The soveraign efficacy of divine providence ... as delivered in a sermon preached in Cambridge on Sept. 10, 1677, being the day of artillery election there, by Mr. Urian Oakes...
and to steer 〈 ◊ 〉 direct Course towards that which is the last End of Man, the Glory of God & Fruiton of Him, in the way of Fearing God, and Keeping his Commandments.
and to steer 〈 ◊ 〉 Direct Course towards that which is the last End of Man, the Glory of God & Fruiton of Him, in the Way of Fearing God, and Keeping his commandments.
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As David after his great Fall Penned his Penitential Psalm (the 51. Psalm) So it is rationally conjectured that Solomon, his Son, being at last throughly awakened out of his Sensuality, Security,
As David After his great Fallen Penned his Penitential Psalm (the 51. Psalm) So it is rationally conjectured that Solomon, his Son, being At last thoroughly awakened out of his Sensuality, Security,
and Idolatrous Courses, or Connivences and Tolerations, by those great Adversaries, Hadad, Rezon, and Ieroboam (of whom you read 1 King. 11. 14. &c.) that God stirred up against Him, Penned this Book of Ecclesiastes, and left it (according to the Counsell of God) for a standing Monument of his publick Confession of,
and Idolatrous Courses, or Connivencies and Tolerations, by those great Adversaries, Hadad, Rezon, and Jeroboam (of whom you read 1 King. 11. 14. etc.) that God stirred up against Him, Penned this Book of Ecclesiastes, and left it (according to the Counsel of God) for a standing Monument of his public Confessi of,
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& as it is originally inlaid in his nature to desire Happiness, so it is the Ben• and Inclination of his corrupt nature to pursue it and seek for it in the Creature,
& as it is originally inlaid in his nature to desire Happiness, so it is the Ben• and Inclination of his corrupt nature to pursue it and seek for it in the Creature,
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and their Insufficiency to make a man Blessed, or to make any real contribution towards the essential Happiness of Man, being never made to be the Chief Good of Man,
and their Insufficiency to make a man Blessed, or to make any real contribution towards the essential Happiness of Man, being never made to be the Chief Good of Man,
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and curious critical Enquiries He had made into the Nature, and Use of sublunary, or subsolary Enjoyments, together with the Infallible Conduct of the Spirit of God, advantaged Him to discourse feelingly,
and curious critical Enquiries He had made into the Nature, and Use of sublunary, or subsolary Enjoyments, together with the Infallible Conduct of the Spirit of God, advantaged Him to discourse feelingly,
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and accurately, as well as largely from point to point concerning the huge Vanity of all things under the Sun. A great part of the Book is spent on this Subject.
and accurately, as well as largely from point to point Concerning the huge Vanity of all things under the Sun. A great part of the Book is spent on this Subject.
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This He declareth in the words of my Text. Concerning the settling the Connexion of these words, Expositors are not at perfect agreement among themselves.
This He Declareth in the words of my Text. Concerning the settling the Connexion of these words, Expositors Are not At perfect agreement among themselves.
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Some apprehend this to be an Argument of the Epicureans, whereby they would demonstrate that all Things in the world are rolled up and down, tumbled and toss'd about by meer Chance,
some apprehend this to be an Argument of the Epicureans, whereby they would demonstrate that all Things in the world Are rolled up and down, tumbled and tossed about by mere Chance,
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Others think that Solomon hath respect here to what He had discoursed before, concerning the unsearchable & uncontrollable Providence of God, Chap. 8, 16, 17. & Chap. 9. 1, 2. And whereas He had said there, that the Righteous, and the Wise & their Works are in the Hand of God;
Others think that Solomon hath respect Here to what He had discoursed before, Concerning the unsearchable & uncontrollable Providence of God, Chap. 8, 16, 17. & Chap. 9. 1, 2. And whereas He had said there, that the Righteous, and the Wise & their Works Are in the Hand of God;
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Others judge He hath respect to the words immediately preceding V. 10. where He adviseth us to do what we have to do, with all our might, whilest Life, and working Time continues.
Others judge He hath respect to the words immediately preceding V. 10. where He adviseth us to do what we have to do, with all our might, whilst Life, and working Time continues.
Vid. Voet. Select Disput. Theol. Par. 4. P. 739. And lest any one should therefore presume upon a necessity that all Things should succeed unto him according to his Abilities,
Vid. Voet Select Dispute Theology Par. 4. P. 739. And lest any one should Therefore presume upon a necessity that all Things should succeed unto him according to his Abilities,
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& to the Wicked, the Good and the Bad, and here amplifies, and adds, that swift, and slow; strong, and we•k wise, and foolish have many times like success;
& to the Wicked, the Good and the Bad, and Here amplifies, and adds, that swift, and slow; strong, and we•k wise, and foolish have many times like success;
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and posture, and condition of Humane Affairs, among other vanities which He turned his eyes upon, this was one over and above the rest, a most unexpected vanity, which He considered over and over, That Events do not alwayes answer the abilities,
and posture, and condition of Humane Affairs, among other vanities which He turned his eyes upon, this was one over and above the rest, a most unexpected vanity, which He considered over and over, That Events do not always answer the abilities,
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and ingenious soever they be. 2. Illustrated by the Antithesis of a different, and the true Cause of the Determination of Successes and Events, signified in those words, But Time and Chance happeneth to them all.
and ingenious soever they be. 2. Illustrated by the Antithesis of a different, and the true Cause of the Determination of Successes and Events, signified in those words, But Time and Chance Happeneth to them all.
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By which we are not to understand that the Determination of Events is reduc•d and referred to meer Chance & Fortune, as the Epicurean Philosophers imagined:
By which we Are not to understand that the Determination of Events is reduc•d and referred to mere Chance & Fortune, as the Epicurean Philosophers imagined:
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but that the Counsel and Providence of God disposes and orders out all Successes, or Frustrations of Second Causes, casting in sometimes such unexpected Impediments and Obstructions,
but that the Counsel and Providence of God disposes and order out all Successes, or Frustrations of Second Causes, casting in sometime such unexpected Impediments and Obstructions,
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which though they seem wholly casual and fortuitous Emergencies (and are so indeed unto men themselves) yet they are governed by the secret Counsel and effectual Providence of God.
which though they seem wholly casual and fortuitous Emergencies (and Are so indeed unto men themselves) yet they Are governed by the secret Counsel and effectual Providence of God.
