God manifested by his works, and justified in his dealings with men a sermon preached at the cathedral church of Sarum, upon the 29th day of June, 1677 / by Paul Lathom.
THE Apostle professing his readiness and zeal to Preach and propagate the Gospel, v. 14, 15. gives his reason for such his inclination, v. 16. for I am not ashamed of the Gospel of Christ:
THE Apostle professing his readiness and zeal to Preach and propagate the Gospel, v. 14, 15. gives his reason for such his inclination, v. 16. for I am not ashamed of the Gospel of christ:
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and v. 17. tells us, that therein is the righteousness of God revealed in justifying the World by faith. To manifest the necessity of which method in justification, he proceeds to convict both the Gentiles, and also the Jews of being obnoxious to God's justice, and shews them consequently the need they had of a righteousness by imputation.
and v. 17. tells us, that therein is the righteousness of God revealed in justifying the World by faith. To manifest the necessity of which method in justification, he proceeds to convict both the Gentiles, and also the jews of being obnoxious to God's Justice, and shows them consequently the need they had of a righteousness by imputation.
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The Gentiles he deals with at present and convinceth them, that the wrath of God was most justly revealed from Heaven against their profaneness and impiety, inasmuch as they had not wanted for competent means of knowledge, but had lived much beneath the advantages they had enjoyed.
The Gentiles he deals with At present and Convinces them, that the wrath of God was most justly revealed from Heaven against their profaneness and impiety, inasmuch as they had not wanted for competent means of knowledge, but had lived much beneath the advantages they had enjoyed.
And though they had wanted that more sure word of prophecy, the holy Scriptures, yet they had the Book of God's works before them, in which much of God might be read;
And though they had wanted that more sure word of prophecy, the holy Scriptures, yet they had the Book of God's works before them, in which much of God might be read;
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First, The Work of Creation, or the giving a beginning to Heaven and Earth, and all Creatures therein, doth discover unto us the invisible things of God: For.
First, The Work of Creation, or the giving a beginning to Heaven and Earth, and all Creatures therein, does discover unto us the invisible things of God: For.
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and reason prompts us to follow these streams of successive generations, till we find the Spring-head of the first generation: for otherwise we must engage our selves to defend an infinity in the Series of Generations, which will involve us in this perplexity. I demand whether at this present an infinite Series of Generations be already past? If you answer, yea:
and reason prompts us to follow these streams of successive generations, till we find the Springhead of the First generation: for otherwise we must engage our selves to defend an infinity in the Series of Generations, which will involve us in this perplexity. I demand whither At this present an infinite Series of Generations be already past? If you answer, yea:
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then I demand whether in the days of our posterity it will not be more than an infinite Series that will have passed? If not, then a part is equal to the whole.
then I demand whither in the days of our posterity it will not be more than an infinite Series that will have passed? If not, then a part is equal to the Whole.
If you say that at present an infinite Series of generations are not yet past, but in process of time they will become infinite, then it will follow that a finite number added to a finite will make an infinite, which is also absurd.
If you say that At present an infinite Series of generations Are not yet past, but in process of time they will become infinite, then it will follow that a finite number added to a finite will make an infinite, which is also absurd.
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Reason explodes it as inconsistent to hold the same thing to be the cause and the effect: for if so, we must hold this contradiction, that the same thing is in being and not in being at the same time. In being, for otherwise it could not work as a cause: not in being, for else it could not be produced as an effect.
Reason explodes it as inconsistent to hold the same thing to be the cause and the Effect: for if so, we must hold this contradiction, that the same thing is in being and not in being At the same time. In being, for otherwise it could not work as a cause: not in being, for Else it could not be produced as an Effect.
