A SERMON Preach'd before the QUEEN. 2 PETER i. 4. Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust.
A SERMON Preached before the QUEEN. 2 PETER i. 4. Whereby Are given unto us exceeding great and precious promises, that by these you might be partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust.
THAT we may be Partakers of the Nature of God! why were we not always so? Was not this the Distinction, the Essential Difference of Man, That he was made in the Image, and after the Likeness of God? (Gen. 1.26.) And was not this Image of God,
THAT we may be Partakers of the Nature of God! why were we not always so? Was not this the Distinction, the Essential Difference of Man, That he was made in the Image, and After the Likeness of God? (Gen. 1.26.) And was not this Image of God,
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Whence is it then that Man, the only Being upon Earth that understands himself, should be also the only Being that Rebels against the Law of his Creation? That he of all the rest should Degenerate,
Whence is it then that Man, the only Being upon Earth that understands himself, should be also the only Being that Rebels against the Law of his Creation? That he of all the rest should Degenerate,
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For, notwithstanding all the Advantages of inward Impressions, and outward Revelations, yet the Generality of Men, by a Constant Conversation with Sensual Objects, destroy their Reason,
For, notwithstanding all the Advantages of inward Impressions, and outward Revelations, yet the Generality of Men, by a Constant Conversation with Sensual Objects, destroy their Reason,
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But God, who considers our frame, and remembers that we are but Men, (Psal. 103.14.) looks down upon us with Compassion, Invites us to return to our selves again, to our primitive Integrity, to all the Beauty of our first Creation;
But God, who considers our frame, and remembers that we Are but Men, (Psalm 103.14.) looks down upon us with Compassion, Invites us to return to our selves again, to our primitive Integrity, to all the Beauty of our First Creation;
and encourages our Endeavours by the Manifestation of Himself, His Power and Glory to us, (ver. 2.) by Additional Rewards, by exceeding great and precious Promises in the Gospel of His Son. Whereby, (or by whom ) are given unto us exceeding great and precious Promises, That by these, (by the Power and Efficacy of these upon our Minds) we may be partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust.
and encourages our Endeavours by the Manifestation of Himself, His Power and Glory to us, (ver. 2.) by Additional Rewards, by exceeding great and precious Promises in the Gospel of His Son. Whereby, (or by whom) Are given unto us exceeding great and precious Promises, That by these, (by the Power and Efficacy of these upon our Minds) we may be partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust.
Upon which Words, that I may discourse with the greater Plainness and Advantage, I shall endeavour to reduce their Sense, their whole Intention, into these following Propositions. 1. First, That the Chief Design of the Gospel of, our Saviour is, to make us Partakers of the Nature of God.
Upon which Words, that I may discourse with the greater Plainness and Advantage, I shall endeavour to reduce their Sense, their Whole Intention, into these following Propositions. 1. First, That the Chief Design of the Gospel of, our Saviour is, to make us Partakers of the Nature of God.
II. Secondly, That the only Means to attain this End, or the only Way to partake of the Nature of God, is to escape the Corruptions of the World, through Lust. III.
II Secondly, That the only Means to attain this End, or the only Way to partake of the Nature of God, is to escape the Corruptions of the World, through Lust. III.
Thirdly and Lastly, That those exceeding great and precious Promises, which this most Holy Gospel hath assured to all who comply with its Design, are a sufficient Motive to us, to strive with all our Heart, to escape the Corruptions of the World, that we may partake of the Nature of God.
Thirdly and Lastly, That those exceeding great and precious Promises, which this most Holy Gospel hath assured to all who comply with its Design, Are a sufficient Motive to us, to strive with all our Heart, to escape the Corruptions of the World, that we may partake of the Nature of God.
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And for the Clearer Demonstration of this most useful Truth, I shall briefly proceed in this following Method. 1. First, I shall take a view of the Nature of God in general,
And for the Clearer Demonstration of this most useful Truth, I shall briefly proceed in this following Method. 1. First, I shall take a view of the Nature of God in general,
2. Secondly, I shall consider in what Sense, and under what Limitations, we Frail and Mortal Men may be said to partake of the Nature of God ▪ 3. Thirdly,
2. Secondly, I shall Consider in what Sense, and under what Limitations, we Frail and Mortal Men may be said to partake of the Nature of God ▪ 3. Thirdly,
yet by those little Glimmerings of Reason, by those Powers of inferring one thing from another, which we find in our selves, we certainly Know, in general, that He who is the Spring, the Principle,
yet by those little Glimmerings of Reason, by those Powers of inferring one thing from Another, which we find in our selves, we Certainly Know, in general, that He who is the Spring, the Principle,
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God therefore is but One, Existing of Himself, intirely Independent, and under no Controul; His Being is Unchangeable, his Knowledge is Infinite, and his Duration is Eternal:
God Therefore is but One, Existing of Himself, entirely Independent, and under no Control; His Being is Unchangeable, his Knowledge is Infinite, and his Duration is Eternal:
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These, and all things else that are better than their Contraries, are bound up in, and Inseparable from the Notion of God, who is Infinite in all Perfections.
