together with our entrance into a new state of life, and that in both we are to be conformed unto the Death and Resurrection of Christ, v. 3, 4, 5. so that sin ought now no more to have a new dominion over us,
together with our Entrance into a new state of life, and that in both we Are to be conformed unto the Death and Resurrection of christ, v. 3, 4, 5. so that since ought now no more to have a new dominion over us,
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But what then? How are we otherwise to dispose of our selves? If we may not yield our selves to the service of sin, what are we then to do with our selves? The Text tells us,
But what then? How Are we otherwise to dispose of our selves? If we may not yield our selves to the service of since, what Are we then to do with our selves? The Text tells us,
and the very reason of the thing shews it; But yield your selves to God, &c. The Subject to be discours'd of is an express Precept, charging it upon us all as our unquestionable duty, to yield our selves to God;
and the very reason of the thing shows it; But yield your selves to God, etc. The Subject to be discoursed of is an express Precept, charging it upon us all as our unquestionable duty, to yield our selves to God;
Whosoever shall charge upon others such a duty, not obvious, perhaps, at the first view, in the full extent of it, to every ones understanding, may well expect to be askt;
Whosoever shall charge upon Others such a duty, not obvious, perhaps, At the First view, in the full extent of it, to every ones understanding, may well expect to be asked;
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1. How we are to consider or look upon God in this affair? You are to consider him both as he is in himself, and according to the relations he bears to you;
1. How we Are to Consider or look upon God in this affair? You Are to Consider him both as he is in himself, and according to the relations he bears to you;
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For they have usually distinct thoughts of the things they speak of; otherwise they should neither understand one another nor themselves, but might speak of an Horse, and mean a Sheep:
For they have usually distinct thoughts of the things they speak of; otherwise they should neither understand one Another nor themselves, but might speak of an Horse, and mean a Sheep:
and act intelligently, and as those that have the understandings of men. And now especially in this solemn transaction, endeavour to render God great to your selves:
and act intelligently, and as those that have the understandings of men. And now especially in this solemn transaction, endeavour to render God great to your selves:
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But who from the excellency of his own Being, was necessarily of, and from himself; comprehending originally and eternally in himself the fulness of all Life and Being.
But who from the excellency of his own Being, was necessarily of, and from himself; comprehending originally and eternally in himself the fullness of all Life and Being.
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Do but make this supposition in your own minds, and the matter will be as plain to you as any thing can be, that if nothing at all were now in being, nothing could ever come into being;
Do but make this supposition in your own minds, and the matter will be as plain to you as any thing can be, that if nothing At all were now in being, nothing could ever come into being;
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wherefore you may be sure, that because there is somewhat now in being, there must have been somewhat or other always in being, that was eternally of it self.
Wherefore you may be sure, that Because there is somewhat now in being, there must have been somewhat or other always in being, that was eternally of it self.
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And then to go a little farther, since you know there are many things in being that were not of themselves, you may be sure that what was always of it self, had in it a sufficiency of active power to produce other things, otherwise nothing that is not of it self could ever be.
And then to go a little farther, since you know there Are many things in being that were not of themselves, you may be sure that what was always of it self, had in it a sufficiency of active power to produce other things, otherwise nothing that is not of it self could ever be.
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You must conceive of God therefore as comprehending originally in his own Being, which is most peculiar to himself, a power to produce all whatsoever Being, Excellency and Perfection is to be found in all the whole Creation.
You must conceive of God Therefore as comprehending originally in his own Being, which is most peculiar to himself, a power to produce all whatsoever Being, Excellency and Perfection is to be found in all the Whole Creation.
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And therefore that he is an absolutely, universally, and infinitely perfect Being, and therefore that Life, Knowledge, Wisdom, Power, Goodness, Holiness, Justice, Truth, and whatsoever other conceivable Excellencies, do all in highest perfection, belong,
And Therefore that he is an absolutely, universally, and infinitely perfect Being, and Therefore that Life, Knowledge, Wisdom, Power, goodness, Holiness, justice, Truth, and whatsoever other conceivable Excellencies, do all in highest perfection, belong,
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the Lord our God is one Lord, Deut. 6. 4. We know there is no other God but one, &c. 1 Cor. 8. 4, 5, 6. Your thoughts therefore need not be divided within you,
the Lord our God is one Lord, Deuteronomy 6. 4. We know there is no other God but one, etc. 1 Cor. 8. 4, 5, 6. Your thoughts Therefore need not be divided within you,
which runs thus, In the Name of the Father, Son, and Holy Ghost, Matth. 28. 19. You are not to be curious in your enquiries beyond what is written in this matter,
which runs thus, In the Name of the Father, Son, and Holy Ghost, Matthew 28. 19. You Are not to be curious in your Enquiries beyond what is written in this matter,
and yet agree in one Nature; which in none of them depending upon will and pleasure, sets each of them infinitely above all created Being; which for the Divine pleasure only was and is created, Rev. 4. 11. And that we so far conceive of them as three, as to apprehend some things spoken of one, that are not to be affirm'd of another of them, is so plain, of so great consequence,
and yet agree in one Nature; which in none of them depending upon will and pleasure, sets each of them infinitely above all created Being; which for the Divine pleasure only was and is created, Rev. 4. 11. And that we so Far conceive of them as three, as to apprehend Some things spoken of one, that Are not to be affirmed of Another of them, is so plain, of so great consequence,
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and even this transaction of yielding up our selves (which must be introductive, and fundamental to all the rest) that it is by no means to be neglected in our daily course,
and even this transaction of yielding up our selves (which must be introductive, and fundamental to all the rest) that it is by no means to be neglected in our daily course,
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There are other considerations also you ought to entertain concerning him in this your yielding your selves to him, viz. of some things which are partly and in some sense before it,
There Are other considerations also you ought to entertain Concerning him in this your yielding your selves to him, viz. of Some things which Are partly and in Some sense before it,
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Principally, this fourfold consideration you should have of him in your yielding your selves to him, viz. as your Owner, your Teacher, your Ruler, and your Benefactor, and all these with the addition of Supream, it being impossible he should have a Superior; or that there should be any one above him in any of these.