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or produce something out of nothing. To make great alterations in the same matter by introducing various forms successively, falls within the power of Nature or Art:
or produce something out of nothing. To make great alterations in the same matter by introducing various forms successively, falls within the power of Nature or Art:
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When we look upon a small portion of the World, either through the obscure glass of ignorance, or through the magnifying glass of interest and pride, we are apt to swell our Mole-hill into a Mountain:
When we look upon a small portion of the World, either through the Obscure glass of ignorance, or through the magnifying glass of Interest and pride, we Are apt to swell our Molehill into a Mountain:
If we survey the various sorts of particular beings that stock the Earth, the Water, and the Air, beside those Heavenly Bodies that adorn the superior Orbs, it will lead us to an infinite Intellect that contained those Idea's, after which every individual was formed,
If we survey the various sorts of particular beings that stock the Earth, the Water, and the Air, beside those Heavenly Bodies that adorn the superior Orbs, it will led us to an infinite Intellect that contained those Idea's, After which every Individu was formed,
(6.) The usefulness of all Creatures in some capacity or other doth argue, that no fortuitous jumbling of atoms did accidentally hit into matter thus formed; (as soon may we expect an heap of Stones to rise up and rally themselves into the form of a stately and useful House, or a Bag-ful of Printing Stamps to shuffle themselves into the order of words for the composition of a Book: ) but that there was a Being infinite in wisdom to contrive, in goodness to design the good of the Universe,
(6.) The usefulness of all Creatures in Some capacity or other does argue, that no fortuitous jumbling of atoms did accidentally hit into matter thus formed; (as soon may we expect an heap of Stones to rise up and rally themselves into the from of a stately and useful House, or a Bag-ful of Printing Stamps to shuffle themselves into the order of words for the composition of a Book:) but that there was a Being infinite in Wisdom to contrive, in Goodness to Design the good of the Universe,
When I consider the Heavens and their various motions, the Sun and the Moon and other Stars, with their several influences; when I take a view of the mysterious properties of the Loadstone, and many other particular Creatures, I am forced to conclude that an infinite being was the Author thereof.
When I Consider the Heavens and their various motions, the Sun and the Moon and other Stars, with their several influences; when I take a view of the mysterious properties of the Loadstone, and many other particular Creatures, I am forced to conclude that an infinite being was the Author thereof.
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The Earth designed to sustain and nourish Vegetables, those to afford sustenance to Animals, all those to be useful unto Man: The Earth to supply the Sky with vapours, and this to water the Earth and make it fruitful:
The Earth designed to sustain and nourish Vegetables, those to afford sustenance to Animals, all those to be useful unto Man: The Earth to supply the Sky with vapours, and this to water the Earth and make it fruitful:
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And if this be duly considered, we must confess that day unto day uttereth Speech, that these constant works discover the invisible things of God. For,
And if this be duly considered, we must confess that day unto day utters Speech, that these constant works discover the invisible things of God. For,
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(1.) The Seminal Originals of all things that are produced, whether Vegetables, or those things that are indued with Sense, are so small and disproportionate to the things that spring from thence, that we must needs acknowledge that production differs nothing in wonderfulness from the work of Creation,
(1.) The Seminal Originals of all things that Are produced, whither Vegetables, or those things that Are endued with Sense, Are so small and disproportionate to the things that spring from thence, that we must needs acknowledge that production differs nothing in wonderfulness from the work of Creation,
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but only that one is common and daily, the other was done but once: and this consequently doth strive with Creation which shall most painly shew us the invisible things of God.
but only that one is Common and daily, the other was done but once: and this consequently does strive with Creation which shall most painly show us the invisible things of God.
