, that he will enlarge the Borders of it,
for the Kingdom is God's, and we do but pray that he would regard his own Interest and Concerns, that he would look down from Heaven and visit this Vine which his own Right Hand hath planted, that neither the Wild Boar out of the Forest may root it up,
for the Kingdom is God's, and we do but pray that he would regard his own Interest and Concerns, that he would look down from Heaven and visit this Vine which his own Right Hand hath planted, that neither the Wild Boar out of the Forest may root it up,
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For what is Sovereignty without Obedience to it but a mere Pageantry, a mock-shew of idle Royalty? It is but fit and rational to pray that his Will should be done whose the Kingdom is.
For what is Sovereignty without obedience to it but a mere Pageantry, a mock-show of idle Royalty? It is but fit and rational to pray that his Will should be done whose the Kingdom is.
Fourthly, The Kingdom is God's, and therefore we may with great encouragement to our Faith, pray for Our daily Bread, and all those Temporal Accommodations that are needful and expedient for us:
Fourthly, The Kingdom is God's, and Therefore we may with great encouragement to our Faith, pray for Our daily Bred, and all those Temporal Accommodations that Are needful and expedient for us:
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Fifthly, The Kingdom is God's, and therefore we may well make our applications to him for Pardon, and beg of him the Forgiveness of our Offences, since it is the Prerogative Royal of Kings to forgive Offenders.
Fifthly, The Kingdom is God's, and Therefore we may well make our applications to him for Pardon, and beg of him the Forgiveness of our Offences, since it is the Prerogative Royal of Kings to forgive Offenders.
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Hence our Saviour describing the Process of the General Judgment, when he comes to speak of pronouncing the Sentence of Absolution upon Believers, styles himself King, so we read Matth. 25.34. Then shall the King say to them on his Right Hand, Come ye Blessed of my Father inherit the Kingdom.
Hence our Saviour describing the Process of the General Judgement, when he comes to speak of pronouncing the Sentence of Absolution upon Believers, styles himself King, so we read Matthew 25.34. Then shall the King say to them on his Right Hand, Come you Blessed of my Father inherit the Kingdom.
Sixthly, The Kingdom is God's, therefore we may well pray in Faith, that he would Deliver us from Evil: For this is one great end of Government, to protect their Subjects from the Assaults of their Enemies.
Sixthly, The Kingdom is God's, Therefore we may well pray in Faith, that he would Deliver us from Evil: For this is one great end of Government, to Pact their Subject's from the Assaults of their Enemies.
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And thus I have briefly shown you in general, that all our Prayers ought to be enforced with strong and cogent Reasons, which although they are not properly motives unto God,
And thus I have briefly shown you in general, that all our Prayers ought to be Enforced with strong and cogent Reasons, which although they Are not properly motives unto God,
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And I have likewise particularly accommodated this first Motive and Argument, taught us by our Saviour, Thine is the Kingdom, to each of the Six Petitions, which he hath instructed us to present to God.
And I have likewise particularly accommodated this First Motive and Argument, taught us by our Saviour, Thine is the Kingdom, to each of the Six Petitions, which he hath instructed us to present to God.
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Now Power, according to the usual acceptation of the Word, is nothing else but an ability to work those Changes and Mutations upon created Beings, which were not in them before;
Now Power, according to the usual acceptation of the Word, is nothing Else but an ability to work those Changes and Mutations upon created Beings, which were not in them before;
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than his Ordinate, for the one relates to all things possible, that is to all things whose existence doth not imply a contradiction, the other relates only to things future,
than his Ordinate, for the one relates to all things possible, that is to all things whose existence does not imply a contradiction, the other relates only to things future,
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and this likewise such as shall exist according to the common course and method of God's Ordinary Providence: for Miraculous effects although they are produced according to the Will and Ordination of God,
and this likewise such as shall exist according to the Common course and method of God's Ordinary Providence: for Miraculous effects although they Are produced according to the Will and Ordination of God,
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yet they appertain not to his Ordinate, but to his Absolute Power. So then the Objects of God's Absolute Power are things merely possible, or things future;
yet they appertain not to his Ordinate, but to his Absolute Power. So then the Objects of God's Absolute Power Are things merely possible, or things future;
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more sorts of Creatures, and more of every sort, if he had so pleased. Yea, and he might have been Creating and Acting from all Eternity to all Eternity;
more sorts of Creatures, and more of every sort, if he had so pleased. Yea, and he might have been Creating and Acting from all Eternity to all Eternity;
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He might have hindred the Fall of Man, restored the fallen Angels, raised the Stones to be Children unto Abraham, brought more Deluges and general Plagues upon the World, if he had so pleased:
He might have hindered the Fallen of Man, restored the fallen Angels, raised the Stones to be Children unto Abraham, brought more Deluges and general Plagues upon the World, if he had so pleased:
Yea, and though our fancy and imagination hath a large Empire, and seems boundless in these Fictions and Pourtraictures of things which we Paint and Limn there:
Yea, and though our fancy and imagination hath a large Empire, and seems boundless in these Fictions and Pourtraictures of things which we Paint and Limn there:
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or have otherwise been the Objects of our Senses, and by putting together several pieces of things really existing, make an Idea of that which never was.
or have otherwise been the Objects of our Senses, and by putting together several Pieces of things really existing, make an Idea of that which never was.
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Secondly, God's Ordinate Power is infinite formally, that is, those things which he works according to the Counsel of his own Will they are all effected by infinite Power;
Secondly, God's Ordinate Power is infinite formally, that is, those things which he works according to the Counsel of his own Will they Are all effected by infinite Power;
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And therefore we find God often ascribing it to himself as a Glorious demonstration of his Almighty Power, that he spreads forth the Curtains of the Heavens, that he laid the Beams of the Earth, that he hung out those Glorious Lights of the Sun, Moon, and Stars, that he breathed forth all the various sorts of the Creatures which People the Universe,
And Therefore we find God often ascribing it to himself as a Glorious demonstration of his Almighty Power, that he spreads forth the Curtains of the Heavens, that he laid the Beams of the Earth, that he hung out those Glorious Lights of the Sun, Moon, and Stars, that he breathed forth all the various sorts of the Creatures which People the Universe,
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His Power and his Hand formed all those Beautiful Creatures we behold, out of a rude and confused Chaos, and that Chaos it self out of the greater confusion of Nothing:
His Power and his Hand formed all those Beautiful Creatures we behold, out of a rude and confused Chaos, and that Chaos it self out of the greater confusion of Nothing:
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yet all the matter they have to work upon, was first God's Workmanship, and there is nothing made by Man but it is the Creature of God, at least as to the matter and first principle of it.
yet all the matter they have to work upon, was First God's Workmanship, and there is nothing made by Man but it is the Creature of God, At least as to the matter and First principle of it.
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yea, and it is infinite Creating Power that can form things out of matter utterly indisposed to receive the stamps of such Natures as God imprints upon them:
yea, and it is infinite Creating Power that can from things out of matter utterly indisposed to receive the stamps of such Nature's as God imprints upon them:
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For no Created Agent can work either where there is nothing to work upon, or where it is altogether unfit and uncapable naturally to be form'd into such a Being as the Agent intends.
For no Created Agent can work either where there is nothing to work upon, or where it is altogether unfit and uncapable naturally to be formed into such a Being as the Agent intends.
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but only Moral in the production of what is Miraculous. Indeed Angels both good and bad may produce very strange and marvellous things by their suddain, invisible,
but only Moral in the production of what is Miraculous. Indeed Angels both good and bad may produce very strange and marvellous things by their sudden, invisible,
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And those Men who have been so highly dignified as to be the Moral Instruments of Miracles, (as we say that Moses and Elijah and the Apostles of Christ wrought many Miracles ) yet they did not perform those Works by any Natural or proper Physical influence;
And those Men who have been so highly dignified as to be the Moral Instruments of Miracles, (as we say that Moses and Elijah and the Apostles of christ wrought many Miracles) yet they did not perform those Works by any Natural or proper Physical influence;
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And therefore when some raised the Dead, and others cured the Blind and Lame, when Moses first cleft the Sea and afterwards the Rock with his wondrous Rod, when Joshua stopt the Sun in its course,
And Therefore when Some raised the Dead, and Others cured the Blind and Lame, when Moses First cleft the Sea and afterwards the Rock with his wondrous Rod, when joshua stopped the Sun in its course,
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all these extraordinary and supernatural effects, are no otherwise to be ascribed unto them, than as to remote instruments, who by their Prayers and Intercessions prevailed with God to manifest his Power,
all these extraordinary and supernatural effects, Are not otherwise to be ascribed unto them, than as to remote Instruments, who by their Prayers and Intercessions prevailed with God to manifest his Power,
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His Infinite Power is the sole Author of them, and to this end hath he wrought them, that those who take little notice of his Power, in the common and ordinary products of it, may be seized with admiration and astonishment,
His Infinite Power is the sole Author of them, and to this end hath he wrought them, that those who take little notice of his Power, in the Common and ordinary products of it, may be seized with admiration and astonishment,
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and may be forced to acknowledge with the Magicians of Aegypt, that it is the Finger of God. Or more Religiously with the Psalmist, Psal. 89.13. Thou hast a mighty Arm, strong is thy hand, and high is thy right hand.
and may be forced to acknowledge with the Magicians of Egypt, that it is the Finger of God. Or more Religiously with the Psalmist, Psalm 89.13. Thou hast a mighty Arm, strong is thy hand, and high is thy right hand.
There is not the least spire of grass that sprouts out of the Earth, not the least Atom that plays and wanders to and fro in the Air, not any motion of any Creature how inconsiderable soever it be,
There is not the least spire of grass that sprouts out of the Earth, not the least Atom that plays and wanders to and from in the Air, not any motion of any Creature how inconsiderable soever it be,
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For although one second Cause may depend upon another in a long Series, yet are they all ultimately resolved into the first Cause of all, and invigorated by his influence. See for this, Hosea 2.21.
For although one second Cause may depend upon Another in a long Series, yet Are they all ultimately resolved into the First Cause of all, and invigorated by his influence. See for this, Hosea 2.21.
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I will hear the Heavens, saith the Lord, and they shall hear the Earth, and the Earth shall hear the Corn and the Wine and the Oyl, and they shall hear Jezreel.
I will hear the Heavens, Says the Lord, and they shall hear the Earth, and the Earth shall hear the Corn and the Wine and the Oil, and they shall hear Jezrael.
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And therefore when we ascribe Power unto God, Thine is the Power, we Attribute unto him a Power that is infinite, a Power which can effect whatsoever his Will hath fore-determined, above,
And Therefore when we ascribe Power unto God, Thine is the Power, we Attribute unto him a Power that is infinite, a Power which can Effect whatsoever his Will hath fore-determined, above,
It is he that endues them with strength, and with all that force and might which they enjoy. 1 Chron. 29.12. In thy hand is power and might, in thy hand it is to make great and to give strength unto all.
It is he that endues them with strength, and with all that force and might which they enjoy. 1 Chronicles 29.12. In thy hand is power and might, in thy hand it is to make great and to give strength unto all.
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even all the Judges of the Earth: says the Essential Wisdom of the Father. Thirdly, The Power of God is Supreme, all other Power is but subordinate unto him:
even all the Judges of the Earth: Says the Essential Wisdom of the Father. Thirdly, The Power of God is Supreme, all other Power is but subordinate unto him:
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And as Billows do but dash themselves in pieces, by dashing against the Rock: So all the united force of Nature, should they make head against God, would but dash themselves in pieces, by dashing against the Rock of ages, whose Counsels and Purposes shall stand firm,
And as Billows do but dash themselves in Pieces, by dashing against the Rock: So all the united force of Nature, should they make head against God, would but dash themselves in Pieces, by dashing against the Rock of ages, whose Counsels and Purposes shall stand firm,
yea, the Power of God is so absolute and sovereign, that the greatest Created Powers are but Instruments for God to make use of to bring about his own designs;
yea, the Power of God is so absolute and sovereign, that the greatest Created Powers Are but Instruments for God to make use of to bring about his own designs;
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Shall the Ax boast it self against him that heweth therewith? or shall the Saw magnifie it self against him that shaketh it? Yea, in verse 5. God is said to take up a great King and a great Nation, only as a Rod to Chastise his People with, O Assyrian, the Rod of mine anger,
Shall the Ax boast it self against him that heweth therewith? or shall the Saw magnify it self against him that shakes it? Yea, in verse 5. God is said to take up a great King and a great nation, only as a Rod to Chastise his People with, Oh assyrian, the Rod of mine anger,
So neither can the Mightiest Princes, nor the most Powerful People move themselves but by the Power and Direction of God, who applies them as so many Tools or Instruments to whatsoever work he pleaseth.
So neither can the Mightiest Princes, nor the most Powerful People move themselves but by the Power and Direction of God, who Applies them as so many Tools or Instruments to whatsoever work he Pleases.
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Yet when we affirm God's Power to be thus Sovereign and Infinite, it doth not therefore follow, that it must take all things whatsoever within its reach and extent;
Yet when we affirm God's Power to be thus Sovereign and Infinite, it does not Therefore follow, that it must take all things whatsoever within its reach and extent;
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as the Papists absurdly dream in their Monstrous Doctrine of Transubstantiation; for when they have recourse to the Almighty Power of God, by which they say, That those things which are naturally impossible, may be effected:
as the Papists absurdly dream in their Monstrous Doctrine of Transubstantiation; for when they have recourse to the Almighty Power of God, by which they say, That those things which Are naturally impossible, may be effected:
For the same Body to have quantity (as it hath in Heaven) and no quantity as in the Sacrament. We truly Answer, that the Power of God never reacheth to verifie contradictions;
For the same Body to have quantity (as it hath in Heaven) and not quantity as in the Sacrament. We truly Answer, that the Power of God never reaches to verify contradictions;
And therefore where there is no possibility of ignorance in the one, nor of irregularity in the other, there can be no obliquity in those Actions which proceed from both,
And Therefore where there is no possibility of ignorance in the one, nor of irregularity in the other, there can be no obliquity in those Actions which proceed from both,
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He cannot change his purposes, nor break his Promises, nor alter the thing that is gone out of his Lips. And tho' the Scripture makes frequent mention of God's Repenting himself of what he hath done: So we read Gen. 6.6. It repented the Lord that he made Man. Exod. 32.19. The Lord repented of the Evil that he thought to do unto his People. 2 Sam. 24.16. And the Lord repented him of the evil.
He cannot change his Purposes, nor break his Promises, nor altar the thing that is gone out of his Lips. And though the Scripture makes frequent mention of God's Repenting himself of what he hath done: So we read Gen. 6.6. It repented the Lord that he made Man. Exod 32.19. The Lord repented of the Evil that he Thought to do unto his People. 2 Sam. 24.16. And the Lord repented him of the evil.
and spoken NONLATINALPHABET, compassionately and after the manner of Men, but must be understood, NONLATINALPHABET after such a manner as is befitting God.
and spoken, compassionately and After the manner of Men, but must be understood, After such a manner as is befitting God.
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although in strict propriety of Speech, the immutability of his Essence is such that all his purposes and Counsels stand firm and fixed for ever, Mal. 3.6. I am the Lord, I change not. James 1.17. With him is no variableness nor shadow of turning.
although in strict propriety of Speech, the immutability of his Essence is such that all his Purposes and Counsels stand firm and fixed for ever, Malachi 3.6. I am the Lord, I change not. James 1.17. With him is no variableness nor shadow of turning.
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And therefore because of this Eternal fixedness of God's purpose, it is said, That he cannot deny himself, 2 Tim. 2.13. That he cannot lye, Tit. 1.2. and that it is impossible that God should lye, Heb. 6.18. because these things imply inconstancy and fickleness, which is always an effect of weakness;
And Therefore Because of this Eternal fixedness of God's purpose, it is said, That he cannot deny himself, 2 Tim. 2.13. That he cannot lie, Tit. 1.2. and that it is impossible that God should lie, Hebrew 6.18. Because these things imply inconstancy and fickleness, which is always an Effect of weakness;
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for whensoever we alter our Counsels and Resolutions, it is because we see some inconvenience would follow upon them, which we did not before consider, which to impute to God were the highest Blasphemy.
for whensoever we altar our Counsels and Resolutions, it is Because we see Some inconvenience would follow upon them, which we did not before Consider, which to impute to God were the highest Blasphemy.