Principally, this fourfold consideration you should have of him in your yielding your selves to him, viz. as your Owner, your Teacher, your Ruler, and your Benefactor, and all these with the addition of Supreme, it being impossible he should have a Superior; or that there should be any one above him in any of these.
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And he is in some sense all these to you before you can have yielded your selves (as may in great part be collected from what hath been already said;) But when you yield your selves to him, he will be all these to you in a far higher, nobler, and more excellent sense;
And he is in Some sense all these to you before you can have yielded your selves (as may in great part be collected from what hath been already said;) But when you yield your selves to him, he will be all these to you in a Far higher, Nobler, and more excellent sense;
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Of such as fear him, the great God says, They shall be mine in the day when I make up my Jewels, Mal. 3. 17. Your yielding your selves adds nothing to his right in you;
Of such as Fear him, the great God Says, They shall be mine in the day when I make up my Jewels, Malachi 3. 17. Your yielding your selves adds nothing to his right in you;
you therein only recognize, and acknowledge the right he had in you before, but it adds to you a capacity and qualification, both by the tenour of his Gospel-Covenant,
you therein only recognise, and acknowledge the right he had in you before, but it adds to you a capacity and qualification, both by the tenor of his Gospel covenant,
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The great God intends his devoted peculiar People to be to him a Crown and royal Diadem, (Isa. 62. 3.) when he puts away the wicked of the Earth like dross, Psal. 119. v. 119. In a great house there are not only Vessels of Silver and Gold,
The great God intends his devoted peculiar People to be to him a Crown and royal Diadem, (Isaiah 62. 3.) when he puts away the wicked of the Earth like dross, Psalm 119. v. 119. In a great house there Are not only Vessels of Silver and Gold,
but also of Wood, and of Earth, 2 Tim. 2. 20. But 'tis only the purged and sanctified soul (which is also a self-devoted one) that shall be the Vessel unto honour, being made meet for the Master's use,
but also of Wood, and of Earth, 2 Tim. 2. 20. But it's only the purged and sanctified soul (which is also a self-devoted one) that shall be the Vessel unto honour, being made meet for the Masters use,
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but with a just confidence freely say, I am thine, save me — Psal. 119. 94. In yielding your selves consider therefore first, that he is your Owner by an unquestionable former right,
but with a just confidence freely say, I am thine, save me — Psalm 119. 94. In yielding your selves Consider Therefore First, that he is your Owner by an unquestionable former right,
For will you not give him his own? When you account duty to your Prince obliges you to give to Caesar the things that are Caesar's, will you not give God the things that are God's? And will you not know him for your Owner? The Oxe knows his Owner, Isa. 1. 3. Or will it satisfie you to be in no other kind his, than brutes and Devils are, that either through an incapacity of Nature cannot acknowledge him,
For will you not give him his own? When you account duty to your Prince obliges you to give to Caesar the things that Are Caesar's, will you not give God the things that Are God's? And will you not know him for your Owner? The Ox knows his Owner, Isaiah 1. 3. Or will it satisfy you to be in no other kind his, than brutus's and Devils Are, that either through an incapacity of Nature cannot acknowledge him,
And when we have cast about in our own thoughts never so much, we have no way to take but to yield our selves to God, who will then be our most undeceiving Guide.
And when we have cast about in our own thoughts never so much, we have no Way to take but to yield our selves to God, who will then be our most undeceiving Guide.
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The accurate stating and discussing of the Controversie, how far, or in what sense any such thing as Infallible Light may belong to the Christian Church, are not fit for this place,
The accurate stating and discussing of the Controversy, how Far, or in what sense any such thing as Infallible Light may belong to the Christian Church, Are not fit for this place,
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'Tis enough now to say that this claim hereof to the Pope or Bishop of Rome, as such, 1. Cannot be prov'd. 2. May be plainly disprov'd. 1. It cannot be prov'd.