These, and all things Else that Are better than their Contraries, Are bound up in, and Inseparable from the Notion of God, who is Infinite in all Perfections.
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2. But if this be the Nature of God, How is it possible for us, poor, bounded, sinful, frail and mortal Men, to become Partakers of it? And this is the Second Thing to be Considered.
2. But if this be the Nature of God, How is it possible for us, poor, bounded, sinful, frail and Mortal Men, to become Partakers of it? And this is the Second Thing to be Considered.
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and knits them all together into the most Excellent Order and Agreement. And thus 'tis NONLATINALPHABET, a Participation of the Disposition of God, an Imitation of His Way, and manner of acting.
and knits them all together into the most Excellent Order and Agreement. And thus it's, a Participation of the Disposition of God, an Imitation of His Way, and manner of acting.
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And, according to this Account, it is expressed in Scripture, by His Image, and His Likeness, (Gen. 1.26.) and this Image of God upon our Souls, is explained by Knowledge, (Col. 3.10.) By Holiness of Life, (Ephes. 4.24.) By the Mind and Disposition of God, (Phil. 2.5.) And,
And, according to this Account, it is expressed in Scripture, by His Image, and His Likeness, (Gen. 1.26.) and this Image of God upon our Souls, is explained by Knowledge, (Col. 3.10.) By Holiness of Life, (Ephesians 4.24.) By the Mind and Disposition of God, (Philip 2.5.) And,
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3. I proceed to the Third and Last Particular, and shall endeavour to make it Manifest, That thus to partake of the Nature of God, according to our Capacity, is the Ʋltimate End,
3. I proceed to the Third and Last Particular, and shall endeavour to make it Manifest, That thus to partake of the Nature of God, according to our Capacity, is the Ʋltimate End,
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Whereby are given unto u exceeding great and precious Promises, that, (or for this End that) by these, (by the mighty force of so great Rewards) we may be Partakers of the Divine Nature.
Whereby Are given unto u exceeding great and precious Promises, that, (or for this End that) by these, (by the mighty force of so great Rewards) we may be Partakers of the Divine Nature.
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It was our falling short of the Glory, and defacing the Image of God upon our Souls, which was the Occasion of our Saviour's Manifestation in the World, That He, the Seed of the Woman, might break the Serpent's head, (Gen. 3.15.) That by Him our Loss might be repaired, our Bruises healed, and our Decayes recovered.
It was our falling short of the Glory, and defacing the Image of God upon our Souls, which was the Occasion of our Saviour's Manifestation in the World, That He, the Seed of the Woman, might break the Serpent's head, (Gen. 3.15.) That by Him our Loss might be repaired, our Bruises healed, and our Decays recovered.
It could not properly be called, the bringing of Salvation to us; Because we should have been the same Imperfect, Wretched Beings still, that we were before.
It could not properly be called, the bringing of Salvation to us; Because we should have been the same Imperfect, Wretched Beings still, that we were before.
But why should we Consider the Probability of the thing in reason, when the Religion it self declares its own design so plainly, That it is Impossible we should mistake it.
But why should we Consider the Probability of the thing in reason, when the Religion it self declares its own Design so plainly, That it is Impossible we should mistake it.
but He lays down this as His First, His Fundamental Principle, Except a man be born again he cannot see the Kingdom of God, St. John 3.3. and Verse 7. Marvel not that I say unto you, (your Nature must be changed,) ye must be born again.
but He lays down this as His First, His Fundamental Principle, Except a man be born again he cannot see the Kingdom of God, Saint John 3.3. and Verse 7. Marvel not that I say unto you, (your Nature must be changed,) you must be born again.
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or at least the greater Number of, the Duties there required, but so many several Parts of the Image of God which we have Lost? Are they not the Dispositions of His Mind, the Attributes of His Will,
or At least the greater Number of, the Duties there required, but so many several Parts of the Image of God which we have Lost? are they not the Dispositions of His Mind, the Attributes of His Will,
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but every where throughout their Epistles, that, For this purpose the Son of God was manifested, that he might destroy the Works of the Devil? (1 John 3.8.) That this is the Will of God, this is the great design of the Gospel, even your Sanctification? (1 Thes. 4.3.)
but every where throughout their Epistles, that, For this purpose the Son of God was manifested, that he might destroy the Works of the devil? (1 John 3.8.) That this is the Will of God, this is the great Design of the Gospel, even your Sanctification? (1 Thebes 4.3.)