Now these three things only excepted, all other things in the World fall within the compass of God 's Power. He is able to do all things (as Origen speaks excellently) the doing whereof would not deny him to be God,
Now these three things only excepted, all other things in the World fallen within the compass of God is Power. He is able to do all things (as Origen speaks excellently) the doing whereof would not deny him to be God,
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Let us now briefly shew how this consideration of the Power, of God, may be made use of as a prevalent Argument for the strengthening of our Faith in Prayer,
Let us now briefly show how this consideration of the Power, of God, may be made use of as a prevalent Argument for the strengthening of our Faith in Prayer,
and the assuring of us that we shall obtain what we ask, for our Saviour hath taught us to subjoyn it to all our Petitions as a Reason why we should ask,
and the assuring of us that we shall obtain what we ask, for our Saviour hath taught us to subjoin it to all our Petitions as a Reason why we should ask,
Now the great strength of this lies here, in that it must needs be a mighty encouragement to our Faith, to reflect and consider that whatsoever we ask, we ask it of a God that is able to give it us;
Now the great strength of this lies Here, in that it must needs be a mighty encouragement to our Faith, to reflect and Consider that whatsoever we ask, we ask it of a God that is able to give it us;
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There are but two things that can make us doubt of speeding in our Requests, the one is whether God will, the other is whether he can grant us what we ask:
There Are but two things that can make us doubt of speeding in our Requests, the one is whither God will, the other is whither he can grant us what we ask:
And that our Faith might not boggle at either of these, our Saviour hath as it were hedged in and inclosed all our Prayers with these two great fences for our Faith, God's willingness, and his Power to help:
And that our Faith might not boggle At either of these, our Saviour hath as it were hedged in and enclosed all our Prayers with these two great fences for our Faith, God's willingness, and his Power to help:
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and ready to do their utmost to contribute what assistance they can towards them; much more will our Heavenly Father, whose Mercies and Compassions are infinite and boundless.
and ready to do their utmost to contribute what assistance they can towards them; much more will our Heavenly Father, whose mercies and Compassions Are infinite and boundless.
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But lest our Faith should yet stagger and suspect the Power and Ability of God to relieve and help us, the Conclusion of this Prayer puts in a caution against all unbelieving scruples in this case;
But lest our Faith should yet stagger and suspect the Power and Ability of God to relieve and help us, the Conclusion of this Prayer puts in a caution against all unbelieving scruples in this case;
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Thus have I finished the two first Attributes of God made use of by our Saviour in this Prayer, his Sovereignty, and his Omnipotency. It remains now that we speak something to the third Attribute of God, which our Lord here teacheth us to make use of in praying to him,
Thus have I finished the two First Attributes of God made use of by our Saviour in this Prayer, his Sovereignty, and his Omnipotency. It remains now that we speak something to the third Attribute of God, which our Lord Here Teaches us to make use of in praying to him,
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But this is an Attribute so bright and dazling, so surrounded and fring'd about with Rays of inaccessible light, that the Holy Angels themselves cannot stedfastly behold it, but twinkle and glimmer;
But this is an Attribute so bright and dazzling, so surrounded and fringed about with Rays of inaccessible Light, that the Holy Angels themselves cannot steadfastly behold it, but twinkle and glimmer;
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Think with your selves a little, if two blind Men that never saw the Sun, were discoursing together about it, what strange, uncouth and improper fancies would they form of its Light and Splendour? Surely such,
Think with your selves a little, if two blind Men that never saw the Sun, were discoursing together about it, what strange, uncouth and improper fancies would they from of its Light and Splendour? Surely such,
yea vastly more confused and disproportion'd, are all our notions and conceptions of the Glory of God, which is a Light that is invisible, obscurity that is dazling,
yea vastly more confused and disproportioned, Are all our notions and conceptions of the Glory of God, which is a Light that is invisible, obscurity that is dazzling,
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Yet since he hath been graciously pleased to give us some refracted and allay'd Rays of himself, such as we are able to bear, both in the Works of Creation and Providence,
Yet since he hath been graciously pleased to give us Some refracted and allayed Rays of himself, such as we Are able to bear, both in the Works of Creation and Providence,
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if not to satisfie our curiosity, yet to excite our veneration, and by seeing some glimpses of his back-parts which he causes to pass before us, our desires will be made more earnest after that Estate of consummate Happiness, where we shall for ever behold his Face, where we shall no longer see him darkly through a glass, but shall see him as he is, and know him as we are known by him.
if not to satisfy our curiosity, yet to excite our veneration, and by seeing Some glimpses of his Back parts which he Causes to pass before us, our Desires will be made more earnest After that Estate of consummate Happiness, where we shall for ever behold his Face, where we shall no longer see him darkly through a glass, but shall see him as he is, and know him as we Are known by him.
Glory therefore according to the true and genuine import of the Word, signifies any Excellency or Perfection in a Subject that either is or deserves to be accompanied with Fame and Renown.
Glory Therefore according to the true and genuine import of the Word, signifies any Excellency or Perfection in a Subject that either is or deserves to be accompanied with Fame and Renown.
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Thus his Holiness is Glorious, Exod. 15.11. Glorious in Holiness. His Power is Glorious 2 Thess. 1.9. They shall be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power, Col. 1.11. Strengthened with all Might according to his Glorious Power.
Thus his Holiness is Glorious, Exod 15.11. Glorious in Holiness. His Power is Glorious 2 Thess 1.9. They shall be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power, Col. 1.11. Strengthened with all Might according to his Glorious Power.
His Kingdom is Glorious, Psal. 45.11. They shall speak of the Glory of thy Kingdom. His Grace and Mercy is Glorious, Ephes. 1.6. To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved.
His Kingdom is Glorious, Psalm 45.11. They shall speak of the Glory of thy Kingdom. His Grace and Mercy is Glorious, Ephesians 1.6. To the Praise of the Glory of his Grace wherein he hath made us accepted in the beloved.
And from all these result the Glory of his great and terrible Name, which hath in it an excessive brightness and lustre from the Constellation of so many Glories united in it. Deut. 28.58. That thou mayest fear this glorious and fearful Name, the Lord thy God.
And from all these result the Glory of his great and terrible Name, which hath in it an excessive brightness and lustre from the Constellation of so many Glories united in it. Deuteronomy 28.58. That thou Mayest Fear this glorious and fearful Name, the Lord thy God.
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Yea, so infinite is this Essential Glory of God, that it diffuseth and sheddeth abroad its Light and Glory upon those things which have but Relation to him,
Yea, so infinite is this Essential Glory of God, that it diffuseth and sheds abroad its Light and Glory upon those things which have but Relation to him,
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therefore the Church is said to be Glorious, because made in some faint resemblance like unto God, Psal. 45.13. The King's Daughter is all Glorious within. Ephes. 5.27. That he might present it to himself a Glorious Church, not having spot or wrinkle.
Therefore the Church is said to be Glorious, Because made in Some faint resemblance like unto God, Psalm 45.13. The King's Daughter is all Glorious within. Ephesians 5.27. That he might present it to himself a Glorious Church, not having spot or wrinkle.
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So the Glory of God striking upon the Gospel, and from thence re-bounding off to us, hath stampt it with an excellent Glory and Lustre. 1 Tim. 1.11. According to the Glorious Gospel of the Blessed God. His Throne is Glorious. Jerem. 17.12. A Glorious high Throne from the beginning is the place of our Sanctuary.
So the Glory of God striking upon the Gospel, and from thence re-bounding off to us, hath stamped it with an excellent Glory and Lustre. 1 Tim. 1.11. According to the Glorious Gospel of the Blessed God. His Throne is Glorious. Jeremiah 17.12. A Glorious high Throne from the beginning is the place of our Sanctuary.
Yea, not only his Throne, but that which might seem more despicable, his very Foot-stool is Glorious. Esa. 6.13. I will make the place of my Feet Glorious.
Yea, not only his Throne, but that which might seem more despicable, his very Footstool is Glorious. Isaiah 6.13. I will make the place of my Feet Glorious.
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His Absolute Titles and Attributes, are such as belong unto him simply, without depending upon any respect or reference to any thing without and besides himself,
His Absolute Titles and Attributes, Are such as belong unto him simply, without depending upon any respect or Referente to any thing without and beside himself,
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and in all the mutations that he brings upon the World, he is still the same immutable and unchangeable God. Only as those who Sail, think the Shore removes,
and in all the mutations that he brings upon the World, he is still the same immutable and unchangeable God. Only as those who Sail, think the Shore removes,
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when it is but the Ship: So are we subject to the same mistakes, and are apt to think God is changed, when only our selves are changed; that he moves from not being a Creator to be a Creator,
when it is but the Ship: So Are we Subject to the same mistakes, and Are apt to think God is changed, when only our selves Are changed; that he moves from not being a Creator to be a Creator,
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Secondly, As the Essential Glory of God is immutable, so is it also incomprehensible, for it is infinite and the entire perfection of the Deity. It is the very Face of God, and therefore, Exod. 33.15.
Secondly, As the Essential Glory of God is immutable, so is it also incomprehensible, for it is infinite and the entire perfection of the Deity. It is the very Face of God, and Therefore, Exod 33.15.
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And although the Angels in Heaven and the Spirits of Just Men made perfect, have brighter and more radient discoveries made unto them of the Glory of God,
And although the Angels in Heaven and the Spirits of Just Men made perfect, have Brighter and more radiant discoveries made unto them of the Glory of God,
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than any that we can bear, yet neither they nor any other Creature can possibly comprehend the full Latitude and utmost extent of that Glory, any more than it is possible for a finite thing to contain what is infinite.
than any that we can bear, yet neither they nor any other Creature can possibly comprehend the full Latitude and utmost extent of that Glory, any more than it is possible for a finite thing to contain what is infinite.
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And hence it follows, that when the Scripture promiseth us as one great part of our Reward, that we shall see God as he is, 1 John 3.7. We must not understand it as if ever we could arrive to such a capacity as to see and know God as he is in his infinite Essence, for God's Essence being altogether indivisible, to know God essentially, were to know him comprehensively;
And hence it follows, that when the Scripture promises us as one great part of our Reward, that we shall see God as he is, 1 John 3.7. We must not understand it as if ever we could arrive to such a capacity as to see and know God as he is in his infinite Essence, for God's Essence being altogether indivisible, to know God essentially, were to know him comprehensively;
for no finite Understanding can comprehend an infinite Object. And yet our sight and knowledge of God shall so far surmount those dim and glimmering discoveries which here he makes of himself to us, that comparatively the Apostle might well call it, a seeing him as he is,
for no finite Understanding can comprehend an infinite Object. And yet our sighed and knowledge of God shall so Far surmount those dim and glimmering discoveries which Here he makes of himself to us, that comparatively the Apostle might well call it, a seeing him as he is,
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Secondly, There is another Glory of God, and that is his Declarative Glory, which is nothing else but that visible Splendor and Lustre that reflects from his Essential Glory, upon the notice and admiration of his Creatures.
Secondly, There is Another Glory of God, and that is his Declarative Glory, which is nothing Else but that visible Splendour and Lustre that reflects from his Essential Glory, upon the notice and admiration of his Creatures.
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But he is Glorified by his Creatures, declaring and setting forth the infinite Excellencies that are in his Essence. We cannot set any new Gems in his Diadem which did not shine there before;
But he is Glorified by his Creatures, declaring and setting forth the infinite Excellencies that Are in his Essence. We cannot Set any new Gems in his Diadem which did not shine there before;
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but then we are said to give him Glory when we admire and adore, and celebrate those Glories that are in him. And so St. John 12.28. Christ prays, Father Glorifie thy Name, that is, make thine Essential Glory, the Glory and Brightness of thine Attributes conspicuous to the World;
but then we Are said to give him Glory when we admire and adore, and celebrate those Glories that Are in him. And so Saint John 12.28. christ prays, Father glorify thy Name, that is, make thine Essential Glory, the Glory and Brightness of thine Attributes conspicuous to the World;
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and will Glorifie it again, that is (as I suppose the words may well be interpreted) I have already Glorified my Mercy, which is my Name, in thy Incarnation and Mission, and I will also Glorifie my Justice in thy Passion and Crucifixion: by the one declaring how Gracious I am in providing a Saviour for the ruin'd World;
and will glorify it again, that is (as I suppose the words may well be interpreted) I have already Glorified my Mercy, which is my Name, in thy Incarnation and Mission, and I will also glorify my justice in thy Passion and Crucifixion: by the one declaring how Gracious I am in providing a Saviour for the ruined World;
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We hereby wrong and injure his Repute and Esteem in the World, and although we cannot pluck off any of his Attributes from him, ( For if thou sinnest, what dost thou against God? Job 35.6.) yet we obstruct the shining of them upon others.
We hereby wrong and injure his Repute and Esteem in the World, and although we cannot pluck off any of his Attributes from him, (For if thou Sinnest, what dost thou against God? Job 35.6.) yet we obstruct the shining of them upon Others.
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So wicked Men by their sins, though they cannot deprive God of the Brightness of his Glory, yet they impede the Emanations and out-flowings of his Glory,
So wicked Men by their Sins, though they cannot deprive God of the Brightness of his Glory, yet they impede the Emanations and out-flowings of his Glory,
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For they manifest to the World, the Attributes and Perfections of their great Creator, even his Wisdom, Power and Goodness. Some of God 's Works are his Footsteps, and some are his Images. The Image of God is seen in rational and intellectual Creatures,
For they manifest to the World, the Attributes and Perfections of their great Creator, even his Wisdom, Power and goodness. some of God is Works Are his Footsteps, and Some Are his Images. The Image of God is seen in rational and intellectual Creatures,
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and by considering the Wisdom, Ʋnderstanding, and mental Faculties that God hath endowed them with, we may come to apprehend some faint shadows and resemblances of the infinite Wisdom and Knowledge of the Original Cause of them;
and by considering the Wisdom, Ʋnderstanding, and mental Faculties that God hath endowed them with, we may come to apprehend Some faint shadows and resemblances of the infinite Wisdom and Knowledge of the Original Cause of them;
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But all God's Works carry, quaedam vistigia Dei, some Prints and Footsteps of God stampt upon them, whereby although they do not all shew his likeness,
But all God's Works carry, quaedam vistigia Dei, Some Prints and Footsteps of God stamped upon them, whereby although they do not all show his likeness,
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or in a way of Judgment. Exod. 15.11. Who is like unto thee, O Lord, Glorious in Holiness, fearful in Praises, doing Wonders? Psal. 85.9. Surely his Salvation is nigh them that fear him, that Glory may dwell in our Land. That is, God by his wonderful deliverances of his Church and People, establisheth his Glory to dwell among them.
or in a Way of Judgement. Exod 15.11. Who is like unto thee, Oh Lord, Glorious in Holiness, fearful in Praises, doing Wonders? Psalm 85.9. Surely his Salvation is High them that Fear him, that Glory may dwell in our Land. That is, God by his wondered Deliverances of his Church and People, Establisheth his Glory to dwell among them.
Secondly, God declares his exceeding and infinite Glory by his Word; For therein he hath given us the most clear and lively representations of himself.
Secondly, God declares his exceeding and infinite Glory by his Word; For therein he hath given us the most clear and lively representations of himself.
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This is that Table on which he hath drawn his most resembling Image, this is that Glass wherein, We beholding the Glory of the Lord, are changed into the same Image from Glory to Glory, 2 Cor. 3.18. and it consists of two parts, the Law and the Gospel, the one discovers to us the Glory of God's Justice, the other the Glory of his Mercy; and both of them are Glories. 2 Cor. 3.9.
This is that Table on which he hath drawn his most resembling Image, this is that Glass wherein, We beholding the Glory of the Lord, Are changed into the same Image from Glory to Glory, 2 Cor. 3.18. and it consists of two parts, the Law and the Gospel, the one discovers to us the Glory of God's justice, the other the Glory of his Mercy; and both of them Are Glories. 2 Cor. 3.9.