It's enough now to say that this claim hereof to the Pope or Bishop of Rome, as such, 1. Cannot be proved. 2. May be plainly disproved. 1. It cannot be proved.
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As when he hath determined against the express Word of Christ, forbidding them (to take one or two Instances among many) to drink of the Eucharistical Cup, whom he hath commanded to drink of it.
As when he hath determined against the express Word of christ, forbidding them (to take one or two Instances among many) to drink of the Eucharistical Cup, whom he hath commanded to drink of it.
and not flesh, and consequently that he is far from being infallible, but doth actually err, upon whose authority you are directed to believe otherwise.
and not Flesh, and consequently that he is Far from being infallible, but does actually err, upon whose Authority you Are directed to believe otherwise.
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whereupon for the same reason, for which he should have made such a man infallible, he should have made it infallibly certain to other men, that he hath made him so.
whereupon for the same reason, for which he should have made such a man infallible, he should have made it infallibly certain to other men, that he hath made him so.
Whereas there is no one point wherein his infallible determination can be pretended to be necessary, against which there is more to be said than against the pretence it self of his Infallibility;
Whereas there is no one point wherein his infallible determination can be pretended to be necessary, against which there is more to be said than against the pretence it self of his Infallibility;
Nor for which, less is to be said than can, with any colour, or without highest and most just contempt be said for it. The most weighty thing that I have known alledg'd is, the great expediency of an Infallible Judge. But if we will think that a good way of arguing, that things are in fact so or so,
Nor for which, less is to be said than can, with any colour, or without highest and most just contempt be said for it. The most weighty thing that I have known alleged is, the great expediency of an Infallible Judge. But if we will think that a good Way of arguing, that things Are in fact so or so,
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Besides, that Sanctity must be judg'd as necessary to the final salvation and felicity of the souls of men as Orthodoxy, or exemption from doctrinal Errour, by all, with whom either Christian Religion,
Beside, that Sanctity must be judged as necessary to the final salvation and felicity of the Souls of men as Orthodoxy, or exemption from doctrinal Error, by all, with whom either Christian Religion,
For the same reason therefore for which it can be thought necessary God should have put it into the power of any man to make others not err, he should have put it equally into his power to make them holy, to renew and change their hearts and lives.
For the same reason Therefore for which it can be Thought necessary God should have put it into the power of any man to make Others not err, he should have put it equally into his power to make them holy, to renew and change their hearts and lives.
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But what man hath this power? And one would reasonably expect, if either were, that both powers should be lodg'd in the same man; which if they should pretend, who assert the other unto one man, their own Histories might make them blush,
But what man hath this power? And one would reasonably expect, if either were, that both Powers should be lodged in the same man; which if they should pretend, who assert the other unto one man, their own Histories might make them blush,
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and make him holy, who is himself most infamously impure and unholy, than that he can secure another from erring in matters of Doctrine, who cannot secure himself.
and make him holy, who is himself most infamously impure and unholy, than that he can secure Another from erring in matters of Doctrine, who cannot secure himself.
But then it may be said, If such sure light and guidance is not to be found or had from one man, it must be from some community or body of men in the Christian Church.
But then it may be said, If such sure Light and guidance is not to be found or had from one man, it must be from Some community or body of men in the Christian Church.
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For, can it be thought God should have taken care to settle a Religion in the World, on purpose for the saving of mens souls, that yet affords no man any certainty of being saved by it?
For, can it be Thought God should have taken care to settle a Religion in the World, on purpose for the Saving of men's Souls, that yet affords no man any certainty of being saved by it?
as little agree with it to deceive you, or let you mistake your way, in the things wherein he hath encourag'd and induc'd you to commit and entrust your selves to his conduct and guidance:
as little agree with it to deceive you, or let you mistake your Way, in the things wherein he hath encouraged and induced you to commit and entrust your selves to his conduct and guidance:
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Will he let a soul wander and be lost, that hath entirely given up it self to be led and taught by him? His Word hath at once exprest to you his Nature,
Will he let a soul wander and be lost, that hath entirely given up it self to be led and taught by him? His Word hath At once expressed to you his Nature,
Good and upright is the Lord, therefore will he teach sinners in the way, Psal. 25. 8. But what sinners? the next words tell you, the meek (self-resigned ones, humble, teachable learners) he will guide in Judgment, or with Judgment (as that particle admits to be read) he will guide them judiciously,
Good and upright is the Lord, Therefore will he teach Sinners in the Way, Psalm 25. 8. But what Sinners? the next words tell you, the meek (self-resigned ones, humble, teachable learners) he will guide in Judgement, or with Judgement (as that particle admits to be read) he will guide them judiciously,
The meek will he teach his way, v. 9. Who would not wish and be glad to have such a Teacher? You shall know (how express is his Word!) if you follow on to know the Lord;
The meek will he teach his Way, v. 9. Who would not wish and be glad to have such a Teacher? You shall know (how express is his Word!) if you follow on to know the Lord;
for, his going forth is prepared as the morning, Hos. 6. 3. You do not need to devise in the morning how to create your own Light, 'tis prepar'd and ready for you;
for, his going forth is prepared as the morning, Hos. 6. 3. You do not need to devise in the morning how to create your own Light, it's prepared and ready for you;
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God that made light to shine out of darkness, hath shined into our hearts, &c. 2 Cor. 4. 6. And when that holy good man, had been solacing himself with highest pleasure in considering this, that God was his portion,
God that made Light to shine out of darkness, hath shined into our hearts, etc. 2 Cor. 4. 6. And when that holy good man, had been solacing himself with highest pleasure in considering this, that God was his portion,
You will not need to say, Who shall ascend into Heaven, to bring down Christ from above? Or, Who shall descend into the deep, to bring Christ again from the dead? For the Word will be nigh thee, not in thy mouth only,
You will not need to say, Who shall ascend into Heaven, to bring down christ from above? Or, Who shall descend into the deep, to bring christ again from the dead? For the Word will be High thee, not in thy Mouth only,
This is our Lord's own interpretation of divers words of the Prophets, that in the days of the more general diffusion of holy, vital, light, which was to be after his own appearance in the World, They shall be all taught of God, John 6. 45. i. e.