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Of all the Faces in the World not any two so alike but they differ in some features: yea of all the Fruit or Leaves on a Tree, of all the Flowers in the Spring some dissimilitude may be observed:
Of all the Faces in the World not any two so alike but they differ in Some features: yea of all the Fruit or Leaves on a Tree, of all the Flowers in the Spring Some dissimilitude may be observed:
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(3.) The wonderful properties of Creatures produced, whether Plants, Minerals, &c. which renders them so useful to Man as Food or Physick, do shew that these things are not the product of any contingent motion, but are ordered by him that with infinite wisdom doth design what is best,
(3.) The wondered properties of Creatures produced, whither Plants, Minerals, etc. which renders them so useful to Man as Food or Physic, do show that these things Are not the product of any contingent motion, but Are ordered by him that with infinite Wisdom does Design what is best,
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(4.) The Body of Man considered in its various parts and proportions, the fitness of each Organ to serve the end for which it was made, the wonderful compliance thereof with the will in spontaneous motion, the various Utensils and Vessels that serve to the first, second,
(4.) The Body of Man considered in its various parts and proportions, the fitness of each Organ to serve the end for which it was made, the wondered compliance thereof with the will in spontaneous motion, the various Utensils and Vessels that serve to the First, second,
and third concoction; this I say may force especially persons of reason and judgment to confess that we are fearfully and wonderfully made, and that our substance and contexture was not hid from an all-seeing eye,
and third concoction; this I say may force especially Persons of reason and judgement to confess that we Are fearfully and wonderfully made, and that our substance and contexture was not hid from an All-seeing eye,
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(5.) Especially the Soul of Man considered in its excellent nature as a Spirit, in its admirable faculties and operations, an understanding so large and capacious, a memory so vast and tenacious, a will so free and unforcible, a conscience so apprehensive and authoritative, affections so warm and active;
(5.) Especially the Soul of Man considered in its excellent nature as a Spirit, in its admirable faculties and operations, an understanding so large and capacious, a memory so vast and tenacious, a will so free and unforcible, a conscience so apprehensive and authoritative, affections so warm and active;
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If we look into our own Bodies, the keeping of the contrary qualities in due temper, the upholding the motions of the Blood and Spirits, the maintaining of the several Vessels in us that are passages of nature, do sufficiently argue that we are not forgotten by the same power that remembred to give us a Being at first.
If we look into our own Bodies, the keeping of the contrary qualities in due temper, the upholding the motions of the Blood and Spirits, the maintaining of the several Vessels in us that Are passages of nature, do sufficiently argue that we Are not forgotten by the same power that remembered to give us a Being At First.
(2.) That every Creature is obsequious to the laws of nature, and still ready to comply with the design of its Creation, that the Heavenly Bodies continue their motion, that the Earth fails not of vegetation; yea, that every thing observes the time and season appointed for it, that the four Seasons of the Year do never change hands, that the Stork, and the Crane,
(2.) That every Creature is obsequious to the laws of nature, and still ready to comply with the Design of its Creation, that the Heavenly Bodies continue their motion, that the Earth fails not of vegetation; yea, that every thing observes the time and season appointed for it, that the four Seasons of the Year do never change hands, that the Stork, and the Crane,
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and the Swallow know their appointed times, and the Sun knows his going down, this shews that there is an over-ruling power that takes care of that World which was his own workmanship.
and the Swallow know their appointed times, and the Sun knows his going down, this shows that there is an overruling power that Takes care of that World which was his own workmanship.
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this argues that we are not left Orphans upon Earth, but there is a great Father of this vast Family, who doth with infinite wisdom and providence take care that no part thereof shall want a comfortable sustenance.
this argues that we Are not left Orphans upon Earth, but there is a great Father of this vast Family, who does with infinite Wisdom and providence take care that no part thereof shall want a comfortable sustenance.
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yea that all the Sons of Belial and confusion, have never been able to break in pieces this Ordinance of God, this argues that the World subsists not at all adventures.
yea that all the Sons of Belial and confusion, have never been able to break in Pieces this Ordinance of God, this argues that the World subsists not At all adventures.
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(5.) The maintaining of Religion, and upholding a Church upon Earth, that the gates of hell, the power and policy of the Devil and his Instruments have never been able to prevail against this that is founded upon a Rock, that this bush hath so often burned, but is not yet consumed; yea, that this Stone cut out of the Mountain without hands hath broken in pieces the Gold, the Silver, the Brass, the Iron,
(5.) The maintaining of Religion, and upholding a Church upon Earth, that the gates of hell, the power and policy of the devil and his Instruments have never been able to prevail against this that is founded upon a Rock, that this bush hath so often burned, but is not yet consumed; yea, that this Stone Cut out of the Mountain without hands hath broken in Pieces the Gold, the Silver, the Brass, the Iron,
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and the Clay, that it hath grown into a Mountain and filled the Earth, this argues an invisible and irresistible power, by which the World and all occurrents are ordered.
and the Clay, that it hath grown into a Mountain and filled the Earth, this argues an invisible and irresistible power, by which the World and all occurrents Are ordered.
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Here the word invisible seems to prompt me to present you with a Curtain instead of a Picture: but yet when the Apostle tells us that these invisible things are seen, those things that Sense cannot, Reason and Faith do discover, we may at least presume to look on the back parts hereof.