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Do they not resolve the Substance of Christianity into this, That we be followers of God, (Eph. 5.1.) That we be Holy as God is Holy, (1 Pet. 1.20.) That if we have heard Him,
Do they not resolve the Substance of Christianity into this, That we be followers of God, (Ephesians 5.1.) That we be Holy as God is Holy, (1 Pet. 1.20.) That if we have herd Him,
(5.) And are not all true Christians, who have resigned themselves to the Direction of their Religion, are they not said to be new Created? (Eph. 2.16.) To be new Begotten? (1 Joh. 5.18.) To be Joyned to the Lord, Adopted into His Family, and to become his Children? (1 Cor. 6.17.) Joh. 17.24. Rom. 8.16.)
(5.) And Are not all true Christians, who have resigned themselves to the Direction of their Religion, Are they not said to be new Created? (Ephesians 2.16.) To be new Begotten? (1 John 5.18.) To be Joined to the Lord, Adopted into His Family, and to become his Children? (1 Cor. 6.17.) John 17.24. Rom. 8.16.)
For the Foundation of God, says the Apostle, standeth sure, and has this Seal, Let every one that nameth the Name of Christ, depart from Iniquity, (2 Tim. 2.19.)
For the Foundation of God, Says the Apostle, Stands sure, and has this Seal, Let every one that names the Name of christ, depart from Iniquity, (2 Tim. 2.19.)
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II. Secondly, That the only Means to attain this End, or the only Way to partake of the Nature of God, is, to escape the Corruptions that are in the World, thro Lust.
II Secondly, That the only Means to attain this End, or the only Way to partake of the Nature of God, is, to escape the Corruptions that Are in the World, through Lust.
This is the plain Construction of the Words, and thus much they Import, at least; That the Corruptions of the World, and the Nature of God, are Incompatible;
This is the plain Construction of the Words, and thus much they Import, At least; That the Corruptions of the World, and the Nature of God, Are Incompatible;
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That unless we Escape the Corruptions of the World, we cannot, but if we do Escape them, we shall attain, by the Grace of God, to a Participation of His Nature.
That unless we Escape the Corruptions of the World, we cannot, but if we do Escape them, we shall attain, by the Grace of God, to a Participation of His Nature.
Or those ill Effects, which these Terrene and Sensual Pleasures have had upon us, in that they have imposed upon our Reason, Corrupted our Integrity, and Depraved our Nature.
Or those ill Effects, which these Terrene and Sensual Pleasures have had upon us, in that they have imposed upon our Reason, Corrupted our Integrity, and Depraved our Nature.
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and gain a Dominion over us, are styled in the Text, by an easie Metaphor, The Corruption that is in the World, through Lust, or through the Power of Inordinate Desire.
and gain a Dominion over us, Are styled in the Text, by an easy Metaphor, The Corruption that is in the World, through Lust, or through the Power of Inordinate Desire.
and attain to another Sense of things, to a Right Opinion, to Suitable Desires; to a Chearful Will, and Vigorous Endeavours, Informed and Governned by the Will of God.
and attain to Another Sense of things, to a Right Opinion, to Suitable Desires; to a Cheerful Will, and Vigorous Endeavours, Informed and Governed by the Will of God.
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and to enjoy those Pleasures, for the time to come, in such Degrees and Measures, as may consist with the Laws of Reason, and the Safety of all our Interests.
and to enjoy those Pleasures, for the time to come, in such Degrees and Measures, as may consist with the Laws of Reason, and the Safety of all our Interests.
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But to Assert our Liberty, to Escape from under their Dominion, to throw off all those evil Habits, which we have superinduced upon our selves, will raise our Minds again,
But to Assert our Liberty, to Escape from under their Dominion, to throw off all those evil Habits, which we have superinduced upon our selves, will raise our Minds again,
and so Conducive to our Mistaken Interests, that they prejudice our Minds, and stop our Ears, against the Just Advice of those who would perswade us, That our Sense is Vitiated, and our Pleasures are Deceitful;
and so Conducive to our Mistaken Interests, that they prejudice our Minds, and stop our Ears, against the Just advice of those who would persuade us, That our Sense is Vitiated, and our Pleasures Are Deceitful;
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our Souls are now refreshed, our Conscience is at Ease, our Minds are raised, and we may come with Boldness to the Throne of Grace, (Matth. 11. ult. ) Ephes. 3.12.) An humble Confidence,
our Souls Are now refreshed, our Conscience is At Ease, our Minds Are raised, and we may come with Boldness to the Throne of Grace, (Matthew 11. ult.) Ephesians 3.12.) an humble Confidence,
what Resolution, what Alacrity of Spirit, what Ecstasies of Joy, what Irradiations of Love, must needs arise from such a Presence of God upon the Mind!
what Resolution, what Alacrity of Spirit, what Ecstasies of Joy, what Irradiations of Love, must needs arise from such a Presence of God upon the Mind!
It brings us to the Euge, bone Serve! Well done, good and faithful Servant, enter thou into the Joy of thy Lord, (St. Mat. 25.21.) Into those Inexpressible Joys, which Eye hath never seen, nor ear has heard,
It brings us to the Euge, bone Serve! Well done, good and faithful Servant, enter thou into the Joy of thy Lord, (Saint Mathew 25.21.) Into those Inexpressible Joys, which Eye hath never seen, nor ear has herd,
nor can it enter into the heart of man to conceive, (1 Cor. 2.9.) For now we shall be cloathed upon with Immortality, (2 Cor. 5.2.) and possessed of an exceeding weight of Glory, (2 Cor. 4.17.)
nor can it enter into the heart of man to conceive, (1 Cor. 2.9.) For now we shall be clothed upon with Immortality, (2 Cor. 5.2.) and possessed of an exceeding weight of Glory, (2 Cor. 4.17.)
For are not all things precious, according as they approach to the Nature of God, from whom all Beauty and Goodness is derived? But are not all these Promises Divine? Do they not assure us of an Everlasting Union and Communion with Himself? ( John 10.30.17.22.) But surely there is a great deal more implied in this,
For Are not all things precious, according as they approach to the Nature of God, from whom all Beauty and goodness is derived? But Are not all these Promises Divine? Do they not assure us of an Everlasting union and Communion with Himself? (John 10.30.17.22.) But surely there is a great deal more implied in this,
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For why should the Unity of our Souls with God, be expressed in Scripture, by the Unity of the Head and Members, (Col. 1.18.) of the Vine and Branches, (St. John 15.1.) of the Soul and Body, of the Husband and Wife, (Eph. 5.23.) and finally, of God and our Blessed Saviour, (John 17.) Or why should it be called a Mystery by St. Paul, (Eph. 5.32.) if there was not something in it, that is above our humane Understanding?
For why should the Unity of our Souls with God, be expressed in Scripture, by the Unity of the Head and Members, (Col. 1.18.) of the Vine and Branches, (Saint John 15.1.) of the Soul and Body, of the Husband and Wife, (Ephesians 5.23.) and finally, of God and our Blessed Saviour, (John 17.) Or why should it be called a Mystery by Saint Paul, (Ephesians 5.32.) if there was not something in it, that is above our humane Understanding?
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Are our Vices of Inestimable Value? Are our Corruptions so Amiable, so Necessary to us, that nothing will perswade us to let them go? Shall these Unequal, Allayed, Deceitful, Transient, Mixt, Unsatisfactory Pleasures, be put in the Balance, with a Crown of Glory, (1 Pet. 5.4.) an Incorruptible Inheritance, an Everlasting Kingdom? (1 Pet. 1.4.)
are our Vices of Inestimable Valve? are our Corruptions so Amiable, so Necessary to us, that nothing will persuade us to let them go? Shall these Unequal, Allayed, Deceitful, Transient, Mixed, Unsatisfactory Pleasures, be put in the Balance, with a Crown of Glory, (1 Pet. 5.4.) an Incorruptible Inheritance, an Everlasting Kingdom? (1 Pet. 1.4.)
Shall a Man be Content to lose his Interest in an Eternal Good, and the Greatest too that he is capable of Receiving, that he may only enjoy the Delusions of a Frenzy,
Shall a Man be Content to loose his Interest in an Eternal Good, and the Greatest too that he is capable of Receiving, that he may only enjoy the Delusions of a Frenzy,
How can we enough Adore the Goodness of God, who has allured us by exceeding great and precious Promises, to the Obedience of those Commands, which are themselves our greatest Good? Who has made those things our Duty, which also fit us for the true Enjoyment of those Rewards, which are annexed to our Obedience?
How can we enough Adore the goodness of God, who has allured us by exceeding great and precious Promises, to the obedience of those Commands, which Are themselves our greatest Good? Who has made those things our Duty, which also fit us for the true Enjoyment of those Rewards, which Are annexed to our obedience?
Finally, Since our Religion is our Interest, and the Rewards proposed are so transcendent, so much greater than we our selves could have desired, I hope we are all Resolved, to escape the Corruptions of the World, that we may partake of the Nature of God.
Finally, Since our Religion is our Interest, and the Rewards proposed Are so transcendent, so much greater than we our selves could have desired, I hope we Are all Resolved, to escape the Corruptions of the World, that we may partake of the Nature of God.
There is nothing here below, that is large enough to fill the Capacity of a Man. Nothing but God, the Inexhaustible Fountain of Good, can yield us a steady and a constant Satisfaction.
There is nothing Here below, that is large enough to fill the Capacity of a Man. Nothing but God, the Inexhaustible Fountain of Good, can yield us a steady and a constant Satisfaction.