This is our Lord's own Interpretation of diverse words of the prophets, that in the days of the more general diffusion of holy, vital, Light, which was to be After his own appearance in the World, They shall be all taught of God, John 6. 45. i. e.
so as to have their hearts inclin'd towards himself, and drawn to him, as the reference of these words to those of the foregoing verse shews. Wherein,
so as to have their hearts inclined towards himself, and drawn to him, as the Referente of these words to those of thee foregoing verse shows. Wherein,
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Other Teaching, as it doth but reach the ear, or only, at the most, beget some faint notions in the mind, that you are little the better for, his shall produce rea fruit;
Other Teaching, as it does but reach the ear, or only, At the most, beget Some faint notions in the mind, that you Are little the better for, his shall produce rea fruit;
Others teach you, and leave you what they found you; convinc't perhaps, but not chang'd; unable to resist any ill inclination, or your disinclination to that which was good. Power will accompany his Teaching;
Others teach you, and leave you what they found you; convinced perhaps, but not changed; unable to resist any ill inclination, or your disinclination to that which was good. Power will accompany his Teaching;
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and 'tis among the gifts which your glorious Redeemer being ascended on high hath given to men, viz. Pastors and Teachers. But understand their Teaching to be only subordinate, and Ministerial.
and it's among the Gifts which your glorious Redeemer being ascended on high hath given to men, viz. Pastors and Teachers. But understand their Teaching to be only subordinate, and Ministerial.
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And from such Truths they might infer others, and where God affords external helps, come to discern a sure ground whereupon to understand that what is contained besides in the frame of Christian Doctrine is true;
And from such Truths they might infer Others, and where God affords external helps, come to discern a sure ground whereupon to understand that what is contained beside in the frame of Christian Doctrine is true;
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Now take heed how you neglect what a man teaches you, agreeably to that inward light which is already (one way or other) in your own Minds and Consciences.
Now take heed how you neglect what a man Teaches you, agreeably to that inward Light which is already (one Way or other) in your own Minds and Consciences.
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Not handling (say they) the Word of God deceitfully, but by manifestation of the Truth commending our selves to every man's Conscience in the sight of God.
Not handling (say they) the Word of God deceitfully, but by manifestation of the Truth commending our selves to every Man's Conscience in the sighed of God.
and trust and obey him that made you and all things? Should you not do as you would be done unto? Should you not take more care for your immortal Souls,
and trust and obey him that made you and all things? Should you not do as you would be done unto? Should you not take more care for your immortal Souls,
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If I appeal to you in the very thing I am speaking of, should you not yield your selves to God whose Creatures you are? I doubt not you will any of you say, I think in my very Conscience I should.
If I appeal to you in the very thing I am speaking of, should you not yield your selves to God whose Creatures you Are? I doubt not you will any of you say, I think in my very Conscience I should.
And again, it being a matter very capable of plain proof, that those writings which we call the Holy Scriptures, were from God, our Teaching ought so far to be regarded by you as,
And again, it being a matter very capable of plain proof, that those writings which we call the Holy Scriptures, were from God, our Teaching ought so Far to be regarded by you as,
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And by this Rule freely examine all that we teach you, as our Saviour directed the Jews to do, John 5. 39. And for the doing whereof, the Apostle commended the Berean Christians, Acts 17. 11. And we have here the same advantage at length,
And by this Rule freely examine all that we teach you, as our Saviour directed the jews to doe, John 5. 39. And for the doing whereof, the Apostle commended the Berean Christians, Acts 17. 11. And we have Here the same advantage At length,
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If any man will do his will, he shall know of the Doctrine whether it be of God, &c. John 7. 17. 3. You must consider God, in your yielding your selves, as your Sovereign Ruler. For to whom you yield your selves servants to obey, his servants you are to whom you obey;
If any man will do his will, he shall know of the Doctrine whither it be of God, etc. John 7. 17. 3. You must Consider God, in your yielding your selves, as your Sovereign Ruler. For to whom you yield your selves Servants to obey, his Servants you Are to whom you obey;
The nobler and final part of God's Teaching you, is teaching you your duty; what you are to practise and do. And so when he teaches you, he commands you too;
The Nobler and final part of God's Teaching you, is teaching you your duty; what you Are to practise and do. And so when he Teaches you, he commands you too;
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What is his by former right, and by after-consent, and self-resignation, shall it not be govern'd by him? if it be a subject capable of Laws and Government,
What is his by former right, and by after-consent, and Self-resignation, shall it not be governed by him? if it be a Subject capable of Laws and Government,
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that it is a Government first and principally over minds, purposely intended to reduce them to an holy and peaceful order, wherein it cannot but continue them,
that it is a Government First and principally over minds, purposely intended to reduce them to an holy and peaceful order, wherein it cannot but continue them,
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which stands in righteousness, peace, and joy in the Holy Ghost, and all the Laws whereof are summ'd up in Love; being such also as in the keeping whereof there is great reward.