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not indeed an absolute and universal Sufficiency (which can be affirmed of none but Him that is All sufficient and Omnipotent) but a limited sufficiency,
not indeed an absolute and universal Sufficiency (which can be affirmed of none but Him that is All sufficient and Omnipotent) but a limited sufficiency,
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This is no more than to say, that created Agents and Second Causes, may have the active power and virtue of causes, all that is requisite on their parts in orde•• to the production of their peculiar and appropriate Effects, all that sufficiency that dependent Beings, and second Causes are capable of.
This is no more than to say, that created Agents and Second Causes, may have the active power and virtue of Causes, all that is requisite on their parts in orde•• to the production of their peculiar and Appropriate Effects, all that sufficiency that dependent Beings, and second Causes Are capable of.
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And indeed it belongs to the Infinite Wisdom and Goodness of God to furnish his Creatures with sufficient Ability for the opperations and effects He hath made them for:
And indeed it belongs to the Infinite Wisdom and goodness of God to furnish his Creatures with sufficient Ability for the operations and effects He hath made them for:
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and so He did at first, when He made every thing good in its Kind; and whatever Defect there is now in this respect, it is the fruit & punishment of Sin. Though God is able to give Being to things in an immediate way,
and so He did At First, when He made every thing good in its Kind; and whatever Defect there is now in this respect, it is the fruit & punishment of Sin. Though God is able to give Being to things in an immediate Way,
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It is a good observation, that the Lord is pleased, not through any defect of power in Himself but out of the abundance of his goodness to communic•te causal power and virtue to his Creatures,
It is a good observation, that the Lord is pleased, not through any defect of power in Himself but out of the abundance of his Goodness to communic•te causal power and virtue to his Creatures,
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whereby He takes them, as it were, into partnership & fellowship with Himself in the way of his providential Efficiency, that they may be Vnder-workers to, yea Co-workers with Himself.
whereby He Takes them, as it were, into partnership & fellowship with Himself in the Way of his providential Efficiency, that they may be Under-workers to, yea Coworkers with Himself.
But without some degree of such suffici••cy, nothing can deserve the name of a Cause; the very essence whereof consists in its power, virtue & ability to produce an Effect. A cause cannot be a cause without an active power, or sufficiency to give being to this or that Effect.
But without Some degree of such suffici••cy, nothing can deserve the name of a Cause; the very essence whereof consists in its power, virtue & ability to produce an Effect. A cause cannot be a cause without an active power, or sufficiency to give being to this or that Effect.
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I do not say in the Observation; nor is it the meaning of Solomon, that Successes and Events of Affairs and Undertakings do not depend at all in an ordinary course, on the sufficiency of Second Causes.
I do not say in the Observation; nor is it the meaning of Solomon, that Successes and Events of Affairs and Undertakings do not depend At all in an ordinary course, on the sufficiency of Second Causes.
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For this were to deny and destroy their causality, and to make nothing of their efficiency. Second causes have their peculiar Influence into their Effects, and contribute something to their Existence: and to assert the contrary, were to say that Causes are no Causes,
For this were to deny and destroy their causality, and to make nothing of their efficiency. Second Causes have their peculiar Influence into their Effects, and contribute something to their Existence: and to assert the contrary, were to say that Causes Are no Causes,
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and not to concurre with, and shine upon the endeavours of created Agents, so as to crown them with that success which according to an ordinary course of Providence, might be rationally expected;
and not to concur with, and shine upon the endeavours of created Agents, so as to crown them with that success which according to an ordinary course of Providence, might be rationally expected;
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For why then should it be called ordinary? God who is the Lord of Hosts, the great Leader Commander & Ruler of Nature, not only permits, but also effectually commands and causes his whole Militia, ordinarily, to move and act according to their Natures and natural Properties respectively, without Countermanding them,
For why then should it be called ordinary? God who is the Lord of Hosts, the great Leader Commander & Ruler of Nature, not only permits, but also effectually commands and Causes his Whole Militia, ordinarily, to move and act according to their Nature's and natural Properties respectively, without Countermanding them,
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Therefore the meaning of the Text is not, that Swiftness conduces nothing to the winning of the Race, or Strength, to the winning of the Battel; or Wisdom & Vnderstanding, to the getting of Bread and Riches; or Prudence, Art, or Skill, to the getting of the Favour and good will of Princes, or People: nor, that the Race is never to the Swift, or the Battel never to the Strong; no nor yet, that the Race is not more frequently to the Swift, and the Battel usually to the Strong, &c. For the Lord doth most ordinarily award Success unto causes of greatest Sufficiency, rather than Disappointment & Defeatment. Otherwise, it would be a very heartless, if not a foolish Thing (in the eye of Reason) to use means, or to think to get the Race by Swiftness, or Bread by Labour and Diligence, or Favour by dexterous & prudent Behaviour; or Learning, by Study and Industry; or to win the Battel by good Conduct, and Courage, and numbers of men. Yea then Wisdom would not be better than Folly ▪ nor Strength more desirable than Weakness; nor Diligence more beneficial & available than Idleness, and sitting still. This therefore is evident, that the Issues and Events of Undertakings do in some respect, ordinarily, depend upon the Sufficiency of Second Causes; insomuch as the greatest probability of Success (according to an ordinary providence,
Therefore the meaning of the Text is not, that Swiftness conduces nothing to the winning of the Raze, or Strength, to the winning of the Battle; or Wisdom & Understanding, to the getting of Bred and Riches; or Prudence, Art, or Skill, to the getting of the Favour and good will of Princes, or People: nor, that the Raze is never to the Swift, or the Battle never to the Strong; not nor yet, that the Raze is not more frequently to the Swift, and the Battle usually to the Strong, etc. For the Lord does most ordinarily award Success unto Causes of greatest Sufficiency, rather than Disappointment & Defeatment. Otherwise, it would be a very heartless, if not a foolish Thing (in the eye of Reason) to use means, or to think to get the Raze by Swiftness, or Bred by Labour and Diligence, or Favour by dexterous & prudent Behaviour; or Learning, by Study and Industry; or to win the Battle by good Conduct, and Courage, and numbers of men. Yea then Wisdom would not be better than Folly ▪ nor Strength more desirable than Weakness; nor Diligence more beneficial & available than Idleness, and sitting still. This Therefore is evident, that the Issues and Events of Undertakings do in Some respect, ordinarily, depend upon the Sufficiency of Second Causes; insomuch as the greatest probability of Success (according to an ordinary providence,
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they cannot warrant the Events of their Undertakings, or Success of their Counsels and Endeavours, but may be defeated of their Hopes and Expectations.
they cannot warrant the Events of their Undertakings, or Success of their Counsels and Endeavours, but may be defeated of their Hope's and Expectations.
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Thus Asabel, that is said to be as light of foot as a wild Roe, ran after Abner so fast, that he lost his Life in that overhasty pursuit 2 Sam. 2. 18-23. There are Times when men that are swift would run from danger, and cannot:
Thus Asabel, that is said to be as Light of foot as a wild Roe, ran After Abner so fast, that he lost his Life in that overhasty pursuit 2 Sam. 2. 18-23. There Are Times when men that Are swift would run from danger, and cannot:
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and he that is swift of foot, or that rideth the Horse, though it be at full speed, cannot deliver himself, Amos 2. 14, 15. It is not absolutely in the power of the swiftest man to escape danger, or win the prize by Running. 2. The Battel is not to the Strong.
and he that is swift of foot, or that rides the Horse, though it be At full speed, cannot deliver himself, Amos 2. 14, 15. It is not absolutely in the power of the swiftest man to escape danger, or win the prize by Running. 2. The Battle is not to the Strong.
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and the stouthearted are spoiled and sleep their sleep, and the men of might cannot find their hands, to make the least Defence, or Resistance, Psal. 76. 5. 3. Bread is not to the Wise.
and the stouthearted Are spoiled and sleep their sleep, and the men of might cannot find their hands, to make the least Defence, or Resistance, Psalm 76. 5. 3. Bred is not to the Wise.
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Some of you know the famous Story, Date Obolum, or (as others have it) Panem Belisario. David was put to beg his Bread of Nabal, 1. Sam. 25. & Paul was often in Hunger and Thirst, 2 Cor. 11. 27. 4. Riches are not to men of Vnderstanding.
some of you know the famous Story, Date Obolum, or (as Others have it) Bread Belisario. David was put to beg his Bred of Nabal, 1. Sam. 25. & Paul was often in Hunger and Thirst, 2 Cor. 11. 27. 4. Riches Are not to men of Understanding.
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The poor wise man delivered the City, and yet no man remembred that same poor man, Eccl. 9. 15. Belisarius (wh•m I mentioned before) was a most prudent, experienced, faithful General under the Emperour Iustinian, that had won Him many Battels, reduced many Cities & Countryes to his Obedience and approved Himself for a most loyal,
The poor wise man Delivered the city, and yet no man remembered that same poor man, Ecclesiastes 9. 15. Belisarius (wh•m I mentioned before) was a most prudent, experienced, faithful General under the Emperor Iustinian, that had wone Him many Battles, reduced many Cities & Countries to his obedience and approved Himself for a most loyal,
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for ought appears by the Story, had his Eyes put out, and was forced to stand daily in the Temple of Sophia, where He held out his wooden dish, begging his Bread,
for ought appears by the Story, had his Eyes put out, and was forced to stand daily in the Temple of Sophia, where He held out his wooden dish, begging his Bred,
But every observing man's experience may furnish him with Demonstrations of this Truth, That Agents of greatest Sufficiency among men are subject to Disappointments,
But every observing Man's experience may furnish him with Demonstrations of this Truth, That Agents of greatest Sufficiency among men Are Subject to Disappointments,
and our Saviour in that Parable, Luk. 12. 16, 20. tells us of a rich Fool. It is ordinarily seen in the World, that the thriving men in Estates, are none of the most understanding & judicious.
and our Saviour in that Parable, Luk. 12. 16, 20. tells us of a rich Fool. It is ordinarily seen in the World, that the thriving men in Estates, Are none of the most understanding & judicious.
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So, many weak, worthless, ignorant, empty Persons find Favour with Princes and People: when men of Skill, & Learning, & great worth are neglected and despised.
So, many weak, worthless, ignorant, empty Persons find Favour with Princes and People: when men of Skill, & Learning, & great worth Are neglected and despised.
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This is an Evil under the Sun, & an Error that proceeds from the Ruler, a great miscarriage in Government, that Folly is set in great dignity (Fools are favoured and advanced) and the Rich, i. e.
This is an Evil under the Sun, & an Error that proceeds from the Ruler, a great miscarriage in Government, that Folly is Set in great dignity (Fools Are favoured and advanced) and the Rich, i. e.
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Which demonstrates that the Issues and Events of Undertakings and Affairs are not determined infallibly by the Qualifications & accomplishments of created Agents, and Second Causes.
Which demonstrates that the Issues and Events of Undertakings and Affairs Are not determined infallibly by the Qualifications & accomplishments of created Agents, and Second Causes.
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And this seems the meaning of Solomon in the Text. An adverse or evil Time, Ec. 9. 12. Sometimes the Times favour the Enterprizes of men, Sometimes they frown upon them.
And this seems the meaning of Solomon in the Text. an adverse or evil Time, Ec. 9. 12. Sometime the Times favour the Enterprises of men, Sometime they frown upon them.
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Aben Ezra (as Mercer tells us) referres this to the Conjunctions, and Aspects of the Starres, by which He apprehended these inferiour Things were governed.
Ben Ezra (as Mercer tells us) refers this to the Conjunctions, and Aspects of the Stars, by which He apprehended these inferior Things were governed.
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We are sure there are certain Periods, and Revolutions of Time, respecting the Prosperity, or Adversity of Nations, Countries, Cities, Churches, Families, Persons.
We Are sure there Are certain Periods, and Revolutions of Time, respecting the Prosperity, or Adversity of nations, Countries, Cities, Churches, Families, Persons.
then comes a Messenger to Saul, saying, Haste & come: for the Philistines have Invaded the Land. 1 Sam. 23. 27. When Haman had plotted the Ruine of the Iews, and brought his Design near to an Issue,
then comes a Messenger to Saul, saying, Haste & come: for the philistines have Invaded the Land. 1 Sam. 23. 27. When Haman had plotted the Ruin of the Iews, and brought his Design near to an Issue,
and almost perfected Contrivance In this sence Time and Chance happens to men of greatest Sufficiency, which they cannot either foresee, ( Eccl 9. 12.) or prevent,
and almost perfected Contrivance In this sense Time and Chance happens to men of greatest Sufficiency, which they cannot either foresee, (Ecclesiastes 9. 12.) or prevent,
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The Lord hath in his own power the Dispensation of Times, Eph. 1. 10. The Times and Seasons He hath put in his own power, Act. 1. 7. He hath such a Dominion over the Times, that He changeth Times and Seasons, according to his own pleasure.
The Lord hath in his own power the Dispensation of Times, Ephesians 1. 10. The Times and Seasons He hath put in his own power, Act. 1. 7. He hath such a Dominion over the Times, that He changes Times and Seasons, according to his own pleasure.
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Dan. 2. 21. My Times (saith David, Ps. 31. 15. are in thy Hands. He means the state and condition of his Times; his Prosperities, and Adversities; his Successes, and Disappointments;
Dan. 2. 21. My Times (Says David, Ps. 31. 15. Are in thy Hands. He means the state and condition of his Times; his Prosperities, and Adversities; his Successes, and Disappointments;
and lighteth upon his Neighbour, that he die, Deut. 19 5. God is said in that case, to deliver that man that is slain, into his hand, Exod. 21. 13. God ordereth that sad event.
and lights upon his Neighbour, that he die, Deuteronomy 19 5. God is said in that case, to deliver that man that is slave, into his hand, Exod 21. 13. God Ordereth that sad event.
Prop. 6. The great God hath the absolute and infallible Determination of the Successes and Events of all the Operations & Vndertakings of created Agents & Second Causes, in his own Power.
Prop. 6. The great God hath the absolute and infallible Determination of the Successes and Events of all the Operations & Undertakings of created Agents & Second Causes, in his own Power.
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Of Him, and to Him, and through Him are all Things, Rom. 11. 36. He that understands any thing of God indeed, knows this to be a Truth. Here we might be large;
Of Him, and to Him, and through Him Are all Things, Rom. 11. 36. He that understands any thing of God indeed, knows this to be a Truth. Here we might be large;
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The Swift is lame, or slow-footed, the Strong is weak & timorous, the Wise is foolish and besotted, the man of Skill, is a meer Bungler at any thing. 3. That He doth by a previous Influx excite and stirre up,
The Swift is lame, or slow-footed, the Strong is weak & timorous, the Wise is foolish and besotted, the man of Skill, is a mere Bungler At any thing. 3. That He does by a previous Influx excite and stir up,
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and therefore cannot put forth it self into Action, unless it be set agoing by the first Cause. And the creature cannot be the absolute first Cause of any physical action. In Him we live,
and Therefore cannot put forth it self into Actium, unless it be Set agoing by the First Cause. And the creature cannot be the absolute First Cause of any physical actium. In Him we live,
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When they stand, as it were, in Bivio, as it is said of Nebuchadnezzar, when he was marching with his Army He stood at the parting of the way, at the head of the two wayes, to use Divination, as doubting which way he had b•st to march;
When they stand, as it were, in Bivio, as it is said of Nebuchadnezzar, when he was marching with his Army He stood At the parting of the Way, At the head of the two ways, to use Divination, as doubting which Way he had b•st to march;
but He leads them forth, and determines them to this, or that Object. 5. That He cooperates, and workes jointly with Second Causes, in producing their Effects.
but He leads them forth, and determines them to this, or that Object. 5. That He cooperates, and works jointly with Second Causes, in producing their Effects.
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And it is a Truth also, that when God Improves Second Causes for the production of any Effect, He so concurres with them, that He doth withall most immediately, intimously,
And it is a Truth also, that when God Improves Second Causes for the production of any Effect, He so concurs with them, that He does withal most immediately, intimously,
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If this be considered, it will appear that created Agents, are as it were, God's Instruments, that act as they are acted by Him; and cannot move of themselves.
If this be considered, it will appear that created Agents, Are as it were, God's Instruments, that act as they Are acted by Him; and cannot move of themselves.
The busy, bustling, proud Assyrian was so, Is 10. 15. 6. That all the Ataxy, Disorder, Irregularity, moral Evil that is found in the Actions of Rational Agents, is by His Permission.
The busy, bustling, proud assyrian was so, Is 10. 15. 6. That all the Ataxy, Disorder, Irregularity, moral Evil that is found in the Actions of Rational Agents, is by His Permission.
He set bounds to Satan, when he had Commission to afflict Iob. He limits, and restrains the Eruptions of the Wrath & Rage of the Churches Adversaries, Ps. 76. 10. He sets bounds to the sinfull Actions of Men:
He Set bounds to Satan, when he had Commission to afflict Job He Limits, and restrains the Eruptions of the Wrath & Rage of the Churches Adversaries, Ps. 76. 10. He sets bounds to the sinful Actions of Men:
I will do this and that saith God, by the Assyrian, howbeit he meaneth not so, Is. 10. 6, 7. Wicked men and Devils do God's will against their own will, and beside their Intentions.
I will do this and that Says God, by the assyrian, howbeit he means not so, Is. 10. 6, 7. Wicked men and Devils do God's will against their own will, and beside their Intentions.
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Ye thougt Evil against me (saith Ioseph to his Brethren) but God meant it for good &c. Gen. 50. 20. God elicites what good He pleases out of the actions of his Creatures.
You Thought Evil against me (Says Ioseph to his Brothers) but God meant it for good etc. Gen. 50. 20. God elicites what good He Pleases out of the actions of his Creatures.
9. That He useth means in themselves unfit, and improves Agents of themselves insufficient, to bring about his own Purposes & produce marveilous Effects.
9. That He uses means in themselves unfit, and improves Agents of themselves insufficient, to bring about his own Purposes & produce marvelous Effects.
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God hath made all Things, ••eth all Things, and manageth all Things according to the Counsel of his Will, in away of subserviency to Himself, and his own Occasions:
God hath made all Things, ••eth all Things, and manageth all Things according to the Counsel of his Will, in away of subserviency to Himself, and his own Occasions:
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But His Counsel shall stand, and He will do all his Pleasure: Is. 46. 10. Thus much for the Explication, and Confirmation of the Doctrine. USE I. Of Instruction, in these Particulars.
But His Counsel shall stand, and He will do all his Pleasure: Is. 46. 10. Thus much for the Explication, and Confirmation of the Doctrine. USE I. Of Instruction, in these Particulars.
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Let their Abilities be what they will ( Swiftness, for the Race; Strength, for the Battel; Wisdom, for getting their Bread, &c. ) yet they shall stand them in no stead without the concurrence and Blessing of God.
Let their Abilities be what they will (Swiftness, for the Raze; Strength, for the Battle; Wisdom, for getting their Bred, etc.) yet they shall stand them in no stead without the concurrence and Blessing of God.
The way of man is not in himself, it is not in man that walketh to direct his steps, nor perform any thing that he purposeth, without divine Concurrence, or Permission.
The Way of man is not in himself, it is not in man that walks to Direct his steps, nor perform any thing that he Purposes, without divine Concurrence, or Permission.
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When the Souldier on such occasions as these, is in his Bravery, in his military Garb drest up for the purpose, with his Buffe Coat, his Scarfe, his rich Belt, his Arms, a good Horse under him, O what a goodly Creature is he in his own Eyes!
When the Soldier on such occasions as these, is in his Bravery, in his military Garb dressed up for the purpose, with his Buff Coat, his Scarf, his rich Belt, his Arms, a good Horse under him, O what a goodly Creature is he in his own Eyes!
2. We see that there is, and there is not Chance in the World. Chance there is, in respect of Second Causes: (so some things fall out NONLATINALPHABET as our Saviour speaks Luk. 10. 31.) but no Chance as to the first Cause.
2. We see that there is, and there is not Chance in the World. Chance there is, in respect of Second Causes: (so Some things fallen out as our Saviour speaks Luk. 10. 31.) but no Chance as to the First Cause.
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That piece of Atheism, and Heathenism ascribing things to Fortune and Chance, is hardly rooted out of the minds of men, that are or should be better instructed and informed.
That piece of Atheism, and Heathenism ascribing things to Fortune and Chance, is hardly rooted out of the minds of men, that Are or should be better instructed and informed.
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The Philistines when they were plagued, could not tell whether God had done it, or a meer Chance happened to them, 1 Sam. 6. 9. They understood not, that what was a Chance to them, was ordered by the Providence of God. Truth is, Chance is something that falls out beside the Scope, Intention,
The philistines when they were plagued, could not tell whither God had done it, or a mere Chance happened to them, 1 Sam. 6. 9. They understood not, that what was a Chance to them, was ordered by the Providence of God. Truth is, Chance is something that falls out beside the Scope, Intention,
Ministers, how sufficient soever, pious, learned, industrious, zealous, shall convert no man, edify no man, comfort & establish no man, without Him. 1 Cor. 3. 6, 7. Though Scholars study hard, they shall make no proficiency without the Blessing of God.
Ministers, how sufficient soever, pious, learned, Industria, zealous, shall convert no man, edify no man, Comfort & establish no man, without Him. 1 Cor. 3. 6, 7. Though Scholars study hard, they shall make no proficiency without the Blessing of God.
It is a lamentable thing, that He that doth all, is thought to do nothing! He can work without Means, by insufficient Means; & blast the ablest Instruments:
It is a lamentable thing, that He that does all, is Thought to do nothing! He can work without Means, by insufficient Means; & blast the Ablest Instruments:
God gives forth a Challenge to Idols, Do good, if you can, or do evil. Isai. 41. 23. It is God's Prerogative to do good or evil, i. e. not the evil of Sin (which argues Defect and Impotency;
God gives forth a Challenge to Idols, Do good, if you can, or do evil. Isaiah 41. 23. It is God's Prerogative to do good or evil, i. e. not the evil of since (which argues Defect and Impotency;
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and prospered? Job. 9. 4. Let me tell you briefly, that either 1. You shall be Vnprosperous men, that nothing shall succeed well with you, as it is said of Coniah, Write this man childless, or bereaved (of Posterity, Lands,
and prospered? Job. 9. 4. Let me tell you briefly, that either 1. You shall be Unprosperous men, that nothing shall succeed well with you, as it is said of Coniah, Write this man childless, or bereft (of Posterity, Lands,
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and further your eternal Ruine, Iob. 21. 7-15. Because they have no Changes (but a constant, even, uninterrupted course of Prosperity) therefore they fear not God Ps. 55. 19. Or, you shall prosper, not for your own sake;
and further your Eternal Ruin, Job 21. 7-15. Because they have no Changes (but a constant, even, uninterrupted course of Prosperity) Therefore they Fear not God Ps. 55. 19. Or, you shall prosper, not for your own sake;
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In this Life, one Event may happen to the Righteous, and the Wicked, Eccl. 9. 2. But the last general great Event that shall befall them, shall be very different:
In this Life, one Event may happen to the Righteous, and the Wicked, Ecclesiastes 9. 2. But the last general great Event that shall befall them, shall be very different:
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They must needs be very Unfortunate, & Unhappy men at last, that persevere in Rebellion against Him that governs Time and Chance according to his Pleasure.
They must needs be very Unfortunate, & Unhappy men At last, that persevere in Rebellion against Him that governs Time and Chance according to his Pleasure.
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God can, and will prosper your sincere Endeavours, and give in suitable supplies of Strength and Grace, Is. 40. 29, 30, 31. And though you have many Enemies;
God can, and will prosper your sincere Endeavours, and give in suitable supplies of Strength and Grace, Is. 40. 29, 30, 31. And though you have many Enemies;
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and the Lord, who is the Lord of Time, and Disposer of Events, and Governour of his Creatures to their Ends, will not suffer you to be disappointed herein.
and the Lord, who is the Lord of Time, and Disposer of Events, and Governor of his Creatures to their Ends, will not suffer you to be disappointed herein.
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The Salvations of New-England have been most apparently by the Lord's Governing Time, and Chance. This or that Chance or Occurrent hath faln in in the very Nick of Time to prevent Ruine.
The Salvations of New england have been most apparently by the Lord's Governing Time, and Chance. This or that Chance or Occurrent hath fallen in in the very Neck of Time to prevent Ruin.
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but from the All-sufficiency of God, and His overruling Events wonderfully Therefore let all that fear God, comfort themselves with this Consideration.
but from the All-sufficiency of God, and His overruling Events wonderfully Therefore let all that Fear God, Comfort themselves with this Consideration.
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And that you may take down, & be refreshed with this Cordial, Consider two Things. 1. That Events are not to be judged or concluded of beforehand, from the Aspects of Second Causes.
And that you may take down, & be refreshed with this Cordial, Consider two Things. 1. That Events Are not to be judged or concluded of beforehand, from the Aspects of Second Causes.
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As Astrologers conclude this or that shall happen, because of this or that Aspect, the Conjunction or Opposition of Planets, and Positure of the Stars & heavenly Houses: so do Politicians from the prospect they take of the Combinations and Confederacies,
As Astrologers conclude this or that shall happen, Because of this or that Aspect, the Conjunction or Opposition of Planets, and Positure of the Stars & heavenly Houses: so do Politicians from the prospect they take of the Combinations and Confederacies,
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And Enemies are ready to Insult over the Curch, and to say as Pharaoh, I will pursue, I will overtake, I will divide the spoil, &c. Exod. 15. 9. But this is a wrong way of judging,
And Enemies Are ready to Insult over the Curch, and to say as Pharaoh, I will pursue, I will overtake, I will divide the spoil, etc. Exod 15. 9. But this is a wrong Way of judging,
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It is the Man upon the Throne above the Firmament, that gives out his Orders, according to which the Living-Creatures (or Angels) move the wheels of Providence,
It is the Man upon the Throne above the Firmament, that gives out his Order, according to which the Living-Creatures (or Angels) move the wheels of Providence,
Thàt Christ, whose Person you love, whose Ordinances you love; whose Truth you love ▪ whose Commands you love; whose Members you love; whose Appearing you love:
Thàt christ, whose Person you love, whose Ordinances you love; whose Truth you love ▪ whose Commands you love; whose Members you love; whose Appearing you love:
1. Labour to maintain an humble Sense of your own Insufficiency to accomplish any thing, even in that kind wherein you seem to be most sufficient & best accomplished.
1. Labour to maintain an humble Sense of your own Insufficiency to accomplish any thing, even in that kind wherein you seem to be most sufficient & best accomplished.
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Let worthy Magistrates in Consultations for publick Good; Ministers, in their Ministerial way; Scholars, in their way, and Souldiers, in their military capacity, walk humbly with God.
Let worthy Magistrates in Consultations for public Good; Ministers, in their Ministerial Way; Scholars, in their Way, and Soldiers, in their military capacity, walk humbly with God.
Truly God hath poured Contempt upon our military Men, our Artillery men, and good Souldiers, New-England hath gloried in these Things, Indeed, men of martial Spirits and Skill, ought to be encouraged:
Truly God hath poured Contempt upon our military Men, our artillery men, and good Soldiers, New england hath gloried in these Things, Indeed, men of martial Spirits and Skill, ought to be encouraged:
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We have seen that a despised & despicable Enemy, that is not acquainted with books of military Discipline, that observe no regular Order, that understand not the Souldier's Postures, and Motions, and F••ings, and Forms of Battel; that fight in a base, cowardly, contemptible way, have been able to rout,
We have seen that a despised & despicable Enemy, that is not acquainted with books of military Discipline, that observe no regular Order, that understand not the Soldier's Postures, and Motions, and F••ings, and Forms of Battle; that fight in a base, cowardly, contemptible Way, have been able to rout,
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And I hope the Gentlemen-Souldiers present will not blame any of us, if we cannot look upon their Trainings, and Artillery-Exercises with such an Eye as formerly before the Warre:
And I hope the Gentlemen-Souldiers present will not blame any of us, if we cannot look upon their Trainings, and Artillery-Exercises with such an Eye as formerly before the War:
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Whether my Discourse be pertinent to the Day or no, yet sure I am, it is a Lesson God hath been teaching of us by many sad Defeats & Overthrows by a despicable Enemy, That the Battel is not to the Strong, or Expert, or Valiant;
Whither my Discourse be pertinent to the Day or no, yet sure I am, it is a lesson God hath been teaching of us by many sad Defeats & Overthrows by a despicable Enemy, That the Battle is not to the Strong, or Expert, or Valiant;
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but determined by the Lord, ordering Time, & Chance according to His Pleasure. Plain it is, that the Lord hath spoken this over & over in his Providence,
but determined by the Lord, ordering Time, & Chance according to His Pleasure. Plain it is, that the Lord hath spoken this over & over in his Providence,
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Nothing's more apparent, than that God's Design at this day, is to humble Magistrates, our worthy Patriots, to humble Ministers, Churches, expert and valiant Military-men, Merchants,
Nothing's more apparent, than that God's Design At this day, is to humble Magistrates, our worthy Patriots, to humble Ministers, Churches, expert and valiant Military-men, Merchant's,
and heave & be puffed up strangely, with great Apprehensions of themselves? Well, Be sensible of your Insufficiency to effect any thing, whatever your Wisdom and Strength be:
and heave & be puffed up strangely, with great Apprehensions of themselves? Well, Be sensible of your Insufficiency to Effect any thing, whatever your Wisdom and Strength be:
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get Bread, or Wealth, Deut. 8. 17, 18. build the House, or keep the City, Psal. 127. 1, 2. Truly we had need be put in mind that we are but weak, sorry men, that cannot make our own Fortune; but must take what God orders out to us.
get Bred, or Wealth, Deuteronomy 8. 17, 18. built the House, or keep the city, Psalm 127. 1, 2. Truly we had need be put in mind that we Are but weak, sorry men, that cannot make our own Fortune; but must take what God order out to us.
Though wicked men would shame the Counsel of the poor People of God (deriding their Course in this respect) because they have made God their Refuge (as Ps. 14. 6.) yet be not you ashamed of your Dependence upon God,
Though wicked men would shame the Counsel of the poor People of God (deriding their Course in this respect) Because they have made God their Refuge (as Ps. 14. 6.) yet be not you ashamed of your Dependence upon God,
Therefore, 1. Make sure that all your Counsels and Vndertakings be Lawful and Good. Otherwise you cannot duly depend upon Him, and expect his gracious Concurrence.
Therefore, 1. Make sure that all your Counsels and Undertakings be Lawful and Good. Otherwise you cannot duly depend upon Him, and expect his gracious Concurrence.
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Indeed God may shine upon the Counsels, and way of the Wicked, in respect of outward Prosperity: And so He may give you Success in wrath, & for your greater hurt,
Indeed God may shine upon the Counsels, and Way of the Wicked, in respect of outward Prosperity: And so He may give you Success in wrath, & for your greater hurt,
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when your Undertakings are sinful: but you have no Promise of his gracious Concurrence in that Case, to ground Faith upon. (2.) Do what your hand finds to do, with all your Might.
when your Undertakings Are sinful: but you have no Promise of his gracious Concurrence in that Case, to ground Faith upon. (2.) Do what your hand finds to do, with all your Might.
I will not trust in my Bow (saith the Psalmist) nor shall my Sword save me, Psal 44 6. Do not trust in great Men (they are a Lye, Psal. 62. 9.) Good Men, any Men, they are V•nity. Do not make flesh your Arm, nor lay too much weight upon the Ability of any Instruments.
I will not trust in my Bow (Says the Psalmist) nor shall my Sword save me, Psalm 44 6. Do not trust in great Men (they Are a Lie, Psalm 62. 9.) Good Men, any Men, they Are V•nity. Do not make Flesh your Arm, nor lay too much weight upon the Ability of any Instruments.
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for Paul himself was nothing, 1 Cor. 3. 6, 7-2 Cor. 12. 11. Do not say, Wisdom and strength are for the War (as Isai. 36. 5. and therein we will trust:
for Paul himself was nothing, 1 Cor. 3. 6, 7-2 Cor. 12. 11. Do not say, Wisdom and strength Are for the War (as Isaiah 36. 5. and therein we will trust:
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but in the Lord, Ier. 9. 23, 24. Do not trust in your own Wit, Art, Strength, Courage, military Accomplishments, Provisions for War, Advantages, or any Sufficiencie you have.
but in the Lord, Jeremiah 9. 23, 24. Do not trust in your own Wit, Art, Strength, Courage, military Accomplishments, Provisions for War, Advantages, or any Sufficiency you have.
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Self-Confidence, and Creature-Confidence are inconsistent with a due Dependence upon God. 4. Beg good Successes, & Issues of your Vndertakings of God, in the Name of Iesus Christ.
Self-Confidence, and Creature confidence Are inconsistent with a due Dependence upon God. 4. Beg good Successes, & Issues of your Undertakings of God, in the Name of Iesus christ.
It is one of the Characters of a good Souldier, Act. 10. 2. and I am sure it is of a good Man, to be a Man of Prayer. It were well if all our Artillery and military Gentlemen were men of this Character.
It is one of the Characters of a good Soldier, Act. 10. 2. and I am sure it is of a good Man, to be a Man of Prayer. It were well if all our artillery and military Gentlemen were men of this Character.
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As if Rabshakeh flouted good Hezekiah for his Confidence in God, and for saying that Prayer (which he scoffingly calls words of Lips, or Lip-labour ) would be in stead of the best Policy,
As if Rabshakeh flouted good Hezekiah for his Confidence in God, and for saying that Prayer (which he scoffingly calls words of Lips, or Lip-labour) would be in stead of the best Policy,
But if this reading be somewhat forced, yet sure it is, that allthough Prayer to God must not exclude the use of other Means (for how can a man pray in Faith, that doth not also use all due Means in his power?) to get the Victorie, and win the Day.
But if this reading be somewhat forced, yet sure it is, that although Prayer to God must not exclude the use of other Means (for how can a man pray in Faith, that does not also use all due Means in his power?) to get the Victory, and win the Day.
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When Paul was to carry a liberal Contribution to the poor Saints at Ierusalem (which was like enough to be very welcome) He begs the Romans to strive together with him in Prayer, that his Service might be accepted of the Saints, Rom. 15. 30, 31. Pray threefore in the Name of Christ,
When Paul was to carry a liberal Contribution to the poor Saints At Ierusalem (which was like enough to be very welcome) He begs the Romans to strive together with him in Prayer, that his Service might be accepted of the Saints, Rom. 15. 30, 31. prey threefore in the Name of christ,
Let Ministers depend on God, without whom they cannot Instruct the Ignorant enlighten the Dark, convince the Obstinate, awaken the secure Sinners, convert and bring any Souls to Christ, gather Israel, edify and build up the Faithful in the knowledg & faith of Gospel Mysteries,
Let Ministers depend on God, without whom they cannot Instruct the Ignorant enlighten the Dark, convince the Obstinate, awaken the secure Sinners, convert and bring any Souls to christ, gather Israel, edify and built up the Faithful in the knowledge & faith of Gospel Mysteres,
and crafty fetches, and overreaching of their Brethren, in a sinful way, they will be too readie to attribute that to the Providence and Blessing of God,
and crafty Fetches, and overreaching of their Brothers, in a sinful Way, they will be too ready to attribute that to the Providence and Blessing of God,
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but when they have gotten any thing honestly, by their Wisdom and Prudence, and Industrie, they are too ready to forget Providence, and ascribe all to themselves.
but when they have got any thing honestly, by their Wisdom and Prudence, and Industry, they Are too ready to forget Providence, and ascribe all to themselves.
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See the Evil of this, and remember that no People in the World have greater cause of Thankfulness than we have to God, who hath governed Time and Chance on our behalf marvellously.
See the Evil of this, and Remember that no People in the World have greater cause of Thankfulness than we have to God, who hath governed Time and Chance on our behalf marvellously.
O Bless Him for good Success, not only when you cannot but acknowledge your own Insufficiency; but also whe• •ou have apprehensions of the greatest Sufficiency of Second Causes.
O Bless Him for good Success, not only when you cannot but acknowledge your own Insufficiency; but also whe• •ou have apprehensions of the greatest Sufficiency of Second Causes.
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Secondly, Acknowledge God also in all your Frustrations and Disappointments, so as to resent his Disposals and Dispensations towards you in a gracious manner. We have met with manie Disappointments in the l•te Warre, and in other respects.
Secondly, Acknowledge God also in all your Frustrations and Disappointments, so as to resent his Disposals and Dispensations towards you in a gracious manner. We have met with many Disappointments in the l•te War, and in other respects.
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When He blasts our Corn, defeats our Souldiers, frowns upon our Merchants, and we are disappointed; now acknowledge the Hand of God, Ordering Time, and Chance according to his Good Pleasure.
When He blasts our Corn, defeats our Soldiers, frowns upon our Merchant's, and we Are disappointed; now acknowledge the Hand of God, Ordering Time, and Chance according to his Good Pleasure.
It is the observation of One, That the Reason why men are more apt to fly out into Cursings and Blasphemies for their bad Luck (as they call it) in those Vnlawful Games of Cards,
It is the observation of One, That the Reason why men Are more apt to fly out into Cursings and Blasphemies for their bad Luck (as they call it) in those Unlawful Games of Cards,
because when they have tried their Lot or Chance over and over, and their Expectation is deceived, they think that that Power that governs the Lot or Chance, is Adverse to them.
Because when they have tried their Lot or Chance over and over, and their Expectation is deceived, they think that that Power that governs the Lot or Chance, is Adverse to them.
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Thirdly, Be always Prepared for Disappointments. Do not promise your selves Success from the Sufficiency of Second Causes: God may determine otherwise.
Thirdly, Be always Prepared for Disappointments. Do not promise your selves Success from the Sufficiency of Second Causes: God may determine otherwise.
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We should be forewarned and forearmed, that we may not Xenìzesthai (1 Pet. 4. 12.) strange at it when it comes to pass, or be dejected and discouraged.
We should be forewarned and Forearmed, that we may not Xenìzesthai (1 Pet. 4. 12.) strange At it when it comes to pass, or be dejected and discouraged.
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Events are not in the Creatures power. The Lord sometimes disappoints men of greatest Sufficiency, overrules and controlls their Counsels and Endeavours, and blasts them strangely.
Events Are not in the Creatures power. The Lord sometime disappoints men of greatest Sufficiency, overrules and controls their Counsels and Endeavours, and blasts them strangely.
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though he would not have had the Determination of Events & Successes in his own hand ▪ yet God would have determined them for him according to his hearts-desire:
though he would not have had the Determination of Events & Successes in his own hand ▪ yet God would have determined them for him according to his hearts-desire:
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But since the Fall, as no Man hath power to determine Events (which is God's Prerogative) so it is just with God that every man should meet with Crosses and Disappointments;
But since the Fallen, as no Man hath power to determine Events (which is God's Prerogative) so it is just with God that every man should meet with Crosses and Disappointments;
So that it is our Wisdom, tolook for Changes and Chances, some Occurrents and Emergencies that may blast our Undertakings, that Faith and Prayer may be kept a going,
So that it is our Wisdom, tolook for Changes and Chances, Some Occurrents and Emergencies that may blast our Undertakings, that Faith and Prayer may be kept a going,
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VVhen there is therefore greatest Probability of Success, yet remember there may be Disappointment; and provide for it, that you may not be surprised thereby.
When there is Therefore greatest Probability of Success, yet Remember there may be Disappointment; and provide for it, that you may not be surprised thereby.
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and may be very well drawn from the words of my Text in special, and shall be the Conclusion of my Discourse upon it, Fear God, and Keep His Commandments.
and may be very well drawn from the words of my Text in special, and shall be the Conclusion of my Discourse upon it, fear God, and Keep His commandments.
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Oh! Fear God, that is the Lord of Time, and Governour of Chance, and Dispenser of all Events and Issues; and be sure to please Him in a Course of Evangelical Obedience.
Oh! fear God, that is the Lord of Time, and Governor of Chance, and Dispenser of all Events and Issues; and be sure to please Him in a Course of Evangelical obedience.
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but our Care must be to do our Duty. And To Fear God, and Keep His Commands, in the whole Duty of Man. VVho would not fear Thee, O king of Nations? Ier. 10. 7. The Lord governs Nations and Kingdoms, all the Affairs and Enterprizes of the Sons of Men:
but our Care must be to do our Duty. And To fear God, and Keep His Commands, in the Whole Duty of Man. Who would not Fear Thee, Oh King of nations? Jeremiah 10. 7. The Lord governs nations and Kingdoms, all the Affairs and Enterprises of the Sons of Men:
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Deut. 29. 9. The Lord takes Pleasure in the Prosperity of his Servants, Psal. 35. 27. This was God's Promise to Ioshuah, Josh. 1. 8. While you are with God, God will be with you. 2 Chron. 15. 2. and then you shall have Things prosper under your hands,
Deuteronomy 29. 9. The Lord Takes Pleasure in the Prosperity of his Servants, Psalm 35. 27. This was God's Promise to Joshua, Josh. 1. 8. While you Are with God, God will be with you. 2 Chronicles 15. 2. and then you shall have Things prosper under your hands,
and neither practised Idolatry, nor gave any Countenance, or Allowance, or Toleration thereunto, There was no Adversary, nor evil Occurrent, or Chance: for it is the same word with that in my Text: 1 King. 5. 4. When he forsook the Law of God, the Lord stirred up many Adversaries against him.
and neither practised Idolatry, nor gave any Countenance, or Allowance, or Toleration thereunto, There was no Adversary, nor evil Occurrent, or Chance: for it is the same word with that in my Text: 1 King. 5. 4. When he forsook the Law of God, the Lord stirred up many Adversaries against him.
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so that after him was none like him among all the Kings of Iudah, nor any that were before him: For he clave to the Lord, and departed not from following Him;
so that After him was none like him among all the Kings of Iudah, nor any that were before him: For he clave to the Lord, and departed not from following Him;
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&c. Otherwise, how should men expect to Prosper? 2 Chron. 24. 20. — Why transgress ye the Commandments of the Lord, that ye cannot Prosper? because ye have forsaken the Lord, He hath also forsaken you.
etc. Otherwise, how should men expect to Prosper? 2 Chronicles 24. 20. — Why transgress you the commandments of the Lord, that you cannot Prosper? Because you have forsaken the Lord, He hath also forsaken you.
And let it be the Care of our military Men, that they do not make Days of Training, and Preparation for Warre and real Service, Days of Provocation to God.
And let it be the Care of our military Men, that they do not make Days of Training, and Preparation for War and real Service, Days of Provocation to God.
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Take heed of making God your Enemy in the days of your Peace and of such Solemnities, by spending them away Idly and Unprofitably, by any unworthy Behaviour;
Take heed of making God your Enemy in the days of your Peace and of such Solemnities, by spending them away Idly and Unprofitably, by any unworthy Behaviour;
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nor run upon the thick Bosses of His Bucklers, Job. 15. 25, 26. Do not dishonour and displease Christ, that is God the Father's Viceroy in the World, and governs all Affairs.
nor run upon the thick Boss's of His Bucklers, Job. 15. 25, 26. Do not dishonour and displease christ, that is God the Father's Viceroy in the World, and governs all Affairs.
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If you cross Him, and (to speak after the manner of Men) disappoint Him of his Expectations concerning you (as the Lord hath great Expectations of such a People,
If you cross Him, and (to speak After the manner of Men) disappoint Him of his Expectations Concerning you (as the Lord hath great Expectations of such a People,
and Militia, Face to your Leader; or in the Apostle's words, Look unto Iesus, Heb. 12. 2. And follow your Leader, your Commander in Chief, the Captain of the Host of the Lord, Iosh. 5. 14. the Lord Jesus Christ, in holiness of Conversation.
and Militia, Face to your Leader; or in the Apostle's words, Look unto Iesus, Hebrew 12. 2. And follow your Leader, your Commander in Chief, the Captain of the Host of the Lord, Joshua 5. 14. the Lord jesus christ, in holiness of Conversation.
He was the greatest E X A M P L E that ever was, or will be in the World, of Sobriety, of Gravity, of Seriousness and Diligence in his work, of prudent and prosperous Management of his Affairs ( Isa. 52. 13.) of savoury, gracious Communication, and holy Conversation.
He was the greatest E X A M P L E that ever was, or will be in the World, of Sobriety, of Gravity, of Seriousness and Diligence in his work, of prudent and prosperous Management of his Affairs (Isaiah 52. 13.) of savoury, gracious Communication, and holy Conversation.
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