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For if the Ministration of Condemnation, which is the Law, be Glory; much more doth the Ministration of Righteousness, which is the Gospel, exceed in Glory.
For if the Ministration of Condemnation, which is the Law, be Glory; much more does the Ministration of Righteousness, which is the Gospel, exceed in Glory.
In him all the Attributes of the Divine Nature are so interwoven with the infirmities of the Humane, that (if I may so speak) God in him studied to exhibit to us a person like our selves, to give us some advantage for our apprehensions to conceive of his infinite Perfections.
In him all the Attributes of the Divine Nature Are so interwoven with the infirmities of the Humane, that (if I may so speak) God in him studied to exhibit to us a person like our selves, to give us Some advantage for our apprehensions to conceive of his infinite Perfections.
And all these strange and impossible Truths, as for other ends, so for this that we might have some clearer hints and discoveries of the infinite Glories of God, which in their full brightness would only dazle and confound us;
And all these strange and impossible Truths, as for other ends, so for this that we might have Some clearer hints and discoveries of the infinite Glories of God, which in their full brightness would only dazzle and confound us;
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and were discernable by us only thus tempered and obscured. And therefore the Apostle calls him, God manifested in the Flesh, 1 Tim. 3.16. Certainly God in Flesh must needs be rather veiled and hidden than manifested.
and were discernible by us only thus tempered and obscured. And Therefore the Apostle calls him, God manifested in the Flesh, 1 Tim. 3.16. Certainly God in Flesh must needs be rather veiled and hidden than manifested.
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But although to himself he was obscured, yet to us he was manifested, because if the Glory of the Deity had not been thus clouded and allayed, it had not been manifested. For that Light which when tempered makes us see, will strike us blind when too Glorious.
But although to himself he was obscured, yet to us he was manifested, Because if the Glory of the Deity had not been thus clouded and allayed, it had not been manifested. For that Light which when tempered makes us see, will strike us blind when too Glorious.
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As we may safer direct our Eyes towards the Sun when it is under an Eclipse, than when it shines with uncheck'd Rays. Hence St. John speaking of Christ in the mean Estate of his Humiliation, saith of him, St. John 1.9. We beheld his Glory, the Glory as of the only begotten of the Father, full of Grace and Truth.
As we may safer Direct our Eyes towards the Sun when it is under an Eclipse, than when it shines with unchecked Rays. Hence Saint John speaking of christ in the mean Estate of his Humiliation, Says of him, Saint John 1.9. We beheld his Glory, the Glory as of the only begotten of the Father, full of Grace and Truth.
Thus now you have seen what the Essential and Declarative Glories of God are; let us now consider why this Attribute should so eminently be ascribed unto God:
Thus now you have seen what the Essential and Declarative Glories of God Are; let us now Consider why this Attribute should so eminently be ascribed unto God:
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Is Grace or Holiness, Wisdom or Strength, Duration, Justice or Mercy, any Excellency in those Creatures to which they are Attributed? they are all in God Formally,
Is Grace or Holiness, Wisdom or Strength, Duration, justice or Mercy, any Excellency in those Creatures to which they Are Attributed? they Are all in God Formally,
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For Created Beings have but their limitted and stinted proportions of these Qualifications, but God is infinitely Holy, infinitely Wise, infinitely Just, and infinitely Merciful: these things are in him without allays or mixtures from their contraries.
For Created Beings have but their limited and stinted proportions of these Qualifications, but God is infinitely Holy, infinitely Wise, infinitely Just, and infinitely Merciful: these things Are in him without allays or mixtures from their contraries.
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He is Holy without any mixture of Sin. Wise without any mixture of Folly. Just without any mixture of Iniquity. Merciful without mixture of Cruelty. Yea, these are all in him without any bounds set them by his Nature and Capacity;
He is Holy without any mixture of Sin. Wise without any mixture of Folly. Just without any mixture of Iniquity. Merciful without mixture of Cruelty. Yea, these Are all in him without any bounds Set them by his Nature and Capacity;
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so that all Glory is his, his incommunicatively from any other, communicatively from him. Secondly, All Glory in respect of God is but darkness and obscurity.
so that all Glory is his, his incommunicatively from any other, communicatively from him. Secondly, All Glory in respect of God is but darkness and obscurity.
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Yea, the Sun that Created Fountain of Light is but a black coal compared with this Eternal Father of Lights. This is well expressed by Job, 25.5. Behold even to the Moon and it shineth not, and the Stars are not pure in his sight.
Yea, the Sun that Created Fountain of Light is but a black coal compared with this Eternal Father of Lights. This is well expressed by Job, 25.5. Behold even to the Moon and it shines not, and the Stars Are not pure in his sighed.
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As the Light of the Sun when it ariseth, drowns and extinguisheth all other Lights (for its brightness as it brings a Day to all the rest of the World,
As the Light of the Sun when it arises, drowns and extinguisheth all other Lights (for its brightness as it brings a Day to all the rest of the World,
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so it brings a a Night to the Stars ) So the infinite brightness of the Glory of God, over-casts all other Glory whatsoever with Night and Obscurity. Hence it is said, That God chargeth his Angels with Folly, Job 4.8.
so it brings a a Night to the Stars) So the infinite brightness of the Glory of God, overcasts all other Glory whatsoever with Night and Obscurity. Hence it is said, That God charges his Angels with Folly, Job 4.8.
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for the Glory of his infinite and unsearchable Understanding so far transcends their reach that they know nothing, in comparison with him who knoweth all things.
for the Glory of his infinite and unsearchable Understanding so Far transcends their reach that they know nothing, in comparison with him who Knoweth all things.
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But yet see how the Apostle undervalues both these, when compared with God. 1 Cor. 1.25. The foolishness of God is wiser than Men, and the weakness of God is stronger than Men.
But yet see how the Apostle undervalues both these, when compared with God. 1 Cor. 1.25. The foolishness of God is Wiser than Men, and the weakness of God is Stronger than Men.
Is there so much Beauty and Harmony in the Frame of Nature? Think then how much more Harmonious and Orderly are the Counsels and Designs of the Great God, who hath contrived and disposed the whole course and circuit of second Causes.
Is there so much Beauty and Harmony in the Frame of Nature? Think then how much more Harmonious and Orderly Are the Counsels and Designs of the Great God, who hath contrived and disposed the Whole course and circuit of second Causes.
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Is there so much awe and dread in the presence of an Earthly Majesty, to daunt all that are not impudent and profligate Offenders? Think then how infinitely venerable is the Face of the Great God, since it is only some Ray of his Authority and Majesty shining in them, that makes them so dreadful.
Is there so much awe and dread in the presence of an Earthly Majesty, to daunt all that Are not impudent and profligate Offenders? Think then how infinitely venerable is the Face of the Great God, since it is only Some Ray of his authority and Majesty shining in them, that makes them so dreadful.
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Is it such a pleasant thing to the Eye to behold the Light? raise then not thine Eye of Sense, but thine Eye of Faith to consider how infinitely Bright and Glorious that Light is, that is never Clouded;
Is it such a pleasant thing to the Eye to behold the Light? raise then not thine Eye of Sense, but thine Eye of Faith to Consider how infinitely Bright and Glorious that Light is, that is never Clouded;
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Thus you see that God hath therefore made any Created Being Glorious and Excellent, that it might serve as a Monitor to put us in mind of his greater Glory;
Thus you see that God hath Therefore made any Created Being Glorious and Excellent, that it might serve as a Monitor to put us in mind of his greater Glory;
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And having thus shewn you why Glory is in such an especial manner attributed unto God, Thine is the Glory, it reremains now to consider what force this Plea hath to confirm our Faith, that we shall obtain from God those things which we pray for;
And having thus shown you why Glory is in such an especial manner attributed unto God, Thine is the Glory, it reremains now to Consider what force this Plea hath to confirm our Faith, that we shall obtain from God those things which we pray for;
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For his Declarative Power consists in the Hallowing of his Name, since to Hallow, is nothing else (as I shewed you in the Explication of that Petition) but to declare God to be Holy,
For his Declarative Power consists in the Hallowing of his Name, since to Hallow, is nothing Else (as I showed you in the Explication of that Petition) but to declare God to be Holy,
and this is to give Glory unto God. Hence we have them both joyned together, Levit. 10.3. I will be Sanctified by them that come nigh unto me, and before all the People I will be Glorfied.
and this is to give Glory unto God. Hence we have them both joined together, Levit. 10.3. I will be Sanctified by them that come High unto me, and before all the People I will be Glorfied.
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and to have it Sanctified upon the Wicked in their Plagues and Punishments? Therefore we may well pray in Faith, Hallowed be thy Name, for thine is the Glory. Secondly, The Glory is God's;
and to have it Sanctified upon the Wicked in their Plagues and Punishments? Therefore we may well pray in Faith, Hallowed be thy Name, for thine is the Glory. Secondly, The Glory is God's;
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Therefore His Kingdom shall come. For where should he be Honoured but in his own Kingdom? God is greatly dishonoured and his Glory traduced in the rest of the World:
Therefore His Kingdom shall come. For where should he be Honoured but in his own Kingdom? God is greatly dishonoured and his Glory traduced in the rest of the World:
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And therefore if he will have any Glory secured and maintained, he must take care of his Church to maintain and propagate it. Psal. 76.1. In Judah is God known, his Name is great in Israel.
And Therefore if he will have any Glory secured and maintained, he must take care of his Church to maintain and propagate it. Psalm 76.1. In Judah is God known, his Name is great in Israel.
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and will for his Honours fake establish it so sure, that the Gates of Hell, all the Power and Policy of Men and Devils shall never be able to prevail upon it, to its extirpation.
and will for his Honours fake establish it so sure, that the Gates of Hell, all the Power and Policy of Men and Devils shall never be able to prevail upon it, to its extirpation.
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when the State of the Church Militant seems visibly to impair, or when the Hypocrisie and Wickedness of those who are the professed Enemies of Christ seems to eat out the very Heart and Power of true Godliness, we may well pray in Faith, Thy Kingdom come; Lord raise, Lord enlarge, Lord establish it, For thine is the Glory, and unless thou wilt confine thy Glory only to Heaven,
when the State of the Church Militant seems visibly to impair, or when the Hypocrisy and Wickedness of those who Are the professed Enemies of christ seems to eat out the very Heart and Power of true Godliness, we may well pray in Faith, Thy Kingdom come; Lord raise, Lord enlarge, Lord establish it, For thine is the Glory, and unless thou wilt confine thy Glory only to Heaven,
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if Prophaneness and Idolatry gain ground in it, so as to thrust thee out of the Throne, What were this but to give thy Glory to another, which thou hast promised not to do?
if Profaneness and Idolatry gain ground in it, so as to thrust thee out of the Throne, What were this but to give thy Glory to Another, which thou hast promised not to do?
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And therefore we may well pray in Faith, Thy Will be done, for thine is the Glory, because the greatest Glory we can give to God, is by doing his Will.
And Therefore we may well pray in Faith, Thy Will be done, for thine is the Glory, Because the greatest Glory we can give to God, is by doing his Will.
And therefore when God was Miraculously to provide Bread for his People in the Wilderness, he tells them, Exod. 16.7. In the morning then shall ye see the Glory of the Lord.
And Therefore when God was Miraculously to provide Bred for his People in the Wilderness, he tells them, Exod 16.7. In the morning then shall you see the Glory of the Lord.
Therefore he will forgive thy Debts and Trespasses. The Wise Man hath told us, Prov. 19.11. That it is the Glory of a Man to pass over a Transgression, and shall it not much more be the Glory of God, whose Mercies are infinitely more Glorious than our Charity can be? Yea, he tells us, Prov. 25.2.
Therefore he will forgive thy Debts and Trespasses. The Wise Man hath told us, Curae 19.11. That it is the Glory of a Man to pass over a Transgression, and shall it not much more be the Glory of God, whose mercies Are infinitely more Glorious than our Charity can be? Yea, he tells us, Curae 25.2.
but will with every Temptation make a way for us to escape, hereby to demonstrate the Glory of his Wisdom and Power, that it is above all the wiles and power of the Devil and our Spiritual Enemies.
but will with every Temptation make a Way for us to escape, hereby to demonstrate the Glory of his Wisdom and Power, that it is above all the wiles and power of the devil and our Spiritual Enemies.
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Thus we have treated on three of God's Attributes ascribed to him in this Doxology: His Dominion, his Power, and his Glory. It remains now to consider the Amplification of all these by that expression, For ever, which is to be referred and accommodated to the foregoing Titles, The Kingdom is thine for ever, The Power is thine for ever, and the Glory thine for ever.
Thus we have treated on three of God's Attributes ascribed to him in this Doxology: His Dominion, his Power, and his Glory. It remains now to Consider the Amplification of all these by that expression, For ever, which is to be referred and accommodated to the foregoing Titles, The Kingdom is thine for ever, The Power is thine for ever, and the Glory thine for ever.
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And so the Psalmist often resolves himself and exhorts others to Praise and Magnifie God for ever. And indeed it is very ordinary in Scripture that those things are said to be for ever, which were not to alter their State for some continuance of time,
And so the Psalmist often resolves himself and exhorts Others to Praise and Magnify God for ever. And indeed it is very ordinary in Scripture that those things Are said to be for ever, which were not to altar their State for Some Continuance of time,
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Secondly, Some things which had no beginning but shall have an end, are yet said to be for ever. And such (as they respect their Objects) are the Decrees or Foreknowledge of God, which shall in their due time be fullfilled. Thus Ephes. 3.11.
Secondly, some things which had no beginning but shall have an end, Are yet said to be for ever. And such (as they respect their Objects) Are the Decrees or Foreknowledge of God, which shall in their due time be Fulfilled. Thus Ephesians 3.11.
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Thirdly, Those things which had a beginning, but never shall have an end, are said to be for ever. And such are the Angels, all of them Created in the beginning of time,
Thirdly, Those things which had a beginning, but never shall have an end, Are said to be for ever. And such Are the Angels, all of them Created in the beginning of time,
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And Christ is said to be made a little lower than the Angels, in that he tasted of Death, Heb. 2.9. The good Angels live in Eternal Beatitude, they always behold the Face of God, Matth. 18.10.
And christ is said to be made a little lower than the Angels, in that he tasted of Death, Hebrew 2.9. The good Angels live in Eternal Beatitude, they always behold the Face of God, Matthew 18.10.
And the evil Angels live in Eternal torments and a never dying Death, They are reserved in everlasting Chains, under darkness, Jude verse 6. And thus the Souls of Men are everlasting.
And the evil Angels live in Eternal torments and a never dying Death, They Are reserved in everlasting Chains, under darkness, U^de verse 6. And thus the Souls of Men Are everlasting.
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For being Spiritual substances, and free from all principles of decay and corruption, they shall for ever continue in that Estate and Condition for which their Actions in this life have prepared them.
For being Spiritual substances, and free from all principles of decay and corruption, they shall for ever continue in that Estate and Condition for which their Actions in this life have prepared them.
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And yet all these had once their beginning by the Creating Word of God, but are Eternal, à parte post and shall always retain those natures and beings.
And yet all these had once their beginning by the Creating Word of God, but Are Eternal, à parte post and shall always retain those nature's and beings.
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Fourthly, That is most strictly and properly said be Eternal and for ever, which neither hath beginning nor end, whose prospect both ways is infinite and boundless.
Fourthly, That is most strictly and properly said be Eternal and for ever, which neither hath beginning nor end, whose prospect both ways is infinite and boundless.
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But because all the perfections and properties of God are God himself, therefore this everlastingness here in the Doxology ascribed to his Kingdom, his Power, and his Glory, are said to be for ever. Yet not only these,
But Because all the perfections and properties of God Are God himself, Therefore this everlastingness Here in the Doxology ascribed to his Kingdom, his Power, and his Glory, Are said to be for ever. Yet not only these,
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but whatsoever is in God is absolutely Eternal. His Righteousness is an everlasting Righteousness, Psal. 119.142. His Truth endureth for ever, Psal. 117.2. His Mercy is for ever, Psal. 136.1. His Mercy endureth for ever, which is there made the burden of that most excellent Song and the sweet close of every verse in it, His Love is for ever. Jer. 31.3. I have loved thee with an everlasting love.
but whatsoever is in God is absolutely Eternal. His Righteousness is an everlasting Righteousness, Psalm 119.142. His Truth Endureth for ever, Psalm 117.2. His Mercy is for ever, Psalm 136.1. His Mercy Endureth for ever, which is there made the burden of that most excellent Song and the sweet close of every verse in it, His Love is for ever. Jer. 31.3. I have loved thee with an everlasting love.