which Stands in righteousness, peace, and joy in the Holy Ghost, and all the Laws whereof Are summed up in Love; being such also as in the keeping whereof there is great reward.
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4. You are to consider him, and accordingly to yield your self, as your greatest Benefactor, or rather as your best and supream good. Indeed you cannot sever his being your Ruler from his being your Benefactor (more than his being your Teacher from his being your Ruler) when the tendency and design of his Government is understood.
4. You Are to Consider him, and accordingly to yield your self, as your greatest Benefactor, or rather as your best and supreme good. Indeed you cannot sever his being your Ruler from his being your Benefactor (more than his being your Teacher from his being your Ruler) when the tendency and Design of his Government is understood.
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Therefore if his Government take place in you, and you become subject, you become spiritual, the Law of the Spirit of Life, having now the possession and the power of you.
Therefore if his Government take place in you, and you become Subject, you become spiritual, the Law of the Spirit of Life, having now the possession and the power of you.
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Nor was it possible he should ever be an effectual Benefactor to you, without being thus an over-powering Ruler, so do these things, run into one another.
Nor was it possible he should ever be an effectual Benefactor to you, without being thus an overpowering Ruler, so do these things, run into one Another.
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or consider what was intimated concerning it, in the proposal of this head; that he is to be your Benefactor, in being to you himself, your supream and only satisfying Good.
or Consider what was intimated Concerning it, in the proposal of this head; that he is to be your Benefactor, in being to you himself, your supreme and only satisfying Good.
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He never doth you good effectually and to purpose, till he overcome your carnal inclination. For while that remains, will you ever mind him? Can you love him? desire after him? or delight in him? The first and most fundamental Law which he laies upon you is, that you shall love the Lord your God with all your heart,
He never does you good effectually and to purpose, till he overcome your carnal inclination. For while that remains, will you ever mind him? Can you love him? desire After him? or delight in him? The First and most fundamental Law which he lays upon you is, that you shall love the Lord your God with all your heart,
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The Gospel under which you live tells you, he treats with men in and by a Mediator, his own Son, who came down into this wretched World of ours, in great compassion to our miseries,
The Gospel under which you live tells you, he treats with men in and by a Mediator, his own Son, who Come down into this wretched World of ours, in great compassion to our misery's,
And it being his pleasure, to treat with us by his Son, and the case requiring that we apply our selves to him, we are to take notice of him according to those capacities wherein Scripture represents him to us.
And it being his pleasure, to Treat with us by his Son, and the case requiring that we apply our selves to him, we Are to take notice of him according to those capacities wherein Scripture represents him to us.
and finally, under the notions that have been mention'd, we are first to yield our selves to his Son, Christ Jesus our Redeemer, under the like notions. For,
and finally, under the notions that have been mentioned, we Are First to yield our selves to his Son, christ jesus our Redeemer, under the like notions. For,
1. Being to yield our selves to God as our Owner, we must know, the Father hath given all things into the hands of the Son, John 13. 3. and that He is Lord of all, Acts 10. 36. which, in the first sense, signifies him to be, by the Father's constitution, the Owner of all things,
1. Being to yield our selves to God as our Owner, we must know, the Father hath given all things into the hands of the Son, John 13. 3. and that He is Lord of all, Acts 10. 36. which, in the First sense, signifies him to be, by the Father's constitution, the Owner of all things,
agreeably to what he himself speaks immediately upon his resurrection from the dead; All power is given to me both in Heaven and Earth, Matth. 28. 18.
agreeably to what he himself speaks immediately upon his resurrection from the dead; All power is given to me both in Heaven and Earth, Matthew 28. 18.