Here the word invisible seems to prompt me to present you with a Curtain instead of a Picture: but yet when the Apostle tells us that these invisible things Are seen, those things that Sense cannot, Reason and Faith do discover, we may At least presume to look on the back parts hereof.
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(1.) Then, the necessity of owning a Deity, an invisible and almighty power, which gave beginning to the World at first, which daily produceth all things to uphold their Species, which rules and governs all things, this hath been so manifest by what is already spoken, that I shall need only to point with my Finger to it, as a Post already taken.
(1.) Then, the necessity of owning a Deity, an invisible and almighty power, which gave beginning to the World At First, which daily Produceth all things to uphold their Species, which rules and governs all things, this hath been so manifest by what is already spoken, that I shall need only to point with my Finger to it, as a Post already taken.
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For he that made both the Universe in general and every individual in particular in such excellent order and perfection, cannot be thought to be either ignorant, weak, or ill minded; much less like the Idols of the Heathens that had eyes but saw not, ears but heard not, hands but could not help themselves, or their worshippers.
For he that made both the Universe in general and every Individu in particular in such excellent order and perfection, cannot be Thought to be either ignorant, weak, or ill minded; much less like the Idols of the heathens that had eyes but saw not, ears but herd not, hands but could not help themselves, or their worshippers.
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(3.) And further, that on the contrary the Deity is a Being infinite in all excellencies and perfections; for if every cause be in some sort more noble than the effect produced by it,
(3.) And further, that on the contrary the Deity is a Being infinite in all excellencies and perfections; for if every cause be in Some sort more noble than the Effect produced by it,
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(4.) That we are bound to own our dependance upon his invisible power: though we are far removed from the first generation that sprung out of the Clay, yet are we still to remember him that gave the original to our Species:
(4.) That we Are bound to own our dependence upon his invisible power: though we Are Far removed from the First generation that sprung out of the Clay, yet Are we still to Remember him that gave the original to our Species:
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they have become vain in their imaginations of the Deity, and their foolish heart was darkned, so that to them these things were in a great measure invisible, though not altogether.
they have become vain in their Imaginations of the Deity, and their foolish heart was darkened, so that to them these things were in a great measure invisible, though not altogether.
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(4.) What discovery we have of these things comes from God himself, teaching us to know him either by the light of Nature, as in the Gentiles, or by the light of his Word and Spirit as in us Christians. In themselves therefore,
(4.) What discovery we have of these things comes from God himself, teaching us to know him either by the Light of Nature, as in the Gentiles, or by the Light of his Word and Spirit as in us Christians. In themselves Therefore,
How useful then is the observation of the Lord's day! in which, though we have a greater mercy to celebrate than the work of Creation, yet that and the other works of God ought then especially to be considered by us.
How useful then is the observation of the Lord's day! in which, though we have a greater mercy to celebrate than the work of Creation, yet that and the other works of God ought then especially to be considered by us.
that hath distinguished us from other Animals by giving us Reason; yea hath advanced us above the Heathen, by giving us that Divine revelation that affords us more clear discoveries of God than other Nations have been blessed with.
that hath distinguished us from other Animals by giving us Reason; yea hath advanced us above the Heathen, by giving us that Divine Revelation that affords us more clear discoveries of God than other nations have been blessed with.
And finally how inexcusable shall we be, if we neglect so many advantages, and slight so many engagements which God hath laid upon us by the discoveries he hath made of Himself, and his will unto us: Which leads me to,
And finally how inexcusable shall we be, if we neglect so many advantages, and slight so many engagements which God hath laid upon us by the discoveries he hath made of Himself, and his will unto us: Which leads me to,
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so I know nothing more necessary in them that make it their work to win Souls, than to take all advantages to drive sinners out of their strong holds, and to strip them of those Fig-leaves, with which they seek to cover the deformity of their nakedness.
so I know nothing more necessary in them that make it their work to win Souls, than to take all advantages to drive Sinners out of their strong holds, and to strip them of those Fig leaves, with which they seek to cover the deformity of their nakedness.
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Now if a Man that resolves to live and dye in sin, will coyn an excuse for his ill living, he must either plead that he hath lived so ill for want of means of knowledge to shew him better courses:
Now if a Man that resolves to live and die in since, will coin an excuse for his ill living, he must either plead that he hath lived so ill for want of means of knowledge to show him better courses:
Or that though he knew something of that also, yet he was shut up under such servility of will, that he could do no more than a dead man, in hearkning to God's voice,
Or that though he knew something of that also, yet he was shut up under such servility of will, that he could do no more than a dead man, in Harkening to God's voice,
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Or lastly, that God was an austere Master, and proposed unto him unpracticable commands, and required of him things simply impossible, and therefore it was in vain to attempt to please this God.
Or lastly, that God was an austere Master, and proposed unto him unpracticable commands, and required of him things simply impossible, and Therefore it was in vain to attempt to please this God.
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(1.) God generally gives Men capacities to understand the necessary points of our faith. Though all Men have not quickness of parts to give a rational account of the niceties of S. Athanasius his Creed,
(1.) God generally gives Men capacities to understand the necessary points of our faith. Though all Men have not quickness of parts to give a rational account of the niceties of S. Athanasius his Creed,
If he that received but one talent had made proportionable advantage of it, he would not have been condemned as an evil and slothful servant, although he did not answer the profit that was made by him to whom five were committed:
If he that received but one talon had made proportionable advantage of it, he would not have been condemned as an evil and slothful servant, although he did not answer the profit that was made by him to whom five were committed:
(3.) God hath not been wanting to the World in blessing it with sufficient means of knowledge. In the beginning Men were mostly left to that Law of God written upon their hearts, which was not so much obliterated as it hath been since through the abounding of iniquity.
(3.) God hath not been wanting to the World in blessing it with sufficient means of knowledge. In the beginning Men were mostly left to that Law of God written upon their hearts, which was not so much obliterated as it hath been since through the abounding of iniquity.
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To this were sometimes added immediate discoveries of God's will from Heaven upon special emergencies. Afterward they had Moses and the Prophets, to whom the Church of God was to hearken. In these last days God hath spoken unto us by his own Son, the great Prophet of the Church.
To this were sometime added immediate discoveries of God's will from Heaven upon special emergencies. Afterwards they had Moses and the prophets, to whom the Church of God was to harken. In these last days God hath spoken unto us by his own Son, the great Prophet of the Church.
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And now in the evening of the World, when the shadows are extended, God hath blessed us with more eminent gifts bestowed upon Men, to relieve the Church against the subtil attempts of Hereticks, and the open affronts of Atheists. So that God is not an austere Master, reaping where he sowed not.
And now in the evening of the World, when the shadows Are extended, God hath blessed us with more eminent Gifts bestowed upon Men, to relieve the Church against the subtle attempts of Heretics, and the open affronts of Atheists. So that God is not an austere Master, reaping where he sowed not.
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If a worm corroding the conscience, and the smoke of torment ascending for ever and ever, exceed not the pains of watching and praying, and together with this, all the reproaches of Christ,
If a worm corroding the conscience, and the smoke of torment ascending for ever and ever, exceed not the pains of watching and praying, and together with this, all the Reproaches of christ,
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(3.) God hath set before us Heaven as attainable, and Hell as avoidable upon fair and feazible terms: even the terms of the Covenant of Grace, Repentance, Faith, and new Obedience:
(3.) God hath Set before us Heaven as attainable, and Hell as avoidable upon fair and feazible terms: even the terms of the Covenant of Grace, Repentance, Faith, and new obedience:
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(1.) It is plain that God endued Man with perfect freedom of will in his first Creation; this being a necessary attendant upon a reasonable agent, that he should be spontaneous in his choice & actions.
(1.) It is plain that God endued Man with perfect freedom of will in his First Creation; this being a necessary attendant upon a reasonable agent, that he should be spontaneous in his choice & actions.
(2.) We still find freedom in our will as to natural actions. What Man will pretend that he cannot go to Bed or rise, walk or sit still, go abroad or abide at home at his own pleasure,
(2.) We still find freedom in our will as to natural actions. What Man will pretend that he cannot go to Bed or rise, walk or fit still, go abroad or abide At home At his own pleasure,
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The Devil may enveagle us by his suggestions, wicked Men may betray us by their ill examples and advice: but if when the Prince of the World cometh, he found nothing in us of a complying principle, he would spend all his fiery darts in vain.
The devil may enveagle us by his suggestions, wicked Men may betray us by their ill Examples and Advice: but if when the Prince of the World comes, he found nothing in us of a complying principle, he would spend all his fiery darts in vain.
If a common swearer, or drunkard, or unclean person will tell us, that they cannot forbear such practice, we may answer them, Non posse praetenditur cùm non velle in causâ est.
If a Common swearer, or drunkard, or unclean person will tell us, that they cannot forbear such practice, we may answer them, Non posse praetenditur cùm non velle in causâ est.
(5.) When the most wise and just God sets before us his commands backt with promises and threatnings, when he sets before us fire and water, life and death, and bids us choose the one, and refuse the other:
(5.) When the most wise and just God sets before us his commands backed with promises and threatenings, when he sets before us fire and water, life and death, and bids us choose the one, and refuse the other:
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(6.) And when God doth by his grace draw a Man unto himself from the error of his ways, we believe that he doth not offer any force unto the will, and make him cease to do evil,
(6.) And when God does by his grace draw a Man unto himself from the error of his ways, we believe that he does not offer any force unto the will, and make him cease to do evil,
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but that he begins with convincing a Man's judgment of the error and danger of his former courses, alluring him with the beauty and necessity of holiness,
but that he begins with convincing a Man's judgement of the error and danger of his former courses, alluring him with the beauty and necessity of holiness,
we therefore know not how much is in the power of humble and serious resolutions, because one of these qualifications is mostly wanting in our resolutions:
we Therefore know not how much is in the power of humble and serious resolutions, Because one of these qualifications is mostly wanting in our resolutions:
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but all in vain, for I was subject to servility and impotency of will, I did in vain strive against the stream: But this will be the more clear by what follows.
but all in vain, for I was Subject to servility and impotency of will, I did in vain strive against the stream: But this will be the more clear by what follows.
but whether God be wanting to help our infirmities is the Question? To which the answer is, that speaking of our selves that live under the means of grace (for, what have we to do to judge them that are without? ) no Man shall be able to plead that God hath been wanting to him to offer him assistance to enable him to please him,
but whither God be wanting to help our infirmities is the Question? To which the answer is, that speaking of our selves that live under the means of grace (for, what have we to do to judge them that Are without?) not Man shall be able to plead that God hath been wanting to him to offer him assistance to enable him to please him,
that the promise hereof was sealed unto us in our baptism, and the accomplishment of this promise we find daily in attending upon other Ordinances in our adult estate:
that the promise hereof was sealed unto us in our Baptism, and the accomplishment of this promise we find daily in attending upon other Ordinances in our adult estate:
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and that for this reason the Apostle distinguisheth the Gospel from the Law, in calling it the ministration of life, and a quickning spirit, 2 Cor. 3.6, 8. (2.) We may also find at other times the spirit of God moving upon the waters of our Souls, in our secret recesses. When we commune with our own heart and are still;
and that for this reason the Apostle Distinguisheth the Gospel from the Law, in calling it the ministration of life, and a quickening Spirit, 2 Cor. 3.6, 8. (2.) We may also find At other times the Spirit of God moving upon the waters of our Souls, in our secret Recesses. When we commune with our own heart and Are still;
He hath promised to be with his Ordinances, and the dispensation and dispensers thereof to the end of the World: and his continuing these amongst us, doth shew that he stands at the door and knocks.
He hath promised to be with his Ordinances, and the Dispensation and dispensers thereof to the end of the World: and his Continuing these among us, does show that he Stands At the door and knocks.
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but he will still be ready to stand by us and support us, and if we neglect our duty, it shall not be for want of help offered us by God's Spirit to do it.
but he will still be ready to stand by us and support us, and if we neglect our duty, it shall not be for want of help offered us by God's Spirit to do it.
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Fifthly, Nor shall any man be able to plead that God proposed unto him commands that were simply unpracticable, or proposed salvation unto him upon terms to which it was impossible for him to come up.
Fifthly, Nor shall any man be able to plead that God proposed unto him commands that were simply unpracticable, or proposed salvation unto him upon terms to which it was impossible for him to come up.
(1.) Indeed 'tis true God proposeth unto us such Precepts in his Law and Gospel as are very exact and perfect: it being inconsistent with the absolute perfection of God's holiness to propose unto us any Law,
(1.) Indeed it's true God Proposeth unto us such Precepts in his Law and Gospel as Are very exact and perfect: it being inconsistent with the absolute perfection of God's holiness to propose unto us any Law,
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and the exactness of the Law at once upbraids us with our defects, and thereby keeps us humble, and also stirs us up to labour to be perfect, even as our heavenly Father is perfect.
and the exactness of the Law At once upbraids us with our defects, and thereby keeps us humble, and also stirs us up to labour to be perfect, even as our heavenly Father is perfect.
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(2.) But 'tis as true that we are free from the Law, as a covenant of works: so that we are no more to expect life and happiness, upon condition of unerring obedience, or to fear death upon the least default, in continuing in all things that are written in the Law to do them:
(2.) But it's as true that we Are free from the Law, as a Covenant of works: so that we Are no more to expect life and happiness, upon condition of unerring Obedience, or to Fear death upon the least default, in Continuing in all things that Are written in the Law to do them:
from the curse of the Law Christ hath delivered us by being made a curse for us, and from its severe exaction by making a new and gracious covenant with us.
from the curse of the Law christ hath Delivered us by being made a curse for us, and from its severe exaction by making a new and gracious Covenant with us.
(3.) So that now the great thing God requires is sincere desires and hearty endeavours to please him, such as result from true love and gratitude: that when we do amiss and fall short of our duty, we be truly penitent for it,
(3.) So that now the great thing God requires is sincere Desires and hearty endeavours to please him, such as result from true love and gratitude: that when we do amiss and fallen short of our duty, we be truly penitent for it,
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that for sins of daily incursion we take this course in our daily prayers, and after more eminent sins that we be more solemnly humbled before Almighty God:
that for Sins of daily incursion we take this course in our daily Prayers, and After more eminent Sins that we be more solemnly humbled before Almighty God:
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(4.) Upon these terms I believe God doth accept us in the beloved, our sins being pardon'd through the imputation of Christ's righteousness, apprehended by faith; and our defects in obedience winked at by the fatherly indulgence of a merciful God, who spareth us even as a man spareth his own son that serveth him, Mal. 3.17.
(4.) Upon these terms I believe God does accept us in the Beloved, our Sins being pardoned through the imputation of Christ's righteousness, apprehended by faith; and our defects in Obedience winked At by the fatherly indulgence of a merciful God, who spares us even as a man spares his own son that serves him, Malachi 3.17.
And being placed under these terms we have so little temptation to shun the service of God as of an austere master that will not be pleased, let us do what we can;
And being placed under these terms we have so little temptation to shun the service of God as of an austere master that will not be pleased, let us do what we can;
that we have rather very great encouragement to run the ways of Gods commandments with enlarged hearts, and to have our souls carried as on the Chariots of Aminadib, as knowing that he is a good Master, a liberal rewarder of them that diligently serve him, and that his service is perfect freedom.
that we have rather very great encouragement to run the ways of God's Commandments with enlarged hearts, and to have our Souls carried as on the Chariots of Aminadib, as knowing that he is a good Master, a liberal rewarder of them that diligently serve him, and that his service is perfect freedom.
To conclude, We see here the infinite wisdom and justice of God in his dealings with Man, who gives him sufficient knowledge of his duty & interest, gives him sufficient encouragement to choose the good and refuse the evil, leaves him under no insuperable indisposition for doing his duty,
To conclude, We see Here the infinite Wisdom and Justice of God in his dealings with Man, who gives him sufficient knowledge of his duty & Interest, gives him sufficient encouragement to choose the good and refuse the evil, leaves him under no insuperable indisposition for doing his duty,
that neglect so great salvation through studying excuses to evade plain and necessary duties, at once arguing themselves out of their reason, while they seek to argue themselves out of a capacity to embrace and obey the Laws of their Maker.
that neglect so great salvation through studying excuses to evade plain and necessary duties, At once arguing themselves out of their reason, while they seek to argue themselves out of a capacity to embrace and obey the Laws of their Maker.
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