Thirdly, What encouragement our Faith may have from this Attribute of God's Eternity, that those things which we pray unto him for, shall be granted unto us.
Thirdly, What encouragement our Faith may have from this Attribute of God's Eternity, that those things which we pray unto him for, shall be granted unto us.
yet to help our weak and shallow conceptions, we may take this notion of it. Eternity is a duration which hath neither beginning nor end, nor succession of parts.
yet to help our weak and shallow conceptions, we may take this notion of it. Eternity is a duration which hath neither beginning nor end, nor succession of parts.
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but Eternity is permanent, it is but one abiding instant, and hath no parts following one after another, and though it comprehends all time within its infinite Circle,
but Eternity is permanent, it is but one abiding instant, and hath no parts following one After Another, and though it comprehends all time within its infinite Circle,
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And if Eternity did consist and were made up of such parts as are equal and commensurate to our years and days, it must needs follow, that these parts themselves must be infinite;
And if Eternity did consist and were made up of such parts as Are equal and commensurate to our Years and days, it must needs follow, that these parts themselves must be infinite;
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And therefore when Moses demanded his Name that he might inform the Israelites who that God was that would take pity of their Sufferings, he tells him, thou shalt say unto them, I AM hath sent me to you, Exod. 3.14.
And Therefore when Moses demanded his Name that he might inform the Israelites who that God was that would take pity of their Sufferings, he tells him, thou shalt say unto them, I AM hath sent me to you, Exod 3.14.
Yea, and the Scripture hath given us one more high and lofty expression of it, Psal. 90.4. A thousand years in thy sight are but as yesterday when it is past, what is yesterday to this day? but a mere nothing.
Yea, and the Scripture hath given us one more high and lofty expression of it, Psalm 90.4. A thousand Years in thy sighed Are but as yesterday when it is past, what is yesterday to this day? but a mere nothing.
So a thousand years, yea all the thousand years, and all the time that ever the Orbs of Heaven shall spin out to the World, is all to God but as yesterday when it is past;
So a thousand Years, yea all the thousand Years, and all the time that ever the Orbs of Heaven shall spin out to the World, is all to God but as yesterday when it is past;
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First, The Scripture bears abundant witness to the Truth of this Attribute, Psal. 102.25, 26, 27. The Heavens are the Works of thy hands, they shall perish, but thou shalt endure;
First, The Scripture bears abundant witness to the Truth of this Attribute, Psalm 102.25, 26, 27. The Heavens Are the Works of thy hands, they shall perish, but thou shalt endure;
even from everlasting to everlasting thou art God. Isa. 43.10. Before me was there no God formed, neither shall there be after me. 1. Tim. 1.17. Now to the King Eternal and Immortal the only Wise God be Honour and Glory.
even from everlasting to everlasting thou art God. Isaiah 43.10. Before me was there no God formed, neither shall there be After me. 1. Tim. 1.17. Now to the King Eternal and Immortal the only Wise God be Honour and Glory.
But I cannot stand to cite all the Testimonies that might be alleadged. Secondly, The Eternity of God may be demonstrated by clear and irrefragable reason.
But I cannot stand to Cite all the Testimonies that might be alleged. Secondly, The Eternity of God may be demonstrated by clear and irrefragable reason.
nor ever was a Being, before which there was not another, and so this gross absurdity will follow, That before there was a Being, there was a Being, which is a contradiction.
nor ever was a Being, before which there was not Another, and so this gross absurdity will follow, That before there was a Being, there was a Being, which is a contradiction.
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for that Being which hath no Cause, cannot be perfectly known, since a perfect and comprehensive knowledge of things is derived only from the knowledge of the Causes of them.
for that Being which hath no Cause, cannot be perfectly known, since a perfect and comprehensive knowledge of things is derived only from the knowledge of the Causes of them.
Thirdly, God being the first Cause of all things, and not produced himself by any other pre-existent Being, it is impossible that there should be any time wherein he was not.
Thirdly, God being the First Cause of all things, and not produced himself by any other preexistent Being, it is impossible that there should be any time wherein he was not.
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The demonstrations which I have now given you are so clear and perspicuous, that would those Atheistical Spirits, who acknowledge no God but their Reason, duly ponder the force of them, they would even by their Deified Reason be inforced to acknowledge the Living and Eternal God, whom we adore.
The demonstrations which I have now given you Are so clear and perspicuous, that would those Atheistical Spirits, who acknowledge no God but their Reason, duly ponder the force of them, they would even by their Deified Reason be enforced to acknowledge the Living and Eternal God, whom we adore.
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But certainly if ever there were need to confirm the Doctrines and Articles of Faith by arguments drawn from the principles of Reason, it is now in these days of ours, wherein Atheism hath gotten ground and credit,
But Certainly if ever there were need to confirm the Doctrines and Articles of Faith by Arguments drawn from the principles of Reason, it is now in these days of ours, wherein Atheism hath got ground and credit,
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But certainly if there be Reason in any thing, there is Reason to believe the existence of perfection of the Deity, not only from the Oracles of the Scripture, which are enough to satisfie a Christian;
But Certainly if there be Reason in any thing, there is Reason to believe the existence of perfection of the Deity, not only from the Oracles of the Scripture, which Are enough to satisfy a Christian;
or that God is not infinitely perfect, we may well say of him as the Psalmist doth, that he is a fool, The fool hath said in his heart, there is no God, Psal. 14.1.
or that God is not infinitely perfect, we may well say of him as the Psalmist does, that he is a fool, The fool hath said in his heart, there is no God, Psalm 14.1.
First, Glorifie this inconceivable and Glorious Attribute, extol and venerate it with your highest thoughts and lowest prostrations, sending your adoring thoughts as far into the Eternity of God as possible a humane and finite understanding can dart them.
First, glorify this inconceivable and Glorious Attribute, extol and venerate it with your highest thoughts and lowest prostrations, sending your adoring thoughts as Far into the Eternity of God as possible a humane and finite understanding can dart them.
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And if the consideration of these his Attributes had such a mighty influence upon the Saints of former times, to engage them to a strict and holy life,
And if the consideration of these his Attributes had such a mighty influence upon the Saints of former times, to engage them to a strict and holy life,
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Let us now proceed to the third and last thing propounded, which was to shew you what incouragement our Faith may have from this Attribute of God, Eternity, to expect the grant of those good things, which we pray for.
Let us now proceed to the third and last thing propounded, which was to show you what encouragement our Faith may have from this Attribute of God, Eternity, to expect the grant of those good things, which we pray for.
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And therefore the Kingdom, and the Power, and the Glory, which were a forcible plea with God in former times, a plea to which he could deny nothing when urged in Faith, have still the same efficacy and validity now:
And Therefore the Kingdom, and the Power, and the Glory, which were a forcible plea with God in former times, a plea to which he could deny nothing when urged in Faith, have still the same efficacy and validity now:
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how he hath wrought for the Sanctification of his great Name; by what wonderful providences, and wise methods he hath established and inlarged his Kingdom;
how he hath wrought for the Sanctification of his great Name; by what wondered providences, and wise methods he hath established and enlarged his Kingdom;
how he hath strengthened the weak hands and feeble knees, and made those who were without Might, able by his Grace, to perform the hardest Duties in fullfilling his Will and Commandments;
how he hath strengthened the weak hands and feeble knees, and made those who were without Might, able by his Grace, to perform the Hardest Duties in fulfilling his Will and commandments;
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how he hath provided for all their necessities, rebuked the temptations of the wicked one, and kept them in the World from the evil of the World. And then urge:
how he hath provided for all their necessities, rebuked the temptations of the wicked one, and kept them in the World from the evil of the World. And then urge:
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If we endeavour to be of the same dispositions and affections with the Saints of old, we may be sure to obtain of God's hands the same Mercy and Salvation.
If we endeavour to be of the same dispositions and affections with the Saints of old, we may be sure to obtain of God's hands the same Mercy and Salvation.
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and the great and wonderful works that he had wrought for their Fathers, Psal. 78.4, 6, 7. We will shew to the Generations to come, the Praises of the Lord and his strength,
and the great and wondered works that he had wrought for their Father's, Psalm 78.4, 6, 7. We will show to the Generations to come, the Praises of the Lord and his strength,
When it is prefixed before, it is assertory, and so we find it very often in the Evangelists; for wheresoever our Saviour useth the word verily, it is no other but Amen. Verily, verily Isay unto thee; i. e.
When it is prefixed before, it is assertory, and so we find it very often in the Evangelists; for wheresoever our Saviour uses the word verily, it is no other but Amen. Verily, verily Saiah unto thee; i. e.
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And our Saviour useth it to gain the more attention and belief to what he desires. Thus John 3.5. Amen, Amen, I say unto thee, except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of Heaven. So John 16.23. Amen, Amen, I say unto you, whatsoever ye shall ask of the Father, in my Name he will give it you.
And our Saviour uses it to gain the more attention and belief to what he Desires. Thus John 3.5. Amen, Amen, I say unto thee, except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of Heaven. So John 16.23. Amen, Amen, I say unto you, whatsoever you shall ask of the Father, in my Name he will give it you.
since our infidelity is such that it constraineth the Son of God, who is Truth it self, to use asseverations and protestations to win our assent unto him?
since our infidelity is such that it constrains the Son of God, who is Truth it self, to use asseverations and protestations to win our assent unto him?
so when it is subjoined and used at the end of it, is Precatory, and signifies our earnest desire to have our Prayers heard, and our Petitions granted. Psal. 41.13. Blessed be the Lord God of Israel from everlasting to everlasting, Amen, and Amen. Psal 72.19. Let the whole Earth be filled with his Glory, Amen, and Amen. Psal. 106.48. Blessed be the Lord God of Israel, from everlasting to everlasting, and let all the People say Amen.
so when it is subjoined and used At the end of it, is Precatory, and signifies our earnest desire to have our Prayers herd, and our Petitions granted. Psalm 41.13. Blessed be the Lord God of Israel from everlasting to everlasting, Amen, and Amen. Psalm 72.19. Let the Whole Earth be filled with his Glory, Amen, and Amen. Psalm 106.48. Blessed be the Lord God of Israel, from everlasting to everlasting, and let all the People say Amen.
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For when we use vain and insignificant babling, how can we seal and close them up with an hearty Amen? And this condemns the mockery of the Papists, who because God understands what is uttered in a language to them unknown, think that they may lawfully pray to him in a Tongue which they themselves understand not.
For when we use vain and insignificant babbling, how can we seal and close them up with an hearty Amen? And this condemns the mockery of the Papists, who Because God understands what is uttered in a language to them unknown, think that they may lawfully pray to him in a Tongue which they themselves understand not.
But with what Zeal, with what affection can they close up such Prayers with an Amen? This is like setting a Seal to an Instrument which they know not what it contains:
But with what Zeal, with what affection can they close up such Prayers with an Amen? This is like setting a Seal to an Instrument which they know not what it contains:
yet at the close of them all, we are to redouble and repeat this our desire in the word Amen. Wherein we do as it were briefly and succinctly Pray over again all that we had prayed before;
yet At the close of them all, we Are to redouble and repeat this our desire in the word Amen. Wherein we do as it were briefly and succinctly Pray over again all that we had prayed before;
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And therefore whether we Pray our selves, or joyn in Prayers with others, and make their Petitions ours, we ought to attest our understanding of, our assent unto,
And Therefore whither we Pray our selves, or join in Prayers with Others, and make their Petitions ours, we ought to attest our understanding of, our assent unto,
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and our earnest desires after the Mercies that are begged by Sealing up the Prayers with an Amen. And certainly, it would be a very beseeming thing if Amens were audible and sounding,
and our earnest Desires After the mercies that Are begged by Sealing up the Prayers with an Amen. And Certainly, it would be a very beseeming thing if Amens were audible and sounding,
which if we sincerely and affectionately perform, we have abundant assurance, that what is confirmed by so many suffrages on Earth, shall likewise be confirmed by our Father which is in Heaven.
which if we sincerely and affectionately perform, we have abundant assurance, that what is confirmed by so many suffrages on Earth, shall likewise be confirmed by our Father which is in Heaven.
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And how beautiful, how becoming, would this be when the whole Church shall thus conspire together in their Requests? St. Jerome tells us, It was the custom in his days, to close up every Prayer with such an unanimous consent, that their Amens rung and echoed in the Church,
And how beautiful, how becoming, would this be when the Whole Church shall thus conspire together in their Requests? Saint Jerome tells us, It was the custom in his days, to close up every Prayer with such an unanimous consent, that their Amens rung and echoed in the Church,
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A Discourse upon Providenec. Matth. x. 29, 30. Are not two Sparrows sold for a Farthing? and one of them shall not fall on the ground without your Father.
A Discourse upon Providenec. Matthew x. 29, 30. are not two Sparrows sold for a Farthing? and one of them shall not fallen on the ground without your Father.
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and designing Christ to save them, so must it likewise when it attempts to trace out all those entangled Mazes and Labyrinths wherein the Divine Providence walks.
and designing christ to save them, so must it likewise when it attempts to trace out all those entangled Mazes and Labyrinths wherein the Divine Providence walks.
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We may sooner tire reason in such a pursuit than satisfie it, unless it be some kind of satisfaction when we have driven it to a Non-plus, to relieve our selves with an NONLATINALPHABET;
We may sooner tire reason in such a pursuit than satisfy it, unless it be Some kind of satisfaction when we have driven it to a Nonplus, to relieve our selves with an;
and surrounding Darkness where God sits holding the Rudder of the World, and steering it through all the Floatings of Casualty and Contingency to his own foreordained ends, where he grasps and turns the great Engine of Nature in his hands, fastening one Pin,
and surrounding Darkness where God sits holding the Rudder of the World, and steering it through all the Floatings of Casualty and Contingency to his own foreordained ends, where he grasps and turns the great Engine of Nature in his hands, fastening one Pin,
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Let us content us, to consider so much of God's Providence as may affect us with comfort in reflecting on that particular care which he takes of us, rather,
Let us content us, to Consider so much of God's Providence as may affect us with Comfort in reflecting on that particular care which he Takes of us, rather,
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Our Saviour Christ in this Chapter giving Commission to his Apostles, and sending them forth to preach the Gospel, obviates an Objection they might make, concerning the great danger that would certainly attend such an undertaking.
Our Saviour christ in this Chapter giving Commission to his Apostles, and sending them forth to preach the Gospel, obviates an Objection they might make, Concerning the great danger that would Certainly attend such an undertaking.
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To send them upon such an hated employment, would be no other than to thrust them upon the Rage and Malice of the World, to send them forth as Sheep into the midst of Wolves, who would doubtless worry and devour them;
To send them upon such an hated employment, would be no other than to thrust them upon the Rage and Malice of the World, to send them forth as Sheep into the midst of Wolves, who would doubtless worry and devour them;
A vile and wretched world the whilest, when the Gospel of Peace and Reconciliation shall thus stir up Enmity and Persecution against the Embassadours, who are appointed to Proclaim it!
A vile and wretched world the whilst, when the Gospel of Peace and Reconciliation shall thus stir up Enmity and Persecution against the ambassadors, who Are appointed to Proclaim it!
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Fear not them who kill the Body, but are not able to kill the Soul. Or as St. Luke expresseth it, Chap. 12.4. They can kill the Body, but after that, have no more they can do.
fear not them who kill the Body, but Are not able to kill the Soul. Or as Saint Lycia Expresses it, Chap. 12.4. They can kill the Body, but After that, have no more they can do.
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or break open your Prison and let your Souls escape to their desired liberty. Secondly, Our Saviour answers that though they can Kill the body when God permits them;
or break open your Prison and let your Souls escape to their desired liberty. Secondly, Our Saviour answers that though they can Kill the body when God permits them;
yet it falls not to the ground, neither lights any where without your Father. His all-wise providence hath before appointed what bough it shall pitch on;
yet it falls not to the ground, neither lights any where without your Father. His alwise providence hath before appointed what bough it shall pitch on;
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for whose sake and service other Creatures were formed, may very well be confident that God exerciseth an especial and most accurate providence over him, and his affairs.
for whose sake and service other Creatures were formed, may very well be confident that God Exerciseth an especial and most accurate providence over him, and his affairs.
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By this you see what the subject is intended to treat of, even the over-ruling and all disposing providence of God, not a Sparrow, not a hair of your heads falls to the ground without your Father.
By this you see what the Subject is intended to Treat of, even the overruling and all disposing providence of God, not a Sparrow, not a hair of your Heads falls to the ground without your Father.
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But God is a word that denotes his Essence, Lord is a title of his Dominion, Creator marks out his omnipotence, Redeemer commends his Love, Judge is a name of fear and astonishment,
But God is a word that denotes his Essence, Lord is a title of his Dominion, Creator marks out his omnipotence, Redeemer commends his Love, Judge is a name of Fear and astonishment,
that whereas we see an inbred enmity in some sorts of Creatures against others, yet his Wisdom so sways their mutual antipathies, that none of them shall ever prevail to a total Extirpation and Destruction of the other.
that whereas we see an inbred enmity in Some sorts of Creatures against Others, yet his Wisdom so sways their mutual antipathies, that none of them shall ever prevail to a total Extirpation and Destruction of the other.
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There are none of us here alive this day but have abundant cause thankfully to acknowledge the powerful and merciful providence of God in preserving us in,
There Are none of us Here alive this day but have abundant cause thankfully to acknowledge the powerful and merciful providence of God in preserving us in,
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It is only his Visitation that hath hitherto preserved our Spirits, and to his never sailing providence we owe it that such frail and feeble Creatures, who are liable to be crush'd before the Moth, liable to so many diseases and accidents, have yet a name among the Living,
It is only his Visitation that hath hitherto preserved our Spirits, and to his never sailing providence we owe it that such frail and feeble Creatures, who Are liable to be crushed before the Moth, liable to so many diseases and accidents, have yet a name among the Living,
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And from this part of his Providence, brancheth forth his permission of Evil Actions, and his concurrence to good, both by the assistance of his common and likewise of his special Grace;
And from this part of his Providence, branches forth his permission of Evil Actions, and his concurrence to good, both by the assistance of his Common and likewise of his special Grace;
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so by a constant concurrence doth exite and assist those faculties to their respective operations. Secondly, God by his governing providence distributes rewards and punishments according to our actions:
so by a constant concurrence does exite and assist those faculties to their respective operations. Secondly, God by his governing providence distributes rewards and punishments according to our actions:
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And this part of his providence is oftentimes remarkable even in this present Life, when we see retributions of Divine Mercy and Vengeance, signally proportioned according to Mens demerits,
And this part of his providence is oftentimes remarkable even in this present Life, when we see retributions of Divine Mercy and Vengeance, signally proportioned according to Men's demerits,
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yet God sees and knows the Concatenation of all causes and effects, and so governs them, that he makes a perfect harmony out of all those seeming Jarrings and Discords.
yet God sees and knows the Concatenation of all Causes and effects, and so governs them, that he makes a perfect harmony out of all those seeming Jarrings and Discords.
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so is it in these inferiour things, the proceedings of Divine providence, are all regular and orderly to his own ends, in all the thwartings and contrarieties of second causes.
so is it in these inferior things, the proceedings of Divine providence, Are all regular and orderly to his own ends, in all the thwartings and contrarieties of second Causes.
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We have this express'd in that mysterious Vision, Eccles. 1.18. where the providences of God are set forth by the Emblem of a Wheel within a Wheel, one intersecting and crossing another;
We have this expressed in that mysterious Vision, Eccles. 1.18. where the providences of God Are Set forth by the Emblem of a Wheel within a Wheel, one intersecting and crossing Another;
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This is providence, the two great parts of which are preservation and Government; and the great end of both these the glory of the Almighty and All-wise God.
This is providence, the two great parts of which Are preservation and Government; and the great end of both these the glory of the Almighty and Alwise God.
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So Chrysippus, and the Stoicks. Others thought that all was left to blind chance, and whatsoever came to pass here below was only casual and fortuitous;
So Chrysippus, and the Stoics. Others Thought that all was left to blind chance, and whatsoever Come to pass Here below was only casual and fortuitous;
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So most of the Platonists, though their master was Orthodox. Others, that God's providence reached only to the great and important matters of this World;
So most of the Platonists, though their master was Orthodox. Others, that God's providence reached only to the great and important matters of this World;
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and to take care of every trivial and inconsiderable Occurrence in this World. So speaks Cicero in his Book de natura Deorum, Magna Dii curant, parva neglignut. [ vide Ariani Epictet. lib.
and to take care of every trivial and inconsiderable Occurrence in this World. So speaks Cicero in his Book de Nature Gods, Magna Gods Curant, parva neglignut. [ vide Ariani Epictetus. lib.
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1. cap. 12. ] How much better is that most excellent saying of St. Austin, Tu sic curas unumquem { que } nostrum, tanquam solum cures, & sic omnes tanquam singulos.
1. cap. 12. ] How much better is that most excellent saying of Saint Austin, Tu sic curas unumquem { que } nostrum, tanquam solum cures, & sic omnes tanquam singulos.
It is most necessary that we should have our hearts well Establish'd in the firm and unwavering belief of this truth, that whatsoever comes to pass, be it good or evil, we may look up to the hand and disposal of all, to God;
It is most necessary that we should have our hearts well Established in the firm and unwavering belief of this truth, that whatsoever comes to pass, be it good or evil, we may look up to the hand and disposal of all, to God;
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Never was there any People so barbarous and stupid, but did firmly assent to this truth without any other proof than the deep impress upon their hearts,
Never was there any People so barbarous and stupid, but did firmly assent to this truth without any other proof than the deep Impress upon their hearts,
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Sixthly, It appertains to him who gives being to a thing to preserve and govern it in its being ▪ And therefore God giving being to all things, he also doth maintain and provide for them.
Sixthly, It appertains to him who gives being to a thing to preserve and govern it in its being ▪ And Therefore God giving being to all things, he also does maintain and provide for them.
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We see with what sollicitous affection and tenderness, even brute and irrational Creatures do it. We are all the Off-spring of God, and he our common Parent.
We see with what solicitous affection and tenderness, even brutus and irrational Creatures do it. We Are all the Offspring of God, and he our Common Parent.
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And therefore certainly he who hath inspired such Parental care in all things else, doth himself much more take care to give Education to all to which he hath given being.
And Therefore Certainly he who hath inspired such Parental care in all things Else, does himself much more take care to give Education to all to which he hath given being.
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and restrains the Waves thereof, that though they be higher than the Land, yet they shall not overflow it? Who poiseth the oppositions and contrarieties that are in Nature in so even a balance, that none of them shall ever prevail to a total Destruction of the other? Who brings up the great Family of brute Beasts without tumult and disorder? Do not all these great and wonderful works speak forth the watchful Providence of God;
and restrains the Waves thereof, that though they be higher than the Land, yet they shall not overflow it? Who poiseth the oppositions and contrarieties that Are in Nature in so even a balance, that none of them shall ever prevail to a total Destruction of the other? Who brings up the great Family of brutus Beasts without tumult and disorder? Do not all these great and wondered works speak forth the watchful Providence of God;
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who as he makes them by his word, so still governs them by his Power? Therefore whatsoever we receive beneficial from them, whatsoever seems to provide for our necessities or conveniencies;
who as he makes them by his word, so still governs them by his Power? Therefore whatsoever we receive beneficial from them, whatsoever seems to provide for our necessities or Conveniences;
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If the Fire warm us, the Air refresh us, the Earth support us, it is God that hath kindled the Fire, that hath spread forth the Air, stablish'd the Earth upon the Pillars of his own decree that it should not be shaken.
If the Fire warm us, the Air refresh us, the Earth support us, it is God that hath kindled the Fire, that hath spread forth the Air, established the Earth upon the Pillars of his own Decree that it should not be shaken.
The third which remains, is to answer some questions and doubts which may be made, and have indeed been strongly urged against the Government of the World by Providence.
The third which remains, is to answer Some questions and doubts which may be made, and have indeed been strongly urged against the Government of the World by Providence.
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As First, If the World be governed by Providence, whence comes it that wicked and ungodly Men flourish and prosper? that God shines upon their Tabernacles,
As First, If the World be governed by Providence, whence comes it that wicked and ungodly Men flourish and prosper? that God shines upon their Tabernacles,
and drops fatness upon all their paths? Whereas on the conrary the Godly are often exposed to Poverty, Contempt, Reproaches, persecuted by Men, afflicted by God.
and drops fatness upon all their paths? Whereas on the conrary the Godly Are often exposed to Poverty, Contempt, Reproaches, persecuted by Men, afflicted by God.
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Men govern the World under him? When swaggering Sinners, who despise him have power likewise to controul others? Is it Wisdom to put a Sword into that hand which will turn the point of it against the giver? Or Justice to impower them to all those Acts of Rapine, Violence,
Men govern the World under him? When swaggering Sinners, who despise him have power likewise to control Others? Is it Wisdom to put a Sword into that hand which will turn the point of it against the giver? Or justice to empower them to all those Acts of Rapine, Violence,
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and Oppression, which they commit? And shall we call that Providence which is neither wise nor just? One hath an unexhausted store to supply his dissolute Luxury and Riot, another scarce necessaries to maintain a poor Life spent in the commands of God.
and Oppression, which they commit? And shall we call that Providence which is neither wise nor just? One hath an unexhausted store to supply his dissolute Luxury and Riot, Another scarce necessaries to maintain a poor Life spent in the commands of God.
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And what, doth God's particular care furnish the glutton's Table with dayly excess, who will not give the remaining Scraps to God's Children? If there be Divine Providence in this, what is become of the Divine Equity? This inequality of Affairs seems to perswade.
And what, does God's particular care furnish the glutton's Table with daily excess, who will not give the remaining Scraps to God's Children? If there be Divine Providence in this, what is become of the Divine Equity? This inequality of Affairs seems to persuade.
and that he spoke truth, when he told our Saviour, Luke 4.6. The Power and Glory of this World is delivered unto me, and to whomsoever I will I give it. Now to Answer this.
and that he spoke truth, when he told our Saviour, Lycia 4.6. The Power and Glory of this World is Delivered unto me, and to whomsoever I will I give it. Now to Answer this.
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It raised controversies among the very Heathens themselves, some of them upon this ground denying, and others again by whole treatises defending the Government of the World by Providence.
It raised controversies among the very heathens themselves, Some of them upon this ground denying, and Others again by Whole treatises defending the Government of the World by Providence.
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For I was envious at the Foolish, when I saw the prosperity of the Wicked. So likewise the Prophet Jeremy, 12.1. Righteous art thou, O Lord, when I plead with thee, yet let me talk with thee of thy Judgment:
For I was envious At the Foolish, when I saw the Prosperity of the Wicked. So likewise the Prophet Jeremiah, 12.1. Righteous art thou, Oh Lord, when I plead with thee, yet let me talk with thee of thy Judgement:
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Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? This therefore is an old grief, which in all Ages of the World hath been complained of.
Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously? This Therefore is an old grief, which in all Ages of the World hath been complained of.
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since holy and good Men have been always injured and persecuted, certainly were there not an all wise providence that finds out ways and means of its own to counterpoise these disadvantages,
since holy and good Men have been always injured and persecuted, Certainly were there not an all wise providence that finds out ways and means of its own to counterpoise these disadvantages,
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and to preserve them amidst the rage and hatred of their implacable Enemies, long ere this there had been none of them left, either to have suffered, or complained.
and to preserve them amid the rage and hatred of their implacable Enemies, long ere this there had been none of them left, either to have suffered, or complained.
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Doth not this speak forth the Power and care of Almighty God, thus to keep a bush unconsumed in the midst of fire? to preserve fuel untouch'd in the very embraces of flames?
Does not this speak forth the Power and care of Almighty God, thus to keep a bush unconsumed in the midst of fire? to preserve fuel untouched in the very embraces of flames?
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And a like saying to this hath Seneca, in his Book de provident. cap. 5. There is no such way to traduce the Riches, the Honours, the Pleasures of this Life, those vain nothings which are so earnestly desired,
And a like saying to this hath Senecca, in his Book the provident. cap. 5. There is no such Way to traduce the Riches, the Honours, the Pleasures of this Life, those vain nothings which Are so earnestly desired,
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What wicked Men possess of this World, is all that ever they can hope for. Why should we grudge them filled bags, or swelling Titles! 'Tis their whole Portion.
What wicked Men possess of this World, is all that ever they can hope for. Why should we grudge them filled bags, or swelling Titles! It's their Whole Portion.
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but 'tis all they are like to have. The Psalmist gives us an account of their Estate, Psalm. 17.14. They are the Men of this World, who have their Portion in this Life, whose bellies God filleth with his hid Treasure:
but it's all they Are like to have. The Psalmist gives us an account of their Estate, Psalm. 17.14. They Are the Men of this World, who have their Portion in this Life, whose bellies God fills with his hid Treasure:
If by seeing wicked and ungodly Men flow in wealth and ease, when thou art forced to strugle against the inconveniencies and difficulties of a poor Estate, thou hast learnt an Holy contempt and disdain of the World, believe it God hath herein given thee more,
If by seeing wicked and ungodly Men flow in wealth and ease, when thou art forced to struggle against the inconveniences and difficulties of a poor Estate, thou hast learned an Holy contempt and disdain of the World, believe it God hath herein given thee more,
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Fourthly, God doth many times even in this World expound the mystery of his Providence, by the fatal and dreadful overthrow of those wicked Men whom he for a while suffered to prosper.
Fourthly, God does many times even in this World expound the mystery of his Providence, by the fatal and dreadful overthrow of those wicked Men whom he for a while suffered to prosper.
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And then wilt thou doubt whether God governs the World by Providence? Wilt thou doubt whether God be just in suffering wicked Men to prosper and flourish? God lifts them up on high, only that he may cast them down with the more terrible fall.
And then wilt thou doubt whither God governs the World by Providence? Wilt thou doubt whither God be just in suffering wicked Men to prosper and flourish? God lifts them up on high, only that he may cast them down with the more terrible fallen.
Now when God comes thus to execute Judgment upon them those who questioned the Providence of God in their advancement, will the more glorifie it in their downfal.
Now when God comes thus to execute Judgement upon them those who questioned the Providence of God in their advancement, will the more Glorify it in their downfall.
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The Righteous shall see it and be glad, and shall say, verily there is a reward for the Righteous, verily there is a God that Judgeth in the Earth, Psalm 58.11.
The Righteous shall see it and be glad, and shall say, verily there is a reward for the Righteous, verily there is a God that Judgeth in the Earth, Psalm 58.11.
And indeed the strange dispensation of Affairs in this World, is an Argument that doth convincingly prove that there shall be such a day, wherein all the Involucra and intanglements of providence shall be clearly unfolded.
And indeed the strange Dispensation of Affairs in this World, is an Argument that does convincingly prove that there shall be such a day, wherein all the Involucra and entanglements of providence shall be clearly unfolded.
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Is it not that they might be destroyed for ever? Then shall they be called to a strict account for all that plenty and prosperity for which they are now envied:
Is it not that they might be destroyed for ever? Then shall they be called to a strict account for all that plenty and Prosperity for which they Are now envied:
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and the more they have abused, the more dreadful will their condemnation be. Then it will appear that God gave them not as mercies, but as snares. 'Tis said Psalm. 11.6. That God will rain on the wicked Snares, Fire, and Brimstone, and an horrible tempest.
and the more they have abused, the more dreadful will their condemnation be. Then it will appear that God gave them not as Mercies, but as snares. It's said Psalm. 11.6. That God will rain on the wicked Snares, Fire, and Brimstone, and an horrible tempest.
And therefore in that sad Item that Abraham gives him, Luke 16.5. he bids him remember, that thou in thy Life time receivedst thy good things, and likewise Lazarus Evil things;
And Therefore in that sad Item that Abraham gives him, Lycia 16.5. he bids him Remember, that thou in thy Life time Received thy good things, and likewise Lazarus Evil things;
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Was it good for him to be wrapt in Purple, who is now wrapt in Flames? Was it good for him to fare deliciously, who was only thereby fatted up against the day of slaughter? Could you lay your Ears to Hell Gates, you might hear many of the Grandees and Potentates, the great and Rich ones of this World Cursing all their Pomp and Bravery,
Was it good for him to be wrapped in Purple, who is now wrapped in Flames? Was it good for him to fare deliciously, who was only thereby fatted up against the day of slaughter? Could you lay your Ears to Hell Gates, you might hear many of the Grandees and Potentates, the great and Rich ones of this World Cursing all their Pomp and Bravery,
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because as God by his Providence hath brought these things upon us, so likewise possibly the same Providence hath determined not to remove them, till we earnestly and fervently Pray for our deliverance from them.
Because as God by his Providence hath brought these things upon us, so likewise possibly the same Providence hath determined not to remove them, till we earnestly and fervently Pray for our deliverance from them.
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And therefore when God had promised great mercies to the Jews, he tells them by the Prophet Ezek. 36.37. Yet will I for this be enquired of by the House of Israel to do it for them.
And Therefore when God had promised great Mercies to the jews, he tells them by the Prophet Ezekiel 36.37. Yet will I for this be inquired of by the House of Israel to do it for them.
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Fourthly, Some may object that this would destroy the liberty of Man's will, and subject all things to a fatal necessity, even humane actions themselves.
Fourthly, some may Object that this would destroy the liberty of Man's will, and Subject all things to a fatal necessity, even humane actions themselves.
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Some seeing it a very difficult thing to reconcile Providence and Liberty, have presumed to deny that Providence intermeddles at all in such affairs as depend upon the free will of Man. And of this opinion Tully seems to have been;
some seeing it a very difficult thing to reconcile Providence and Liberty, have presumed to deny that Providence intermeddles At all in such affairs as depend upon the free will of Man. And of this opinion Tully seems to have been;
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how then comes it to pass that there is so much Evil, Villainy and Wickedness committed in it? The Disquisition of this is the more obscure and intricate,
how then comes it to pass that there is so much Evil, Villainy and Wickedness committed in it? The Disquisition of this is the more Obscure and intricate,
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or of suffering, that comes to pass without the Providence of God. As for the Evil of punishment or suffering, it is clear, Amos, 3.6. Shall there be Evil in the City, and the Lord hath not done it? But for the Evil of Sin it is not effectively from God;
or of suffering, that comes to pass without the Providence of God. As for the Evil of punishment or suffering, it is clear, Amos, 3.6. Shall there be Evil in the city, and the Lord hath not done it? But for the Evil of since it is not effectively from God;
yea and all the Villainy that was ever acted under the Sun, was all brought forth out of the Cursed Womb of Mens Lusts, by the Providence of God, that is, by his permission to the Evil,
yea and all the Villainy that was ever acted under the Sun, was all brought forth out of the Cursed Womb of Men's Lustiest, by the Providence of God, that is, by his permission to the Evil,
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But yet God hath in his own Councels such secret Screws and Wiers whereby he doth so wreath and invert these Pins, that eventually they advance what they seem directly to oppose.
But yet God hath in his own Counsels such secret Screws and Wiers whereby he does so wreathe and invert these Pins, that eventually they advance what they seem directly to oppose.
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A Child perhaps would think when he sees an Husbandman cast Dung and Soil upon his Field, that it were but improvidently done thus to spoil the flourishing verdure and gayety of the Grass and Flowers.
A Child perhaps would think when he sees an Husbandman cast Dung and Soil upon his Field, that it were but improvidently done thus to spoil the flourishing verdure and gaiety of the Grass and Flowers.
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So God permits wicked Men to Dung the Earth with their filth, that those Attributes of his which seem to be buried under them, may afterwards spring up with the greater lustre and Glory.
So God permits wicked Men to Dung the Earth with their filth, that those Attributes of his which seem to be buried under them, may afterwards spring up with the greater lustre and Glory.
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God will then comment upon, and explain the mysteries of his Providence, and make us understand how those Sins for which he will then condemn the World, put a gloss and shine upon his Attributes.
God will then comment upon, and explain the Mysteres of his Providence, and make us understand how those Sins for which he will then condemn the World, put a gloss and shine upon his Attributes.
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Our own Sins give us daily occasion to renew our Repentance to humble our Souls before God, to fortifie our resolutions, to double the guards we set upon our own hearts and ways, to watch over our selves more circumspectly, that we relapse not into the Commission of them again.
Our own Sins give us daily occasion to renew our Repentance to humble our Souls before God, to fortify our resolutions, to double the guards we Set upon our own hearts and ways, to watch over our selves more circumspectly, that we relapse not into the Commission of them again.
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and strengthen the fences about them, so should we improve our very Sins and failings, to fence our Souls that we lie not open to the like temptations for the future.
and strengthen the fences about them, so should we improve our very Sins and failings, to fence our Souls that we lie not open to the like temptations for the future.
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asserted to be particular and punctual over all Occurrences that happen in the World, and cleared from all the Imputations of Injustice, that the Folly or Atheism of Man can lay against it.
asserted to be particular and punctual over all Occurrences that happen in the World, and cleared from all the Imputations of Injustice, that the Folly or Atheism of Man can lay against it.
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First, If the accurateness of God's Providence reach unto all the little concernments of the World, we may be well assured, that those which are the more considerable and important Occurrences of it, are all guided and governed by a special hand of Providence.
First, If the accurateness of God's Providence reach unto all the little concernments of the World, we may be well assured, that those which Are the more considerable and important Occurrences of it, Are all guided and governed by a special hand of Providence.
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Yea, not an Hair of your head falls without a Providence, and think ye that the head it self shall? Certainly, God doth not like Domitian, busie himself about Flies,
Yea, not an Hair of your head falls without a Providence, and think you that the head it self shall? Certainly, God does not like Domitian, busy himself about Flies,
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and neglect the great and weighty Affairs of his Government. And this is the reason of that question the Apostle Asks, 1. Corinth. 9.9. Doth God take care for Oxen:
and neglect the great and weighty Affairs of his Government. And this is the reason of that question the Apostle Asks, 1. Corinth. 9.9. Does God take care for Oxen:
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Secondly, If God's Providence hath the command and sway even over the Sins of Men, this then may be abundant matter of Peace and Satisfaction in the worst of times,
Secondly, If God's Providence hath the command and sway even over the Sins of Men, this then may be abundant matter of Peace and Satisfaction in the worst of times,
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This was it that satisfied David, when Shimei pelted him with Stones and Curses, 2 Sam. 16.10. Let him alone, let him Curse, because the Lord hath said unto him, Curse David.
This was it that satisfied David, when Shimei pelted him with Stones and Curses, 2 Sam. 16.10. Let him alone, let him Curse, Because the Lord hath said unto him, Curse David.
Wonder not at the matter as if any strange thing were happened to them, but rather wonder at the goodness of God which is the sole cause that such things as these are wonders.
Wonder not At the matter as if any strange thing were happened to them, but rather wonder At the Goodness of God which is the sole cause that such things as these Are wonders.
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and wheresoever there are any gaps in it, it breaks forth naturally and violently, and if this Dam and Mound of Divine Providence, were but broken down, it would break out till it had overflowed the whole face of the Earth,
and wheresoever there Are any gaps in it, it breaks forth naturally and violently, and if this Dam and Mound of Divine Providence, were but broken down, it would break out till it had overflowed the Whole face of the Earth,
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But that God who sets bounds to the raging of the Sea, and saith hitherto shall thy proud Waves come and no farther, doth by the same Almighty Providence, set bounds to the Lusts and Corruptions of Men, which are altogether as unruly,
But that God who sets bounds to the raging of the Sea, and Says hitherto shall thy proud Waves come and no farther, does by the same Almighty Providence, Set bounds to the Lustiest and Corruptions of Men, which Are altogether as unruly,
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When we see disorders and confusions abroad in the World, we are apt to despond and to cry out, Lord, what wilt thou do for thy great Name, thy Honour, thy Glory lies bleeding,
When we see disorders and confusions abroad in the World, we Are apt to despond and to cry out, Lord, what wilt thou do for thy great Name, thy Honour, thy Glory lies bleeding,
and why then should we be troubled? This thought kept alive on our hearts would cause us, to rest satisfied amidst all the tumults we observe and hear of in the World.
and why then should we be troubled? This Thought kept alive on our hearts would cause us, to rest satisfied amid all the tumults we observe and hear of in the World.
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And the Apostle having already laid down many Excellent things in order to both these; and seeing it would be an endless task to discourse unto them all the Truths,
And the Apostle having already laid down many Excellent things in order to both these; and seeing it would be an endless task to discourse unto them all the Truths,
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he therefore speaks compendiously in the words of my Text, and referrs them to the perfect Systeme in which is contained an account of what a Christian ought to know or do;
he Therefore speaks compendiously in the words of my Text, and refers them to the perfect System in which is contained an account of what a Christian ought to know or do;
All the Prophets before his Incarnation, were but his Amanuenses, and wrote only what he by his Spirit dictated to them, 2 Pet. 1.21. Prophecy came not in old time by the will of Man, but holy Men of God spake as they were moved by the Holy Ghost, and certainly the Holy Ghost inspired them by Christ's Authority and Commission;
All the prophets before his Incarnation, were but his Amanuenses, and wrote only what he by his Spirit dictated to them, 2 Pet. 1.21. Prophecy Come not in old time by the will of Man, but holy Men of God spoke as they were moved by the Holy Ghost, and Certainly the Holy Ghost inspired them by Christ's authority and Commission;
The sending Christ a Saviour into the World, is that great Business which hath employed the Counsel of the Father, the Admiration and Ministration of Angels, the Tongues and Pens of Prophets, Apostles,
The sending christ a Saviour into the World, is that great Business which hath employed the Counsel of the Father, the Admiration and Ministration of Angels, the Tongues and Pens of prophets, Apostles,
The Patriarchs saw him by these. Abraham saw my day and was glad, Joh. 8.56. Afterwards the People of the Jews saw him by Types, Promises, and Prophecies recorded in the Scriptures.
The Patriarchs saw him by these. Abraham saw my day and was glad, John 8.56. Afterwards the People of the jews saw him by Types, Promises, and Prophecies recorded in the Scriptures.
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He was that Excellent Theme that hath filled up many Chapters of the Old Testament; as the first draught of a Picture represents the features and proportion of the Person,
He was that Excellent Theme that hath filled up many Chapters of the Old Testament; as the First draught of a Picture represents the features and proportion of the Person,
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and the Pens of the Apostles and Evangelists have added the Life and Sweetness to it in the New. Yea, Christ is so truly described in the Old Testament, by his Life, by his Death, by all the greater Remarks of either, that in his Contest with the Jews, he appeals thither for a Testimony, John 5.39. Search the Scriptures, for they are they which testifie of me. And St. Peter, Acts 3.24. Affirms, That all the Prophets, as many as have spoken, have foretold of these days. And Acts 10.43. To him give all the Prophets Witness.
and the Pens of the Apostles and Evangelists have added the Life and Sweetness to it in the New. Yea, christ is so truly described in the Old Testament, by his Life, by his Death, by all the greater Remarks of either, that in his Contest with the jews, he appeals thither for a Testimony, John 5.39. Search the Scriptures, for they Are they which testify of me. And Saint Peter, Acts 3.24. Affirms, That all the prophets, as many as have spoken, have foretold of these days. And Acts 10.43. To him give all the prophets Witness.
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Christ who is the true Expositor, being himself the true Author, makes them all speak his Sence. Luke 24.27. Beginning at Moses and all the Prophets, he expounded to them in all the Scriptures, the sayings concerning himself.
christ who is the true Expositor, being himself the true Author, makes them all speak his Sense. Lycia 24.27. Beginning At Moses and all the prophets, he expounded to them in all the Scriptures, the sayings Concerning himself.
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First, Is Christ the Author of them, and shall we not with all care and diligence peruse these Books which he hath Composed? The writings of Men are valued according to the Abilities of their Authors.
First, Is christ the Author of them, and shall we not with all care and diligence peruse these Books which he hath Composed? The writings of Men Are valued according to the Abilities of their Authors.
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And what is all other Learning and Knowledge but beggarly Elements, if compared with this? Here we have the Cabinet of God's Counsels unlockt, the Eternal purposes of his Grace, in sending his Son into the World publickly declared.
And what is all other Learning and Knowledge but beggarly Elements, if compared with this? Here we have the Cabinet of God's Counsels unlocked, the Eternal Purposes of his Grace, in sending his Son into the World publicly declared.
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Here we have the Description of his Victory in his Resurrection, of his Triumph in his Ascention, of his Glory in his Session at the right hand of the Majesty on High.
Here we have the Description of his Victory in his Resurrection, of his Triumph in his Ascension, of his Glory in his Session At the right hand of the Majesty on High.
Surely, great is the Mystery of Godliness, God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory, as the Apostle with admiration recounts it, 1 Tim. 3.16.
Surely, great is the Mystery of Godliness, God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory, as the Apostle with admiration recounts it, 1 Tim. 3.16.
And what have the great Wits of the World ever treated on like this, either for Strangeness or Truth? All their Learning is but idle and contemptible Speculation, compared to this great Mystery of a Crucified Saviour;
And what have the great Wits of the World ever treated on like this, either for Strangeness or Truth? All their Learning is but idle and contemptible Speculation, compared to this great Mystery of a crucified Saviour;
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It was a very odd saying of Tertullian, de carne Christi cont. Marc. and yet there is something in it that strikes, Natus est Dei filius, non pudet,
It was a very odd saying of Tertullian, the Carnem Christ contentedly. Marc. and yet there is something in it that strikes, Born est Dei filius, non It is shameful,
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Mortuus est Dei filius, prorsus credibile est, quia ineptum est: The Son of God dyed; it is credible, because it is unfit and unlikely it should be so:
Mortuus est Dei filius, prorsus credibile est, quia Ineptum est: The Son of God died; it is credible, Because it is unfit and unlikely it should be so:
these deep things of God, the Scripture declares, and declares them in such a manner as convinceth even Reason it self to assent to them, though it cannot comprehend them.
these deep things of God, the Scripture declares, and declares them in such a manner as Convinces even Reason it self to assent to them, though it cannot comprehend them.
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Or that you know the Historical part of both, but neglect the Doctrinal, which is the fond and Childish custom of some, who read the Scripture as they would Romances, skipping over the moral discourses as impertinent to the story.
Or that you know the Historical part of both, but neglect the Doctrinal, which is the found and Childish custom of Some, who read the Scripture as they would Romances, skipping over the moral discourses as impertinent to the story.
But when we receive the whole Doctrine contained in it, and are diligent in revolving the Prophets, Evangelists, Apostles, every part and parcel of the Heavenly revealed truth.
But when we receive the Whole Doctrine contained in it, and Are diligent in revolving the prophets, Evangelists, Apostles, every part and parcel of the Heavenly revealed truth.
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Now saith the Apostle, so acquaint your selves with the Scriptures, that you may from thence learn true Wisdom, the saving knowledge both of what is to be believed,
Now Says the Apostle, so acquaint your selves with the Scriptures, that you may from thence Learn true Wisdom, the Saving knowledge both of what is to be believed,
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Have you not your selves found such clear light, such Attractive sweetness, and persuasive Eloquence in the words of God, that all that the Tongue of Man can utter for it, falls infinitely short of what it speaks on in its own behalf? Who of us have not found direction from it in cases of difficulty, Solution of doubts, support under Afflictions, comfort under sadness, strength against temptation, quicknings of Grace, warmth of affection;
Have you not your selves found such clear Light, such Attractive sweetness, and persuasive Eloquence in the words of God, that all that the Tongue of Man can utter for it, falls infinitely short of what it speaks on in its own behalf? Who of us have not found direction from it in cases of difficulty, Solution of doubts, support under Afflictions, Comfort under sadness, strength against temptation, quickenings of Grace, warmth of affection;
and in brief, whatsoever we could expect from the mercy of God have we not found it in the Scriptures? And shall we need further to commend it to you by Arguments,
and in brief, whatsoever we could expect from the mercy of God have we not found it in the Scriptures? And shall we need further to commend it to you by Arguments,
since it hath commended it self by manifold experiences? But so it is that the Devil knows we are disarmed and disabled if once he can wrest the Sword of the Spirit from us,
since it hath commended it self by manifold experiences? But so it is that the devil knows we Are disarmed and disabled if once he can wrest the Sword of the Spirit from us,
On the other hand they have been told that knowledge without practice will expose them to damnation without excuse. They have read, Ja. 4.17. To him that knoweth to do good, and doth it not, to him it is Sin:
On the other hand they have been told that knowledge without practice will expose them to damnation without excuse. They have read, Ja. 4.17. To him that Knoweth to do good, and does it not, to him it is since:
and if to know and not practise, be only to inflame their last reckoning, and make their torments more intolerable, it is best for them to muffle up themselves in a safe ignorance. To this I Answer.
and if to know and not practise, be only to inflame their last reckoning, and make their torments more intolerable, it is best for them to muffle up themselves in a safe ignorance. To this I Answer.
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So it is a distempered kind of arguing, against the word of God, the Physick of our Souls, that it is mortal and deadly if it doth not work into practice.
So it is a distempered kind of arguing, against the word of God, the Physic of our Souls, that it is Mortal and deadly if it does not work into practice.
'tis true, it were a great discouragement if the Scripture only shewed you how much work you have to do, what Temptations to resist, what Corruptions to mortifie, what Graces to exercise, what duties to perform,
it's true, it were a great discouragement if the Scripture only showed you how much work you have to do, what Temptations to resist, what Corruptions to mortify, what Graces to exercise, what duties to perform,
And work out your own Salvation, for it is God that worketh in you both to will and to do, Phil. 2.12, 13. Why then should we so complain of hard sayings,
And work out your own Salvation, for it is God that works in you both to will and to do, Philip 2.12, 13. Why then should we so complain of hard sayings,
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and Grevious Commandments? Have we not God's Omnipotence obliged by promise to assist in the same words, wherein we are commanded to obey? What saith the Apostle, I am able to do all things through Christ strengthening me, Phil. 4.13.
and Grievous commandments? Have we not God's Omnipotence obliged by promise to assist in the same words, wherein we Are commanded to obey? What Says the Apostle, I am able to do all things through christ strengthening me, Philip 4.13.
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When in reading the Scripture, thou meetest with difficult and rigorous Duties, the severity of Mortification, the self cruelty of plucking out right Eyes, and cutting off right Hands;
When in reading the Scripture, thou meetest with difficult and rigorous Duties, the severity of Mortification, the self cruelty of plucking out right Eyes, and cutting off right Hands;
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as by so many goads, rowze us, and make us start into Duty? Such a spiritual sloath hath benumb'd us, that without this quickening, we should not be diligent in the Work of the Lord,
as by so many goads, rouse us, and make us start into Duty? Such a spiritual sloth hath benumbed us, that without this quickening, we should not be diligent in the Work of the Lord,
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and therefore David prays, Psalm. 119.88. Quicken me, so shall I keep the Testimonies of thy Mouth, but yet it is also the word it self that quickens us to the Obedience of the word, Psal. 119.50. Thy word hath quickened me.
and Therefore David prays, Psalm. 119.88. Quicken me, so shall I keep the Testimonies of thy Mouth, but yet it is also the word it self that quickens us to the obedience of the word, Psalm 119.50. Thy word hath quickened me.
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And indeed, if you can come from reading the word, that so abounds with Promises, with Threatnings, with rational Arguments, with pathetick Expostulations, winning Insinuations, importunate Intreaties, heroick Examples propounded to our Imitation, with all the perswasive Art and Rhetorick that becometh the Majesty of the great God to use;
And indeed, if you can come from reading the word, that so abounds with Promises, with Threatenings, with rational Arguments, with pathetic Expostulations, winning Insinuations, importunate Entreaties, heroic Examples propounded to our Imitation, with all the persuasive Art and Rhetoric that Becometh the Majesty of the great God to use;
for it directs you whither to go for promised strength, and the more you converse with it, the more will you find your hearts quickened to a due Obedience of it. That's the first Answer.
for it directs you whither to go for promised strength, and the more you converse with it, the more will you find your hearts quickened to a due obedience of it. That's the First Answer.
and an heart full of Lusts. Those who know God's will, but do it not, do but carry a torch with them to Hell, to fire that Pile that must for ever burn them. We have a common Proverb. That knowledge is no Burthen:
and an heart full of Lusts. Those who know God's will, but do it not, do but carry a torch with them to Hell, to fire that Pile that must for ever burn them. We have a Common Proverb. That knowledge is no Burden:
this whole Word will be no otherwise to you, than the burthen of the Law, as the Prophets speak, a Burthen that will lie insupportably heavy upon you for ever.
this Whole Word will be no otherwise to you, than the burden of the Law, as the prophets speak, a Burden that will lie insupportably heavy upon you for ever.
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and where the name of Christ was never mentioned, than to have this weighty Book, a Book which you have read and known, hung about you to sink you infinitly deeper in the Burning Lake,
and where the name of christ was never mentioned, than to have this weighty Book, a Book which you have read and known, hung about you to sink you infinitely Deeper in the Burning Lake,
than a Mill-stone hung about you can do in the midst of the Sea. What St. Peter speaks of Apostates, 2 Pet. 2.21. is but too well applicable to the knowing Sinner.
than a Millstone hung about you can do in the midst of the Sea. What Saint Peter speaks of Apostates, 2 Pet. 2.21. is but too well applicable to the knowing Sinner.
It had been better for them not to have known the way of Righteousness, than after they have known it, to turn aside from the Commandments delivered to them.
It had been better for them not to have known the Way of Righteousness, than After they have known it, to turn aside from the commandments Delivered to them.
How? Better not to have known it? Why, is there any possibility to escape the Condemnation of Hell without the knowledge of the way of Righteousness revealed in the Scriptures? No, Damnation had been unavoidable without this knowledge;
How? Better not to have known it? Why, is there any possibility to escape the Condemnation of Hell without the knowledge of the Way of Righteousness revealed in the Scriptures? No, Damnation had been unavoidable without this knowledge;
when a simple and genuine damnation shall be reckoned a gain and favour in comparison of that exquisite one which God will with all his Wisdom prepare,
when a simple and genuine damnation shall be reckoned a gain and favour in comparison of that exquisite one which God will with all his Wisdom prepare,
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and all his power inflict on those who knowing the righteous Judgment of God, that they who commit such things are worthy of Death, do notwithstanding, persevere in them, He that knew his Masters will and did it not, shall be beaten with many stripes, Luke 12.47.
and all his power inflict on those who knowing the righteous Judgement of God, that they who commit such things Are worthy of Death, do notwithstanding, persevere in them, He that knew his Masters will and did it not, shall be beaten with many stripes, Lycia 12.47.
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And, if I had not come and spoken unto them, they had not had Sin, but now they have no Cloak for their Sins, saith our Saviour, John, 15.22. The Sin and punishment of those who are invincibly ignorant, is as nothing compared to what the knowing Sinners lie under.
And, if I had not come and spoken unto them, they had not had since, but now they have no Cloak for their Sins, Says our Saviour, John, 15.22. The since and punishment of those who Are invincibly ignorant, is as nothing compared to what the knowing Sinners lie under.
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Truly it is but just, and righteous that God should with the highest disdain and indignation, say unto them, Depart from me, ye Cursed, I know you not,
Truly it is but just, and righteous that God should with the highest disdain and Indignation, say unto them, Depart from me, you Cursed, I know you not,
That the times of this ignorance (and yet an ignorance it was that put them upon no less than brutish Idolatry) God winked at. Ignorant persons, in ignorant times,
That the times of this ignorance (and yet an ignorance it was that put them upon no less than brutish Idolatry) God winked At. Ignorant Persons, in ignorant times,
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I am the more earnest in pressing this, because I perceive that vile and rotten principle, unworthy of a Christian who is a Child of light and of the day, is taken up by many, That it is no matter how little we know,
I am the more earnest in pressing this, Because I perceive that vile and rotten principle, unworthy of a Christian who is a Child of Light and of the day, is taken up by many, That it is no matter how little we know,
Hath not God commanded you to know more, as well as to practise what you know? Is it likely you should practise what you know upon God's command, who will not upon his command increase your knowledge? And yet this is the usual Plea of profane Men.
Hath not God commanded you to know more, as well as to practise what you know? Is it likely you should practise what you know upon God's command, who will not upon his command increase your knowledge? And yet this is the usual Plea of profane Men.
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but never opened'st them, never looked'st into them? What a fearful contempt is this cast upon the great God, never so much as to enquire what his will is? Whether or no he commands that which is fit and reasonable for us to perform? And therefore refuse not to search and study the Scriptures, upon pretence that the knowledge of what you cannot fulfill, will but aggravate your Sin and Condemnation.
but never opened'st them, never looked'st into them? What a fearful contempt is this cast upon the great God, never so much as to inquire what his will is? Whither or no he commands that which is fit and reasonable for us to perform? And Therefore refuse not to search and study the Scriptures, upon pretence that the knowledge of what you cannot fulfil, will but aggravate your since and Condemnation.
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For be assured of it, greater Sin, and sorer Condemnation can no Man have, than he who neglects the means of knowledge, thereby to disoblige himself from practice.
For be assured of it, greater since, and Sorer Condemnation can no Man have, than he who neglects the means of knowledge, thereby to disoblige himself from practice.
When thou readest that dreadful Threatning, Ezek. 18.4. The Soul that sinneth it shall die, there were nothing of terror in it, did not thy guilty Conscience witness against thee, that thou art the Man:
When thou Readest that dreadful Threatening, Ezekiel 18.4. The Soul that Sinneth it shall die, there were nothing of terror in it, did not thy guilty Conscience witness against thee, that thou art the Man:
Get therefore a Conscience pacified upon good Grounds, and the very threatning of the Word will speak to thee, not so much terror from the dreadfulness of the Wrath,
Get Therefore a Conscience pacified upon good Grounds, and the very threatening of the Word will speak to thee, not so much terror from the dreadfulness of the Wrath,
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Come unto me and I will in no wise cast you out, return unto the Lord and he will abundantly Pardon, Isaiah 55.7. I, even I, am he that blots out and forgets your Sins; and innumerable such like.
Come unto me and I will in no wise cast you out, return unto the Lord and he will abundantly Pardon, Isaiah 55.7. I, even I, am he that blots out and forgets your Sins; and innumerable such like.
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Now if Men will only take the Sword of the Spirit to wound them, and not also the Balm of the Spirit to heal them, they may through their own fault, especially when they read the Scriptures with the Devil's Commentaries, fret themselves into Despair.
Now if Men will only take the Sword of the Spirit to wound them, and not also the Balm of the Spirit to heal them, they may through their own fault, especially when they read the Scriptures with the Devil's Commentaries, fret themselves into Despair.
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It is requisite indeed for Ministers, whose calling it is to Teach and Instruct others, that they should have this abundance of Scripture dwelling in them;
It is requisite indeed for Ministers, whose calling it is to Teach and Instruct Others, that they should have this abundance of Scripture Dwelling in them;
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There is therefore a twofold fullness, a fullness of the private Christian, and a fullness of the treasurer or steward, to whose charge the Oracles of God are committed,
There is Therefore a twofold fullness, a fullness of the private Christian, and a fullness of the treasurer or steward, to whose charge the Oracles of God Are committed,
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and is it enough for you only to know the first Principles and Rudiments? Certainly, whatsoever God requires the Minister to Teach, that he requires you to Learn.
and is it enough for you only to know the First Principles and Rudiments? Certainly, whatsoever God requires the Minister to Teach, that he requires you to Learn.
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Now would you your selves Judge the Minister to have sufficiently discharged his Duty, that should only in the general preach, that we are all Sinners;
Now would you your selves Judge the Minister to have sufficiently discharged his Duty, that should only in the general preach, that we Are all Sinners;
and the Torments of Hell, shall be the rewards of Obedience, or Disobedience? If these few absolutely necessary and fundamental Truths were all, you might well think the Ministry to be a very easie, or a very needless Office.
and the Torments of Hell, shall be the rewards of obedience, or Disobedience? If these few absolutely necessary and fundamental Truths were all, you might well think the Ministry to be a very easy, or a very needless Office.
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and to withhold nothing from you of all those Mysteries which the Scripture contains, whereof some give Life, others Light, some are Vital, others Ornamental;
and to withhold nothing from you of all those Mysteres which the Scripture contains, whereof Some give Life, Others Light, Some Are Vital, Others Ornamental;
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Thirdly, It is a most destructive Principle that many have through Sloath and Laziness taken up, That a little knowledge will suffice to bring them to Heaven.
Thirdly, It is a most destructive Principle that many have through Sloth and Laziness taken up, That a little knowledge will suffice to bring them to Heaven.
Shall we think all the rest of the Bible superfluous, except a few plain practical Texts? What God hath recorded in the Scripture, is written for our Instruction.
Shall we think all the rest of the bible superfluous, except a few plain practical Texts? What God hath recorded in the Scripture, is written for our Instruction.
'Tis true if we have not the means of instruction, nor are in a possibility of attaining it, a less measure of knowledge, answered by a Conscientious practice may suffice for our Salvation.
It's true if we have not the means of instruction, nor Are in a possibility of attaining it, a less measure of knowledge, answered by a Conscientious practice may suffice for our Salvation.
But for us we have line upon line, and precept upon precept, for us to satisfie our selves with a few of the common Principles, slighting the rest as nice and unnecessary points,
But for us we have line upon line, and precept upon precept, for us to satisfy our selves with a few of the Common Principles, slighting the rest as Nicaenae and unnecessary points,
Fifthly, Some may object that they have found by Experience, that the study of Scripture hath many times made them the worse, it hath alarmed their Lusts,
Fifthly, some may Object that they have found by Experience, that the study of Scripture hath many times made them the Worse, it hath alarmed their Lustiest,
therefore they are discouraged and think it best to forbear the study of the Scripture, since they find that by forbidding Sin, it only rowseth and awakens it.
Therefore they Are discouraged and think it best to forbear the study of the Scripture, since they find that by forbidding since, it only rouseth and awakens it.
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but to the wicked Heart of Man, which takes an hint (so desperately corrupt is it) from God's forbidding Sin, to put it self in Mind of committing it.
but to the wicked Heart of Man, which Takes an hint (so desperately corrupt is it) from God's forbidding since, to put it self in Mind of committing it.
And this Advantage thou mayest make of it, that when thy Corruptions swarm thick about thee, upon the disturbance the Law of God hath made among them, thou mayest thence see what a wicked Heart and Nature thou hast,
And this Advantage thou Mayest make of it, that when thy Corruptions swarm thick about thee, upon the disturbance the Law of God hath made among them, thou Mayest thence see what a wicked Heart and Nature thou hast,
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This may make thee vile in thine own Eyes, and deeply humbled under the sad and serious Consideration of thy indwelling Sin. 'Tis the very use the Apostle makes in the same Case. Rom. 7.24. O wretched Man that I am, who shall deliver me from the Body of this Death!
This may make thee vile in thine own Eyes, and deeply humbled under the sad and serious Consideration of thy indwelling Sin. It's the very use the Apostle makes in the same Case. Rom. 7.24. Oh wretched Man that I am, who shall deliver me from the Body of this Death!
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To the same Purpose, I have somewhere read a story of one that complained to an aged Holy-Man, that he was much discouraged from reading the Scripture,
To the same Purpose, I have somewhere read a story of one that complained to an aged Holy-man, that he was much discouraged from reading the Scripture,
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discourse to them the Affairs of the World, or some idle and romantick story, their Memories retain this as faithfully as if it were ingraven on leaves of Brass.
discourse to them the Affairs of the World, or Some idle and romantic story, their Memories retain this as faithfully as if it were engraven on leaves of Brass.
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whence is this, but only that the one sort work themselves into the Memory through the interest they have got in the Affections which the other cannot do.
whence is this, but only that the one sort work themselves into the Memory through the Interest they have god in the Affections which the other cannot do.
and herein is the infinite Wisdom of God seen, in wreathing together plain Truths with obscure, that he might gain the more Credit to his Word, by the one instructing the ignorance of the weakest, by the other puzling and confounding the understanding of the wisest.
and herein is the infinite Wisdom of God seen, in wreathing together plain Truths with Obscure, that he might gain the more Credit to his Word, by the one instructing the ignorance of the Weakest, by the other puzzling and confounding the understanding of the Wisest.
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There are sublime Truths, that the most aspiring reason of Man cannot over-top, and there are more plain and easie Truths in which the weakest Capacity may converse with Delight and Satisfaction.
There Are sublime Truths, that the most aspiring reason of Man cannot overtop, and there Are more plain and easy Truths in which the Weakest Capacity may converse with Delight and Satisfaction.
No Man is offended with his Garden, for having a shady thicket in it, no more should we be offended with the word of God, that among so many fair and open Walks, we here and there meet with a Thicket that the Eye of Humane Reason cannot look through.
No Man is offended with his Garden, for having a shady thicket in it, no more should we be offended with the word of God, that among so many fair and open Walks, we Here and there meet with a Thicket that the Eye of Humane Reason cannot look through.
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Thirdly, Those Truths that are absolutely necessary to Salvation, are as plainly without either Obscurity or Ambiguity recorded in the Scripture as if they were (as the Mahumetans think concerning their Alcoran ) written with Ink made of Light, there's the necessity of Faith in Jesus Christ, of repentance for dead works, of an holy and mortified Life,
Thirdly, Those Truths that Are absolutely necessary to Salvation, Are as plainly without either Obscurity or Ambiguity recorded in the Scripture as if they were (as the Mahumetans think Concerning their Alcorani) written with Ink made of Light, there's the necessity of Faith in jesus christ, of Repentance for dead works, of an holy and mortified Life,
and is it not peevish to quarrel at the word for being obscure in those things, which if thou hast used thy utmost Diligence to understand, the ignorance of them shall not at all prejudice thy Salvation? Bless God, rather that he hath so clearly revealed the necessary and practical Duties of a Christian Life, that those are not involved in any mystical or obscure Intimations,
and is it not peevish to quarrel At the word for being Obscure in those things, which if thou hast used thy utmost Diligence to understand, the ignorance of them shall not At all prejudice thy Salvation? Bless God, rather that he hath so clearly revealed the necessary and practical Duties of a Christian Life, that those Are not involved in any mystical or Obscure Intimations,
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Fourthly, the Scripture is obscure, but hath not God offered us sufficient helps for the unfolding of it? Have you not the promise of his Spirit to illuminate you? 1 Cor. 2.10.
Fourthly, the Scripture is Obscure, but hath not God offered us sufficient helps for the unfolding of it? Have you not the promise of his Spirit to illuminate you? 1 Cor. 2.10.
Have we not his Minister, whose Office it is to instruct us, and lead us into the inmost Sence of the Scriptures? Nay, have we not the Scripture it self, which is the best interpreter of its own meaning;
Have we not his Minister, whose Office it is to instruct us, and led us into the inmost Sense of the Scriptures? Nay, have we not the Scripture it self, which is the best interpreter of its own meaning;
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I answer, True, the Devil hath in these our days busied himself to bring a reproach upon Scripture, through the whimsies and giddiness of those who have pretended most acquaintance in it.
I answer, True, the devil hath in these our days busied himself to bring a reproach upon Scripture, through the whimsies and giddiness of those who have pretended most acquaintance in it.
The Apostle St. Peter tells us, Epist. 1 Chap. 3. v. 16. that in St. Paul 's Epistles there were some things hard to be understood, which the unlearned and unstable wrest,
The Apostle Saint Peter tells us, Epistle 1 Chap. 3. v. 16. that in Saint Paul is Epistles there were Some things hard to be understood, which the unlearned and unstable wrest,
because that in some, instead of Nourishment, they have occasioned onely Wind, Flatulency and ill humours? If this had been his purpose, it had certainly been very easie for him to have said,
Because that in Some, instead of Nourishment, they have occasioned only Wind, Flatulency and ill humours? If this had been his purpose, it had Certainly been very easy for him to have said,
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It were almost endless to recite to you those many passages wherein they do most Pathetically exhort all, of all Ranks and Conditions, of each Sex, of all Ages, to a diligent perusal of the Holy Scriptures.
It were almost endless to recite to you those many passages wherein they do most Pathetically exhort all, of all Ranks and Conditions, of each Sex, of all Ages, to a diligent perusal of the Holy Scriptures.
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The Jews indeed were so exact, or rather Superstitious in this, that he was judged a despiser of those Sacred Oracles, who did not readily know how often every Letter of the Alphabet occurred in them.
The jews indeed were so exact, or rather Superstitious in this, that he was judged a despiser of those Sacred Oracles, who did not readily know how often every letter of the Alphabet occurred in them.
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The whole World is a speaking workmanship, Rom. 1.20. The invisible things of God, are clearly seen by the things that are made, even his eternal Power and Godhead.
The Whole World is a speaking workmanship, Rom. 1.20. The invisible things of God, Are clearly seen by the things that Are made, even his Eternal Power and Godhead.
But then there are other more retired, and reserved Notions of God, other truths that nearly concern our selves and our eternal Salvation to know and believe, which nature could never give the least glimpse to discover.
But then there Are other more retired, and reserved Notions of God, other truths that nearly concern our selves and our Eternal Salvation to know and believe, which nature could never give the least glimpse to discover.
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though they were Nature's Secretaries, and ransack'd its abstrusest mysteries, yet all their Learning and Knowledge, could not discover the Sacred Mystery of a Crucified Saviour.
though they were Nature's Secretary's, and ransacked its abstrusest Mysteres, yet all their Learning and Knowledge, could not discover the Sacred Mystery of a crucified Saviour.
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the only difference is, that what God taught them by extraordinary inspiration, the very same truths he teacheth us in the Scripture, by the ordinary, illumination of his Spirit.
the only difference is, that what God taught them by extraordinary inspiration, the very same truths he Teaches us in the Scripture, by the ordinary, illumination of his Spirit.
and that without those severe preparations, and strong agonies, which sometimes they underwent, before God would inspire them with the knowledge of his Heavenly truth.
and that without those severe preparations, and strong agonies, which sometime they underwent, before God would inspire them with the knowledge of his Heavenly truth.
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What can be more sublime than the nature of God? And yet here we have it so plainly described by all its most glorious Attributes and Perfections, that the Scripture doth but beam forth light to an Eye of Faith, whereby it may be inabled to see him who is invisible.
What can be more sublime than the nature of God? And yet Here we have it so plainly described by all its most glorious Attributes and Perfections, that the Scripture does but beam forth Light to an Eye of Faith, whereby it may be enabled to see him who is invisible.
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and Humane Nature in Christ's incarnation, the Mystical Union of our persons to his, by our believing, that the Son of God should be Substituted in the stead of guilty Sinners;
and Humane Nature in Christ's incarnation, the Mystical union of our Persons to his, by our believing, that the Son of God should be Substituted in the stead of guilty Sinners;
For that little knowledge we can attain unto in these things, is far more excellent than the most comprehensive knowledge of all things else in the World.
For that little knowledge we can attain unto in these things, is Far more excellent than the most comprehensive knowledge of all things Else in the World.
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And where our scanty apprehensions fall short of fathoming, these deep mysteries, the Apostle hath taught us to seek it out with an, NONLATINALPHABET, Rom. 11.33.
And where our scanty apprehensions fallen short of fathoming, these deep Mysteres, the Apostle hath taught us to seek it out with nias,, Rom. 11.33.
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So here, while we ruminate and chew on the truths of the Scripture, they multiply and rise up thicker under our meditation. One great cause of the neglect that many are guilty of in reading the Holy Scripture, is a fear that they shall but meet with the same things again, which they have already read and known;
So Here, while we ruminate and chew on the truths of the Scripture, they multiply and rise up thicker under our meditation. One great cause of the neglect that many Are guilty of in reading the Holy Scripture, is a Fear that they shall but meet with the same things again, which they have already read and known;
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But those who fix their minds to ponder and meditate upon the word, find new truths arising up to their understanding, which they never before discovered.
But those who fix their minds to ponder and meditate upon the word, find new truths arising up to their understanding, which they never before discovered.
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What a Miracle of brevity is it, that the whole Duty of Man, relating both to God and his Neighbour, should be all comprised in ten words? Not a word but were the sence of it drawn out, were enough to fill whole Volumes,
What a Miracle of brevity is it, that the Whole Duty of Man, relating both to God and his Neighbour, should be all comprised in ten words? Not a word but were the sense of it drawn out, were enough to fill Whole Volumes,
When we have attained the knowledge of those things that are absolutely necessary to Salvation, there yet remain such depths of Wisdom, both in the manner of Scripture expression,
When we have attained the knowledge of those things that Are absolutely necessary to Salvation, there yet remain such depths of Wisdom, both in the manner of Scripture expression,
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and in the mysteriousness of things exprest, that after our utmost industry, still there will be left new truths to become the discovery of a new search.
and in the mysteriousness of things expressed, that After our utmost industry, still there will be left new truths to become the discovery of a new search.
This is Life Eternal to know thee, the only true God and Jesus Christ whom thou hast sent, John 17.3. And this knowledge the Scriptures alone can afford us, John, 5.39. So 2 Tim. 3.15. We need not therefore enquire after blind traditions, or expect any whimsical Enthusiasms:
This is Life Eternal to know thee, the only true God and jesus christ whom thou hast sent, John 17.3. And this knowledge the Scriptures alone can afford us, John, 5.39. So 2 Tim. 3.15. We need not Therefore inquire After blind traditions, or expect any whimsical Enthusiasms:
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the written word contains whatsoever is necessary to be known in order to Eternal Salvation, and whosoever is wise above what is written, is wise only in impertinences.
the written word contains whatsoever is necessary to be known in order to Eternal Salvation, and whosoever is wise above what is written, is wise only in impertinences.
and shall not we be diligent and industrious in studying that which doth so necessarily concern us? Other knowledge is only for the adorning and embellishment of Nature;
and shall not we be diligent and Industria in studying that which does so necessarily concern us? Other knowledge is only for the adorning and embellishment of Nature;
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So let us Answer whatsoever may seem to call us off from the diligent study of the Scriptures, Whither shall we go, to this we must cleave, with this we will converse,
So let us Answer whatsoever may seem to call us off from the diligent study of the Scriptures, Whither shall we go, to this we must cleave, with this we will converse,
it depends not upon Probabilities or Conjectures, but the infallible Authority of Christ himself; he hath dictated it, for whom it is impossible to lye.
it depends not upon Probabilities or Conjectures, but the infallible authority of christ himself; he hath dictated it, for whom it is impossible to lie.
And therefore the Apostle 2 Pet. 1.18, 19. Speaking of that Miraculous Voice that sounded from Heaven. Matth. 17.5. This is my beloved Son in whom I am well Pleased.
And Therefore the Apostle 2 Pet. 1.18, 19. Speaking of that Miraculous Voice that sounded from Heaven. Matthew 17.5. This is my Beloved Son in whom I am well Pleased.
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Now therefore if you would know things beyond all danger, either of Falshood or Hesitation, be Conversant in the Scripture, where we may take all for certain upon the Word and Authority of that God, who neither can deceive, nor be deceived.
Now Therefore if you would know things beyond all danger, either of Falsehood or Hesitation, be Conversant in the Scripture, where we may take all for certain upon the Word and authority of that God, who neither can deceive, nor be deceived.
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Man that busies himself in knowing all things else, is of nothing more ignorant than of himself, the Eye that beholds other things, cannot see its own shape;
Man that busies himself in knowing all things Else, is of nothing more ignorant than of himself, the Eye that beholds other things, cannot see its own shape;
so God hath given us his Scripture, which St. James compares to a Glass, James 1.23. and holds this before the Soul, wherein is represented our true State and Idea.
so God hath given us his Scripture, which Saint James compares to a Glass, James 1.23. and holds this before the Soul, wherein is represented our true State and Idea.
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There is a four-fold state of Man, that we could never have attained to know, but by the Scriptures. His state of Integrity. His state of Apostacy. His state of Restitution. His state of Glory.
There is a fourfold state of Man, that we could never have attained to know, but by the Scriptures. His state of Integrity. His state of Apostasy. His state of Restitution. His state of Glory.
What we are in our state of Restitution, through Grace, begotten again to a lively hope, Adopted into the Family of Heaven, Redeem'd by the Blood of Christ, Sanctified and Sealed by the Holy Spirit, restored to the Favour and Friendship of God, recovering the initials of his Image upon our Souls here on Earth,
What we Are in our state of Restitution, through Grace, begotten again to a lively hope, Adopted into the Family of Heaven, Redeemed by the Blood of christ, Sanctified and Sealed by the Holy Spirit, restored to the Favour and Friendship of God, recovering the initials of his Image upon our Souls Here on Earth,
The Scripture instructs us in the knowledge of such things as are intelligible only by divine Revelation, it teacheth us the most sublime and lofty Truths, 'tis a most inexhaustible Fountain of Knowledge, the more we draw, the more still springs up;
The Scripture instructs us in the knowledge of such things as Are intelligible only by divine Revelation, it Teaches us the most sublime and lofty Truths, it's a most inexhaustible Fountain of Knowledge, the more we draw, the more still springs up;
and certainly, if there be any thirst in you after Knowledge, there needs no more be spoken to perswade you to the diligent study of the Scripture, which is a rich Store and Treasury of all Wisdom and Knowledge.
and Certainly, if there be any thirst in you After Knowledge, there needs no more be spoken to persuade you to the diligent study of the Scripture, which is a rich Store and Treasury of all Wisdom and Knowledge.
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Now here the word of God hath a mighty Operation, and that in sundry particulars. First, This is that word that convinceth and humbles the stoutest and proudest Sinners.
Now Here the word of God hath a mighty Operation, and that in sundry particulars. First, This is that word that Convinces and humbles the Stoutest and proudest Sinners.
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Both these the word when it is set home with Power, convinceth, humbles, and brings to the Dust. It despoils the Self-Justitiary of all that false Righteousness he once boasted of and trusted to.
Both these the word when it is Set home with Power, Convinces, humbles, and brings to the Dust. It despoils the Self-justiciary of all that false Righteousness he once boasted of and trusted to.
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How many have there been, that have scorned God, and despised Religion, whom yet one curse or threat of this word hath made to tremble and fall down before the convincing Majesty and Authority of it?
How many have there been, that have scorned God, and despised Religion, whom yet one curse or threat of this word hath made to tremble and fallen down before the convincing Majesty and authority of it?
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Secondly, This is that word that sweetly comforts and raiseth them after their Dejections; All other Applications to a wounded Spirit are improper and impertinent.
Secondly, This is that word that sweetly comforts and Raiseth them After their Dejections; All other Applications to a wounded Spirit Are improper and impertinent.
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Fourthly, This is that word that strengthens and arms the People of God to endure the greatest temporal Evils, only in hope of that future reward which it punisheth.
Fourthly, This is that word that strengthens and arms the People of God to endure the greatest temporal Evils, only in hope of that future reward which it Punisheth.
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Fifthly, This is that word that contains in it such a Collection of Rules and Duties, that whosoever observes and obeys, shall in the end infallibly obtain everlasting life.
Fifthly, This is that word that contains in it such a Collection of Rules and Duties, that whosoever observes and obeys, shall in the end infallibly obtain everlasting life.
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He that believeth shall be saved, but he that believeth not shall be damned. 'Tis said, Rev. 20.12. That when the dead stood before God to be Judged, the Books were opened:
He that Believeth shall be saved, but he that Believeth not shall be damned. It's said, Rev. 20.12. That when the dead stood before God to be Judged, the Books were opened:
It informs the Ignorant, strengthens the Weak, comforts the Disconsolate, supports the Afflicted, relieves the Tempted, resolves the Doubtful, directs all to those ways which lead to endless Happiness;
It informs the Ignorant, strengthens the Weak, comforts the Disconsolate, supports the Afflicted, relieves the Tempted, resolves the Doubtful, directs all to those ways which led to endless Happiness;