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as our Teacher, Ruler, and Benefactor, they correspond to that threefold Office of Christ, of which you cannot but have heard much, viz. of Prophet, King,
as our Teacher, Ruler, and Benefactor, they correspond to that threefold Office of christ, of which you cannot but have herd much, viz. of Prophet, King,
As one that must reign over us, and over the greatest on Earth, Luke 19. 14. and 27. Psal. 2. 6, 7, 8, 9, 10. and by whom we are to be reconcil'd to God,
As one that must Reign over us, and over the greatest on Earth, Lycia 19. 14. and 27. Psalm 2. 6, 7, 8, 9, 10. and by whom we Are to be reconciled to God,
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which our being directed to walk in the Spirit, Gal. 5. 25. and our being told that they that have not the Spirit of Christ are none of his, Rom. 8. 9. and, that as many as are the Sons of God, are led by his Spirit, v. 14. do plainly shew.
which our being directed to walk in the Spirit, Gal. 5. 25. and our being told that they that have not the Spirit of christ Are none of his, Rom. 8. 9. and, that as many as Are the Sons of God, Are led by his Spirit, v. 14. doe plainly show.
You see then we are to yield our selves to God, the Father, Son, and Holy Ghost, which also our having those great names, nam'd upon us in our Baptism (as we before told you) doth import.
You see then we Are to yield our selves to God, the Father, Son, and Holy Ghost, which also our having those great names, named upon us in our Baptism (as we before told you) does import.
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therefore it was necessary such a Mediator should be appointed between God and us, for whose sake only we can expect to be accepted when we yield our selves.
Therefore it was necessary such a Mediator should be appointed between God and us, for whose sake only we can expect to be accepted when we yield our selves.
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but looking upon your case in its circumstances, and considering the state of things between God and you, it greatly concerns you to see to it, that the matter be suitably carried to this state of your case. Whereupon,
but looking upon your case in its Circumstances, and considering the state of things between God and you, it greatly concerns you to see to it, that the matter be suitably carried to this state of your case. Whereupon,
you should come, smiting upon the thigh, and saying within your selves, What have I done? So long Lord, have I liv'd in this World of thine, which thou mad'st,
you should come, smiting upon the thigh, and saying within your selves, What have I done? So long Lord, have I lived in this World of thine, which thou Madest,
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and not I, as if I might do in it, and with my self, what I pleas'd? I have usurpt upon thy unquestionable right in me, have liv'd to my self, and not to thee;
and not I, as if I might do in it, and with my self, what I pleased? I have usurped upon thy unquestionable right in me, have lived to my self, and not to thee;
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Let him hear you (as he once heard Ephraim, or shall do) bemoaning your selves, and saying, Turn me and I shall be turned, thou art the Lord my God, &c. How can you think of yielding your selves now at length to God, without being deeply sensible of your having deferr'd it so long,
Let him hear you (as he once herd Ephraim, or shall do) bemoaning your selves, and saying, Turn me and I shall be turned, thou art the Lord my God, etc. How can you think of yielding your selves now At length to God, without being deeply sensible of your having deferred it so long,
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and that you have not done it sooner? and how great the iniquity was of your former course? that you have all this while committed a continual robbery upon him that gave you breath.
and that you have not done it sooner? and how great the iniquity was of your former course? that you have all this while committed a continual robbery upon him that gave you breath.
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Will a man rob God? And if you say, Wherein have I robbed him? you have rob'd him of your self, a greater thing than of Tythes and Offerings. And this robbery was sacriledge.
Will a man rob God? And if you say, Wherein have I robbed him? you have robbed him of your self, a greater thing than of Tithes and Offerings. And this robbery was sacrilege.
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and consider, were you not, upon his just claim, in your Baptism devoted to him? how should this startle you? you have constantly alienanated from him a sacred thing!
and Consider, were you not, upon his just claim, in your Baptism devoted to him? how should this startle you? you have constantly alienanated from him a sacred thing!
yea and of his Godhead, for to that, nothing is more peculiar, than to be Lord of all. So that the controversy between him and you hath been, who shall be God? You have refus'd him his own creature;
yea and of his Godhead, for to that, nothing is more peculiar, than to be Lord of all. So that the controversy between him and you hath been, who shall be God? You have refused him his own creature;
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and the ends you are to do it for, that things may be set right between him and you, that you may return into your own natural place and station, that you may be again stated in that subordination to your Sovereign Lord which fitly belongs to you;
and the ends you Are to do it for, that things may be Set right between him and you, that you may return into your own natural place and station, that you may be again stated in that subordination to your Sovereign Lord which fitly belongs to you;
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than the Oxe and Ass were to acknowledge theirs, all is resolved into this, that the people did not consider, Isa. 1. 3. It must be done with Judgment, which is the effect of such consideration.
than the Ox and Ass were to acknowledge theirs, all is resolved into this, that the people did not Consider, Isaiah 1. 3. It must be done with Judgement, which is the Effect of such consideration.
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but to him, &c. 2 Cor. 5. 14. 15. These things last mentioned will imply a rectifi'd mind, which must be ingredient into this transaction, else it will be defective throughout.
but to him, etc. 2 Cor. 5. 14. 15. These things last mentioned will imply a rectified mind, which must be ingredient into this transaction, Else it will be defective throughout.
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What! will you offer God a carcass? not the living Sacrifice, which you see is required, Rom. 12. 1. Beg earnestly for his own Spirit of life and power, that may enable you to offer up a living Soul to the living God.
What! will you offer God a carcase? not the living Sacrifice, which you see is required, Rom. 12. 1. Beg earnestly for his own Spirit of life and power, that may enable you to offer up a living Soul to the living God.
So Scripture speaks of it, 2 Tim. 2. 12. I know whom I have believed (or trusted) and that he is able to keep what I have committed to him against that day.
So Scripture speaks of it, 2 Tim. 2. 12. I know whom I have believed (or trusted) and that he is able to keep what I have committed to him against that day.
'Tis suitable to the gracious nature of God, to his excellent greatness, to his design, to the Mediatorship of his Son, to his Promise and Gospel-Covenant,
It's suitable to the gracious nature of God, to his excellent greatness, to his Design, to the Mediatorship of his Son, to his Promise and Gospel covenant,
You answer the intendment of the whole Gospel-constitution, which bears this Inscription, To the praise of the glory of his grace, &c. 'Tis honourable to him when you take his Word, that they that believe in his Son, shall not perish, but have everlasting life.
You answer the intendment of the Whole Gospel-constitution, which bears this Inscription, To the praise of the glory of his grace, etc. It's honourable to him when you take his Word, that they that believe in his Son, shall not perish, but have everlasting life.
7. Another Ingredient into this yielding of your selves must be Love. As Faith, in your yielding your selves to God, aims at your own welfare and salvation;
7. another Ingredient into this yielding of your selves must be Love. As Faith, in your yielding your selves to God, aims At your own welfare and salvation;
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And you can make no doubt but that it ought to be done therefore with dispositions and a temper suitable to the state you are now willing to come into, that of a devoted Servant; viz.
And you can make no doubt but that it ought to be done Therefore with dispositions and a temper suitable to the state you Are now willing to come into, that of a devoted Servant; viz.
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and the dust of the Balance, &c. Yea to him against whom you have sinn'd, and before whose pure eyes, you cannot, in your self, but appear most offensively impure;
and the dust of the Balance, etc. Yea to him against whom you have sinned, and before whose pure eyes, you cannot, in your self, but appear most offensively impure;
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Many are call'd and refuse; he often stretches out his hands, and no man regards. Perhaps you have been call'd upon often before this day to do this same thing,
Many Are called and refuse; he often stretches out his hands, and no man regards. Perhaps you have been called upon often before this day to do this same thing,
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When the people in David 's days offered of their substance to God for the service of his house, 'tis said, The people rejoyced for that they offered willingly:
When the people in David is days offered of their substance to God for the service of his house, it's said, The people rejoiced for that they offered willingly:
For, have you ever had a business of greater importance to transact in all your days? If you were to dispose of an Estate, or a Child, would you not have all things be as express,
For, have you ever had a business of greater importance to transact in all your days? If you were to dispose of an Estate, or a Child, would you not have all things be as express,
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and clear, as may be? and would not they insist to have it so, with whom you deal in any such affair? And is there not a solemnity belonging to all such transactions? especially if you were to dispose of your self; as in the Conjugal Covenant? tho' that is to be but for this short uncertain time of life;
and clear, as may be? and would not they insist to have it so, with whom you deal in any such affair? And is there not a solemnity belonging to all such transactions? especially if you were to dispose of your self; as in the Conjugal Covenant? though that is to be but for this short uncertain time of life;
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How much more explicit, clear, and solemn, should this your covenanting with God in Christ be? wherein you are to make over your Soul to him? and for eternity. You are to become his, under the bond of an everlasting Covenant. You are entring a relation never to be broken off.
How much more explicit, clear, and solemn, should this your covenanting with God in christ be? wherein you Are to make over your Soul to him? and for eternity. You Are to become his, under the bound of an everlasting Covenant. You Are entering a Relation never to be broken off.
Is your Immortal Soul of less account with you than the temporal concernments of a mortal Child, that you are placing out but for a term of years that soon expires? yea or than a piece of Ground,
Is your Immortal Soul of less account with you than the temporal concernments of a Mortal Child, that you Are placing out but for a term of Years that soon expires? yea or than a piece of Ground,
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and wherein you have to do with the great God, to be slightly managed? or to be huddled up in confusion? or to be slid over in silent intimations? 'Tis true, that so express and solemn dealing in yielding and giving up your selves to God, is not needful on his part, who understands sincerity without any expression of yours;
and wherein you have to do with the great God, to be slightly managed? or to be huddled up in confusion? or to be slid over in silent intimations? It's true, that so express and solemn dealing in yielding and giving up your selves to God, is not needful on his part, who understands sincerity without any expression of yours;
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You will not only apprehend necessity, but will relish and tast pleasure in any such transaction with the blessed God, in avouching him to be your God,
You will not only apprehend necessity, but will relish and taste pleasure in any such transaction with the blessed God, in avouching him to be your God,
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let it be with you a noted memorable day, as you would be sure to keep the day in memory when you became such a ones Servant or Tenant, or your Marriage-day:
let it be with you a noted memorable day, as you would be sure to keep the day in memory when you became such a ones Servant or Tenant, or your Marriage day:
Perhaps some may say, But what needs all this? were we not once devoted and given up to God in Baptism? and is not that sufficient? To what purpose should we do again a thing that hath once been so solemnly done?
Perhaps Some may say, But what needs all this? were we not once devoted and given up to God in Baptism? and is not that sufficient? To what purpose should we do again a thing that hath once been so solemnly done?
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But here I desire you to consider, Are you never to become the Lords by your own choice? Are you always to be Christians, only by another's Christianity, not by your own? And again, Have you not broken your Baptismal Vow? have you not forgot it for the most part ever since? I am afraid too many never think of any such matter at all, that ever they were devoted to God by others,
But Here I desire you to Consider, are you never to become the lords by your own choice? are you always to be Christians, only by another's Christianity, not by your own? And again, Have you not broken your Baptismal Voelli? have you not forgotten it for the most part ever since? I am afraid too many never think of any such matter At all, that ever they were devoted to God by Others,
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And consider, were these Christian Romans on whom the Apostle presses this duty never Baptiz'd, think you? Read over the foregoing part of the Chapter, wherein you find him putting them in mind that they had been baptiz'd into Christs death, and buried with him in baptism, and that therefore this was to be an argument to them why they should yield themselves to God; not why they should not.
And Consider, were these Christian Romans on whom the Apostle presses this duty never Baptized, think you? Read over the foregoing part of the Chapter, wherein you find him putting them in mind that they had been baptized into Christ death, and buried with him in Baptism, and that Therefore this was to be an argument to them why they should yield themselves to God; not why they should not.
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Come then, let us join our selves to the Lord in a perpetual Covenant, not to be forgotten. With whatsoever after-solemnity, you may renew this Obligation,
Come then, let us join our selves to the Lord in a perpetual Covenant, not to be forgotten. With whatsoever after-solemnity, you may renew this Obligation,
yet let us now all resolve the thing; and this assembly make a joint-surrender, and oblation of it self to the great God our Soveraign rightful Lord, through our blessed Redeemer and Mediator, by the Eternal Spirit, (which I hope is breathing and at work among us,) as one liuing sacrifice, as all of us, alive from the dead, to be for ever sacred to him? O blessed Assembly! O happy act and deed!
yet let us now all resolve the thing; and this assembly make a joint-surrender, and oblation of it self to the great God our Sovereign rightful Lord, through our blessed Redeemer and Mediator, by the Eternal Spirit, (which I hope is breathing and At work among us,) as one living sacrifice, as all of us, alive from the dead, to be for ever sacred to him? Oh blessed Assembly! O happy act and deed!
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We hereby adjoin our selves in relation, and in heart and spirit, to the general Assembly, to the Church of the First-born Ones written in Heaven, to the innumerable Company of Angels,
We hereby adjoin our selves in Relation, and in heart and Spirit, to the general Assembly, to the Church of the Firstborn Ones written in Heaven, to the innumerable Company of Angels,
And in so plain case 'tis most certainly Gods Deputy, and speaks his Mind; If our hearts condemn us, God is greater than our hearts, &c. 2. 'Tis that therefore the refusal whereof none of you would avow.
And in so plain case it's most Certainly God's Deputy, and speaks his Mind; If our hearts condemn us, God is greater than our hearts, etc. 2. It's that Therefore the refusal whereof none of you would avow.
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Who among us can have the confidence to stand forth and say, I will be none of the Lords? Would any man be content to go with this writ upon his Forehead from day to day? And doth not that signifie such a refusal to be a shameful thing? That must needs be an ill temper of Mind which one would be asham'd any one should know.
Who among us can have the confidence to stand forth and say, I will be none of the lords? Would any man be content to go with this writ upon his Forehead from day to day? And does not that signify such a refusal to be a shameful thing? That must needs be an ill temper of Mind which one would be ashamed any one should know.
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Will not this be remembred hereafter? What will you say when the great God whose Creature you are, speaks to you with the voice of Thunder, and bids you gird up your Loins, and give him an answer? Were you not on such a day, in such a place demanded and claim'd in my Name? Were you not told, were you not convinc't you ought to yield your selves to me,
Will not this be remembered hereafter? What will you say when the great God whose Creature you Are, speaks to you with the voice of Thunder, and bids you gird up your Loins, and give him an answer? Were you not on such a day, in such a place demanded and claimed in my Name? Were you not told, were you not convinced you ought to yield your selves to me,
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If you say, you have been engag'd this day in a solemn treaty with the Lord of Heaven and Earth, about yielding your selves to him: And it be further askt;
If you say, you have been engaged this day in a solemn treaty with the Lord of Heaven and Earth, about yielding your selves to him: And it be further asked;
Wretched Creature, whither now wilt thou go? What wilt thou do with thy self? Where wilt thou lay thy hated head? But if you can say, Blessed be God I gladly agreed to the Proposal:
Wretched Creature, whither now wilt thou go? What wilt thou do with thy self? Where wilt thou lay thy hated head? But if you can say, Blessed be God I gladly agreed to the Proposal:
