The remaining discourses, on the attributes of God Viz. his Goodness. His mercy. His patience. His long-suffering. His power. His spirituality. His immensity. His eternity. His incomprehensibleness. God the first cause, and last end. By the most reverend Dr. John Tillotson, late Lord Arch-Bishop of Canterbury. Being the seventh volume; published from the originals, by Ralph Barker, D.D. chaplain to his Grace.
THE Subject which I have now proposed to treat of, is certainly one of the Greatest and Noblest Arguments in the World, the Goodness of God, the Highest and most Glorious Perfection, of the best and most Excellent of Beings,
THE Subject which I have now proposed to Treat of, is Certainly one of the Greatest and Noblest Arguments in the World, the goodness of God, the Highest and most Glorious Perfection, of the best and most Excellent of Beings,
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the great difficulty will be, to confine our selves upon so copious an Argument, and to set bounds to that which is of so vast an extent, the Lord is good to all,
the great difficulty will be, to confine our selves upon so copious an Argument, and to Set bounds to that which is of so vast an extent, the Lord is good to all,
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and he gives the reason of this, v. 8. and 9. from those Properties and Perfections of the Divine Nature, which declare his Goodness, the Lord is gracious, and full of compassion, slow to anger, and of great mercy;
and he gives the reason of this, v. 8. and 9. from those Properties and Perfections of the Divine Nature, which declare his goodness, the Lord is gracious, and full of compassion, slow to anger, and of great mercy;
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2. Another Notion of Moral Goodness, which is more particular and restrained; and then it denotes a particular Virtue in opposition to a particular Vice;
2. another Notion of Moral goodness, which is more particular and restrained; and then it denotes a particular Virtue in opposition to a particular Vice;
and and so the Apostle explains doing good, by communicating to others, who are in misery, or want, Heb. 13.16. but to do good and to communicate forget not.
and and so the Apostle explains doing good, by communicating to Others, who Are in misery, or want, Hebrew 13.16. but to do good and to communicate forget not.
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But tho' the degrees of Goodness in God, and the Creatures, be infinitely unequal, and that Goodness which is in us, be so small and inconsiderable, that compared with the Goodness of God, it does not deserve that name;
But though the Degrees of goodness in God, and the Creatures, be infinitely unequal, and that goodness which is in us, be so small and inconsiderable, that compared with the goodness of God, it does not deserve that name;
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because in this we are commanded to imitate the Perfection of God, that is, to be good and merciful as he is, according to the rate and condition of Creatures,
Because in this we Are commanded to imitate the Perfection of God, that is, to be good and merciful as he is, according to the rate and condition of Creatures,
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Thus much for the Notion of goodness in God, it is a propension and disposition in the Divine Nature, to communicate being and happiness to his Creatures.
Thus much for the Notion of Goodness in God, it is a propension and disposition in the Divine Nature, to communicate being and happiness to his Creatures.
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and that from these three heads. I. From the Acknowledgments of Natural Light. II. From the Testimony of Scripture, and Divine Revelation. And, III. From the Perfection of the Divine Nature. I.
and that from these three Heads. I. From the Acknowledgments of Natural Light. II From the Testimony of Scripture, and Divine Revelation. And, III. From the Perfection of the Divine Nature. I.
for they supposed God to be an immortal and happy Being, that enjoyed himself, and had no regard to any thing without himself, that neither gave Being to other things,
for they supposed God to be an immortal and happy Being, that enjoyed himself, and had no regard to any thing without himself, that neither gave Being to other things,
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Seneca hath an excellent passage to this purpose, He (says he) that denies the Goodness of God, does not surely consider the infinite number of Prayers, that with hands lifted up to Heaven are put up to God, both in private and publick;
Senecca hath an excellent passage to this purpose, He (Says he) that Denies the goodness of God, does not surely Consider the infinite number of Prayers, that with hands lifted up to Heaven Are put up to God, both in private and public;
which certainly would not be, nor is it credible, that all Mankind should conspire in this madness of putting up their Supplications to deaf and impotent Deities,
which Certainly would not be, nor is it credible, that all Mankind should conspire in this madness of putting up their Supplications to deaf and impotent Deities,
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than expresly to attribute this Perfection of Goodness to him, and among the Divine Titles, this always had the preeminence, both among the Greeks and Romans; NONLATINALPHABET, Deus optimus maximus, was their constant stile;
than expressly to attribute this Perfection of goodness to him, and among the Divine Titles, this always had the preeminence, both among the Greeks and Romans;, Deus optimus Maximus, was their constant style;
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and in our Language, the name of God seems to have been given him from his Goodness. I might produce innumerable passages out of the Heathen Authers to this purpose;
and in our Language, the name of God seems to have been given him from his goodness. I might produce innumerable passages out of the Heathen Authors to this purpose;
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I shall mention but a few of those many Texts of Scripture, which declare to us the Goodness of God, Exod. 34.6. where God makes his Name known to Moses, the Lord, the Lord God gracious and merciful, long suffering, abundant in goodness and truth. Psal. 86.5. Thou Lord art good, and ready to forgive. Psal. 119.68. Thou art good, and dost good.
I shall mention but a few of those many Texts of Scripture, which declare to us the goodness of God, Exod 34.6. where God makes his Name known to Moses, the Lord, the Lord God gracious and merciful, long suffering, abundant in Goodness and truth. Psalm 86.5. Thou Lord art good, and ready to forgive. Psalm 119.68. Thou art good, and dost good.
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his Patience is his Goodness to those who are guilty, in deferring the Punishment due to them. III. The Goodness of God may likewise be argued from the Perfection of the Divine Nature, these two ways.
his Patience is his goodness to those who Are guilty, in deferring the Punishment due to them. III. The goodness of God may likewise be argued from the Perfection of the Divine Nature, these two ways.
what one Evangelist hath, be ye merciful, as your Father which is in Heaven is merciful, is rendred in another, be ye therefore perfect, as your Father which is in Heaven is perfect.
what one Evangelist hath, be you merciful, as your Father which is in Heaven is merciful, is rendered in Another, be you Therefore perfect, as your Father which is in Heaven is perfect.
and therefore when Moses desired to see God's Glory, he said, he would make all his goodness to pass before him. Exod. 33.19. This is the most amiable Perfection, and as it were the Beauty of the Divine Nature, Zach. 9.17. how great is thy goodness, how great is thy beauty? sine bonitate nulla majestas, without goodness there can be no majesty.
and Therefore when Moses desired to see God's Glory, he said, he would make all his Goodness to pass before him. Exod 33.19. This is the most amiable Perfection, and as it were the Beauty of the Divine Nature, Zach 9.17. how great is thy Goodness, how great is thy beauty? sine bonitate nulla majestas, without Goodness there can be no majesty.
There is in every Creature some representation of some divine Perfection or other, but God doth not own any Creature to be after his image, that is destitute of Goodness.
There is in every Creature Some representation of Some divine Perfection or other, but God does not own any Creature to be After his image, that is destitute of goodness.
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and to have dominion given him over the Creatures below him, to signifie to us, that if man had not been made after God's image, in respect of Goodness, he had been unfit to rule over other Creatures;
and to have dominion given him over the Creatures below him, to signify to us, that if man had not been made After God's image, in respect of goodness, he had been unfit to Rule over other Creatures;
as the Blessed Angels, who behold the face of God continually, and are thereby transformed into his image from glory to glory, their whole business and imployment is, to do good ;
as the Blessed Angels, who behold the face of God continually, and Are thereby transformed into his image from glory to glory, their Whole business and employment is, to do good;
All that Goodness which is in the best natured of the Sons of Men, or in the most glorious Angels of Heaven, is but an imperfect and weak representation of the Divine Goodness.
All that goodness which is in the best natured of the Sons of Men, or in the most glorious Angels of Heaven, is but an imperfect and weak representation of the Divine goodness.
The Third thing I proposed to consider, was the Effects of the Divine Goodness, together with the large extent of it, in respect of the Objects of it, the Lord is good to all,
The Third thing I proposed to Consider, was the Effects of the Divine goodness, together with the large extent of it, in respect of the Objects of it, the Lord is good to all,
and his tender Mercies are over all his Works; thou art good and dost good, says David, Psal. 119.68. The great evidence and demonstration of God's Goodness, is from the Effects of it.
and his tender mercies Are over all his Works; thou art good and dost good, Says David, Psalm 119.68. The great evidence and demonstration of God's goodness, is from the Effects of it.
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the Heavens declare the Glory of God, and the Firmament sheweth his handy work, says the Psalmist, Psal. 19.1. And again, Psal. 33.5. The Earth is full of the Goodness of the Lord.
the Heavens declare the Glory of God, and the Firmament shows his handy work, Says the Psalmist, Psalm 19.1. And again, Psalm 33.5. The Earth is full of the goodness of the Lord.
and the Providence of God towards them all, in the preservation of them, and providing for the happiness of all of them, in such degrees as they are capable of it, are a plentiful demonstration of the Divine Goodness, which I shall endeavour to illustrate in these Four Particulars.
and the Providence of God towards them all, in the preservation of them, and providing for the happiness of all of them, in such Degrees as they Are capable of it, Are a plentiful demonstration of the Divine goodness, which I shall endeavour to illustrate in these Four Particulars.
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but his Goodness prompted him to spread and diffuse himself, and set his Power and Wisdom on work, to give Being to all that variety of Creatures, which we see and know to be in the World,
but his goodness prompted him to spread and diffuse himself, and Set his Power and Wisdom on work, to give Being to all that variety of Creatures, which we see and know to be in the World,
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and therefore all Creatures have reason, with the four and twenty Elders in the Revelations, to cast their crowns before the throne of God, saying, thou art worthy, O Lord, to receive glory,
and Therefore all Creatures have reason, with the four and twenty Elders in the Revelations, to cast their crowns before the throne of God, saying, thou art worthy, Oh Lord, to receive glory,
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So that the Divine Nature need not look out of it self for Happiness, being incapable of any addition to the Happiness and Perfection it is already possest of, ipsa suis pollens opibus nihil indiga nostri.
So that the Divine Nature need not look out of it self for Happiness, being incapable of any addition to the Happiness and Perfection it is already possessed of, ipsa suis pollens opibus nihil indiga Our.
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'Tis true indeed, the glory of God's Goodness doth herein appear, and Creatures endowed with understanding have reason to take notice of it, with thankfulness, praise, and admiration:
It's true indeed, the glory of God's goodness does herein appear, and Creatures endowed with understanding have reason to take notice of it, with thankfulness, praise, and admiration:
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but there is no happiness redounds to God from it, nor does he feed himself with any imaginary content and satisfaction, such as vainglorious persons have, from the fluttering applause of their Creatures and Beneficiaries.
but there is no happiness redounds to God from it, nor does he feed himself with any imaginary content and satisfaction, such as vainglorious Persons have, from the fluttering applause of their Creatures and Beneficiaries.
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It is great condescention and goodness in him, to accept of our acknowledgments of his benefits, of our imperfect praises, and ignorant admiration of him;
It is great condescension and Goodness in him, to accept of our acknowledgments of his benefits, of our imperfect praises, and ignorant admiration of him;
and were he not as wonderfully good, as he is great and glorious, he would not suffer us to sully his great and glorious Name, by taking it into our Mouths;
and were he not as wonderfully good, as he is great and glorious, he would not suffer us to sully his great and glorious Name, by taking it into our Mouths;
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But God, who is a Spirit endowed with Knowledge and Understanding, does not act as natural and material Causes do, which act necessarily and ignorantly, whereas he acts knowingly and voluntarily, with particular intention and design, knowing that he does good,
But God, who is a Spirit endowed with Knowledge and Understanding, does not act as natural and material Causes do, which act necessarily and ignorantly, whereas he acts knowingly and voluntarily, with particular intention and Design, knowing that he does good,
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and intending to do so freely and out of choice, and when he hath no other constraint upon him but this, that his goodness enclines his will to communicate himself, and to do good:
and intending to do so freely and out of choice, and when he hath no other constraint upon him but this, that his Goodness inclines his will to communicate himself, and to do good:
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The highest Character that ever was given of a man, is that which Velleius Paterculus gives of Cato, that he was vir bonus, quia aliter esse non potuit, a good man,
The highest Character that ever was given of a man, is that which Velleius Paterculus gives of Cato, that he was vir bonus, quia aliter esse non Potuit, a good man,
and this is the Perfection of the Divine Nature, that goodness is essential to it, but the expressions and communications of his goodness are spontaneous and free, designed and directed by infinite Knowledge and Wisdom.
and this is the Perfection of the Divine Nature, that Goodness is essential to it, but the expressions and communications of his Goodness Are spontaneous and free, designed and directed by infinite Knowledge and Wisdom.
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2. Place, that the universal Goodness of God appears, in making all these Creatures so very good, considering the number and variety, the rank and order, the end and design of all of them.
2. Place, that the universal goodness of God appears, in making all these Creatures so very good, considering the number and variety, the rank and order, the end and Design of all of them.
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And that there is an excellent Contrivance in all sorts of Beings, and a wonderful beauty and harmony in the whole Frame of things, is I think sufficiently visible to every discerning and unprejudiced mind.
And that there is an excellent Contrivance in all sorts of Beings, and a wondered beauty and harmony in the Whole Frame of things, is I think sufficiently visible to every discerning and unprejudiced mind.
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and conveniency, and comfort of the Creatures above them, which being endowed with sense are capable of enjoying the benefit and delight of them, which being so palpable in the greatest part of them, may resonably be presumed, tho'it be not so discernable concerning all the rest;
and conveniency, and Comfort of the Creatures above them, which being endowed with sense Are capable of enjoying the benefit and delight of them, which being so palpable in the greatest part of them, may reasonably be presumed, tho'it be not so discernible Concerning all the rest;
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so that when we survey the whole Creation of God, and the several parts, we may well cry out with David, Psal. 104.24. O Lord how manifold are thy works, in wisdom hath thou made them all!
so that when we survey the Whole Creation of God, and the several parts, we may well cry out with David, Psalm 104.24. Oh Lord how manifold Are thy works, in Wisdom hath thou made them all!
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Those Creatures which are of more Noble and Excellent Natures, and to which he hath communicated more degrees of Perfection, they partake more of his Goodness, and are more glorious instances of it:
Those Creatures which Are of more Noble and Excellent Nature's, and to which he hath communicated more Degrees of Perfection, they partake more of his goodness, and Are more glorious instances of it:
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but there must of necessity be in it meaner materials, rooms and offices for several uses and purposes, which however inferiour to the rest in dignity and degree, do yet contribute to the beauty and advantage of the whole.
but there must of necessity be in it meaner materials, rooms and Offices for several uses and Purposes, which however inferior to the rest in dignity and degree, do yet contribute to the beauty and advantage of the Whole.
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But then if we consider the Creatures of God, with relation to one another, and with regard to the whole Frame of things, they will all appear to be very good;
But then if we Consider the Creatures of God, with Relation to one Another, and with regard to the Whole Frame of things, they will all appear to be very good;
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and notwithstanding this or that kind of Creatures, be much less perfect than another, and there be a very great distance between the Perfection of a worm, and of an Angel ;
and notwithstanding this or that kind of Creatures, be much less perfect than Another, and there be a very great distance between the Perfection of a worm, and of an Angel;
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and the excellent and perfect goodness of the whole, the Scripture is very careful to express to us in the History of the Creation, where you find God represented,
and the excellent and perfect Goodness of the Whole, the Scripture is very careful to express to us in the History of the Creation, where you find God represented,
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This is a clear demonstration, no less of the goodness than of the Wisdom and Power of God, that for so many Ages all the parts of it have kept their places,
This is a clear demonstration, no less of the Goodness than of the Wisdom and Power of God, that for so many Ages all the parts of it have kept their places,
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as many as there are, he takes care of them all, Psal. 104.27, 28. where the Psalmist speaking of the innumerable multitude of Creatures upon the Earth,
as many as there Are, he Takes care of them all, Psalm 104.27, 28. where the Psalmist speaking of the innumerable multitude of Creatures upon the Earth,
and the brute Creatures, which tho' they have sense, are without understanding, and so can have no End and Design of self-preservation, God preserves them, no less than men who are endowed with reason,
and the brutus Creatures, which though they have sense, Are without understanding, and so can have no End and Design of self-preservation, God preserves them, no less than men who Are endowed with reason,
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and foresight to provide for themselves; Psal. 36.7. Thou preservest man and beast. And Psal. 147.9. He giveth to the beast his food, and to the young Ravens when they cry.
and foresight to provide for themselves; Psalm 36.7. Thou preservest man and beast. And Psalm 147.9. He gives to the beast his food, and to the young Ravens when they cry.
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And so our Saviour declares to us the particular Providence of God towards those Creatures, Matth. 6.26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns;
And so our Saviour declares to us the particular Providence of God towards those Creatures, Matthew 6.26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into Barns;
He doth not only support and preserve his Creatures in Being, but takes care that they should all enjoy that happiness and pleasure, which their natures are capable of.
He does not only support and preserve his Creatures in Being, but Takes care that they should all enjoy that happiness and pleasure, which their nature's Are capable of.
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The Creatures endowed with Sense and Reason, which only are capable of pleasure and happiness, God hath taken care to satisfie the several Appetites and Inclinations which he hath planted in them;
The Creatures endowed with Sense and Reason, which only Are capable of pleasure and happiness, God hath taken care to satisfy the several Appetites and Inclinations which he hath planted in them;
and to encourage self-preservation, and to oblige and instigate them to it, and that they might not be melancholy and weary of Life, he hath so ordered the nature of living Creatures, that Hunger and Thirst are most implacable desires, exceeding painful, and even intolerable;
and to encourage self-preservation, and to oblige and instigate them to it, and that they might not be melancholy and weary of Life, he hath so ordered the nature of living Creatures, that Hunger and Thirst Are most implacable Desires, exceeding painful, and even intolerable;
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And for those Creatures that are young, and not able to provide for themselves, God hath planted in all Creatures a NONLATINALPHABET, a natural Affection towards their young ones, which will effectually put them upon seeking Provisions for them,
And for those Creatures that Are young, and not able to provide for themselves, God hath planted in all Creatures a, a natural Affection towards their young ones, which will effectually put them upon seeking Provisions for them,
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and all the good that we enjoy, and all that we expect and hope for, is from the divine goodness, every good and perfect gift descends from above, from the Father of lights, Jam. 1.17.
and all the good that we enjoy, and all that we expect and hope for, is from the divine Goodness, every good and perfect gift descends from above, from the Father of lights, Jam. 1.17.
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but we are peculiarly obliged to him, for his more especial goodness, that he hath made us reasonable Creatures, of that Kind which we should have chosen to have been of,
but we Are peculiarly obliged to him, for his more especial Goodness, that he hath made us reasonable Creatures, of that Kind which we should have chosen to have been of,
O enter then into his gates with thanksgiving, and into his courts with praise; be thankful unto him, and speak good of his name, for the Lord is good.
O enter then into his gates with thanksgiving, and into his Courts with praise; be thankful unto him, and speak good of his name, for the Lord is good.
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But the goodness of God hath been pleased to advance us to be the Top and Perfection of the visible Creation, he hath been pleased to endow us with Mind and Understanding,
But the Goodness of God hath been pleased to advance us to be the Top and Perfection of the visible Creation, he hath been pleased to endow us with Mind and Understanding,
he hath made our very Bodies Vessels of Honour, when of the very same Clay he hath made innumerable other Creatures, of a much lower rank and condition;
he hath made our very Bodies Vessels of Honour, when of the very same Clay he hath made innumerable other Creatures, of a much lower rank and condition;
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so that tho' man in respect of his Body be a-kin to the Earth, yet in regard of his Soul, he is allied to Heaven, of a divine Original, and descended from above.
so that though man in respect of his Body be akin to the Earth, yet in regard of his Soul, he is allied to Heaven, of a divine Original, and descended from above.
The Psalmist takes particular notice of the goodness of God to man, in this respect of the excellency and dignity of his being. Psal. 8.5. Thou hast made him little lower than the Angels, and hast crowned him with glory and honour.
The Psalmist Takes particular notice of the Goodness of God to man, in this respect of the excellency and dignity of his being. Psalm 8.5. Thou hast made him little lower than the Angels, and hast crowned him with glory and honour.
tho' most men are so stupid, as to overlook it, as Elihu complains, Job 35.10, 11. None saith, where is God my maker? Who teacheth us more than the beasts of the earth,
though most men Are so stupid, as to overlook it, as Elihu complains, Job 35.10, 11. None Says, where is God my maker? Who Teaches us more than the beasts of the earth,
This David particularly insists upon as a special ground of praise and thanksgiving to God, that he hath subjected so great a part of the Creation to our dominion and use;
This David particularly insists upon as a special ground of praise and thanksgiving to God, that he hath subjected so great a part of the Creation to our dominion and use;
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What an ininnumerable variety of Creatures are there in this inferiour World, which were either solely or principally made for the use and service, pleasure and delight of man!
What an ininnumerable variety of Creatures Are there in this inferior World, which were either solely or principally made for the use and service, pleasure and delight of man!
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That God hath not made man for the service of other Creatures, but other Creatures for the service of man, Epictetus doth very ingeniously argue from this observation;
That God hath not made man for the service of other Creatures, but other Creatures for the service of man, Epictetus does very ingeniously argue from this observation;
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for, says he, being made for the service of another, they ought to be furnisht with these things, that they may be always in a readiness, to serve their Lord and master;
for, Says he, being made for the service of Another, they ought to be furnished with these things, that they may be always in a readiness, to serve their Lord and master;
as he hath given us the Creatures below us for our use and convenience, so hath he appointed the Creatures above us for our Guard and Protection, not to say for our service. Psal. 34.7. The Angel of the Lord encampeth round about them that fear him, and he delivereth them ;
as he hath given us the Creatures below us for our use and convenience, so hath he appointed the Creatures above us for our Guard and Protection, not to say for our service. Psalm 34.7. The Angel of the Lord encampeth round about them that Fear him, and he Delivereth them;
3. The goodness of God to men appears, in his tender Love and peculiar Care of us, above the rest of the Creatures, being ready to impart and dispense to us the good that is suitable to our capacity and condition;
3. The Goodness of God to men appears, in his tender Love and peculiar Care of us, above the rest of the Creatures, being ready to impart and dispense to us the good that is suitable to our capacity and condition;
I do not mean an absolute exemption from all sorts and all degrees of Evil, and a perpetual tenor of temporal happiness, and enjoyment of all good things;
I do not mean an absolute exemption from all sorts and all Degrees of Evil, and a perpetual tenor of temporal happiness, and enjoyment of all good things;
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for as the Apostle reasons in another case, doth God take care for Oxen, and shall he not much more extend his care to Man? To this purpose our Saviour reasons, Mat. 6. Behold the Fowls of the Air, they sow not,
for as the Apostle Reasons in Another case, does God take care for Oxen, and shall he not much more extend his care to Man? To this purpose our Saviour Reasons, Mathew 6. Behold the Fowls of the Air, they sow not,
are not ye much better than they? And, v. 30. Wherefore if God so cloath the grass of the field, shall he not much more cloath you? And, Chap. 10.29. Are not two Sparrows sold for a Farthing? and one of them shall not fall on the ground without your Father.
Are not you much better than they? And, v. 30. Wherefore if God so cloth the grass of the field, shall he not much more cloth you? And, Chap. 10.29. are not two Sparrows sold for a Farthing? and one of them shall not fallen on the ground without your Father.
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and this Affection of God is common to all Men (tho' of all Creatures we have least deserved it) and is ready to diffuse and shed abroad it self, whereever Men are qualified for it by Duty and Obedience,
and this Affection of God is Common to all Men (though of all Creatures we have least deserved it) and is ready to diffuse and shed abroad it self, wherever Men Are qualified for it by Duty and obedience,
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but such is the Goodness of God, notwithstanding the evil and undutifulness of Men, that he is pleased still to concern himself in the Government of the World,
but such is the goodness of God, notwithstanding the evil and undutifulness of Men, that he is pleased still to concern himself in the Government of the World,
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so that if we look no farther than this World, we may say with David, Verily there is a reward for the Righteous, verily there is a God that judgeth the earth.
so that if we look no farther than this World, we may say with David, Verily there is a reward for the Righteous, verily there is a God that Judgeth the earth.
So that all this is so far from being any Objection against the goodness of God, that on the contrary, it is an Argument of God's immense Goodness, and infinite Patience, that the World subsists and continues,
So that all this is so Far from being any Objection against the Goodness of God, that on the contrary, it is an Argument of God's immense goodness, and infinite Patience, that the World subsists and continues,
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Fourthly, and Lastly, The Goodness of God to Mankind most gloriously appears, in the provision he hath made for our Eternal Happiness. What the happiness of Man should have been, had he continued in Innocency, is not particularly revealed to us;
Fourthly, and Lastly, The goodness of God to Mankind most gloriously appears, in the provision he hath made for our Eternal Happiness. What the happiness of Man should have been, had he continued in Innocency, is not particularly revealed to us;
God is pleased to enter into a New and better Covenant with us, and to afford us inward grace and assistance, to enable us to perform the Conditions of it;
God is pleased to enter into a New and better Covenant with us, and to afford us inward grace and assistance, to enable us to perform the Conditions of it;
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This is the great and amazing goodness of God to Mankind, that when we were in open Rebellion against him, he should entertain thoughts of Peace and Reconciliation;
This is the great and amazing Goodness of God to Mankind, that when we were in open Rebellion against him, he should entertain thoughts of Peace and Reconciliation;
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and below us, subservient and instrumental to our subsistence and preservation, so, for the ransom of our Souls from eternal Ruin and Misery, he hath not spared his own Son,
and below us, subservient and instrumental to our subsistence and preservation, so, for the ransom of our Souls from Eternal Ruin and Misery, he hath not spared his own Son,
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3. In that he exerciseth so peculiar a Providence over us above the rest, that tho he is said to be good to all, he is only said to love the Sons of Men.
3. In that he Exerciseth so peculiar a Providence over us above the rest, that though he is said to be good to all, he is only said to love the Sons of Men.
Fourth and last particular to be spoken to, which was to answer some Objections which may seem to contradict and bring in question the Goodness of God;
Fourth and last particular to be spoken to, which was to answer Some Objections which may seem to contradict and bring in question the goodness of God;
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by which is meant, the decreeing of the greatest part of Mankind to eternal Misery and Torment, without any consideration or respect to their Sin or Fault;
by which is meant, the decreeing of the greatest part of Mankind to Eternal Misery and Torment, without any consideration or respect to their since or Fault;
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Thirdly, The eternal Misery and Punishment of Men for temporal Faults, seems hard to be reconciled with that excess of Goodness, which we suppose to be in God.
Thirdly, The Eternal Misery and Punishment of Men for temporal Faults, seems hard to be reconciled with that excess of goodness, which we suppose to be in God.
Fourthly, The Instances of God's great severity to Mankind upon occasion, in those great Calamities, which by the Providence of God have in several Ages either befaln Mankind in general, or particular Nations;
Fourthly, The Instances of God's great severity to Mankind upon occasion, in those great Calamities, which by the Providence of God have in several Ages either befallen Mankind in general, or particular nations;
These are the Objections against the goodness of God, which I shall severally consider, and with all the brevity and clearness I can, endeavour to return a particular Answer to them.
These Are the Objections against the Goodness of God, which I shall severally Consider, and with all the brevity and clearness I can, endeavour to return a particular Answer to them.
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The First Objection, which I told you is more general, is this, If God be so exceeding Good, whence then comes it to pass, that there is so much Evil in the World of several kinds? 'Tis evident beyond denyal, that Evil abounds in the World.
The First Objection, which I told you is more general, is this, If God be so exceeding Good, whence then comes it to pass, that there is so much Evil in the World of several Kinds? It's evident beyond denial, that Evil abounds in the World.
Answer. To give an account of this, it was an ancient Doctrine of some of the most ancient Nations, that there were two first Causes or Principles of all things, the one of good things, the other of bad;
Answer. To give an account of this, it was an ancient Doctrine of Some of the most ancient nations, that there were two First Causes or Principles of all things, the one of good things, the other of bad;
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which among the Persians were called Oromasdes and Arimanius ; among the Egyptians Osiris and Typhon ; among the Chaldeans good or bad Planets; among the Greeks, NONLATINALPHABET and NONLATINALPHABET;
which among the Persians were called Oromasdes and Arimanius; among the egyptians Osiris and Typhon; among the Chaldeans good or bad Planets; among the Greeks, and;
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in conformity to which ancient Traditions, the Manichees (a sad Sect of Christians) set up two Principles, the one infinitely good, which they supposed to be the original cause of all good that is in the World;
in conformity to which ancient Traditions, the manichees (a sad Sect of Christians) Set up two Principles, the one infinitely good, which they supposed to be the original cause of all good that is in the World;
But besides that the Notion of an infinite Evil is a contradiction, it would be to no purpose to suppose two opposite Principles of equal power and force.
But beside that the Notion of an infinite Evil is a contradiction, it would be to no purpose to suppose two opposite Principles of equal power and force.
so that upon this supposition, the Notion of a Deity, would signifie just nothing, and by virtue of the eternal opposition and equality of these two Principles, they would keep one another at a perpetual Bay,
so that upon this supposition, the Notion of a Deity, would signify just nothing, and by virtue of the Eternal opposition and equality of these two Principles, they would keep one Another At a perpetual Bay,
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and it is not at all inconsistent with the goodness of God, that some Creatures should be less good than others, that is, imperfect in comparison of them;
and it is not At all inconsistent with the Goodness of God, that Some Creatures should be less good than Others, that is, imperfect in comparison of them;
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and as for those Creatures which are less perfect than others, this also, that there should be degrees of Perfection, is necessary, upon supposition, that the Wisdom of God thinks fit to display it self in variety of Creatures of several kinds and ranks.
and as for those Creatures which Are less perfect than Others, this also, that there should be Degrees of Perfection, is necessary, upon supposition, that the Wisdom of God thinks fit to display it self in variety of Creatures of several Kinds and ranks.
which yet in other respects, and to some purposes, may be very useful, and against the harm and mischief whereof, we are sufficiently armed, by such means of defence,
which yet in other respects, and to Some Purposes, may be very useful, and against the harm and mischief whereof, we Are sufficiently armed, by such means of defence,
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and that they have such a pleasure and happiness in Life, is evident, in that all Creatures, notwithstanding the miseries they endure, are still fond of Life,
and that they have such a pleasure and happiness in Life, is evident, in that all Creatures, notwithstanding the misery's they endure, Are still found of Life,
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not as a punishment to them (which under the notion of punishment, they are not capable of) but as a punishment to him, who is the Lord and Owner of them, they being by this means become more weak and frail,
not as a punishment to them (which under the notion of punishment, they Are not capable of) but as a punishment to him, who is the Lord and Owner of them, they being by this means become more weak and frail,
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as Poverty, and Disgrace, Pains, Diseases, and Death, which are sometimes more immediately inflicted upon Men, by a visible Providence and hand of God,
as Poverty, and Disgrace, Pains, Diseases, and Death, which Are sometime more immediately inflicted upon Men, by a visible Providence and hand of God,
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As they are the proper Punishments of Sin. Evil is good to them that do Evil, that is, it is fit and proper, just and due. Psal. 107.17. Fools, because of their transgression, and because of their iniquities, are afflicted.
As they Are the proper Punishments of Sin. Evil is good to them that do Evil, that is, it is fit and proper, just and due. Psalm 107.17. Fools, Because of their Transgression, and Because of their iniquities, Are afflicted.
3 dly, As they are the occasions and matter of many Virtues. God teacheth Men temperance by want, and patience by reproach and sufferings, charity by persecution,
3 dly, As they Are the occasions and matter of many Virtues. God Teaches Men temperance by want, and patience by reproach and sufferings, charity by persecution,
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they are grievous in themselves, nevertheless (saith the Apostle to the Hebrews) they bring forth the peaceable fruits of righteousness, to them that are exercised therewith.
they Are grievous in themselves, nevertheless (Says the Apostle to the Hebrews) they bring forth the peaceable fruits of righteousness, to them that Are exercised therewith.
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David gives a great testimony of the mighty benefit and advantage of them, from his own experience, Psal. 119.76. Before I was afflicted I went astray, but now have I kept thy word.
David gives a great testimony of the mighty benefit and advantage of them, from his own experience, Psalm 119.76. Before I was afflicted I went astray, but now have I kept thy word.
The glorious reward of the Sufferings which we have met with, in this life, will in the next clear up the goodness and justice of the Divine Providence, from all those Mists and Clouds which are now upon it,
The glorious reward of the Sufferings which we have met with, in this life, will in the next clear up the Goodness and Justice of the Divine Providence, from all those Mists and Clouds which Are now upon it,
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and fully acquit it from all those Objections which are now raised against it, upon account of the afflictions and sufferings of good Men in this life, which are not worthy to be compared with the glory which shall be revealed in them. III.
and Fully acquit it from all those Objections which Are now raised against it, upon account of the afflictions and sufferings of good Men in this life, which Are not worthy to be compared with the glory which shall be revealed in them. III.
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How is it consistent with the goodness of God, to permit so great an Evil as this to come into the World? For answer to this, I desire these two things may be considered.
How is it consistent with the Goodness of God, to permit so great an Evil as this to come into the World? For answer to this, I desire these two things may be considered.
for this had been to alter the nature of things, and not to let Man be the Creature he made him, capable of reward or punishment, according to the good or bad use of his own free choice.
for this had been to altar the nature of things, and not to let Man be the Creature he made him, capable of reward or punishment, according to the good or bad use of his own free choice.
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2. If there had not been such an order and rank of Creatures, as had been in their nature mutable, there had been no place for the manifestation of God's goodness in a way of mercy and patience;
2. If there had not been such an order and rank of Creatures, as had been in their nature mutable, there had been no place for the manifestation of God's Goodness in a Way of mercy and patience;
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so that tho God be not the Author of the sins of Men, yet in case of their willful transgression and disobedience, the goodness of God hath a fair opportunity of discovering it self, in his patience and long-suffering to Sinners,
so that though God be not the Author of the Sins of Men, yet in case of their wilful Transgression and disobedience, the Goodness of God hath a fair opportunity of discovering it self, in his patience and long-suffering to Sinners,
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by which I mean the decreeing the greatest part of Mankind to eternal misery and torment, without any consideration or respect to their sin and fault.
by which I mean the decreeing the greatest part of Mankind to Eternal misery and torment, without any consideration or respect to their since and fault.
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This seems not only notoriously to contradict the Notion of infinite Goodness, but to be utterly inconsistent with the least measure and degree of Goodness.
This seems not only notoriously to contradict the Notion of infinite goodness, but to be utterly inconsistent with the least measure and degree of goodness.
and hath from all eternity determined in himself, what in his Word he hath so plainly declared, that he will punish impenitent Sinners with everlasting destruction;
and hath from all eternity determined in himself, what in his Word he hath so plainly declared, that he will Punish impenitent Sinners with everlasting destruction;
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I have told you, that the true and only Notion of goodness in God, is this, that it is a propension and disposition of the Divine Nature, to communicate Being and Happiness to his Creatures:
I have told you, that the true and only Notion of Goodness in God, is this, that it is a propension and disposition of the Divine Nature, to communicate Being and Happiness to his Creatures:
But surely nothing can be more plainly contrary to a disposition to make them happy, than an absolute decree, and a peremptory resolution to make them miserable.
But surely nothing can be more plainly contrary to a disposition to make them happy, than an absolute Decree, and a peremptory resolution to make them miserable.
God is infinitely better than the best of Men, and yet none can possibly think that Man a good Man, who should absolutely resolve to disinherit and destroy his Children, without the foresight and consideration of any fault to be committed by them.
God is infinitely better than the best of Men, and yet none can possibly think that Man a good Man, who should absolutely resolve to disinherit and destroy his Children, without the foresight and consideration of any fault to be committed by them.
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But it is said, reprobation is an act of soveraignty in God, and therefore not to be measured by the common rules of goodness. But it is contrary to goodness, and plainly inconsistent with it;
But it is said, reprobation is an act of sovereignty in God, and Therefore not to be measured by the Common rules of Goodness. But it is contrary to Goodness, and plainly inconsistent with it;
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and we must not attribute such a soveraignty to God, as contradicts his goodness ; for if the soveraignty of God may break in at pleasure upon his other Attributes,
and we must not attribute such a sovereignty to God, as contradicts his Goodness; for if the sovereignty of God may break in At pleasure upon his other Attributes,
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Now if the Doctrine of absolute reprobation, and the goodness of God cannot possibly stand together, the Question is, Which of them ought to give way to the other? What St. Paul determines in another case, concerning the truth and fidelity of God, will equally hold concerning his goodness; Let God be good, and every Man a lyar.
Now if the Doctrine of absolute reprobation, and the Goodness of God cannot possibly stand together, the Question is, Which of them ought to give Way to the other? What Saint Paul determines in Another case, Concerning the truth and Fidis of God, will equally hold Concerning his Goodness; Let God be good, and every Man a liar.
Thirdly, It is farther objected, that the eternal punishment of Men for temporal Faults seems hard to be reconciled with that excess of Goodness, which we suppose to be in God.
Thirdly, It is farther objected, that the Eternal punishment of Men for temporal Faults seems hard to be reconciled with that excess of goodness, which we suppose to be in God.
Fourth and last Objection, against the goodness of God, from sundry Instances of God's severity to Mankind, in those great Calamities which by the Providence of God have in several Ages either befaln Mankind in general, or particular Nations.
Fourth and last Objection, against the Goodness of God, from sundry Instances of God's severity to Mankind, in those great Calamities which by the Providence of God have in several Ages either befallen Mankind in general, or particular nations.
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and lastly, the great Calamities which befel the Jewish Nation, especially the final ruin and dispersion of them at the destruction of Jerusalem. These and the like instances of God's severity, seem to call in question his goodness.
and lastly, the great Calamities which befell the Jewish nation, especially the final ruin and dispersion of them At the destruction of Jerusalem. These and the like instances of God's severity, seem to call in question his Goodness.
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Against these severe and dreadful Instances of God's severity, it might be a sufficient vindication of his goodness, to say in general, that they were all upon great and high Provocations;
Against these severe and dreadful Instances of God's severity, it might be a sufficient vindication of his Goodness, to say in general, that they were all upon great and high Provocations;
most of them after long patience and forbearance, and with a great mixture of mercy, and a declared readiness in in God to have prevented or removed them upon repentance;
most of them After long patience and forbearance, and with a great mixture of mercy, and a declared readiness in in God to have prevented or removed them upon Repentance;
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all which are great Instances of the goodness of God. But yet for the clearer manifestation of the Divine Goodness, I shall consider them particularly,
all which Are great Instances of the Goodness of God. But yet for the clearer manifestation of the Divine goodness, I shall Consider them particularly,
and that in the punishment of it, God mitigated the extremity of the Sentence (which was present death) by granting our first Parents the Reprieve of almost a thousand Years;
and that in the punishment of it, God mitigated the extremity of the Sentence (which was present death) by granting our First Parents the Reprieve of almost a thousand years;
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and which is certainly the most glorious Instance of Divine Goodness that ever was, he was pleased to make the fall and misery of Man the happy occasion of sending his Son in our Nature,
and which is Certainly the most glorious Instance of Divine goodness that ever was, he was pleased to make the fallen and misery of Man the happy occasion of sending his Son in our Nature,
at last, when nothing would reclaim them, and almost the whole race of Mankind were become so very bad, that it is said, it repented the Lord that he had made Man upon the earth,
At last, when nothing would reclaim them, and almost the Whole raze of Mankind were become so very bad, that it is said, it repented the Lord that he had made Man upon the earth,
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3. For that terrible destruction of Sodom and Gomorrah by Fire and Brimstone from Heaven, it was not brought upon them till the cry of their sin was great,
3. For that terrible destruction of Sodom and Gomorrah by Fire and Brimstone from Heaven, it was not brought upon them till the cry of their since was great,
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4. For the extirpation of the Canaanites, by the express command of God, which hath such an appearance of severity, it is to be consider'd, that this Vengeance was not executed upon them, till they were grown ripe for it.
4. For the extirpation of the Canaanites, by the express command of God, which hath such an appearance of severity, it is to be considered, that this Vengeance was not executed upon them, till they were grown ripe for it.
God spared them for above four hundred Years, for so long their growing Impiety is taken notice of, Gen. 18.28. where it is said, That the iniquity of the Amorites was not yet full ;
God spared them for above four hundred years, for so long their growing Impiety is taken notice of, Gen. 18.28. where it is said, That the iniquity of the amorites was not yet full;
God did not proceed to cut them off, till their case was desperate, past all hopes of recovery, till the land was defiled with abominations, and surcharged with wickedness, to that degree,
God did not proceed to Cut them off, till their case was desperate, passed all hope's of recovery, till the land was defiled with abominations, and surcharged with wickedness, to that degree,
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Fifthly, and Lastly, As for the great Calamities which God brought upon the Jews, especially in their final ruin and dispersion, at the destruction of Jerusalem ;
Fifthly, and Lastly, As for the great Calamities which God brought upon the jews, especially in their final ruin and dispersion, At the destruction of Jerusalem;
not to insist upon the known History of their multiplied Rebellions and Provocations, of their despiteful usage of God's Prophets, whom he sent to warn them of his Judgments,
not to insist upon the known History of their multiplied Rebellions and Provocations, of their despiteful usage of God's prophets, whom he sent to warn them of his Judgments,
not to insist upon this, I shall only consider their final destruction by the Romans, which tho' it be dreadfully severe, beyond any Example of History, yet the Provocation was proportionable;
not to insist upon this, I shall only Consider their final destruction by the Roman, which though it be dreadfully severe, beyond any Exampl of History, yet the Provocation was proportionable;
for this Vengeance did not come upon them, till they had as it were extorted it, by the most obstinate impenitency and unbelief, in rejecting the Counsel of God against themselves, and resisting such means as would have brought Tyre and Sidon, Sodom and Gomorrah to repentance ;
for this Vengeance did not come upon them, till they had as it were extorted it, by the most obstinate impenitency and unbelief, in rejecting the Counsel of God against themselves, and resisting such means as would have brought Tyre and Sidon, Sodom and Gomorrah to Repentance;
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Nay, even after this greatest of sins that ever was committed, God waited for their Repentance forty Years, to see if in that time they would be brought to a sense of their sins,
Nay, even After this greatest of Sins that ever was committed, God waited for their Repentance forty years, to see if in that time they would be brought to a sense of their Sins,
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And no wonder if after such provocations, and so much patience, and so obstinate an impenitency, the goodness of God at last gave way to his justice, and wrath came upon them to the utmost.
And no wonder if After such provocations, and so much patience, and so obstinate an impenitency, the Goodness of God At last gave Way to his Justice, and wrath Come upon them to the utmost.
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and severe only upon necessity, and in case of just provocation. And to be otherwise, not to punish insolent Impiety and incorrigible Wickedness, in a severe and remarkable manner, would not be goodness, but a fond indulgence ; not patience, but stupidity ;
and severe only upon necessity, and in case of just provocation. And to be otherwise, not to Punish insolent Impiety and incorrigible Wickedness, in a severe and remarkable manner, would not be Goodness, but a found indulgence; not patience, but stupidity;
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but what is very consistent with all that goodness which we can suppose to be in a holy, and wise, and just Governour, who is a declared Enemy to Sin,
but what is very consistent with all that Goodness which we can suppose to be in a holy, and wise, and just Governor, who is a declared Enemy to since,
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It is necessary in kindness and compassion to the rest of Mankind, that some should be made remarkable Instances of God's severity, that the punishment of a few may be a warning to all, that they may hear and fear, and by avoiding the like sins, may prevent the like severity upon themselves.
It is necessary in kindness and compassion to the rest of Mankind, that Some should be made remarkable Instances of God's severity, that the punishment of a few may be a warning to all, that they may hear and Fear, and by avoiding the like Sins, may prevent the like severity upon themselves.
I proceed now to the Application of this excellent Argument, the considederation whereof is so fruitful of useful Inferences, in relation both to our Comfort and Duty. And, I.
I proceed now to the Application of this excellent Argument, the considederation whereof is so fruitful of useful Inferences, in Relation both to our Comfort and Duty. And, I.
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And if we could see into the Hearts of wicked Men, we should find this lying at the bottom, that if there be a God, he is just and will punish sin, that he is infinite in power and not to be resisted,
And if we could see into the Hearts of wicked Men, we should find this lying At the bottom, that if there be a God, he is just and will Punish since, that he is infinite in power and not to be resisted,
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And the Psalmist gives them their true Character, who can entertain any such thoughts or wishes; Psal. 14.1. The Fool hath said in his heart, there is no God ;
And the Psalmist gives them their true Character, who can entertain any such thoughts or wishes; Psalm 14.1. The Fool hath said in his heart, there is no God;
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And if this be true which I have said concerning the goodness of God, if this be his Nature, to desire and procure the happiness of his Creatures, whoever understands the true Nature of God and his own true Interest, cannot but wish there were a God,
And if this be true which I have said Concerning the Goodness of God, if this be his Nature, to desire and procure the happiness of his Creatures, whoever understands the true Nature of God and his own true Interest, cannot but wish there were a God,
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The Being of God is so comfortable, so convenient, so necessary to the felicity of Mankind, that (as Tully admirably says) Dij immortales ad usum hominum fabricati penè videantur,
The Being of God is so comfortable, so convenient, so necessary to the felicity of Mankind, that (as Tully admirably Says) Dij immortales ad usum hominum fabricati penè videantur,
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and for Men to glory in their disbelief of a God, is like the rejoycing and triumph of a furious and besotted multitude, in the Murder of a wise and good Prince, the greatest calamity and confusion that could possibly have befaln them.
and for Men to glory in their disbelief of a God, is like the rejoicing and triumph of a furious and besotted multitude, in the Murder of a wise and good Prince, the greatest calamity and confusion that could possibly have befallen them.
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If the Evidence of God's being were not so clear as it is, yet the consideration of his goodness ought to check all inclination to Atheism and Infidelity;
If the Evidence of God's being were not so clear as it is, yet the consideration of his Goodness ought to check all inclination to Atheism and Infidelity;
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Humane Nature is conscious to it self of its own weakness and insufficiency, and of its necessary dependance upon something without it self for its Happiness,
Humane Nature is conscious to it self of its own weakness and insufficiency, and of its necessary dependence upon something without it self for its Happiness,
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and therefore in great Extremity and Distress, the Atheist himself hath naturally recourse to him, and he who denyed and rejected him in his Prosperity, clings to him in adversity,
and Therefore in great Extremity and Distress, the Atheist himself hath naturally recourse to him, and he who denied and rejected him in his Prosperity, clings to him in adversity,
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And this is a sure Indication, that these men, after all their endeavours to impose upon themselves, have not been able wholly to extinguish in their Minds the belief of God and his Goodness;
And this is a sure Indication, that these men, After all their endeavours to impose upon themselves, have not been able wholly to extinguish in their Minds the belief of God and his goodness;
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nay it is a sign, that at the bottom of their Hearts they have a firm perswasion of his goodness, when after all their insolent defiance of him, they have the Confidence to apply themselves to him for mercy, and help in time of need ;
nay it is a Signen, that At the bottom of their Hearts they have a firm persuasion of his Goodness, when After all their insolent defiance of him, they have the Confidence to apply themselves to him for mercy, and help in time of need;
and therefore our Hearts ought to rise with indignation against those who go about to perswade the belief of a thing so prejudicial to our Interest, to take away the Light of our eyes,
and Therefore our Hearts ought to rise with Indignation against those who go about to persuade the belief of a thing so prejudicial to our Interest, to take away the Light of our eyes,
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and the Breath of our nostrils, and to rob us of all the Comfort and Support, which the belief of an infinite Power, conducted by infinite Wisdom and Goodness, is apt to afford to Mankind.
and the Breath of our nostrils, and to rob us of all the Comfort and Support, which the belief of an infinite Power, conducted by infinite Wisdom and goodness, is apt to afford to Mankind.
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This is a Provocation of an high Nature, which the Scripture calls, turning the grace of God into wantonness, making that an encouragement to Sin, which is one of the strongest Arguments in the world against it.
This is a Provocation of an high Nature, which the Scripture calls, turning the grace of God into wantonness, making that an encouragement to since, which is one of the Strongest Arguments in the world against it.
but on the contrary, because he is good, he cannot but hate evil. So the Scripture every where tells us, that He is of purer eyes than to behold iniquity ;
but on the contrary, Because he is good, he cannot but hate evil. So the Scripture every where tells us, that He is of Purer eyes than to behold iniquity;
the foolish shall not stand in his fight, he hateth all the workers of iniquity. He is ready to shew Mercy to those, who are qualified for it by Repentance,
the foolish shall not stand in his fight, he hates all the workers of iniquity. He is ready to show Mercy to those, who Are qualified for it by Repentance,
Despair disbelieves, but Presumption perverts the best thing in the world to a quite contrary purpose from what it was intended. III. The consideration of God's goodness is a mighty comfort and relief to our Minds, under all our Fears and Troubles.
Despair disbelieves, but Presumption perverts the best thing in the world to a quite contrary purpose from what it was intended. III. The consideration of God's Goodness is a mighty Comfort and relief to our Minds, under all our Fears and Troubles.
but the mistakes which men have entertained concerning God, if they be not set on and heightned by Melancholy (as many times they are) may be rectified by a true representation of the goodness of God, confirmed by Reason and Scripture.
but the mistakes which men have entertained Concerning God, if they be not Set on and heightened by Melancholy (as many times they Are) may be rectified by a true representation of the Goodness of God, confirmed by Reason and Scripture.
as if he did not sincerely desire the happiness of his Creatures, but had from all Eternity decreed to make the greatest part of Mankind, with a secret purpose and design to make them miserable;
as if he did not sincerely desire the happiness of his Creatures, but had from all Eternity decreed to make the greatest part of Mankind, with a secret purpose and Design to make them miserable;
If we have right apprehensions of God's goodness, we can have no temptation to despair of his kind and merciful Intentions to us, provided we be but careful of our Duty to him,
If we have right apprehensions of God's Goodness, we can have no temptation to despair of his kind and merciful Intentions to us, provided we be but careful of our Duty to him,
As for outward Calamities and Afflictions, the consideration of God's goodness is a firm ground of consolation to us, giving us assurance, that God will either prevent them by his Providence,
As for outward Calamities and Afflictions, the consideration of God's Goodness is a firm ground of consolation to us, giving us assurance, that God will either prevent them by his Providence,
And thus David comforted himself, when he was persecuted by Saul, Psal. 52.1. Why boasteth thou thy self in mischief, O mighty man? the goodness of God endureth continually.
And thus David comforted himself, when he was persecuted by Saul, Psalm 52.1. Why boasts thou thy self in mischief, Oh mighty man? the Goodness of God Endureth continually.
The Persecution which Saul raised against him was very powerful, and lasted a long time; but he comforts himself with this, that the goodness of God endures for ever.
The Persecution which Saul raised against him was very powerful, and lasted a long time; but he comforts himself with this, that the Goodness of God endures for ever.
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but when we find the comfortable Effects of it, when the riches of God's goodness, and long-suffering, and forbearance, are laid out upon us, when we live upon that goodness,
but when we find the comfortable Effects of it, when the riches of God's Goodness, and long-suffering, and forbearance, Are laid out upon us, when we live upon that Goodness,
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and are indebted to it for all that we have and hope for, this is a much greater endearment to us of that excellency and perfection, which was amiable for it self.
and Are indebted to it for all that we have and hope for, this is a much greater endearment to us of that excellency and perfection, which was amiable for it self.
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despisest thou the riches of his goodness, and long-suffering, and forbearance, (says the Apostle) and treasurest up to thy self wrath against the day of wrath,
Despisest thou the riches of his Goodness, and long-suffering, and forbearance, (Says the Apostle) and treasurest up to thy self wrath against the day of wrath,
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This Argument Samuel useth to the People of Israel, to perswade them to obedience, 1 Sam. 12.24. Only fear the Lord, and serve him in truth, with all your heart:
This Argument Samuel uses to the People of Israel, to persuade them to Obedience, 1 Sam. 12.24. Only Fear the Lord, and serve him in truth, with all your heart:
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so that as the Servants said to Naaman, Had the Prophet bid thee do some great thing, wouldst thou not have done it? how much more when he hath only said, wash and be clean? If God had required of us things very grievous and burthensome, in love and gratitude to him, we ought to have yielded a ready and chearful obedience to such Commands;
so that as the Servants said to Naaman, Had the Prophet bid thee do Some great thing, Wouldst thou not have done it? how much more when he hath only said, wash and be clean? If God had required of us things very grievous and burdensome, in love and gratitude to him, we ought to have yielded a ready and cheerful Obedience to such Commands;
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how much more, when he hath only said, do this and be happy? In testimony of your love to me, do these things which are the greatest kindness and benefit to your selves.
how much more, when he hath only said, do this and be happy? In testimony of your love to me, do these things which Are the greatest kindness and benefit to your selves.
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When we reflect upon the blessings and favours of God, and his continual goodness to us, can we chuse but be ashamed of our terrible ingratitude and disobedience? Nothing is more apt to make an ingenuous Nature to relent,
When we reflect upon the blessings and favours of God, and his continual Goodness to us, can we choose but be ashamed of our terrible ingratitude and disobedience? Nothing is more apt to make an ingenuous Nature to relent,
What may we not hope and assuredly expect from immense and boundless goodness? If we have right apprehensions of the goodness of God, we cannot possibly distrust him,
What may we not hope and assuredly expect from immense and boundless Goodness? If we have right apprehensions of the Goodness of God, we cannot possibly distrust him,
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If the Hand of God be severe and heavy upon us in any Affliction, we may be assured that it is not without great cause, that so much goodness is so highly offended and displeased with us;
If the Hand of God be severe and heavy upon us in any Affliction, we may be assured that it is not without great cause, that so much Goodness is so highly offended and displeased with us;
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Let us then often contemplate this Perfection of God, and represent it to our Minds, that by the frequent contemplation of it, we may be transformed into the Image of the Divine Goodness.
Let us then often contemplate this Perfection of God, and represent it to our Minds, that by the frequent contemplation of it, we may be transformed into the Image of the Divine goodness.
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and in the actions of our Lives, to a likeness and conformity to it. Lastly, The consideration of the Divine goodness, should excite our praise and thankfulness.
and in the actions of our Lives, to a likeness and conformity to it. Lastly, The consideration of the Divine Goodness, should excite our praise and thankfulness.
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but Praise and Thanksgiving is a Duty which depends upon our gratitude and ingenuity; and nothing sooner wears off, than the sense of Kindness and Benefits.
but Praise and Thanksgiving is a Duty which depends upon our gratitude and ingenuity; and nothing sooner wears off, than the sense of Kindness and Benefits.
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and maketh us wiser than the fowls of heaven? the daily comforts and blessings of our Lives, which we can continually receive, without almost ever looking up to the Hand that gives them.
and makes us Wiser than the fowls of heaven? the daily comforts and blessings of our Lives, which we can continually receive, without almost ever looking up to the Hand that gives them.
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To him therefore, the infinite and inexhaustible fountain of goodness, the father of mercies, and the God of all consolation, who gave us such excellent Beings, having made made us little lower than the Angels,
To him Therefore, the infinite and inexhaustible fountain of Goodness, the father of Mercies, and the God of all consolation, who gave us such excellent Beings, having made made us little lower than the Angels,
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who hath been pleased to stamp upon us the image of his own goodness, and thereby made us partakers of a divine nature, communicating to us, not only of the effects of his goodness,
who hath been pleased to stamp upon us the image of his own Goodness, and thereby made us partakers of a divine nature, communicating to us, not only of the effects of his Goodness,
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and had forfeited that happiness which we were designed to, was pleased to restore us to a new capacity of it, by sending his only Son to take our nature with the miseries and infirmities of it, to live among us, and to die for us;
and had forfeited that happiness which we were designed to, was pleased to restore us to a new capacity of it, by sending his only Son to take our nature with the misery's and infirmities of it, to live among us, and to die for us;
Thus the mercy of God is usually in Scripture set forth to us by the affection of pity and compassion, which is an affection that causeth a sensible commotion and disturbance in us, upon the apprehension of some great Evil that lies upon another, or hangs over him.
Thus the mercy of God is usually in Scripture Set forth to us by the affection of pity and compassion, which is an affection that Causes a sensible commotion and disturbance in us, upon the apprehension of Some great Evil that lies upon Another, or hangs over him.
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We must not measure the Perfection of God by the Expressions of his condescention; and because he stoops to our weakness, level him to our Infirmities.
We must not measure the Perfection of God by the Expressions of his condescension; and Because he stoops to our weakness, level him to our Infirmities.
because the mercy of God is an eminent Branch of his goodness. I will only produce some of those many Texts of Scripture which attribute this Perfection to God. Exod. 34.6. The Lord, the Lord God, gracious and merciful.
Because the mercy of God is an eminent Branch of his Goodness. I will only produce Some of those many Texts of Scripture which attribute this Perfection to God. Exod 34.6. The Lord, the Lord God, gracious and merciful.
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Deut. 4.31 The Lord thy God is a merciful God. 2 Chron. 30.9. The Lord your God is gracious and merciful. Neh. 9.17. Ready to pardon, gracious and merciful. Psal. 25.10. All the paths of the Lord are mercy. Psal. 62.12. Ʋnto thee, O Lord, belongeth mercy. Psal. 103.8. Merciful and gracious. Psal. 130.7. With the Lord there is mercy. And so Jer. 3.12. Joel 2.13. Jonah 4.2. Luke 6.36. Be ye therefore merciful, as your Father also is merciful.
Deuteronomy 4.31 The Lord thy God is a merciful God. 2 Chronicles 30.9. The Lord your God is gracious and merciful. Neh 9.17. Ready to pardon, gracious and merciful. Psalm 25.10. All the paths of the Lord Are mercy. Psalm 62.12. Ʋnto thee, Oh Lord, belongeth mercy. Psalm 103.8. Merciful and gracious. Psalm 130.7. With the Lord there is mercy. And so Jer. 3.12. Joel 2.13. Jonah 4.2. Luke 6.36. Be you Therefore merciful, as your Father also is merciful.
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and do a strange work. The Lord will wait that he may be gracious, Isa. 30.18. God passeth by opportunities of punishing, but his mercy takes opportunity to display it self; he waits to be gracious.
and do a strange work. The Lord will wait that he may be gracious, Isaiah 30.18. God passes by opportunities of punishing, but his mercy Takes opportunity to display it self; he waits to be gracious.
To afflict or punish is a Work that God is unwilling to, that he takes no pleasure in; Lam. 3.33. He doth not afflict willingly, nor grieve the children of men.
To afflict or Punish is a Work that God is unwilling to, that he Takes no pleasure in; Lam. 3.33. He does not afflict willingly, nor grieve the children of men.
It speaks of the greatness of his mercy, Numb. 14.19. According to the greatness of his mercy. 2 Sam. 24.14. Let me fall into the hands of the Lord, for his mercies are great.
It speaks of the greatness of his mercy, Numb. 14.19. According to the greatness of his mercy. 2 Sam. 24.14. Let me fallen into the hands of the Lord, for his Mercies Are great.
So many are they, that we are said to be surrounded and campassed about on every side with them; Psal. 103.4. Who crowneth us with loving kindness and tender mercies.
So many Are they, that we Are said to be surrounded and campassed about on every side with them; Psalm 103.4. Who Crowneth us with loving kindness and tender Mercies.
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And yet further to set forth the greatness of them, the Scripture useth all dimensions. Heighth, Psal. 57.10. Thy mercy is great unto the Heavens. Nay, higher yet; Psal. 108.4. Thy mercy is great above the heavens.
And yet further to Set forth the greatness of them, the Scripture uses all dimensions. Height, Psalm 57.10. Thy mercy is great unto the Heavens. Nay, higher yet; Psalm 108.4. Thy mercy is great above the heavens.
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For the latitude and extent of it, 'tis as large as the Earth, and extends to all the Creatures in it; Psal. 109.64. The earth is full of thy mercy. Psal. 145.8. His tender mercies are over all his works.
For the latitude and extent of it, it's as large as the Earth, and extends to all the Creatures in it; Psalm 109.64. The earth is full of thy mercy. Psalm 145.8. His tender Mercies Are over all his works.
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Yea, of the multitude of these, Psal. 51.1. According to the multitude of thy tender mercies, blot out my transgressions. Jam. 5.11. The Lord is very pitiful and of tender mercy.
Yea, of the multitude of these, Psalm 51.1. According to the multitude of thy tender Mercies, blot out my transgressions. Jam. 5.11. The Lord is very pitiful and of tender mercy.
They are called God's Bowels, which are the tenderest parts, and apt to yern and stir in us when any affections of love and pity are excited, Is. 63.15. Where is the sounding of thy bowels, and of thy mercies, are they restrained? Luke 1.78. Through the tender mercy of our God.
They Are called God's Bowels, which Are the Tenderest parts, and apt to yern and stir in us when any affections of love and pity Are excited, Is. 63.15. Where is the sounding of thy bowels, and of thy Mercies, Are they restrained? Luke 1.78. Through the tender mercy of our God.
How doth God condescend in those pathetical Expressions, which he useth concerning his People? Hos. 11.8. How shall I give thee up, Ephraim? mine heart is turned within me, and my repentings are kindled together.
How does God condescend in those pathetical Expressions, which he uses Concerning his People? Hos. 11.8. How shall I give thee up, Ephraim? mine heart is turned within me, and my repentings Are kindled together.
The compassions of God are compared to the tenderest affections among Men; to that of a Father towards his Children; Psal. 103.13. As a father pitieth his Children, so the Lord pitieth them that fear him.
The compassions of God Are compared to the Tenderest affections among Men; to that of a Father towards his Children; Psalm 103.13. As a father Pitieth his Children, so the Lord Pitieth them that Fear him.
But the greatest mercy of all is, to remit the evil and misery we have deserved, by pardon and forgiveness, to remove and take away the obligation to punishment;
But the greatest mercy of all is, to remit the evil and misery we have deserved, by pardon and forgiveness, to remove and take away the obligation to punishment;
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we are not apt to be sensible how great a mercy it is to be freed from those straits and necessities, those pains and diseases of Body, those inward racks and horrours, which others are pressed withal and labour under.
we Are not apt to be sensible how great a mercy it is to be freed from those straits and necessities, those pains and diseases of Body, those inward racks and horrors, which Others Are pressed withal and labour under.
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When any evil or misery is upon us, would we not reckon it a mercy to be rescued and delivered from it? And is it not a greater mercy that we never felt it? Does not that Man owe more to his Physician who prevents his sickness and distemper,
When any evil or misery is upon us, would we not reckon it a mercy to be rescued and Delivered from it? And is it not a greater mercy that we never felt it? Does not that Man owe more to his physician who prevents his sickness and distemper,
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But this I shall speak to hereafter in some particular Discourses. III. Comforting mercy. 2 Cor. 1.3. The father of mercies, and the God of all Comfort.
But this I shall speak to hereafter in Some particular Discourses. III. Comforting mercy. 2 Cor. 1.3. The father of Mercies, and the God of all Comfort.
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hence are those expressions of putting his arms under us, bearing us up, speaking comfortably, visiting us with his loving kindness, which signifie God's merciful regard to those who are in misery and distress.
hence Are those expressions of putting his arms under us, bearing us up, speaking comfortably, visiting us with his loving kindness, which signify God's merciful regard to those who Are in misery and distress.
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God doth many times exercise Men with troubles and afflictions, with a very gracious and merciful design, to prevent greater Evils, which Men would otherwise bring upon themselves.
God does many times exercise Men with Troubles and afflictions, with a very gracious and merciful Design, to prevent greater Evils, which Men would otherwise bring upon themselves.
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God doth as it were by Afflictions throw Men upon their backs to make them look up to Heaven; Hos. 5.15. In their affliction they will seek me early. Psal. 78.34. When he slew them, then they sought him, and they returned, and enquired early after God.
God does as it were by Afflictions throw Men upon their backs to make them look up to Heaven; Hos. 5.15. In their affliction they will seek me early. Psalm 78.34. When he slew them, then they sought him, and they returned, and inquired early After God.
And here the greatness and fullness of God's mercy appears, because our sins are great; Psal. 78.38. Being full of compassion, he forgave their iniquity.
And Here the greatness and fullness of God's mercy appears, Because our Sins Are great; Psalm 78.38. Being full of compassion, he forgave their iniquity.
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And the multitude of God's mercies, because our sins are many, Psal. 51.1. Have mercy on me, O Lord, according to the multitude of thy tender mercies blot out my transgressions. Exod. 34.7. He is said to pardon iniquity, transgression, and sin.
And the multitude of God's Mercies, Because our Sins Are many, Psalm 51.1. Have mercy on me, Oh Lord, according to the multitude of thy tender Mercies blot out my transgressions. Exod 34.7. He is said to pardon iniquity, Transgression, and since.
The mercy of God to us in pardoning our sins, is matter of astonishment and admiration; Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity!
The mercy of God to us in pardoning our Sins, is matter of astonishment and admiration; Mic. 7.18. Who is a God like unto thee, that Pardoneth iniquity!
by transferring our guilt upon the most innocent person, the Son of God, and making him to bear our iniquities, and to suffer the wrath of God which was due to us.
by transferring our guilt upon the most innocent person, the Son of God, and making him to bear our iniquities, and to suffer the wrath of God which was due to us.
How many things must concur to make our hearts tender, and melt our spirits, and stir our bowels, to make us pitiful and compassionate? We seldom pity any unless they be actually in misery;
How many things must concur to make our hearts tender, and melt our spirits, and stir our bowels, to make us pitiful and compassionate? We seldom pity any unless they be actually in misery;
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with how little remorse can we kill a Flea, or tread upon a Worm? partly because we are secure that they cannot hurt us, nor revenge themselves upon us;
with how little remorse can we kill a Flay, or tread upon a Worm? partly Because we Are secure that they cannot hurt us, nor revenge themselves upon us;
and partly because they are so despicable in our Eyes, and so far below us, that they do not fall under the consideration of our Pity. Look upward, proud Man!
and partly Because they Are so despicable in our Eyes, and so Far below us, that they do not fallen under the consideration of our Pity. Look upward, proud Man!
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and take notice of him who is above thee, thou didst not make the Creatures below thee as God did, there's but a finite distance between thee and the meanest Creatures;
and take notice of him who is above thee, thou didst not make the Creatures below thee as God did, there's but a finite distance between thee and the Meanest Creatures;
we may say with David, Ps. 8.4. Lord! What is man, that thou art so mindful of him, or the Son of Man that thou visitest him! And with Job 7.17. What is Man that thou shouldest magnifie him, and that thou shouldst set thine Heart upon him!
we may say with David, Ps. 8.4. Lord! What is man, that thou art so mindful of him, or the Son of Man that thou visitest him! And with Job 7.17. What is Man that thou Shouldst magnify him, and that thou Shouldst Set thine Heart upon him!
how hard are we to be reconciled? How mindful of an Injury? How do anger and revenge boyl within us? How do we upbraid Men with their faults? What vile and low Submission do we require of them,
how hard Are we to be reconciled? How mindful of an Injury? How do anger and revenge boil within us? How do we upbraid Men with their Faults? What vile and low Submission do we require of them,
And yet we have great obligations to Pardoning and Forgiving others, because we are obnoxious to God and one another, we shall many times stand in need of Pardon from God and Men;
And yet we have great obligations to Pardoning and Forgiving Others, Because we Are obnoxious to God and one Another, we shall many times stand in need of Pardon from God and Men;
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but the consideration of God's Mercy should rather melt and dissolve us into Tears, Luke 7.47. The Woman that washed Christ's Feet with her Tears, and wiped them with her Hair, the account that our Saviour gives of the great Affection that she expressed to him, was, she Loved much, because much was forgiven her ;
but the consideration of God's Mercy should rather melt and dissolve us into Tears, Lycia 7.47. The Woman that washed Christ's Feet with her Tears, and wiped them with her Hair, the account that our Saviour gives of the great Affection that she expressed to him, was, she Loved much, Because much was forgiven her;
But Sin against Mercies, and after we have received them, is attended with one of the greatest Aggravations of Sin. And as Mercy raises the guilt of our Sins,
But since against mercies, and After we have received them, is attended with one of the greatest Aggravations of Sin. And as Mercy raises the guilt of our Sins,
This branch of God's goodness is very proper for our imitation. The general Exhortation of our Saviour, Matt. 5.48. Be ye therefore perfect, as your Father which is in heaven is perfect, is more particularly expressed by St. Luke, Luke 6.30. Be ye therefore merciful, as your Father which is in heaven is merciful.
This branch of God's Goodness is very proper for our imitation. The general Exhortation of our Saviour, Matt. 5.48. Be you Therefore perfect, as your Father which is in heaven is perfect, is more particularly expressed by Saint Lycia, Luke 6.30. Be you Therefore merciful, as your Father which is in heaven is merciful.
There is nothing that he recommends more to us in his Gospel than this Spirit and Temper; Mat. 5.7. Blessed are the merciful: for they shall obtain mercy.
There is nothing that he recommends more to us in his Gospel than this Spirit and Temper; Mathew 5.7. Blessed Are the merciful: for they shall obtain mercy.
How many Parables doth he use to set forth the mercy of God to us, with a design to draw us to the imitation of it? The Parable of the Prodigal; of the good Samaritan ;
How many Parables does he use to Set forth the mercy of God to us, with a Design to draw us to the imitation of it? The Parable of the Prodigal; of the good Samaritan;
This is a piece of natural, indispensable Religion, to which positive and instituted Religion must give way; Amos 6.6. I desired mercy, and not sacrifice ;
This is a piece of natural, indispensable Religion, to which positive and instituted Religion must give Way; Amos 6.6. I desired mercy, and not sacrifice;
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This is always one part of the description of a good Man, that he is apt to pity the miseries and necessities of others. Psal. 37.26. He is ever merciful and lendeth.
This is always one part of the description of a good Man, that he is apt to pity the misery's and necessities of Others. Psalm 37.26. He is ever merciful and dares.
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There is nothing more contrary to the nature of God, than a cruel and savage disposition, not to be affected with the miseries and sufferings of others;
There is nothing more contrary to the nature of God, than a cruel and savage disposition, not to be affected with the misery's and sufferings of Others;
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But whoso hath this worlds goods, and seeth his brother have need, &c. how dwelleth the love of God in him? That Man hath no sense of the mercy of God abiding upon his Heart, that is not merciful to his Brother.
But whoso hath this world's goods, and sees his brother have need, etc. how dwells the love of God in him? That Man hath no sense of the mercy of God abiding upon his Heart, that is not merciful to his Brother.
And 'tis an Argument why we should forgive one another; Eph. 4.32. Be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Chap. 5.1. Be ye therefore followers of God as dear Children.
And it's an Argument why we should forgive one Another; Ephesians 4.32. Be you kind one to Another, tender hearted, forgiving one Another, even as God for Christ's sake hath forgiven you. Chap. 5.1. Be you Therefore followers of God as dear Children.
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Col. 3.12, 13. Put on therefore (as the elect of God holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another,
Col. 3.12, 13. Put on Therefore (as the elect of God holy and Beloved) bowels of Mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one Another,
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To restrain the Cruelties, and check the Insolencies of Men, God has so order'd in his Providence, that very often in this World Mens Cruelties return upon their own heads,
To restrain the Cruelties, and check the Insolences of Men, God has so ordered in his Providence, that very often in this World Men's Cruelties return upon their own Heads,
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If we be merciful to others in suffering, and forgiving them that have injured us, God will be so to us, he will pardon our sins to us. Prov. 16.5. By mercy and truth iniquity is purged. 2. Sam. 22.26. With the merciful thou wilt shew thy self merciful. Prov. 14.21. He that hath mercy on the poor, happy is he. Prov. 21.21. He that followeth after mercy findeth life. Matth. 6.14. If ye forgive men their trespasses, your heavenly father will also forgive you.
If we be merciful to Others in suffering, and forgiving them that have injured us, God will be so to us, he will pardon our Sins to us. Curae 16.5. By mercy and truth iniquity is purged. 2. Sam. 22.26. With the merciful thou wilt show thy self merciful. Curae 14.21. He that hath mercy on the poor, happy is he. Curae 21.21. He that follows After mercy finds life. Matthew 6.14. If you forgive men their Trespasses, your heavenly father will also forgive you.
what can we expect, but that the mercy of God will leave us, that he will forget to be gracious, and shut up in anger his tender mercy. Mat. 6.15. If ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses.
what can we expect, but that the mercy of God will leave us, that he will forget to be gracious, and shut up in anger his tender mercy. Mathew 6.15. If you forgive not men their Trespasses, neither will your heavenly Father forgive your Trespasses.
He owed him ten thousand Talents, and upon his submission and intreaty to have patience with him, he was moved with compassion and loosed him, and forgave him all:
He owed him ten thousand Talents, and upon his submission and entreaty to have patience with him, he was moved with compassion and loosed him, and forgave him all:
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The greatest Injuries that we can suffer from Men, if we compare them to the sins that we commit against God, they bear no proportion to them, neither in weight nor number;
The greatest Injuries that we can suffer from Men, if we compare them to the Sins that we commit against God, they bear no proportion to them, neither in weight nor number;
If we do not do thus, every time we put up the Petition to God, Forgive us our trespasses, as we forgive them that trespass against us, we do not pray for mercy, but for judgment;
If we do not do thus, every time we put up the Petition to God, Forgive us our Trespasses, as we forgive them that trespass against us, we do not pray for mercy, but for judgement;
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because they will not know the things of their peace? and canst thou think he will not pardon thee upon thy repentance? Is he grieved that Men will undo themselves,
Because they will not know the things of their peace? and Canst thou think he will not pardon thee upon thy Repentance? Is he grieved that Men will undo themselves,
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and he that thinks that his sins are more or greater than the mercy of God can pardon, must think that there may be more evil in the Creature than there is goodness in God.
and he that thinks that his Sins Are more or greater than the mercy of God can pardon, must think that there may be more evil in the Creature than there is Goodness in God.
If there be any that trespass upon the goodness of God, and presume to encourage themselves in sin upon the hopes of his mercy, let such know, that God is just as well as merciful.
If there be any that trespass upon the Goodness of God, and presume to encourage themselves in since upon the hope's of his mercy, let such know, that God is just as well as merciful.
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This is to contradict the very end of God's mercy, which is to lead us to repentance, to engage us to leave our sins, not to encourage us to continue in them.
This is to contradict the very end of God's mercy, which is to led us to Repentance, to engage us to leave our Sins, not to encourage us to continue in them.
Rom. 2.4, 5. Despisest thou the riches of his goodness, not knowing that the goodness of God leads to repentance? And treasurest up to thy self wrath against the day of wrath,
Rom. 2.4, 5. Despisest thou the riches of his Goodness, not knowing that the Goodness of God leads to Repentance? And treasurest up to thy self wrath against the day of wrath,
but there is a time a coming, when the righteous Judgment of God will be revealed against those who abuse his mercy, not knowing that the goodness of God leadeth to repentance.
but there is a time a coming, when the righteous Judgement of God will be revealed against those who abuse his mercy, not knowing that the Goodness of God leads to Repentance.
and they who draw any conclusion from the mercy of God, which may harden them in their sins, they are such as the Prophet speaks of, Is. 27.11. A people of no understanding;
and they who draw any conclusion from the mercy of God, which may harden them in their Sins, they Are such as the Prophet speaks of, Is. 27.11. A people of no understanding;
and of the Apostles of our Lord and Saviour, concerning the general Judgment of the World, which by many (and perhaps by the Apostles themselves) had been thought to be very near,
and of the Apostles of our Lord and Saviour, Concerning the general Judgement of the World, which by many (and perhaps by the Apostles themselves) had been Thought to be very near,
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but he tells them, that before that, there would arise a certain Sect, or sort of Men, that would deride the expectation of a future Judgment, designing probably the Carpocratians (a branch of that large Sect of the Gnosticks ) of whom St. Austin expressly says, That they denied the Resurrection, and consequently a future Judgment.
but he tells them, that before that, there would arise a certain Sect, or sort of Men, that would deride the expectation of a future Judgement, designing probably the Carpocratians (a branch of that large Sect of the Gnostics) of whom Saint Austin expressly Says, That they denied the Resurrection, and consequently a future Judgement.
whether it be by way of Promise or Threatning. What is become of that Declaration of Christ so frequently repeated in the Gospel, concerning his coming to Judgment? For since the Fathers fell asleep, or, saving that the Fathers are fallen asleep, except only that Men die,
whither it be by Way of Promise or Threatening. What is become of that Declaration of christ so frequently repeated in the Gospel, Concerning his coming to Judgement? For since the Father's fell asleep, or, Saving that the Father's Are fallen asleep, except only that Men die,
They talk'd very ignorantly concerning the World, when they said, All things continued as they were from the Creation of it, when so remarkable a change had already hapned,
They talked very ignorantly Concerning the World, when they said, All things continued as they were from the Creation of it, when so remarkable a change had already happened,
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And they shewed themselves likewise very ignorant of the Perfection of the Divine Nature, to which, being eternally the same, a thousand years and one day are all one ;
And they showed themselves likewise very ignorant of the Perfection of the Divine Nature, to which, being eternally the same, a thousand Years and one day Are all one;
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and if God make good his word some thousand of Years hence, it will make no sensible difference, considering his eternal duration, it being no matter when a duration begins, which is never to have an end;
and if God make good his word Some thousand of years hence, it will make no sensible difference, considering his Eternal duration, it being no matter when a duration begins, which is never to have an end;
And in his excellent Discourse of the slowness of the Divine Vengeance, (the very Argument St. Peter is here upon) he hath this Passage, That a thousand, or ten thousand years, are but as an indivisible point to an infinite duration.
And in his excellent Discourse of the slowness of the Divine Vengeance, (the very Argument Saint Peter is Here upon) he hath this Passage, That a thousand, or ten thousand Years, Are but as an indivisible point to an infinite duration.
And therefore when the Judgment is to be eternal, the delay of it, though it were for a thousand Years, is an Objection of no force, against either the certainty, or the terror of it;
And Therefore when the Judgement is to be Eternal, the Delay of it, though it were for a thousand years, is an Objection of no force, against either the certainty, or the terror of it;
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but it shews the great goodness of God to sinners, that he gives them so long a space of repentace, that so they may prevent the terror of that day whenever it comes,
but it shows the great Goodness of God to Sinners, that he gives them so long a Molle of Repentance, that so they may prevent the terror of that day whenever it comes,
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First, I shall consider the patience and long-suffering of God, as it is an Attribute and Perfection of the Divine Nature; God is long-suffering to us-ward.
First, I shall Consider the patience and long-suffering of God, as it is an Attribute and Perfection of the Divine Nature; God is long-suffering to usward.
First, I will consider the Patience and long-suffering of God towards Mankind, as it is an Attribute and Perfection of the Divine Nature; God is long-suffering to us-ward.
First, I will Consider the Patience and long-suffering of God towards Mankind, as it is an Attribute and Perfection of the Divine Nature; God is long-suffering to usward.
II. That this is a Perfection of the Divine Nature. III. I shall give some proof and demonstration of the great Patience and long-suffering of God to Mankind. I.
II That this is a Perfection of the Divine Nature. III. I shall give Some proof and demonstration of the great Patience and long-suffering of God to Mankind. I.
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and sometimes by NONLATINALPHABET, which signifies the extent of his patience, his long-suffering and forbearing for a long time the punishment due to sinners.
and sometime by, which signifies the extent of his patience, his long-suffering and forbearing for a long time the punishment due to Sinners.
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and not only the deferring and moderating of temporal punishment, but the adjourning of the eternal misery of sinners, is a principal instance of God's patience;
and not only the deferring and moderating of temporal punishment, but the adjourning of the Eternal misery of Sinners, is a principal instance of God's patience;
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nay, all temporal judgments and afflictions which befal sinners in this life, and are short of cutting them off and turning them into Hell, are comprehended in the patience of God.
nay, all temporal Judgments and afflictions which befall Sinners in this life, and Are short of cutting them off and turning them into Hell, Are comprehended in the patience of God.
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When God would give the most perfect description of himself, and as he says to Moses, make all his glory to pass before us, he usually does it by those Attributes which declare his Goodness;
When God would give the most perfect description of himself, and as he Says to Moses, make all his glory to pass before us, he usually does it by those Attributes which declare his goodness;
and Patience is always one of them, Exod. 34.6. The Lord passed by before Moses, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, abundant in goodness and truth. Psal. 86.15. But thou, O Lord, art a God full of compassion, and gracious, long suffering, and plenteous in mercy and truth. Psal. 103.8. The Lord is merciful and gracious, slow to anger, and plenteous in mercy.
and Patience is always one of them, Exod 34.6. The Lord passed by before Moses, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, abundant in Goodness and truth. Psalm 86.15. But thou, Oh Lord, art a God full of compassion, and gracious, long suffering, and plenteous in mercy and truth. Psalm 103.8. The Lord is merciful and gracious, slow to anger, and plenteous in mercy.
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And the same you find, Psal. 145.8 Jonah 4.2. Joel 2.13. Sometimes indeed you find a severer Attribute added to these, as that he will by no means clear the guilty, Exod. 34.7.
And the same you find, Psalm 145.8 Jonah 4.2. Joel 2.13. Sometime indeed you find a severer Attribute added to these, as that he will by no means clear the guilty, Exod 34.7.
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and it is only when these fail, and have no effect upon us, but are abused by us to the encouragement of our selves in an impenitent course, that his Justice takes place.
and it is only when these fail, and have no Effect upon us, but Are abused by us to the encouragement of our selves in an impenitent course, that his justice Takes place.
and nothing doth more declare the Power of God, than his Patience, that when he is provoked by such vile and despicable Creatures as we are, he can withhold his hand from destroying us.
and nothing does more declare the Power of God, than his Patience, that when he is provoked by such vile and despicable Creatures as we Are, he can withhold his hand from destroying us.
And therefore the Psalmist doth recommend and set off the Patience of God, from the consideration of his Power; Psal. 7.11. God is strong and patient, God is provoked every day;
And Therefore the Psalmist does recommend and Set off the Patience of God, from the consideration of his Power; Psalm 7.11. God is strong and patient, God is provoked every day;
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but they are ill matched, as is excellently observed by the Son of Sirach, Ecclus. 10.18. Pride was not made for man, nor furious anger for him that is born of a woman.
but they Are ill matched, as is excellently observed by the Son of Sirach, Ecclus 10.18. Pride was not made for man, nor furious anger for him that is born of a woman.
So that Patience is every where a Perfection, both in God and Man. I proceed to the III. Thing I proposed, which was to give some proof and demonstration of the great patience and long-suffering of God to Mankind.
So that Patience is every where a Perfection, both in God and Man. I proceed to the III. Thing I proposed, which was to give Some proof and demonstration of the great patience and long-suffering of God to Mankind.
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By denying submission to his Laws, we question his Omnipresence, and say, Doth God see? and is there knowledge in the most high? Or if we acknowledge his Omnipresence,
By denying submission to his Laws, we question his Omnipresence, and say, Does God see? and is there knowledge in the most high? Or if we acknowledge his Omnipresence,
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Is not God patient, when the whole world lies in wickedness, and the earth is overspread with violence, and is full of the habitations of cruelty? when he who is of purer eyes than to behold iniquity, and is so highly offended at the sins of Men, hath yet the patience to look upon them that deal treacherously, and to hold his peace? when the wicked persecutes and devours the man that is more righteous than he? when even that part of the World which professeth the Name of God and Christ, do by their vile and obominable lives, blaspheme that holy and glorious name whereby they are called?
Is not God patient, when the Whole world lies in wickedness, and the earth is overspread with violence, and is full of the habitations of cruelty? when he who is of Purer eyes than to behold iniquity, and is so highly offended At the Sins of Men, hath yet the patience to look upon them that deal treacherously, and to hold his peace? when the wicked persecutes and devours the man that is more righteous than he? when even that part of the World which Professes the Name of God and christ, do by their vile and obominable lives, Blaspheme that holy and glorious name whereby they Are called?
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then no offences are so great as those that are committed by Men against God, no affronts like to those which are offered to the Divine Majesty by the continual provocations of his Creatures. And is not this an argument of God's patience, that the glorious Majesty of Heaven should bear such multiplied indignities from such vile Worms? that he who is the Former of all things, should endure his own Creatures to rebel against him,
then no offences Are so great as those that Are committed by Men against God, no affronts like to those which Are offered to the Divine Majesty by the continual provocations of his Creatures. And is not this an argument of God's patience, that the glorious Majesty of Heaven should bear such multiplied indignities from such vile Worms? that he who is the Former of all things, should endure his own Creatures to rebel against him,
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He is patient to the greatest part of Mankind, in that he makes but a few terrible Examples of his Justice, that others may hear and fear, and take warning by them.
He is patient to the greatest part of Mankind, in that he makes but a few terrible Examples of his justice, that Others may hear and Fear, and take warning by them.
He is patient to particular persons, in that, notwithstanding our daily provocations, he prevents us daily with the blessings of his goodness, prolonging our lives,
He is patient to particular Persons, in that, notwithstanding our daily provocations, he prevents us daily with the blessings of his Goodness, prolonging our lives,
And as for those temporal Judgments which God inflicts upon Sinners, he carries himself so, that we may plainly see all the signs of unwillingness that can be;
And as for those temporal Judgments which God inflicts upon Sinners, he carries himself so, that we may plainly see all the Signs of unwillingness that can be;
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When Daniel prayed for the deliverance of the People of Israel out of Captivity, the Angel tells him, that at the beginning of his supplication, the commandment came forth, to bring him a promise of their deliverance.
When daniel prayed for the deliverance of the People of Israel out of Captivity, the Angel tells him, that At the beginning of his supplication, the Commandment Come forth, to bring him a promise of their deliverance.
he hearkned and heard (saith God in the Prophet Jeremiah) but they spake not aright, no man repented him of his wickedness, saying, What have I done? He is represented as waiting and listning, to hear if any penitent word would drop from them;
he hearkened and herd (Says God in the Prophet Jeremiah) but they spoke not aright, no man repented him of his wickedness, saying, What have I done? He is represented as waiting and listening, to hear if any penitent word would drop from them;
(3.) When he goes about this work, he does it with much reluctance, Amos 11.8, 9. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? mine heart is turned within me,
(3.) When he Goes about this work, he does it with much reluctance, Amos 11.8, 9. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? mine heart is turned within me,
and my repentings are kindled together. He is represented as making many essays and offers before he came to it. Psal. 106.26. Many a time lifted he up his hand in the wilderness to destroy them.
and my repentings Are kindled together. He is represented as making many essays and offers before he Come to it. Psalm 106.26. Many a time lifted he up his hand in the Wilderness to destroy them.
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When he seemed resolved upon it, to destroy the murmuring Israelites, yet how often, at the intercession of Moses, did he turn away his wrath? That he will accept of very low terms to spare a very wicked People, appears by the instance of Sodom, where if there had been but ten righteous persons, he would not have destroyed them for the ten's sake. Yea,
When he seemed resolved upon it, to destroy the murmuring Israelites, yet how often, At the Intercession of Moses, did he turn away his wrath? That he will accept of very low terms to spare a very wicked People, appears by the instance of Sodom, where if there had been but ten righteous Persons, he would not have destroyed them for the ten's sake. Yea,
(5.) When he punisheth, he does it very seldom rigorously, and to extremity, not so much as we deserve; Psal. 103.10. He hath not dealt with us after our sins, nor rewarded us according to our iniquities.
(5.) When he Punisheth, he does it very seldom rigorously, and to extremity, not so much as we deserve; Psalm 103.10. He hath not dealt with us After our Sins, nor rewarded us according to our iniquities.
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he doth not let loose the fierceness of his anger, nor pour forth all his wrath; Psal. 78.38. Being full of compassion, he forgave their iniquity, and destroyed them not;
he does not let lose the fierceness of his anger, nor pour forth all his wrath; Psalm 78.38. Being full of compassion, he forgave their iniquity, and destroyed them not;
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and at the end of the third day, the Angel of the Lord had stretched forth his hand over Jerusalem to destroy it, upon the Prayer of David, it is said, that the Lord repented of the evil,
and At the end of the third day, the Angel of the Lord had stretched forth his hand over Jerusalem to destroy it, upon the Prayer of David, it is said, that the Lord repented of the evil,
I shall only add, as a further advantage to set off the patience of God to Sinners, that his forbearance is so great, that he hath been complained of for it by his own Servants.
I shall only add, as a further advantage to Set off the patience of God to Sinners, that his forbearance is so great, that he hath been complained of for it by his own Servants.
because I knew thou art a gracious God, and merciful, slow to anger, &c. Jonah had observed God to be so prone to this, that he was loth to be sent upon his Message,
Because I knew thou art a gracious God, and merciful, slow to anger, etc. Jonah had observed God to be so prove to this, that he was loath to be sent upon his Message,
God is not slack concerning his promise, as some men count slackness. Thirdly, To consider the true reason of God's patience and long-suffering towards Mankind;
God is not slack Concerning his promise, as Some men count slackness. Thirdly, To Consider the true reason of God's patience and long-suffering towards Mankind;
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that is, as the Scoffers here mentioned by the Apostle, did ignorantly and maliciously reason, that because our Lord delayed his coming to Judgment so long, therefore he would never come.
that is, as the Scoffers Here mentioned by the Apostle, did ignorantly and maliciously reason, that Because our Lord delayed his coming to Judgement so long, Therefore he would never come.
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and it seems the Disciples themselves were of that perswasion before our Saviour's death, when our Saviour discoursing to them of the destruction of the Temple, they put these two questions to him, Mat. 24.3.
and it seems the Disciples themselves were of that persuasion before our Saviour's death, when our Saviour discoursing to them of the destruction of the Temple, they put these two questions to him, Mathew 24.3.
and of the end of the world? When shall these things be? That is, the things he had been speaking of immediately before, viz. the destruction of Jerusalem, and the dissolution of the Temple;
and of the end of the world? When shall these things be? That is, the things he had been speaking of immediately before, viz. the destruction of Jerusalem, and the dissolution of the Temple;
and it appears by our Saviour's answer, that he was not concerned to rectifie them in this mistake, which might be of good use to them, both to make them more zealous to propagate the Gospel,
and it appears by our Saviour's answer, that he was not concerned to rectify them in this mistake, which might be of good use to them, both to make them more zealous to propagate the Gospel,
One thing indeed our Saviour says, which (had they not been prepossest with another Opinion) does sufficiently intimate that there might be a considerable space of time, betwixt the destruction of Jerusalem and the day of Judgment;
One thing indeed our Saviour Says, which (had they not been prepossessed with Another Opinion) does sufficiently intimate that there might be a considerable Molle of time, betwixt the destruction of Jerusalem and the day of Judgement;
So that here were a great many Events foretold, betwixt the destruction of Jerusalem and the end of the World, the accomplishment whereof might take up a great deal of time,
So that Here were a great many Events foretold, betwixt the destruction of Jerusalem and the end of the World, the accomplishment whereof might take up a great deal of time,
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as appears by the Event of things, Jerusalem being at this day still trodden down by the Gentiles, and the Jews still continuing disperst over the world: but the Disciples it seems did not much mind this, being carryed away with a prejudicate conceit that the end of the World would happen before the end of that Age;
as appears by the Event of things, Jerusalem being At this day still trodden down by the Gentiles, and the jews still Continuing dispersed over the world: but the Disciples it seems did not much mind this, being carried away with a prejudicate conceit that the end of the World would happen before the end of that Age;
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John 21.21, 22. Lord, what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Upon which words of our Saviour concerning him, St. John himself adds, v. 23. Then went this saying abroad among the brethren, that that disciple should not die, that is, that he should live till the coming of our Lord,
John 21.21, 22. Lord, what shall this man do? jesus Says unto him, If I will that he tarry till I come, what is that to thee? Upon which words of our Saviour Concerning him, Saint John himself adds, v. 23. Then went this saying abroad among the brothers, that that disciple should not die, that is, that he should live till the coming of our Lord,
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from all which they probably (as they thought) concluded, that the day of Judgment would happen before the end of that Age, whilst St. John was alive;
from all which they probably (as they Thought) concluded, that the day of Judgement would happen before the end of that Age, while Saint John was alive;
but St. John, who writ last of all the Evangelists (as Eusebius tells us) and lived till after the destruction of Jerusalem, as he acquaints us with this mistake, which was currant among the Christians,
but Saint John, who writ last of all the Evangelists (as Eusebius tells us) and lived till After the destruction of Jerusalem, as he acquaints us with this mistake, which was currant among the Christians,
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or at least of this third Chapter, which seems to be a new Epistle by it self) takes notice of this mistake, about the nearness of the day of Judgment,
or At least of this third Chapter, which seems to be a new Epistle by it self) Takes notice of this mistake, about the nearness of the day of Judgement,
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and this the Scoffers twitted them with in that Question, Where is the promise of his coming? And therefore the learned Grotius conjectures very probably, that this last Epistle (contained in the third Chapter) was written after the destruction of Jerusalem, which was the time fixt for Christ's coming to Judgment,
and this the Scoffers twitted them with in that Question, Where is the promise of his coming? And Therefore the learned Grotius Conjectures very probably, that this last Epistle (contained in the third Chapter) was written After the destruction of Jerusalem, which was the time fixed for Christ's coming to Judgement,
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St. Peter indeed did not live so long, and therefore Grotius thinks, that this Epistle was writ by Simeon, or Simon, who was Successor of St. James, in the Bishoprick of Jerusalem, and lived to the time of Trajan.
Saint Peter indeed did not live so long, and Therefore Grotius thinks, that this Epistle was writ by Simeon, or Simon, who was Successor of Saint James, in the Bishopric of Jerusalem, and lived to the time of Trajan.
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namely in this, That because the Christians had generally been very confident, that the coming of Christ to Judgment would be presently after the destruction of Jerusalem, and were now found to be deceived in that,
namely in this, That Because the Christians had generally been very confident, that the coming of christ to Judgement would be presently After the destruction of Jerusalem, and were now found to be deceived in that,
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nay, so far was he from that, that he had plainly told his Disciples, that the precise time of the day of Judgment God had reserved as a Secret to himself, which he had not imparted to any, no, not to the Angels in Heaven, nor to the Son himself;
nay, so Far was he from that, that he had plainly told his Disciples, that the precise time of the day of Judgement God had reserved as a Secret to himself, which he had not imparted to any, no, not to the Angels in Heaven, nor to the Son himself;
it was great presumption in them to determine the time of it, when our Saviour had so expresly told them, that the Father had reserved this as a Secret, which he had never communicated to any,
it was great presumption in them to determine the time of it, when our Saviour had so expressly told them, that the Father had reserved this as a Secret, which he had never communicated to any,
But their mistake in this, was no prejudice to the truth of our Saviour's clear Prediction of a future Judgment, without any determination of the time of it,
But their mistake in this, was no prejudice to the truth of our Saviour's clear Prediction of a future Judgement, without any determination of the time of it,
And account that the long-suffering of the Lord is salvation, that is, that the great End and Design of God's goodness and long-suffering to Sinners, is that they may repent and be saved;
And account that the long-suffering of the Lord is salvation, that is, that the great End and Design of God's Goodness and long-suffering to Sinners, is that they may Repent and be saved;
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Account that the long-suffering of our Lord is salvation, even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you.
Account that the long-suffering of our Lord is salvation, even as our Beloved brother Paul also, according to the Wisdom given unto him, hath written unto you.
Now these words are not expresly found in St. Paul 's Writings; but the Sense and Effect of them is, viz. in Rom. 2.4. Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? God hath a very gracious and merciful design in his Patience to Sinners;
Now these words Are not expressly found in Saint Paul is Writings; but the Sense and Effect of them is, viz. in Rom. 2.4. Despisest thou the riches of his Goodness, and forbearance, and long-suffering, not knowing that the Goodness of God leads thee to Repentance? God hath a very gracious and merciful Design in his Patience to Sinners;
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He winks at the sins of men, that they may repent, says the Son of Sirach. The Patience of God aims at the cure and recovery of those, who are not desperately and resolutely wicked.
He winks At the Sins of men, that they may Repent, Says the Son of Sirach. The Patience of God aims At the cure and recovery of those, who Are not desperately and resolutely wicked.
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and if after God hath exercised much Patience towards Sinners in this World, he inflict Punishment on them in the next, it must be acknowledg'd to be most just;
and if After God hath exercised much Patience towards Sinners in this World, he inflict Punishment on them in the next, it must be acknowledged to be most just;
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I. The Severity of God to some Sinners in this Life, and to all impenitent Sinners in the next, seems to contradict what hath been said concerning God's Patience and long-suffering.
I. The Severity of God to Some Sinners in this Life, and to all impenitent Sinners in the next, seems to contradict what hath been said Concerning God's Patience and long-suffering.
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for it is no part of Goodness, to see it self perpetually abused; it is not Patience, but stupidity and insensibleness, to endure to be always trampled upon,
for it is no part of goodness, to see it self perpetually abused; it is not Patience, but stupidity and insensibleness, to endure to be always trampled upon,
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as to Lot 's Wife, to the Israelites that gathered Sticks on the Sabbath-day, to Nadab and Abihu, to Ʋzza, to Ananias and Sapphira, and to Herod Agrippa ;
as to Lot is Wife, to the Israelites that gathered Sticks on the Sabbath-day, to Nadab and Abihu, to Ʋzza, to Ananias and Sapphira, and to Herod Agrippa;
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Lot 's Wife sinned very presumptuously against an express and an easie Command, and whilst God was taking care of her deliverance in a very extraordinary manner.
Lot is Wife sinned very presumptuously against an express and an easy Command, and while God was taking care of her deliverance in a very extraordinary manner.
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That of Ʋzza was upon the return of the Ark of God from among the Philistines, that the People might not lose their reverence for it after it had been taken Captive;
That of Ʋzza was upon the return of the Ark of God from among the philistines, that the People might not loose their Reverence for it After it had been taken Captive;
so that these necessary Severities to a few, in comparison of those many that are warned by them, are rather Arguments of God's Patience, than Objections against it.
so that these necessary Severities to a few, in comparison of those many that Are warned by them, Are rather Arguments of God's Patience, than Objections against it.
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II. It is objected, That if God do not desire the ruin of Sinners, but their repentance, whence comes it to pass, that all are not brought to repentance? for who hath resisted his Will? To this I answer.
II It is objected, That if God do not desire the ruin of Sinners, but their Repentance, whence comes it to pass, that all Are not brought to Repentance? for who hath resisted his Will? To this I answer.
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and their obedience to his Laws; Deut. 5.29. O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them! So Jer. 13.27. O Jerusalem, wilt thou not be made clean? when shall it once be? Is. 5.3, 4. we find God there solemnly appealing to the People of Israel, whether there had been any thing wanting on his part that was fit to be done;
and their Obedience to his Laws; Deuteronomy 5.29. Oh that there were such a heart in them, that they would Fear me, and keep all my Commandments always, that it might be well with them! So Jer. 13.27. Oh Jerusalem, wilt thou not be made clean? when shall it once be? Is. 5.3, 4. we find God there solemnly appealing to the People of Israel, whither there had been any thing wanting on his part that was fit to be done;
What could have been done more to my vineyard, that I have not done to it? wherefore when I looked it should bring forth grapes, brought it forth wild grapes? God may justly look for the Fruits of Repentance and Obedience from those, to whom he affords a sufficiency of Means to that End. And if so, then
What could have been done more to my vineyard, that I have not done to it? Wherefore when I looked it should bring forth grapes, brought it forth wild grapes? God may justly look for the Fruits of Repentance and obedience from those, to whom he affords a sufficiency of Means to that End. And if so, then
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and this account the Scripture every where gives of the impenitency of Men, and the ruin consequent upon it. Psal. 81.13. O that my people had hearkened unto me, and Israel had walked in my statutes!
and this account the Scripture every where gives of the impenitency of Men, and the ruin consequent upon it. Psalm 81.13. Oh that my people had harkened unto me, and Israel had walked in my statutes!
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But my people would not hearken to my voice, and Israel would none of me. Ezek. 33.11. Why will ye dye, O house of Israel? Prov. 1.29, 30, 31. They hated knowledge, and did not chuse the fear of the Lord.
But my people would not harken to my voice, and Israel would none of me. Ezekiel 33.11. Why will you die, Oh house of Israel? Curae 1.29, 30, 31. They hated knowledge, and did not choose the Fear of the Lord.
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and propounds to us the Example of his Patience, to teach us not to revenge Injuries hastily upon one another. III. Let us comply with the design of God's Patience and long-suffering towards us, which is to bring us to repentance.
and propounds to us the Exampl of his Patience, to teach us not to revenge Injuries hastily upon one Another. III. Let us comply with the Design of God's Patience and long-suffering towards us, which is to bring us to Repentance.
Men are very apt to abuse it to a quite contrary purpose, to the encouraging themselves in their evil ways. So Solomon observes, Eccl. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil :
Men Are very apt to abuse it to a quite contrary purpose, to the encouraging themselves in their evil ways. So Solomon observes, Ecclesiastes 8.11. Because sentence against an evil work is not executed speedily, Therefore the heart of the Sons of men is Fully Set in them to do evil:
and the design of it is not to countenance sin, but to convert the Sinner; Rom. 2.4. Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? Patience in God should produce Repentance in us;
and the Design of it is not to countenance since, but to convert the Sinner; Rom. 2.4. Despisest thou the riches of his Goodness, and forbearance, and long-suffering, not knowing that the Goodness of God leads thee to Repentance? Patience in God should produce Repentance in us;
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how much more grievous and provoking must it be to the great God, after he hath laid out upon us all the riches of his Goodness and long-suffering, to have that despised!
how much more grievous and provoking must it be to the great God, After he hath laid out upon us all the riches of his goodness and long-suffering, to have that despised!
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God takes an account of all the days of his Patience and forbearance; Luke 13.7. Behold, these three years I come seeking fruit, and find none; cut it down;
God Takes an account of all the days of his Patience and forbearance; Lycia 13.7. Behold, these three Years I come seeking fruit, and find none; Cut it down;
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Luke 12.45, 46. The wicked servant, who said his Lord delayed his coming, and fell to rioting and drunkenness, our Saviour tells us, That the Lord of that servant will come in a day when he looks not for him.
Lycia 12.45, 46. The wicked servant, who said his Lord delayed his coming, and fell to rioting and Drunkenness, our Saviour tells us, That the Lord of that servant will come in a day when he looks not for him.
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the weight of God's wrath will make amends for the slowness of it, and the delay of Judgment will be fully recompensed in the dreadfulness of it when it comes.
the weight of God's wrath will make amends for the slowness of it, and the Delay of Judgement will be Fully recompensed in the dreadfulness of it when it comes.
but after a long time of Patience, his Mercy comes in against us, and instead of staying his hand, adds weight to his blows; Rom. 9.22. What if God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted for destruction.
but After a long time of Patience, his Mercy comes in against us, and instead of staying his hand, adds weight to his blows; Rom. 9.22. What if God willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted for destruction.
when the Physician gave us up for gone? and what use we made of this Patience and long-suffering of God towards us? It is the worst temper in the World, not to be melted by kindness, not to be obliged by benefits, not to be tamed by gentle usage.
when the physician gave us up for gone? and what use we made of this Patience and long-suffering of God towards us? It is the worst temper in the World, not to be melted by kindness, not to be obliged by benefits, not to be tamed by gentle usage.
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and have put the candle of the Lord, which is in them, under a bushel, do believe, that there is a God in the World, to whose holy Nature and Will sin is perfectly contrary, who loves righteousness and hates iniquity, that his eyes are upon the ways of man,
and have put the candle of the Lord, which is in them, under a bushel, do believe, that there is a God in the World, to whose holy Nature and Will since is perfectly contrary, who loves righteousness and hates iniquity, that his eyes Are upon the ways of man,
All Men, except those whose Consciences are seared, as it were with a hot Iron, are convinc'd of the difference of good and evil, and that it is not all one whether men serve God or serve him not, do well, or live wickedly.
All Men, except those whose Consciences Are seared, as it were with a hight Iron, Are convinced of the difference of good and evil, and that it is not all one whither men serve God or serve him not, do well, or live wickedly.
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and so far is he from giving the least countenance to sin, that he hath given all imaginable discouragement to it, by the most severe and terrible threatnings, such as one would think sufficient to deter Men for ever from it,
and so Far is he from giving the least countenance to since, that he hath given all imaginable discouragement to it, by the most severe and terrible threatenings, such as one would think sufficient to deter Men for ever from it,
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and to make his Threatnings the more awful and effectual, his Providence hath not been wanting to give remarkable Instances of his Justice and Severity upon notorious Offenders, even in this life:
and to make his Threatenings the more awful and effectual, his Providence hath not been wanting to give remarkable Instances of his justice and Severity upon notorious Offenders, even in this life:
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The scope of the wise Man's discourse is this, That by reason of God's forbearance and long-suffering toward sinners in this life, 'tis not so easie to discern the difference between them and other Men;
The scope of the wise Man's discourse is this, That by reason of God's forbearance and long-suffering towards Sinners in this life, it's not so easy to discern the difference between them and other Men;
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because through the long-suffering of God many great sinners live and dye without any remarkable testimony of God's wrath and displeasure against them, therefore the hearts of the children of men are fully set in them to do evil.
Because through the long-suffering of God many great Sinners live and die without any remarkable testimony of God's wrath and displeasure against them, Therefore the hearts of the children of men Are Fully Set in them to do evil.
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because sentence is not immediately past upon them, and judgment executed, therefore the heart of the sons of men is full in them to do evil, that is,
Because sentence is not immediately past upon them, and judgement executed, Therefore the heart of the Sons of men is full in them to do evil, that is,
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for the Hebrew word which we render, is fully set in them, we find Esth. 7.5. where Ahashuerus says concerning Haman, Who is he? and where is he, that durst presume in his heart to do so? Whose heart was full to do so, Fervet in iis cor filiorum hominum ;
for the Hebrew word which we render, is Fully Set in them, we find Esth. 7.5. where Ahasuerus Says Concerning Haman, Who is he? and where is he, that durst presume in his heart to do so? Whose heart was full to do so, Fervent in iis cor Filiorum hominum;
so some render it, the hearts of men boil with wickedness, are so full of it, that it works over. Men are resolute in an evil course, their hearts are strengthened and hardened in them to do evil, so others translate the words.
so Some render it, the hearts of men boil with wickedness, Are so full of it, that it works over. Men Are resolute in an evil course, their hearts Are strengthened and hardened in them to do evil, so Others translate the words.
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First, That Men are very apt to abuse the long-suffering of God, to the encouraging and hardning of themselves in an evil course, the experience of the World in all Ages does give abundant testimony.
First, That Men Are very apt to abuse the long-suffering of God, to the encouraging and hardening of themselves in an evil course, the experience of the World in all Ages does give abundant testimony.
hereupon they grew secure in their impenitency, and went on in their course, as if they had no apprehension of danger, no fear of the Judgment threatned.
hereupon they grew secure in their impenitency, and went on in their course, as if they had no apprehension of danger, no Fear of the Judgement threatened.
and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up to thy self wrath against the day of wrath,
and forbearance, and long-suffering, not knowing that the Goodness of God leads thee to Repentance? But After thy hardness and impenitent heart, treasurest up to thy self wrath against the day of wrath,
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The goodness and long-suffering of God, which ought in all reason to lead Men to repentance, is to many an occasion of greater hardness and impenitency.
The Goodness and long-suffering of God, which ought in all reason to led Men to Repentance, is to many an occasion of greater hardness and impenitency.
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that in the last days there should come scoffers, who should walk after their own hearts lusts, saying, Where is the promise of his coming? And we see in daily experience, that the greatest part of sinners grow more obstinate and confirmed in their wicked ways, upon account of God's Patience,
that in the last days there should come scoffers, who should walk After their own hearts Lustiest, saying, Where is the promise of his coming? And we see in daily experience, that the greatest part of Sinners grow more obstinate and confirmed in their wicked ways, upon account of God's Patience,
Second place, whence this comes to pass, and upon what pretence and colour of Reason, Men encourage themselves in sin, from the long-suffering of God.
Second place, whence this comes to pass, and upon what pretence and colour of Reason, Men encourage themselves in since, from the long-suffering of God.
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And there is no doubt but this proceeds from our ignorance and inconsiderateness, and from an evil heart of unbelief, from the temptation and suggestion of the Devil, one of whose great arts it is, to make Men question the threatnings of God,
And there is no doubt but this proceeds from our ignorance and inconsiderateness, and from an evil heart of unbelief, from the temptation and suggestion of the devil, one of whose great arts it is, to make Men question the threatenings of God,
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but that which I design to enquire into, is, from what pretence of Reason, grounded upon the long-suffering of God, sinners argue themselves into this confidence and presumption.
but that which I Design to inquire into, is, from what pretence of Reason, grounded upon the long-suffering of God, Sinners argue themselves into this confidence and presumption.
therefore the heart of the sons of men is fully set in them to do evil, he does not intend to insinuate, that God's long-suffering fills the hearts of Men with wicked designs and resolutions,
Therefore the heart of the Sons of men is Fully Set in them to do evil, he does not intend to insinuate, that God's long-suffering fills the hearts of Men with wicked designs and resolutions,
they think they see something in the forbearance of God and his delay of punishment, which makes them hope for impunity in an evil course, notwithstanding the threatnings of God.
they think they see something in the forbearance of God and his Delay of punishment, which makes them hope for impunity in an evil course, notwithstanding the threatenings of God.
Those conclusions which are more gross and atheistical, which bad Men draw to the hardening and encourageing of themselves in sin, from the delay of punishment (which we who believe a God, call the patience or long-suffering of God) are these three ;
Those conclusions which Are more gross and atheistical, which bad Men draw to the hardening and encouraging of themselves in since, from the Delay of punishment (which we who believe a God, call the patience or long-suffering of God) Are these three;
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Thus the Poet represents the Atheist arguing, Nullos esse deos, inane coelum, affirmat Selius, probatque, quod se factum, dum negat hoc, videt beatum.
Thus the Poet represents the Atheist arguing, Nullos esse Gods, inane coelum, Affirmative Selius, probatque, quod se factum, dum negate hoc, videt Beatum.
because whilst he denys God, he sees himself in a very happy and prosperous condition. And here it is worthy our notice, at what a contradictious rate these Men reason.
Because while he denys God, he sees himself in a very happy and prosperous condition. And Here it is worthy our notice, At what a contradictious rate these Men reason.
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as if there were no God; and upon this ground, the Scripture tells us, many encourage themselves in their wickedness; Psal. 64.5. They encourage themselves in an evil matter, they commune of laying snares privately;
as if there were no God; and upon this ground, the Scripture tells us, many encourage themselves in their wickedness; Psalm 64.5. They encourage themselves in an evil matter, they commune of laying snares privately;
for they say, Who shall see them? And more expresly, Psal. 94.4, 5, 6, 7. How long shall the workers of iniquity boast themselves? They break in pieces thy People, O Lord,
for they say, Who shall see them? And more expressly, Psalm 94.4, 5, 6, 7. How long shall the workers of iniquity boast themselves? They break in Pieces thy People, Oh Lord,
and hath no consideration of the Actions of Men, because they see the ungodly to prosper in the World, equally with others that are strictly devout and virtuous,
and hath no consideration of the Actions of Men, Because they see the ungodly to prosper in the World, equally with Others that Are strictly devout and virtuous,
In the mean time the providence of God, when he sees it fit, gives some remarkable Instances of his Justice upon great and notorious Offenders in this life,
In the mean time the providence of God, when he sees it fit, gives Some remarkable Instances of his justice upon great and notorious Offenders in this life,
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3 dly, Another gross and Atheistical Inference, which Men are apt to make from the delay of punishment, is, that there is no such difference of good and evil as is pretended;
3 dly, another gross and Atheistical Inference, which Men Are apt to make from the Delay of punishment, is, that there is no such difference of good and evil as is pretended;
because Divine Justice doth not presently manifest it self, and every transgression and disobedience doth not immediately receive a just recompence of reward, therefore they cannot believe, that the difference between good and evil is so great and evident. For answer to this.
Because Divine justice does not presently manifest it self, and every Transgression and disobedience does not immediately receive a just recompense of reward, Therefore they cannot believe, that the difference between good and evil is so great and evident. For answer to this.
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whether they do not secretly and inwardly acknowledge a clear difference between good and evil. Are not the worst of Men apt to conceive better hopes of success,
whither they do not secretly and inwardly acknowledge a clear difference between good and evil. are not the worst of Men apt to conceive better hope's of success,
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when no Eye sees them, and the wickedness they are about to commit doth not fall under the cognisance and censure of any human Court or Tribunal? Have they not many checks and rebukes in their own Spirits, much disturbance and confusion of Mind,
when no Eye sees them, and the wickedness they Are about to commit does not fallen under the cognisance and censure of any human Court or Tribunal? Have they not many Checks and rebukes in their own Spirits, much disturbance and confusion of Mind,
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when they are enterprising a wicked thing? And does not this plainly argue, that they are guilty to themselves, that they are about something which they ought not to do?
when they Are enterprising a wicked thing? And does not this plainly argue, that they Are guilty to themselves, that they Are about something which they ought not to do?
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but yet the sense of good and evil is so deeply imprest upon humane Nature, that I think no Man, remaining a Man, can quite deface and blot out the difference of good and evil. So that if Men will but attend to the natural dictates and suggestions of their own Minds, they cannot possibly infer from the delay of punishment, that there is no difference of good and evil.
but yet the sense of good and evil is so deeply impressed upon humane Nature, that I think no Man, remaining a Man, can quite deface and blot out the difference of good and evil. So that if Men will but attend to the natural dictates and suggestions of their own Minds, they cannot possibly infer from the Delay of punishment, that there is no difference of good and evil.
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But because those who argue thus are but few in comparison, there being not many in the World arrived to that degree of blindness and height of impiety,
But Because those who argue thus Are but few in comparison, there being not many in the World arrived to that degree of blindness and height of impiety,
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as to have lost all sense of good and evil ; therefore I shall rather insist II. Upon those kind of Reasonings which are more ordinary and common among bad Men,
as to have lost all sense of good and evil; Therefore I shall rather insist II Upon those kind of Reasonings which Are more ordinary and Common among bad Men,
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by some such false reasonings as these, which Men think may probably be collected from the Patience and long-suffering of God, they harden and encourage themselves in an evil course.
by Some such false reasonings as these, which Men think may probably be collected from the Patience and long-suffering of God, they harden and encourage themselves in an evil course.
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they do not feel the ill Effects of it at present, all things go well and prosperously with them, no less than with those who are so strict and conscientious;
they do not feel the ill Effects of it At present, all things go well and prosperously with them, no less than with those who Are so strict and conscientious;
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and then thou wilt see reason enough to call it a great Evil. To sin against God, is to contemn the greatest Authority in the World, to contradict the greatest Holiness and Purity, to abuse the greatest Goodness,
and then thou wilt see reason enough to call it a great Evil. To since against God, is to contemn the greatest authority in the World, to contradict the greatest Holiness and Purity, to abuse the greatest goodness,
and to act contrary to the greatest Obligations, against thy best Reason and truest Interest; to disoblige thy kindest Friend, and to gratifie thy worst and bitterest Enemy;
and to act contrary to the greatest Obligations, against thy best Reason and Truest Interest; to disoblige thy Kindest Friend, and to gratify thy worst and Bitterest Enemy;
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2. If God doth not immediately punish sin upon the commission of it, and instantly let flye at the Sinner, this they would construe to be a sign that he is not so highly offended and provok'd by it;
2. If God does not immediately Punish since upon the commission of it, and instantly let fly At the Sinner, this they would construe to be a Signen that he is not so highly offended and provoked by it;
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if he were, he would manifest his displeasure against it, by the sudden and violent effusions of his Wrath. For answer to this, I desire these two things may be considered.
if he were, he would manifest his displeasure against it, by the sudden and violent effusions of his Wrath. For answer to this, I desire these two things may be considered.
The words are a NONLATINALPHABET, and less is spoken than is meant and intended, viz. That God is so far from taking pleasure in the sins of Men, that he is highly displeased at them,
The words Are a, and less is spoken than is meant and intended, viz. That God is so Far from taking pleasure in the Sins of Men, that he is highly displeased At them,
And do not the terrible threatnings of God against sin declare him to be highly offended at it? when he says, That he will come in flaming fire, to render vengeance to all them that know not God,
And do not the terrible threatenings of God against since declare him to be highly offended At it? when he Says, That he will come in flaming fire, to render vengeance to all them that know not God,
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Can we think that all the threatnings of God's Word, and all those direful curses which are written in his book, shall return empty, without doing any execution? Thou that now flatterest thy self with vain and groundless hopes, that none of these Evils shall come upon thee,
Can we think that all the threatenings of God's Word, and all those direful curses which Are written in his book, shall return empty, without doing any execution? Thou that now flatterest thy self with vain and groundless hope's, that none of these Evils shall come upon thee,
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and to hear those bitter words of eternal displeasure from the Mouth of God himself, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels, thou wilt then believe, that God is heartily angry and offended with thee for thy sins.
and to hear those bitter words of Eternal displeasure from the Mouth of God himself, Depart you cursed into everlasting fire, prepared for the devil and his Angels, thou wilt then believe, that God is heartily angry and offended with thee for thy Sins.
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What the Scripture says of the happiness and glory of the next life, is true also of the misery and punishments of the other World, that eye hath not seen, nor ear heard,
What the Scripture Says of the happiness and glory of the next life, is true also of the misery and punishments of the other World, that eye hath not seen, nor ear herd,
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and to imagine otherwise, argues a gross mistake of the Nature of God, arising from our not considering the Attributes and Perfections of God in conjunction and consistency with one another.
and to imagine otherwise, argues a gross mistake of the Nature of God, arising from our not considering the Attributes and Perfections of God in conjunction and consistency with one Another.
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and therefore in our conceptions of God, we are to take great heed, that we do not raise any one Attribute or Perfection of God upon the ruine of the rest.
and Therefore in our conceptions of God, we Are to take great heed, that we do not raise any one Attribute or Perfection of God upon the ruin of the rest.
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Every sin indeed kindles his anger, and provokes his displeasure against us, and by our repeated and continued Offences, we still add Fuel to his Wrath;
Every since indeed kindles his anger, and provokes his displeasure against us, and by our repeated and continued Offences, we still add Fuel to his Wrath;
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but as to the manifestation of his Wrath, and the effects of his Anger, his Wisdom and Goodness do regulate and determine the proper time and circumstances of Punishment.
but as to the manifestation of his Wrath, and the effects of his Anger, his Wisdom and goodness do regulate and determine the proper time and Circumstances of Punishment.
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3. From the Patience of God and the delay of punishment, Men are apt to conclude, that God is not so severe in his Nature as he is commonly represented.
3. From the Patience of God and the Delay of punishment, Men Are apt to conclude, that God is not so severe in his Nature as he is commonly represented.
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'Tis true he hath declared his displeasure against sin, and threaten'd it with dreadful punishments, which he may do, in great wisdom, to keep the World in awe and order;
It's true he hath declared his displeasure against since, and threatened it with dreadful punishments, which he may do, in great Wisdom, to keep the World in awe and order;
so that notwithstanding all the threatnings which are denounced against sin, it is to be hoped, that when Sentence comes to be past, and Judgment to be executed, God will remember mercy in the midst of judgment, and that mercy will triumph over judgment ;
so that notwithstanding all the threatenings which Are denounced against since, it is to be hoped, that when Sentence comes to be past, and Judgement to be executed, God will Remember mercy in the midst of judgement, and that mercy will triumph over judgement;
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and that as now his Patience stays his hand, and turns away his wrath, so at the last, the milder Attributes of his Goodness and Mercy will interpose and moderate the rigor and severity of his Justice;
and that as now his Patience stays his hand, and turns away his wrath, so At the last, the milder Attributes of his goodness and Mercy will interpose and moderate the rigor and severity of his justice;
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I shall speak a little more fully to this, because it is almost incredible, how much Men bear up themselves upon vain and groundless hopes of the boundless Mercy of God,
I shall speak a little more Fully to this, Because it is almost incredible, how much Men bear up themselves upon vain and groundless hope's of the boundless Mercy of God,
and bless themselves in their hearts, saying, They shall have peace, tho' they walk in the imagination of their hearts, to add drunkenness to thirst, that is,
and bless themselves in their hearts, saying, They shall have peace, though they walk in the imagination of their hearts, to add Drunkenness to thirst, that is,
and will effectually hinder the execution of them, Jer. 18.7, 8, 9, 10. At what instant I speak (says God) concerning a nation, and concerning a kingdome, to pluck up,
and will effectually hinder the execution of them, Jer. 18.7, 8, 9, 10. At what instant I speak (Says God) Concerning a Nation, and Concerning a Kingdom, to pluck up,
But as to the case of final impenitency and unbelief, God, that he might strengthen his threatnings, hath added a sign of immutability to them, having confirmed them with an Oath, I have sworn (saith the Lord) that they shall not enter into my rest ;
But as to the case of final impenitency and unbelief, God, that he might strengthen his threatenings, hath added a Signen of immutability to them, having confirmed them with an Oath, I have sworn (Says the Lord) that they shall not enter into my rest;
which tho' it was spoken to the unbelieving Jews, the Apostle to the Hebrews applys it to final unbelief and impenitency under the Gospel, of which the infidelity of the Israelites was a Type and Figure.
which though it was spoken to the unbelieving jews, the Apostle to the Hebrews Applies it to final unbelief and impenitency under the Gospel, of which the infidelity of the Israelites was a Type and Figure.
because it signifies the firm and immutable determination of his Will, and thereby puts an end to all doubts and controversies concerning the fulfilling of his threatnings.
Because it signifies the firm and immutable determination of his Will, and thereby puts an end to all doubts and controversies Concerning the fulfilling of his threatenings.
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but if he had any where revealed, that he would not be rigorous in the execution of these threatnings, such a revelation would quite take off the edge and terror of them,
but if he had any where revealed, that he would not be rigorous in the execution of these threatenings, such a Revelation would quite take off the edge and terror of them,
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but if Men continue obstinate and impenitent, and encourage themselves in sin from the Mercy and Patience of God, this is not a case that admits of Mercy;
but if Men continue obstinate and impenitent, and encourage themselves in since from the Mercy and Patience of God, this is not a case that admits of Mercy;
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but, on the contrary, his Justice will triumph in the ruin and destruction of those, who instead of embracing the offers of his Mercy, do despise and abuse them.
but, on the contrary, his justice will triumph in the ruin and destruction of those, who instead of embracing the offers of his Mercy, do despise and abuse them.
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with the froward he will shew himself froward, and will be in a more especial manner severe towards those, who take encouragement from his Mercy, to disbelieve and despise his threatnings.
with the froward he will show himself froward, and will be in a more especial manner severe towards those, who take encouragement from his Mercy, to disbelieve and despise his threatenings.
And this God hath as plainly told us, as words can express any thing, Deut. 29.19, 20. And if it come to pass, that when he heareth the words of this curse, he bless himself in his heart, saying, I shall have peace,
And this God hath as plainly told us, as words can express any thing, Deuteronomy 29.19, 20. And if it come to pass, that when he hears the words of this curse, he bless himself in his heart, saying, I shall have peace,
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What ever right and power God hath reserved to himself about the execution of his threatnings, he hath plainly declared, that of all others, those who encourage themselves in a sinful course from the hopes of God's Mercy, notwithstanding his threatnings, shall find no favour and mercy at his hand;
What ever right and power God hath reserved to himself about the execution of his threatenings, he hath plainly declared, that of all Others, those who encourage themselves in a sinful course from the hope's of God's Mercy, notwithstanding his threatenings, shall find no favour and mercy At his hand;
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whatever he may remit of his threatnings to others, he will certainly not spare those, who believe so largely concerning the Mercy of God, not with a mind to submit to the terms of it,
whatever he may remit of his threatenings to Others, he will Certainly not spare those, who believe so largely Concerning the Mercy of God, not with a mind to submit to the terms of it,
That fear which is sometimes kindled in Men's Consciences in this life, that horrible anguish and those unspeakable terrors which some Sinners have had experience of in this World, may serve to forewarn us of the wrath which is to come, and to convince us of the reality of those expressions of the Torments of Hell, by the worm that dies not,
That Fear which is sometime kindled in Men's Consciences in this life, that horrible anguish and those unspeakable terrors which Some Sinners have had experience of in this World, may serve to forewarn us of the wrath which is to come, and to convince us of the reality of those expressions of the Torments of Hell, by the worm that die not,
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That miraculous Deluge which swallowed up the old World, that Hell which was rained down from Heaven, in those terrible showers of Fire and Brimstone, to consume Sodom and Gomorrah ;
That miraculous Deluge which swallowed up the old World, that Hell which was reigned down from Heaven, in those terrible showers of Fire and Brimstone, to consume Sodom and Gomorrah;
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these and many other remarkable Judgments of God in several Ages upon particular Persons, and upon Cities and Nations, may satisfie us in some measure of the severity of God against sin,
these and many other remarkable Judgments of God in several Ages upon particular Persons, and upon Cities and nations, may satisfy us in Some measure of the severity of God against since,
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and will at last be manifested by the righteous Judgment of God upon Sinners. God now exerciseth and displayeth his milder Attributes, his Goodness, and Mercy, and Patience;
and will At last be manifested by the righteous Judgement of God upon Sinners. God now Exerciseth and displayeth his milder Attributes, his goodness, and Mercy, and Patience;
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but these will not always hold out, there is a dreadful day a coming, wherein (as the Apostle speaks) God will shew his wrath, and make his power known, after he hath endured with much long-suffering the vessels of wrath fitted for destruction.
but these will not always hold out, there is a dreadful day a coming, wherein (as the Apostle speaks) God will show his wrath, and make his power known, After he hath endured with much long-suffering the vessels of wrath fitted for destruction.
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Besides, the very light of Nature, and the common Reason of Mankind, hath always made a contrary inference from the long-suffering of God and the delay of present punishment.
Beside, the very Light of Nature, and the Common Reason of Mankind, hath always made a contrary Inference from the long-suffering of God and the Delay of present punishment.
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that because this life is a time of tryal and forbearance, therefore there shall be another state after this life, which shall be a season of recompences.
that Because this life is a time of trial and forbearance, Therefore there shall be Another state After this life, which shall be a season of recompenses.
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The 5 th and last false conclusion, which Men draw from the long-suffering of God and the delay of Punishment is this, that it is however probably at some distance,
The 5 that and last false conclusion, which Men draw from the long-suffering of God and the Delay of Punishment is this, that it is however probably At Some distance,
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and they are confirmed very much in this hope, because they see Men much worse than themselves, great Criminals and Malefactors, upon two or three days warning, to perform this work of repentance very substantially,
and they Are confirmed very much in this hope, Because they see Men much Worse than themselves, great Criminals and Malefactors, upon two or three days warning, to perform this work of Repentance very substantially,
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and 'tis but very small comfort and encouragement, considering the vast disproportion between Time and Eternity, to think, that after twenty or forty Years shall be past and gone,
and it's but very small Comfort and encouragement, considering the vast disproportion between Time and Eternity, to think, that After twenty or forty years shall be past and gone,
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There is no man hath power over the Spirit, to retain the Spirit, neither hath he power in the day of death, saith the wise Man a little before the Text. Thou dreamest perhaps of many Years continuance in this World,
There is no man hath power over the Spirit, to retain the Spirit, neither hath he power in the day of death, Says the wise Man a little before the Text. Thou dreamest perhaps of many years Continuance in this World,
whilst thou art vainly promising thy self the ease of many years, God may say to thee, Thou fool, this night shall thy soul be required of thee, and then where are all thy hopes?
while thou art vainly promising thy self the ease of many Years, God may say to thee, Thou fool, this night shall thy soul be required of thee, and then where Are all thy hope's?
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(3.) Supposing the evil Day were at a considerable distance, yet Men run an infinite hazard in venturing all the hopes of their Salvation upon a future repentance;
(3.) Supposing the evil Day were At a considerable distance, yet Men run an infinite hazard in venturing all the hope's of their Salvation upon a future Repentance;
but thou mayst be surprized by a sudden stroke which may give thee no warning, leave thee no space of repentance? a violent Disease may seize upon thee, which may disorder thy Understanding,
but thou Mayest be surprised by a sudden stroke which may give thee no warning, leave thee no Molle of Repentance? a violent Disease may seize upon thee, which may disorder thy Understanding,
and so weaken all thy Faculties, as to render thee unfit for all reasonable operations. At the best, how unfit are we for the most serious work of our lives,
and so weaken all thy Faculties, as to render thee unfit for all reasonable operations. At the best, how unfit Are we for the most serious work of our lives,
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Men had need then be of sound Understanding and perfect Memory, when they set about matters of so great consequence in respect of their temporal and eternal concernments;
Men had need then be of found Understanding and perfect Memory, when they Set about matters of so great consequence in respect of their temporal and Eternal concernments;
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(4.) Suppose thou wert sure to repent before thou leavest the World, and to do this work throughly, which no Man can promise to himself that deliberately delays it,
(4.) Suppose thou Wertenberg sure to Repent before thou Leavest the World, and to do this work thoroughly, which no Man can promise to himself that deliberately delays it,
1 st, Tho' a sincere repentance in such circumstances be possible, yet it is almost impossible for the Party himself concerned, much more for others, upon any good ground, to judge when it is sincere.
1 Saint, Though a sincere Repentance in such Circumstances be possible, yet it is almost impossible for the Party himself concerned, much more for Others, upon any good ground, to judge when it is sincere.
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God who knows the hearts of Men, and whether, if they had lived longer, they would in the future course of their lives have justified and made good their repentance and good resolutions, only knows the sincerity of it.
God who knows the hearts of Men, and whither, if they had lived longer, they would in the future course of their lives have justified and made good their Repentance and good resolutions, only knows the sincerity of it.
and whereas Men are apt piously to suppose, that so extraordinary a comfort and assurance is wrought in them by the Spirit of God, nothing is more uncertain;
and whereas Men Are apt piously to suppose, that so extraordinary a Comfort and assurance is wrought in them by the Spirit of God, nothing is more uncertain;
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after a formal Confession and Absolution, and some good words of encouragement from the Priest, dye as full of peace and comfort, to all appearance, as the best of Men.
After a formal Confessi and Absolution, and Some good words of encouragement from the Priest, die as full of peace and Comfort, to all appearance, as the best of Men.
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Indeed it is very natural to Men, who find themselves in a desperate condition, to be strangely elevated and raised, upon any hopes given of escaping so great a danger as they apprehend themselves to be in;
Indeed it is very natural to Men, who find themselves in a desperate condition, to be strangely elevated and raised, upon any hope's given of escaping so great a danger as they apprehend themselves to be in;
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When Men have the Sentence of death in themselves, as all wicked livers must have, they are naturally apt to be overjoy'd at the unexpected news of a Pardon.
When Men have the Sentence of death in themselves, as all wicked livers must have, they Are naturally apt to be overjoyed At the unexpected news of a Pardon.
To speak my mind freely in this matter, I have no great opinion of that extraordinary comfort and confidence which some have, upon a sudden repentance for great and flagrant crimes,
To speak my mind freely in this matter, I have no great opinion of that extraordinary Comfort and confidence which Some have, upon a sudden Repentance for great and flagrant crimes,
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I think great humility and dejection of mind, and a doubtful apprehension of their condition, next almost to despair of it, would much better become them;
I think great humility and dejection of mind, and a doubtful apprehension of their condition, next almost to despair of it, would much better become them;
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let them imitate, as near as they can, the behaviour of the penitent Thief, the only Example the Scripture hath left us of a late repentance that proved effectual, who gave the greatest testimony that could be of a penitent sorrow for his sins,
let them imitate, as near as they can, the behaviour of the penitent Thief, the only Exampl the Scripture hath left us of a late Repentance that proved effectual, who gave the greatest testimony that could be of a penitent sorrow for his Sins,
when this forbearance of his is so apt to minister to them an occasion of their further mischief and greater ruine? It should seem according to this, that it would be much greater Mercy to the greatest part of Sinners, not to be patient toward them at all;
when this forbearance of his is so apt to minister to them an occasion of their further mischief and greater ruin? It should seem according to this, that it would be much greater Mercy to the greatest part of Sinners, not to be patient towards them At all;
This is the Objection, and because it seems to be of some weight, I shall endeavour to return a satisfactory answer to it in these following particulars. And I.
This is the Objection, and Because it seems to be of Some weight, I shall endeavour to return a satisfactory answer to it in these following particulars. And I.
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I ask the Sinner if he will stand to this? Art thou serious, and wouldest thou in good earnest have God to deal thus with thee, to take the very first advantage to destroy thee or turn thee into Hell,
I ask the Sinner if he will stand to this? Art thou serious, and Wouldst thou in good earnest have God to deal thus with thee, to take the very First advantage to destroy thee or turn thee into Hell,
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He exerciseth Men with many afflictions, and crosses, and disappointments, which their own consciences tell them are the just recompences of their deeds;
He Exerciseth Men with many afflictions, and Crosses, and disappointments, which their own Consciences tell them Are the just recompenses of their Deeds;
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when Mercy alone will not work upon us and win us, but being fed to the full, we grow wanton and foolish, he administers Physick to us, by affliction and by adversity endeavours to bring us to consideration and a sober mind;
when Mercy alone will not work upon us and win us, but being fed to the full, we grow wanton and foolish, he administers Physic to us, by affliction and by adversity endeavours to bring us to consideration and a Sobrium mind;
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for God would save us any way, by his Mercy or by his Judgment, by Sickness or by Health, by Plenty or by Want, by what we desire or by what we dread;
for God would save us any Way, by his Mercy or by his Judgement, by Sickness or by Health, by Plenty or by Want, by what we desire or by what we dread;
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as is sufficient to awaken Sinners, and much more apt to deter them from sin, than to encourage them to go on and continue in it. III. Nothing is farther from the intention of God, than to harden Men by his long-suffering.
as is sufficient to awaken Sinners, and much more apt to deter them from since, than to encourage them to go on and continue in it. III. Nothing is farther from the intention of God, than to harden Men by his long-suffering.
This the Scripture most expresly declares, 2 Pet. 3.9. He is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.
This the Scripture most expressly declares, 2 Pet. 3.9. He is long-suffering to usward, not willing that any should perish, but that all should come to Repentance.
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That he is so loth to surprize Sinners, that he gives them the liberty of second thoughts, time to reflect upon themselves, to consider what they have done,
That he is so loath to surprise Sinners, that he gives them the liberty of second thoughts, time to reflect upon themselves, to Consider what they have done,
And should not this goodness of his make us sorry that we have offended him? Doth it not naturally lead and invite us to repentance? What other interpretation can we make of his Patience, what other use in reason should we make of it,
And should not this Goodness of his make us sorry that we have offended him? Does it not naturally led and invite us to Repentance? What other Interpretation can we make of his Patience, what other use in reason should we make of it,
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the proper and natural tendency of God's goodness is to lead men to repentance, and by repentance to bring them to happiness; Rom. 2.4. Despisest thou the riches of his goodness, and patience, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? This St. Peter, with relation to these very words of St. Paul, interprets, leading to salvation ; 2 Pet. 3.15. And account that the long-suffering of our Lord is salvation, as our beloved brother Paul also hath written unto you.
the proper and natural tendency of God's Goodness is to led men to Repentance, and by Repentance to bring them to happiness; Rom. 2.4. Despisest thou the riches of his Goodness, and patience, and long-suffering, not knowing that the Goodness of God leads thee to Repentance? This Saint Peter, with Relation to these very words of Saint Paul, interprets, leading to salvation; 2 Pet. 3.15. And account that the long-suffering of our Lord is salvation, as our Beloved brother Paul also hath written unto you.
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tho' Sinners be impenitent? May not he be good, tho' we be so foolish as to make an ill use of his goodness? Because Men are apt to abuse the Mercies and Favours of God, is it therefore a fault in him to bestow them upon us? Is it not enough for us to abuse them,
though Sinners be impenitent? May not he be good, though we be so foolish as to make an ill use of his Goodness? Because Men Are apt to abuse the mercies and Favours of God, is it Therefore a fault in him to bestow them upon us? Is it not enough for us to abuse them,
but will we be unthankful to God also? When God hath laid out the riches of his goodness and patience upon Sinners, will they challenge him as accessory to their ruin? As if a foolish Heir that hath prodigally wasted the fair Estate that was left him, should be so far from blaming himself,
but will we be unthankful to God also? When God hath laid out the riches of his Goodness and patience upon Sinners, will they challenge him as accessory to their ruin? As if a foolish Heir that hath prodigally wasted the fair Estate that was left him, should be so Far from blaming himself,
and that in such Instances, for the sake of which they deny God's fore-knowledge in general of the future actions of free and voluntary Agents, I mean, that the Scripture expresly declares God's determinate fore-knowledge of the most wicked actions;
and that in such Instances, for the sake of which they deny God's foreknowledge in general of the future actions of free and voluntary Agents, I mean, that the Scripture expressly declares God's determinate foreknowledge of the most wicked actions;
as the Crucifying of Christ, who is said, according to the determinate counsel and fore-knowledge of God, to have been by wicked hands crucified and slain.
as the Crucifying of christ, who is said, according to the determinate counsel and foreknowledge of God, to have been by wicked hands Crucified and slave.
unless he do some way decree and determine them? I answer, that this is not a fair and reasonable demand, to ask of Men, who have but finite Understandings, to make out and declare all the ways that infinite Knowledge hath of knowing and of fore-seeing the actions of free Creatures, without prejudice to their liberty and freedom of acting.
unless he do Some Way Decree and determine them? I answer, that this is not a fair and reasonable demand, to ask of Men, who have but finite Understandings, to make out and declare all the ways that infinite Knowledge hath of knowing and of Foreseeing the actions of free Creatures, without prejudice to their liberty and freedom of acting.
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However, it is of the two much more credible to reason, that infinite Knowledge should certainly fore-know things, which our Understandings cannot imagine how they should be fore-known,
However, it is of the two much more credible to reason, that infinite Knowledge should Certainly foreknow things, which our Understandings cannot imagine how they should be foreknown,
or to ascribe something to God, from whence it would unavoidably follow that he is the author of Sin. The 〈 ◊ 〉 is only a modest and just acknowledgment of our own ignorance;
or to ascribe something to God, from whence it would avoidable follow that he is the author of Sin. The 〈 ◊ 〉 is only a modest and just acknowledgment of our own ignorance;
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If a Prince had the priviledge of fore-knowledge as God hath, and did certainly foresee, that a great many of his Subjects would certainly incur the penalty of his Laws,
If a Prince had the privilege of foreknowledge as God hath, and did Certainly foresee, that a great many of his Subject's would Certainly incur the penalty of his Laws,
and may with great seriousness and sincerity wish they would do otherwise, and were as wise to do good, as they are wilful to do evil. And thus he is represented in Scripture,
and may with great seriousness and sincerity wish they would do otherwise, and were as wise to do good, as they Are wilful to do evil. And thus he is represented in Scripture,
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as regretting the mischief which Men wilfully bring upon themselves; O that they were wise, O that they would understand, and consider their latter end!
as regretting the mischief which Men wilfully bring upon themselves; O that they were wise, Oh that they would understand, and Consider their latter end!
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This shews the unreasonableness and perverse disingenuity of Men, who take occasion to harden and encourage themselves in sin from the long-suffering of God, which above all things in the World should melt and soften them.
This shows the unreasonableness and perverse disingenuity of Men, who take occasion to harden and encourage themselves in since from the long-suffering of God, which above all things in the World should melt and soften them.
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Now what use ought we in reason to make of this Patience of God towards us? We ought certainly to break off our sins by a speedy repentance, lest iniquity be our ruin ;
Now what use ought we in reason to make of this Patience of God towards us? We ought Certainly to break off our Sins by a speedy Repentance, lest iniquity be our ruin;
immediately to sue out our Pardon, and to make our peace with God, while we are yet in the way, and to resolve, never any more willingly to offend that God who is so gracious and merciful,
immediately to sue out our Pardon, and to make our peace with God, while we Are yet in the Way, and to resolve, never any more willingly to offend that God who is so gracious and merciful,
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and to reason themselves into vain and groundless hopes of impunity. Now what a folly is this, because punishment doth not come, therefore to hasten it,
and to reason themselves into vain and groundless hope's of impunity. Now what a folly is this, Because punishment does not come, Therefore to hasten it,
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It is a provocation of the highest nature, because it is to trample upon his dearest Attributes, those which he most delights and glories in, his Goodness and Mercy;
It is a provocation of the highest nature, Because it is to trample upon his dearest Attributes, those which he most delights and Glories in, his goodness and Mercy;
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After God had born long with that rebellious People, the Children of Israel, and notwithstanding all their murmurings, all their infidelity and impenitency, had spared them ten times, at last he sets his Seal to their ruin, Heb. 3.8, 9. Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:
After God had born long with that rebellious People, the Children of Israel, and notwithstanding all their murmurings, all their infidelity and impenitency, had spared them ten times, At last he sets his Seal to their ruin, Hebrew 3.8, 9. Harden not your hearts, as in the provocation, in the day of temptation in the Wilderness:
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To whom sware he, that they should not enter into his rest, but to them that believed not? or as the word may be rendred, to them that were disobedient ? that is, to them who went on in their rebellion against him,
To whom sware he, that they should not enter into his rest, but to them that believed not? or as the word may be rendered, to them that were disobedient? that is, to them who went on in their rebellion against him,
So our Lord tells us, Luke 12. When the servant said, His Lord delayed his coming, the Lord of that servant shall come in a day that he looks not for him,
So our Lord tells us, Lycia 12. When the servant said, His Lord delayed his coming, the Lord of that servant shall come in a day that he looks not for him,
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but would execute Judgment upon him so soon as ever he had offended: This our Saviour declares to us by the Parable of the Figtree, Luke 13.6. Were it not that God expects from us the fruit of repentance, he would cut us down, and not suffer us to cumber the ground ;
but would execute Judgement upon him so soon as ever he had offended: This our Saviour declares to us by the Parable of the Fig tree, Lycia 13.6. Were it not that God expects from us the fruit of Repentance, he would Cut us down, and not suffer us to cumber the ground;
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Thus natural Light would reason, and so the King of Nineveh, a Heathen, reasons, Who can tell if God will turn and repent? But we are fully assured of this by the gracious declarations of the Gospel,
Thus natural Light would reason, and so the King of Nineveh, a Heathen, Reasons, Who can tell if God will turn and Repent? But we Are Fully assured of this by the gracious declarations of the Gospel,
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and the way of pardon and forgiveness which is therein establisht through faith in the blood of Jesus Christ, who was made a propitiation for the sins of the whole world.
and the Way of pardon and forgiveness which is therein established through faith in the blood of jesus christ, who was made a propitiation for the Sins of the Whole world.
God every where expresseth a vehement desire and earnest expectation of our repentance and conversion; Jer. 4.14. O Jerusalem! wash thy heart from wickedness, that thou mayest be saved. And Chap. 13.27. Woe unto thee Jerusalem! wilt thou not be made clean? when shall it once be? He who is so patient as to the punishment of our sins, is almost impatient of our repentance for them;
God every where Expresses a vehement desire and earnest expectation of our Repentance and conversion; Jer. 4.14. Oh Jerusalem! wash thy heart from wickedness, that thou Mayest be saved. And Chap. 13.27. Woe unto thee Jerusalem! wilt thou not be made clean? when shall it once be? He who is so patient as to the punishment of our Sins, is almost impatient of our Repentance for them;
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Wilt thou not be made clean? when shall it once be? And can we stand out against his earnest desire of our happiness, whom we have so often and so long provoked to make us miserable?
Wilt thou not be made clean? when shall it once be? And can we stand out against his earnest desire of our happiness, whom we have so often and so long provoked to make us miserable?
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This day of God's Grace and Patience will have an end, therefore, as the Prophet exhorts, Isa. 55.6. Seek the Lord while he may be found, and call upon him while he is near.
This day of God's Grace and Patience will have an end, Therefore, as the Prophet exhorts, Isaiah 55.6. Seek the Lord while he may be found, and call upon him while he is near.
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but the time will come, when he will bid them depart from him, when they shall cry, Lord, Lord, open unto us, and the door of mercy shall be shut against them.
but the time will come, when he will bid them depart from him, when they shall cry, Lord, Lord, open unto us, and the door of mercy shall be shut against them.
'Tis a work of so great consequence and concernment, and the delay of it so infinitely dangerous, that one would think no wise Man could entertain a thought of deferring it.
It's a work of so great consequence and concernment, and the Delay of it so infinitely dangerous, that one would think no wise Man could entertain a Thought of deferring it.
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those also which relate to the Divine Will; viz. God's Justice, Truth, Holiness, and Goodness; I come now to consider his Power of acting, which is his Omnipotency ;
those also which relate to the Divine Will; viz. God's justice, Truth, Holiness, and goodness; I come now to Consider his Power of acting, which is his Omnipotency;
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In the beginning of this Psalm, David declares that God was the great Object of his trust and confidence, and that all his hopes and expectation of safety and deliverance were from him, v. 1, 2. And this makes him challenge his Enemies for all their mischievous qualities and devices against him,
In the beginning of this Psalm, David declares that God was the great Object of his trust and confidence, and that all his hope's and expectation of safety and deliverance were from him, v. 1, 2. And this makes him challenge his Enemies for all their mischievous qualities and devices against him,
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Power, v. 11. and Goodness, v. 12. I shall speak to that which David makes the first ground of our confidence, the Power of God; Power belongs to God :
Power, v. 11. and goodness, v. 12. I shall speak to that which David makes the First ground of our confidence, the Power of God; Power belongs to God:
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he frequently declared himself by this Attribute, once, yea twice, that is, he hath spoken it often, and David had heard it often. This is answerable to that Phrase of the Latins, Semel atque iterum ;
he frequently declared himself by this Attribute, once, yea twice, that is, he hath spoken it often, and David had herd it often. This is answerable to that Phrase of the Latins, Semel atque iterum;
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and particularly among Poets, Felices ter & amplius, Hor. And so in the Poetical Writers of Scripture, Job 5.19. He hath delivered thee in six troubles, yea, in seven there shall no evil •ouch thee ;
and particularly among Poets, Felices ter & Amplius, Hor. And so in the Poetical Writers of Scripture, Job 5.19. He hath Delivered thee in six Troubles, yea, in seven there shall no evil •ouch thee;
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yea twice, but I will proceed no further ; that is, I have had several Discourses with my Friends; and 33.14. God speaketh once, yea twice, in a dream, in a vision of the night ;
yea twice, but I will proceed no further; that is, I have had several Discourses with my Friends; and 33.14. God speaks once, yea twice, in a dream, in a vision of the night;
And if I would be so curious to refer to a particular declaration of God, I should think, that it related either to the Preface to the Law, I am the Lord thy God, that is, the great and powerful God, that brought thee out of the land of Egypt ;
And if I would be so curious to refer to a particular declaration of God, I should think, that it related either to the Preface to the Law, I am the Lord thy God, that is, the great and powerful God, that brought thee out of the land of Egypt;
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or rather to the declaration which God made of himself to Abraham, Isaac, and Jacob, by the name of the Almighty God, Gen. 17.1. Concerning which revelation of God, it is said expresly, Ex. 6.3. I appeared unto Abraham, and Isaac, and Jacob, by the Name of God Almighty, but by my Name Jehovah, was I not known to them.
or rather to the declaration which God made of himself to Abraham, Isaac, and Jacob, by the name of the Almighty God, Gen. 17.1. Concerning which Revelation of God, it is said expressly, Ex. 6.3. I appeared unto Abraham, and Isaac, and Jacob, by the Name of God Almighty, but by my Name Jehovah, was I not known to them.
that is, whatever is not repugnant either to the nature of things, or of God; whatever does not imply a contradiction in the Thing, or an imperfection in the Doer;
that is, whatever is not repugnant either to the nature of things, or of God; whatever does not imply a contradiction in the Thing, or an imperfection in the Doer;
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as we conceive his Will to be distinct from his Power, are not to be referr'd to his Omnipotence. To have a right conception of Omnipotence, we must imagine the most perfect active Principle that we can,
as we conceive his Will to be distinct from his Power, Are not to be referred to his Omnipotence. To have a right conception of Omnipotence, we must imagine the most perfect active Principle that we can,
3. A perfect active Principle, to which nothing can make any considerable, much less effectual resistance, which can check and countermand at pleasure,
3. A perfect active Principle, to which nothing can make any considerable, much less effectual resistance, which can check and countermand At pleasure,
as if there were nothing more required to the doing of any thing, but an express act of the Divine Will, which is all we can understand by God's speaking, by his word, and voice, and saying, Let things be ;
as if there were nothing more required to the doing of any thing, but an express act of the Divine Will, which is all we can understand by God's speaking, by his word, and voice, and saying, Let things be;
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So likewise we cannot say, that the Divine Power can cause that the same thing should be made and not be made, that that which hath been, should not have been;
So likewise we cannot say, that the Divine Power can cause that the same thing should be made and not be made, that that which hath been, should not have been;
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for that would be to make colour and sound all one, that is, things that differ, to be the same while they differ, which is to make colour and sound not to be colour and sound while they are so, which is to do nothing, and consequently argues no Power.
for that would be to make colour and found all one, that is, things that differ, to be the same while they differ, which is to make colour and found not to be colour and found while they Are so, which is to do nothing, and consequently argues no Power.
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For to make that which is intrinsecally and essentially good to be evil, is to make that which is always good to be sometimes evil, that is, to be evil whilst it is good, that is to make good and evil all one;
For to make that which is intrinsically and essentially good to be evil, is to make that which is always good to be sometime evil, that is, to be evil while it is good, that is to make good and evil all one;
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We cannot say, that the Divine Power can effect, that the same impression should give a thing two contrary motions, upward and downward at the same time;
We cannot say, that the Divine Power can Effect, that the same impression should give a thing two contrary motions, upward and downward At the same time;
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that the same Body should be in two contrary postures, in motion and at rest, and in several places, which are the contradictions of Transubstantiation ;
that the same Body should be in two contrary postures, in motion and At rest, and in several places, which Are the contradictions of Transubstantiation;
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and is repugnant to the nature of things, signifies nothing, and the supposed Effect of it is only to bring terms together, which if they could be brought together,
and is repugnant to the nature of things, signifies nothing, and the supposed Effect of it is only to bring terms together, which if they could be brought together,
Is it any contradiction, that the same thing should be three and one in several respects ? which is all that the Scripture teacheth concerning the Trinity :
Is it any contradiction, that the same thing should be three and one in several respects? which is all that the Scripture Teaches Concerning the Trinity:
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and do it in such a manner, as that they cannot free themselves from contradiction, let them look to it, the Christian Religion is not at all concerned in this,
and do it in such a manner, as that they cannot free themselves from contradiction, let them look to it, the Christian Religion is not At all concerned in this,
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But against this exemption of things that imply a contradiction from the compass and extent of the Divine Power, there are two Objections which are more considerable,
But against this exemption of things that imply a contradiction from the compass and extent of the Divine Power, there Are two Objections which Are more considerable,
as foreknow things which it is impossible for any Understanding to know? For why should we pretend to know the utmost of what infinite Power can do, any more than the utmost of what infinite Understanding can know?
as foreknow things which it is impossible for any Understanding to know? For why should we pretend to know the utmost of what infinite Power can do, any more than the utmost of what infinite Understanding can know?
Ans. I know no reason but that the Argument should be granted, if there were an equal necessity of granting the possibility of those things, which seem to us impossible to be done, that there is of granting the possibility of fore-knowing future contingencies,
Ans. I know no reason but that the Argument should be granted, if there were an equal necessity of granting the possibility of those things, which seem to us impossible to be done, that there is of granting the possibility of foreknowing future contingencies,
We must grant the possibility of fore-knowing future contingencies, because the Scripture, which we believe to be a Divine Revelation, expresly tells us, that God doth foreknow them,
We must grant the possibility of foreknowing future contingencies, Because the Scripture, which we believe to be a Divine Revelation, expressly tells us, that God does foreknow them,
this is not enough, unless they could either prove, that it is necessary to understand all Texts of Scripture in a rigorous and strict propriety of the Letter, without admitting any trope or figure in the words; which they do not pretend:
this is not enough, unless they could either prove, that it is necessary to understand all Texts of Scripture in a rigorous and strict propriety of the letter, without admitting any trope or figure in the words; which they do not pretend:
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nor any thing like it) then having a revelation for this, and no revelation that it is not a contradiction, I have higher assurance and greater reason to believe it is possible,
nor any thing like it) then having a Revelation for this, and no Revelation that it is not a contradiction, I have higher assurance and greater reason to believe it is possible,
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and so all things would fall into uncertainty, and the foundation of all assurance, and of all duty and obedience, both of Faith and Practice, would be taken away.
and so all things would fallen into uncertainty, and the Foundation of all assurance, and of all duty and Obedience, both of Faith and Practice, would be taken away.
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now say the Objectors, this seems as palpable a Contradiction as any thing else. Ans. To us indeed, who converse with material things, and never saw any thing made,
now say the Objectors, this seems as palpable a Contradiction as any thing Else. Ans. To us indeed, who converse with material things, and never saw any thing made,
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but if we will attend to those common dictates of Reason, which every Man, whether he will or no, must assent to, we may easily understand Creation to be possible, and free from contradiction.
but if we will attend to those Common dictates of Reason, which every Man, whither he will or no, must assent to, we may Easily understand Creation to be possible, and free from contradiction.
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Secondly, I exempt those things from the Extent of Omnipotence, which imply Imperfection, which are contrary to the Nature and Perfection of God, both natural and moral imperfections;
Secondly, I exempt those things from the Extent of Omnipotence, which imply Imperfection, which Are contrary to the Nature and Perfection of God, both natural and moral imperfections;
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which contradict his Truth, as to lie, to deceive, to break his promise, to deny himself; Tit. 1.2. 2 Tim. 2.13. Jam. 1.13. He is said to be NONLATINALPHABET.
which contradict his Truth, as to lie, to deceive, to break his promise, to deny himself; Tit. 1.2. 2 Tim. 2.13. Jam. 1.13. He is said to be.
and that distinction between God's absolute and ordinate Power, that is, that God hath an absolute Power of doing some things, which yet upon supposition of his decree,
and that distinction between God's absolute and ordinate Power, that is, that God hath an absolute Power of doing Some things, which yet upon supposition of his Decree,
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or promise, or goodness, or justice, he cannot do, is vain and frivolous, unless Men mean by it only this, that some things which argue an imperfection, do not imply a contradiction, which is most true;
or promise, or Goodness, or Justice, he cannot do, is vain and frivolous, unless Men mean by it only this, that Some things which argue an imperfection, do not imply a contradiction, which is most true;
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but both these are absolutely and equally impossible to God. I proceed to the Second Thing I proposed, That this Perfection belongs to God; and this I shall shew, I.
but both these Are absolutely and equally impossible to God. I proceed to the Second Thing I proposed, That this Perfection belongs to God; and this I shall show, I.
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and they did not only attribute a great Power to him, but an Omnipotence. Nihil est quod Deus efficere non potest, saith Tully de Div. Now their Natural Reason did convince them, that this Perfection did belong to God by these three Arguments.
and they did not only attribute a great Power to him, but an Omnipotence. Nihil est quod Deus efficere non potest, Says Tully the Div. Now their Natural Reason did convince them, that this Perfection did belong to God by these three Arguments.
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for the Heathens did generally acknowledge the making of the World, and the Preservation and Government of it, to be the effects of Power, determined by Goodness, and regulated by Wisdom.
for the heathens did generally acknowledge the making of the World, and the Preservation and Government of it, to be the effects of Power, determined by goodness, and regulated by Wisdom.
Hence they gave those Titles to God of Opifex rerum, and Rector mundi. I say generally, I except Aristotle, who supposed the World not to have been made,
Hence they gave those Titles to God of Opifex rerum, and Rector mundi. I say generally, I except Aristotle, who supposed the World not to have been made,
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Nec in hunc furorem omnes mortales consensissent alloquendi surda numina & inefficaces deos, Sen. There would be no encouragement for Men to serve God,
Nec in hunc furorem omnes mortales consensissent alloquendi surda numina & inefficaces Gods, Sen. There would be no encouragement for Men to serve God,
and to defend them against all the Enemies of their welfare, so that it should not be in the power of the most malicious Spirits to hinder them of their happiness.
and to defend them against all the Enemies of their welfare, so that it should not be in the power of the most malicious Spirits to hinder them of their happiness.
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Give unto the Lord ye mighty, give unto the Lord glory and strength. 2. Those which ascribe this to God in an eminent degree. Job 9.4. He is mighty in strength; excellent in power;
Give unto the Lord you mighty, give unto the Lord glory and strength. 2. Those which ascribe this to God in an eminent degree. Job 9.4. He is mighty in strength; excellent in power;
Such as those which express all the power which Men have to be derived from God; John 19.11. Thou couldest have no power at all, except it were given thee from above.
Such as those which express all the power which Men have to be derived from God; John 19.11. Thou Couldst have no power At all, except it were given thee from above.
He is able to do exceeding abundantly above all that we can ask or think. Eph. 3.20. 2 Chron. 20.6. Job 9.4. According to his mighty power, whereby he is able to subdue all things to himself, Phil. 3.21. Dan. 4.35. Those which declare all things to be equally easie to him, and nothing difficult;
He is able to do exceeding abundantly above all that we can ask or think. Ephesians 3.20. 2 Chronicles 20.6. Job 9.4. According to his mighty power, whereby he is able to subdue all things to himself, Philip 3.21. Dan. 4.35. Those which declare all things to be equally easy to him, and nothing difficult;
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There is nothing too hard for thee, Jer. 32.17. 2 Chron. 14.11. 1 Sam. 14.6. 4. Those which ascribe all Power to him, by the Titles of Almighty, Alsufficient, Gen. 17.1. Rev. 4.8, 11.15.3.16.7.19.26. Job. 42.2. Thou canst do all things. Matth. 19.6. Mark. 10.27. Luke 1.37. I have dispatch'd what I propos'd upon this Argument, give me leave to apply all in the following particulars. Use.
There is nothing too hard for thee, Jer. 32.17. 2 Chronicles 14.11. 1 Sam. 14.6. 4. Those which ascribe all Power to him, by the Titles of Almighty, All-sufficient, Gen. 17.1. Rev. 4.8, 11.15.3.16.7.19.26. Job. 42.2. Thou Canst do all things. Matthew 19.6. Mark. 10.27. Luke 1.37. I have dispatched what I proposed upon this Argument, give me leave to apply all in the following particulars. Use.
His power and his wrath is against all that forsake him, Ezra 8.22. And who knows what those words signifie, Psal. 99.11. Who knoweth the power of thine anger? as is thy fear, so is thy wrath.
His power and his wrath is against all that forsake him, Ezra 8.22. And who knows what those words signify, Psalm 99.11. Who Knoweth the power of thine anger? as is thy Fear, so is thy wrath.
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Whenever we sin, we challenge the Almighty, and dare infinite Power to do its worst to us; Job 15.25. speaking of the wicked Man, He stretcheth out his hand against God, and strengtheneth himself against the Almighty.
Whenever we sin, we challenge the Almighty, and Dare infinite Power to do its worst to us; Job 15.25. speaking of the wicked Man, He Stretcheth out his hand against God, and strengtheneth himself against the Almighty.
Whom wilt thou fear, if not him who can make thee extremely happy or miserable for ever? Will ye provoke the Lord to jealousie? are ye stronger than he? Because he doth nothing against thee for the present, thinkest thou he can do nothing? Nah. 1.3. He is slow to anger, and great in power, and will not acquit the wicked.
Whom wilt thou Fear, if not him who can make thee extremely happy or miserable for ever? Will you provoke the Lord to jealousy? Are you Stronger than he? Because he does nothing against thee for the present, Thinkest thou he can do nothing? Nah. 1.3. He is slow to anger, and great in power, and will not acquit the wicked.
What have we to be proud of? What have we that we have not received? Where then is cause of boasting? Who may glory in his sight? Those that have the greatest Power should remember whence it is derived,
What have we to be proud of? What have we that we have not received? Where then is cause of boasting? Who may glory in his sighed? Those that have the greatest Power should Remember whence it is derived,
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So likewise it should take Men off from relying upon their own strength, which at the best is but an arm of flesh, as the Scripture calls it, for the weakness of it.
So likewise it should take Men off from relying upon their own strength, which At the best is but an arm of Flesh, as the Scripture calls it, for the weakness of it.
When he appears against the most potent, their hearts melt within them, and there is no more spirit left in them, as 'tis said of the mighty Inhabitants of Canaan, Josh. 5.1. Thirdly, We should make this Omnipotence of God the Object of our trust and confidence.
When he appears against the most potent, their hearts melt within them, and there is no more Spirit left in them, as it's said of the mighty Inhabitants of Canaan, Josh. 5.1. Thirdly, We should make this Omnipotence of God the Object of our trust and confidence.
And David, when he magnifies God's deliverance of his People from the multitude of their Enemies, resolves it into this, Our help standeth in the name of the Lord, who made heaven and earth.
And David, when he Magnifies God's deliverance of his People from the multitude of their Enemies, resolves it into this, Our help Stands in the name of the Lord, who made heaven and earth.
&c. This gives life to all our Devotion, to be perswaded, that God is able to do for us exceedingly above what we can ask or think, and that his is the Kingdom, the Power, and the Glory.
etc. This gives life to all our Devotion, to be persuaded, that God is able to do for us exceedingly above what we can ask or think, and that his is the Kingdom, the Power, and the Glory.
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If we hope for any good from the Almighty, we must walk before him and be perfect, as he said to Abraham. Good Men have a peculiar interest in God's Power;
If we hope for any good from the Almighty, we must walk before him and be perfect, as he said to Abraham. Good Men have a peculiar Interest in God's Power;
THese are the words of our Saviour to the Woman of Samaria, who was speaking to him of the difference between the Samaritans and the Jews concerning Religion;
THese Are the words of our Saviour to the Woman of Samaria, who was speaking to him of the difference between the Samaritans and the jews Concerning Religion;
and afterward speak something to the Corollary or Inference deduced from it, together with some other Inferences drawn from this truth, by way of Application.
and afterwards speak something to the Corollary or Inference deduced from it, together with Some other Inferences drawn from this truth, by Way of Application.
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and of the holy Spirit, signifying the third Person in the Trinity ; God is call'd the God of the Spirits of all flesh ; Numb. 16.22.27.16. much in the same Sense, as he is call'd the Father of Spirits, Heb. 12.9. that is, the Creator of the Souls of Men;
and of the holy Spirit, signifying the third Person in the Trinity; God is called the God of the Spirits of all Flesh; Numb. 16.22.27.16. much in the same Sense, as he is called the Father of Spirits, Hebrew 12.9. that is, the Creator of the Souls of Men;
All these are manifest by the Light of Nature, and if the Scripture mention them, it is ex abundanti, and it is usually in order to some further purpose.
All these Are manifest by the Light of Nature, and if the Scripture mention them, it is ex abundanti, and it is usually in order to Some further purpose.
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Plato says, that God is NONLATINALPHABET, without Body. In like manner Tully, Nec enim deus ipse qui intelligitur a nobis alio modo intelligi potest, nisi mens quaedam soluta & libera, segregata ab omni concretione mortali;
Plato Says, that God is, without Body. In like manner Tully, Nec enim deus ipse qui intelligitur a nobis Alio modo intelligi potest, nisi Mens quaedam soluta & Libera, segregata ab omni concretion mortali;
And Plutarch after him, NONLATINALPHABET, God is a Mind, an abstract being, pure from all matter, and disintangled from whatever is passible or capable of suffering.
And Plutarch After him,, God is a Mind, an abstract being, pure from all matter, and disentangled from whatever is passable or capable of suffering.
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yet the Wisdom of God, by the express mention of this, seems to have provided against an Error which some weaker and grosser Spirits might be subject to.
yet the Wisdom of God, by the express mention of this, seems to have provided against an Error which Some Weaker and grosser Spirits might be Subject to.
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You know God is pleased, by way of condescention and accommodation of himself to our capacity, to represent himself to us in Scripture by human Imperfections,
You know God is pleased, by Way of condescension and accommodation of himself to our capacity, to represent himself to us in Scripture by human Imperfections,
now to prevent any error or mistake that might be occasion'd hereby, it seems very becoming the Wisdom of God, somewhere in Scripture expresly to declare the spiritual Nature of God, that none through weakness or wilfulness might entertain gross apprehensions of him.
now to prevent any error or mistake that might be occasioned hereby, it seems very becoming the Wisdom of God, somewhere in Scripture expressly to declare the spiritual Nature of God, that none through weakness or wilfulness might entertain gross apprehensions of him.
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In speaking to this Proposition, I shall, I. Explain what is meant by a Spirit. II. Endeavour to prove to you, that God is a spirit. III. Answer an Objection or two.
In speaking to this Proposition, I shall, I. Explain what is meant by a Spirit. II Endeavour to prove to you, that God is a Spirit. III. Answer an Objection or two.
it is not a Body, not Flesh, and Blood, and Bones; for so we find Spirit in Scripture opposed to Flesh and Body ; Isa. 31.3. Their horses are flesh, and not spirit.
it is not a Body, not Flesh, and Blood, and Bones; for so we find Spirit in Scripture opposed to Flesh and Body; Isaiah 31.3. Their Horses Are Flesh, and not Spirit.
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So that if I shew that it would be an Imperfection for God to be imagined to be a Body, or Matter, I prove that he is a Spirit, because it is an imperfection, that is,
So that if I show that it would be an Imperfection for God to be imagined to be a Body, or Matter, I prove that he is a Spirit, Because it is an imperfection, that is,
whence, saith he, is Liberty? Ʋnde est hec inquam fatis avulsa voluntas; Whence is this Principle of Will, whose motions are not under any law of necessity. 4. Goodness. This follows from the former;
whence, Says he, is Liberty? Ʋnde est hec inquam fatis avulsa Voluntas; Whence is this Principle of Will, whose motions Are not under any law of necessity. 4. goodness. This follows from the former;
So that these great absurdities following from the supposing of God to be mere Matter or Body, we are to conceive of him as another kind of substance, that is, a Spirit.
So that these great absurdities following from the supposing of God to be mere Matter or Body, we Are to conceive of him as Another kind of substance, that is, a Spirit.
and consequently with goodness, that I cannot but vehemently suspect the Man who denies God to be a Spirit, either to have a gross and faulty understanding,
and consequently with Goodness, that I cannot but vehemently suspect the Man who Denies God to be a Spirit, either to have a gross and faulty understanding,
or a very ill will against God, and an evil design to root out of the Minds of Men the belief of a God. I come in the III. Place, to consider the Objections.
or a very ill will against God, and an evil Design to root out of the Minds of Men the belief of a God. I come in the III. Place, to Consider the Objections.
1 Obj. Why then is God represented to us so often in Scripture by the Parts and Members of Mens Bodies? Ans. I shall only say at present, that all these descriptions and representations of God, are plainly made to comply with our weakness, by way of condescention and accomodation to our capacities.
1 Object Why then is God represented to us so often in Scripture by the Parts and Members of Men's Bodies? Ans. I shall only say At present, that all these descriptions and representations of God, Are plainly made to comply with our weakness, by Way of condescension and accommodation to our capacities.
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IV. I come now to draw some Inferences or Corollaries from hence, and they shall be partly speculative, partly practical. First, Speculative Inferences. 1. That God is invisible.
IV. I come now to draw Some Inferences or Corollaries from hence, and they shall be partly speculative, partly practical. First, Speculative Inferences. 1. That God is invisible.
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now a Spirit hath no Parts nor Matter, and therefore is invisible; 1 Tim. 1.17. Ʋnto the eternal, immortal, invisible, the only wise God. Heb. 11.27. He endured, as seeing him who is invisible ;
now a Spirit hath no Parts nor Matter, and Therefore is invisible; 1 Tim. 1.17. Ʋnto the Eternal, immortal, invisible, the only wise God. Hebrew 11.27. He endured, as seeing him who is invisible;
When Moses and the Elders of Israel are said to have seen God, and Jacob to have seen him face to face, Exod. 2.9. Gen. 32.30. it is meant of an Angel covered with divine Glory and Majesty, as we shall see if we compare these with other Texts.
When Moses and the Elders of Israel Are said to have seen God, and Jacob to have seen him face to face, Exod 2.9. Gen. 32.30. it is meant of an Angel covered with divine Glory and Majesty, as we shall see if we compare these with other Texts.
When Moses is said to have spoken to him face to face, that is familiarly; and so Micaiah, 1 Kings 22.19. is said to have seen God upon his throne, and all Israel scattered up and down ; this was in a Vision.
When Moses is said to have spoken to him face to face, that is familiarly; and so Micaiah, 1 Kings 22.19. is said to have seen God upon his throne, and all Israel scattered up and down; this was in a Vision.
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This the Scripture attributes to him, 1 Tim. 1.17. To the King immortal, invisible. 1 Tim. 6.16. Who only hath immortality. This also flows from God's Spirituality;
This the Scripture attributes to him, 1 Tim. 1.17. To the King immortal, invisible. 1 Tim. 6.16. Who only hath immortality. This also flows from God's Spirituality;
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because he hath an original and independent Immortality, and therefore the Apostle doth attribute it to him in such a singular and peculiar manner; Who only hath Immortality. Secondly, Practical Inferences.
Because he hath an original and independent Immortality, and Therefore the Apostle does attribute it to him in such a singular and peculiar manner; Who only hath Immortality. Secondly, Practical Inferences.
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This was the gross conceit of the Anthropomorphites of old, and of some Socinians of late, which they ground upon the gross and literal Interpretation of many figurative Speeches in Scripture concerning God,
This was the gross conceit of the Anthropomorphites of old, and of Some socinians of late, which they ground upon the gross and literal Interpretation of many figurative Speeches in Scripture Concerning God,
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as where it speaks of his Face, and Hand, and Arm, &c. But we are very unthankful to God, who condescends to represent himself to us according to our Capacities,
as where it speaks of his Face, and Hand, and Arm, etc. But we Are very unthankful to God, who condescends to represent himself to us according to our Capacities,
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Rom. 1.22, 23. Speaking of the Heathen Idolatry, Who professing themselves wise, became fools, and changed the glory of the incorruptible God into an image made like to corruptible man,
Rom. 1.22, 23. Speaking of the Heathen Idolatry, Who professing themselves wise, became Fools, and changed the glory of the incorruptible God into an image made like to corruptible man,
So that however some are pleased to mince the matter, I cannot see how the Church of Rome, which worships God by or toward some Image or sensible representation, can be excused from Idolatry ;
So that however Some Are pleased to mince the matter, I cannot see how the Church of Rome, which worships God by or towards Some Image or sensible representation, can be excused from Idolatry;
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This word Spirit is sometimes apply'd to the Doctrine of the Gospel, and so it is opposed to Letter, by which Name the Doctrine of Moses is called; 2 Cor. 3.6. Who hath made us able Ministers of the new Testament, not of the letter, but of the spirit ;
This word Spirit is sometime applied to the Doctrine of the Gospel, and so it is opposed to letter, by which Name the Doctrine of Moses is called; 2 Cor. 3.6. Who hath made us able Ministers of the new Testament, not of the Letter, but of the Spirit;
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Sometimes to the worship of the Gospel; and so it is opposed to the Flesh, Gal. 3.3. Having begun in the spirit, are ye now made perfect by the flesh? that is by the works of the ceremonial Law, which is therefore call'd Flesh, because the principal ceremony of it, Circumcision, was made in the Flesh, and because their Sacrifices, a chief part of their Worship, were of the Flesh of Beasts;
Sometime to the worship of the Gospel; and so it is opposed to the Flesh, Gal. 3.3. Having begun in the Spirit, Are you now made perfect by the Flesh? that is by the works of the ceremonial Law, which is Therefore called Flesh, Because the principal ceremony of it, Circumcision, was made in the Flesh, and Because their Sacrifices, a chief part of their Worship, were of the Flesh of Beasts;
and because the greatest part of their Ordinances, as washing, and the like, related to the Body. Hence it is the Apostle calls the worship of the Jews, the law of a carnal commandment, Heb. 7.16. and Heb. 9.10.
and Because the greatest part of their Ordinances, as washing, and the like, related to the Body. Hence it is the Apostle calls the worship of the jews, the law of a carnal Commandment, Hebrew 7.16. and Hebrew 9.10.
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And in truth. Either in opposition to the false Worship of the Samaritans (as in spirit is opposed to the Worship of the Jews ) as our Saviour tells the Woman, that they worship'd they knew not what ;
And in truth. Either in opposition to the false Worship of the Samaritans (as in Spirit is opposed to the Worship of the jews) as our Saviour tells the Woman, that they worshipped they knew not what;
but the force of it is this, God is of a spiritual Nature, and this is to be supposed to be his Will, that our Worship should be as agreable to the Object of it,
but the force of it is this, God is of a spiritual Nature, and this is to be supposed to be his Will, that our Worship should be as agreeable to the Object of it,
when a more spiritual, and solid, and substantial Worship of God is to be introduced, which will be free from all particular Places and Rites, not tyed to the Temple,
when a more spiritual, and solid, and substantial Worship of God is to be introduced, which will be free from all particular Places and Rites, not tied to the Temple,
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and to this end, that the less we are tied to external Observances, the more intent we should be upon the spiritual and substantial parts of Religion, the conforming of our selves to the Mind and Will of God, endeavouring to be like God,
and to this end, that the less we Are tied to external Observances, the more intent we should be upon the spiritual and substantial parts of Religion, the conforming of our selves to the Mind and Will of God, endeavouring to be like God,
this we must give him, but we must principally regard that our Service of him be reasonable, that is, directed by our Understandings, and accompanied with our Affections.
this we must give him, but we must principally regard that our Service of him be reasonable, that is, directed by our Understandings, and accompanied with our Affections.
Our Religion must consist principally in a sincere love and affection to God, which expresseth it self in a real conformity of our lives and actions to his Will;
Our Religion must consist principally in a sincere love and affection to God, which Expresses it self in a real conformity of our lives and actions to his Will;
and when we make our solemn approaches to him, in the Duties of his Worship and Service, we must perform all acts of outward Worship to God with a pure and sincere Mind;
and when we make our solemn Approaches to him, in the Duties of his Worship and Service, we must perform all acts of outward Worship to God with a pure and sincere Mind;
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she hath clogged Religion, and the Worship of God, with so many Rites and Ceremonies, under one Pretence or other, that the Yoke of Christ is become heavier than that of Moses ;
she hath clogged Religion, and the Worship of God, with so many Rites and Ceremonies, under one Pretence or other, that the Yoke of christ is become Heavier than that of Moses;
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and whatever Christians or Churches are intent upon external Rites and Observances, to the neglect of the weightier Parts of Religion, regarding meats and drinks, &c. to the prejudice of righteousness and peace, wherein the kingdom of God consists, they advance a Religion as contrary to the Nature of God,
and whatever Christians or Churches Are intent upon external Rites and Observances, to the neglect of the Weightier Parts of Religion, regarding Meats and drinks, etc. to the prejudice of righteousness and peace, wherein the Kingdom of God consists, they advance a Religion as contrary to the Nature of God,
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and as unsuitable to the genius and temper of the Gospel, as can be imagined. It is an Observation of Sir Edwin Sands, that as Children are pleas'd with Toys,
and as unsuitable to the genius and temper of the Gospel, as can be imagined. It is an Observation of Sir Edwin Sands, that as Children Are pleased with Toys,
We have but a finite heat, and zeal, and activity, and if we let out much of it upon small things, there will be too little left for those parts of Religion which are of greatest moment and concernment;
We have but a finite heat, and zeal, and activity, and if we let out much of it upon small things, there will be too little left for those parts of Religion which Are of greatest moment and concernment;
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Cultus autem deorum est optimus itemque sanctissimus atque castissimus, plenissimusque pietatis, ut eos semper purâ integrâ & incorruptâ mente & voce veneremur, Tully.
Cultus autem Gods est optimus itemque sanctissimus atque castissimus, plenissimusque pietatis, ut eos semper purâ integrâ & incorruptâ mente & voce veneremur, Tully.
but that which our Saviour saith concerning the Law of Divorce, is true likewise of the ceremonial, that it was permitted to the Jews for the hardness of their hearts, and for their proneness to Idolatry.
but that which our Saviour Says Concerning the Law of Divorce, is true likewise of the ceremonial, that it was permitted to the jews for the hardness of their hearts, and for their proneness to Idolatry.
The Sacrifices and Rites of the Jews were very unagreeable and unsuitable to the Nature of God; Psal. 50.13. Will I eat the flesh of bulls, or drink the blood of goats? Spirits neither eat nor drink;
The Sacrifices and Rites of the jews were very unagreeable and unsuitable to the Nature of God; Psalm 50.13. Will I eat the Flesh of Bulls, or drink the blood of Goats? Spirits neither eat nor drink;
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Can any Man in earnest think, that God who is a Spirit is pleased with the pompous bravery and pageantry which affects our Senses? So little doth God value indifferent Rites, that even the necessary external Service of God,
Can any Man in earnest think, that God who is a Spirit is pleased with the pompous bravery and pageantry which affects our Senses? So little does God valve indifferent Rites, that even the necessary external Service of God,
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and outward Reverence, where they are separated from spirit and truth, from real holiness and obedience to the indispensable Laws of Christ, are so far from being acceptable to God, that they are abominable;
and outward reverence, where they Are separated from Spirit and truth, from real holiness and Obedience to the indispensable Laws of christ, Are so Far from being acceptable to God, that they Are abominable;
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You who spend the strength and vigour of your Spirits about external things, whose zeal for or against Ceremonies is ready to eat you up, you who hate and persecute one another because of these things,
You who spend the strength and vigour of your Spirits about external things, whose zeal for or against Ceremonies is ready to eat you up, you who hate and persecute one Another Because of these things,
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and break the necessary and indispensable Commands of Love, as an indifferent and unnecessary Ceremony, go and learn what that means, I will have mercy,
and break the necessary and indispensable Commands of Love, as an indifferent and unnecessary Ceremony, go and Learn what that means, I will have mercy,
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and not sacrifice, which our Saviour doth so often inculcate, and that Rom. 14.17. The kingdom of God is not meat and drink, &c. And study the meaning of this, God is a Spirit, and they that worship him, must worship him in Spirit and in truth.
and not sacrifice, which our Saviour does so often inculcate, and that Rom. 14.17. The Kingdom of God is not meat and drink, etc. And study the meaning of this, God is a Spirit, and they that worship him, must worship him in Spirit and in truth.
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SERMON XII. The Immensity of the Divine Nature. PSAL. CXXXIX. 7, 8, 9, 10. Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there;
SERMON XII. The Immensity of the Divine Nature. PSALM CXXXIX. 7, 8, 9, 10. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there;
I shall in the next place speak of those which relate to the manner of his Being, Immensity and Eternity, that is, the infiniteness of his Essence, both in respect of space and duration ;
I shall in the next place speak of those which relate to the manner of his Being, Immensity and Eternity, that is, the infiniteness of his Essence, both in respect of Molle and duration;
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I shall at the present speak to the first of these, his Immensity, and that from these words which I here read to you, Whither shall I go from thy spirit, &c. The meaning of which is this, That God is a Spirit, infinitely diffusing himself, present in all places,
I shall At the present speak to the First of these, his Immensity, and that from these words which I Here read to you, Whither shall I go from thy Spirit, etc. The meaning of which is this, That God is a Spirit, infinitely diffusing himself, present in all places,
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if I go down into the grave, the place of silence and obscurity, he is there ; (for that is the meaning of the Expression, If I make my bed in hell.) If I take the wings of the morning,
if I go down into the grave, the place of silence and obscurity, he is there; (for that is the meaning of the Expression, If I make my Bed in hell.) If I take the wings of the morning,
that is, if my motion should be as swift as that of the light, which when the Sun riseth darts it self in an instant from one part of the World to another, over the Earth and the Sea, the remotest parts of the World which are unknown to us,
that is, if my motion should be as swift as that of the Light, which when the Sun Riseth darts it self in an instant from one part of the World to Another, over the Earth and the Sea, the Remotest parts of the World which Are unknown to us,
Tully tells us, De Nat. deor. That Pythagoras thought, Deum esse animam per naturam rerum omnem intentum & commeantem, That God is as it were a Soul passing through and inspiring all Nature.
Tully tells us, De Nat. deor. That Pythagoras Thought, God esse animam per naturam rerum omnem intentum & commeantem, That God is as it were a Soul passing through and inspiring all Nature.
And in l. 2. de leg. that this was Thales his Opinion which he commends, Homines existimare oportere deos omnia cernere, deorum omnia esse plena, That Men ought to believe, that the Gods see all things, that all things are full of them.
And in l. 2. de leg. that this was Thales his Opinion which he commends, Homines existimare oportere Gods omnia cernere, Gods omnia esse plena, That Men ought to believe, that the God's see all things, that all things Are full of them.
Job. 11.7, 8, 9. Can'st thou by searching find out God? canst thou find out the Almighty unto perfection? Isa. 66.1. Thus saith the Lord, behold, heaven is my throne, and the earth is my foot-stool:
Job. 11.7, 8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? Isaiah 66.1. Thus Says the Lord, behold, heaven is my throne, and the earth is my footstool:
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and not a God afar off? Can any hide himself in secret places that I shall not see him, saith the Lord? do not I fill heaven and earth, saith the Lord? Amos 9.2, 3. Tho' they dig into hell, thence shall mine hand take them;
and not a God afar off? Can any hide himself in secret places that I shall not see him, Says the Lord? do not I fill heaven and earth, Says the Lord? Amos 9.2, 3. Though they dig into hell, thence shall mine hand take them;
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for as I have told you formerly, there being nothing before God, nor any cause of his being, his Perfections cannot be proved by way of demonstration, but of conviction, by shewing the absurdity of the contrary.
for as I have told you formerly, there being nothing before God, nor any cause of his being, his Perfections cannot be proved by Way of demonstration, but of conviction, by showing the absurdity of the contrary.
now if I prove that the Immensity of God's Essence is a Perfection, or which is the same, that the contrary is an Imperfection, I do sufficiently prove the thing intended.
now if I prove that the Immensity of God's Essence is a Perfection, or which is the same, that the contrary is an Imperfection, I do sufficiently prove the thing intended.
Now to suppose the Divine Essence to be limited, or confined, and his presence to be any where excluded, doth contradict both this necessary Perfection of God, his universal Providence;
Now to suppose the Divine Essence to be limited, or confined, and his presence to be any where excluded, does contradict both this necessary Perfection of God, his universal Providence;
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and this necessary Duty of Creatures, to worship and trust in him; and the voluntary manifestation and appearance of God, in the Incarnation of Jesus Christ.
and this necessary Duty of Creatures, to worship and trust in him; and the voluntary manifestation and appearance of God, in the Incarnation of jesus christ.
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To have an infinite Knowledge of all things, even those things which are most secret and hidden, to be able to do all things, to steer and govern the Actions of all Creatures,
To have an infinite Knowledge of all things, even those things which Are most secret and hidden, to be able to do all things, to steer and govern the Actions of all Creatures,
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Now all Worship of God is rendred vain, or at least uncertain, if God be not present to us to hear our Prayers, to take notice of our Wants, and receive our Acknowledgments;
Now all Worship of God is rendered vain, or At least uncertain, if God be not present to us to hear our Prayers, to take notice of our Wants, and receive our Acknowledgments;
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1. Obj. Reason will be ready to suggest, that this is a disparagement to the Divine Nature, to tye his Presence to this vile Dunghil of the Earth, and fordid Sink of Hell.
1. Object Reason will be ready to suggest, that this is a disparagement to the Divine Nature, to tie his Presence to this vile Dunghill of the Earth, and fordid Sink of Hell.
but he is a blessed and pure Being, Mens segregata ab omni concretione mortali, A Mind free from all mortal Composition or Mixture. Tully; NONLATINALPHABET, disentangled from every thing passible ;
but he is a blessed and pure Being, Mens segregata ab omni concretion mortali, A Mind free from all Mortal Composition or Mixture. Tully;, disentangled from every thing passable;
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Nothing can disquiet or discompose his happy and blessed Nature, but he converseth here in this dark and troubled World with less danger of Disturbance,
Nothing can disquiet or discompose his happy and blessed Nature, but he Converseth Here in this dark and troubled World with less danger of Disturbance,
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2. Obj. Does not the Scripture tell us, that God sits in the Heavens, and dwells on high, that Heaven is his throne, and that it is the City of the great God? Doth not the Lord's Prayer teach us to say, Our Father which art in heaven? Is he not said to look down from heaven, and to hear in heaven his dwelling-place ? Is it not said that he doth not dwell in temples made with hands ? And does not Solomon, 1 Kings 8.27.
2. Object Does not the Scripture tell us, that God sits in the Heavens, and dwells on high, that Heaven is his throne, and that it is the city of the great God? Does not the Lord's Prayer teach us to say, Our Father which art in heaven? Is he not said to look down from heaven, and to hear in heaven his dwelling-place? Is it not said that he does not dwell in Temples made with hands? And does not Solomon, 1 Kings 8.27.
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and this is not excluded by those former Expressions which the Scripture useth to denote to us the glorious and gracious Presence of God. Fourthly, To make some Inferences.
and this is not excluded by those former Expressions which the Scripture uses to denote to us the glorious and gracious Presence of God. Fourthly, To make Some Inferences.
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for if the Essence of God be every where diffused, the Divine Nature must be spiritual, otherwise it could not be in the same place were Body and Matter is,
for if the Essence of God be every where diffused, the Divine Nature must be spiritual, otherwise it could not be in the same place were Body and Matter is,
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But this I spoke more largely to, in my Discourse of God's being a Spirit. This the Psalmist observes here, Where shall I go from thy Spirit ? If he were not a Spirit, we might go from him, and hide our selves from his Presence.
But this I spoke more largely to, in my Discourse of God's being a Spirit. This the Psalmist observes Here, Where shall I go from thy Spirit? If he were not a Spirit, we might go from him, and hide our selves from his Presence.
and this also the Psalmist takes notice of, in the Verse before my Text, Such knowledge is too wonderful for me, it is high, I cannot attain it. III. Inf. That God is Omniscient.
and this also the Psalmist Takes notice of, in the Verse before my Text, Such knowledge is too wondered for me, it is high, I cannot attain it. III. Infant That God is Omniscient.
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Fear is the most wakeful Passion in the Soul of man, and is the first Principle that is wrought upon in us from the Apprehensions of a Deity, it flows immediately from the principle of Self-preservation which God hath planted in every Man's Nature;
fear is the most wakeful Passion in the Soul of man, and is the First Principle that is wrought upon in us from the Apprehensions of a Deity, it flows immediately from the principle of Self-preservation which God hath planted in every Man's Nature;
now the greatest Danger is from the greatest Power, for where we are clearly over-match'd, we cannot hope to make Opposition nor Resistance with security and success, to r•bel with Safety:
now the greatest Danger is from the greatest Power, for where we Are clearly overmatched, we cannot hope to make Opposition nor Resistance with security and success, to r•bel with Safety:
now he that apprehends God to be near him, and present to him, believes such a Being to stand by him as is possest of an infinite and irresistible Power,
now he that apprehends God to be near him, and present to him, believes such a Being to stand by him as is possessed of an infinite and irresistible Power,
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if we believe the just God is at hand to revenge himself, and if we believe the power of his anger, we shall say with David, Psa. 76.7. Thou even thou art to be feared, and who may stand before thee when thou art angry? Psa. 119.120. My flesh trembleth because of thee, and I am afraid of thy Judgments.
if we believe the just God is At hand to revenge himself, and if we believe the power of his anger, we shall say with David, Psa. 76.7. Thou even thou art to be feared, and who may stand before thee when thou art angry? Psa. 119.120. My Flesh Trembleth Because of thee, and I am afraid of thy Judgments.
yea before a Child or a Fool? Did but Men live under this apprehension, that God is present to them, that an holy and all-seeing Eye beholds them, they would be afraid to do any thing that is vile and wicked, to profane and pollute God's glorious name, by a trifling use of it in customary swearing and cursing.
yea before a Child or a Fool? Did but Men live under this apprehension, that God is present to them, that an holy and All-seeing Eye beholds them, they would be afraid to do any thing that is vile and wicked, to profane and pollute God's glorious name, by a trifling use of it in customary swearing and cursing.
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and understands our thoughts afar off, that he compasseth our path, and our lying down, and is acquainted with all our ways, that there is not a word in our tongue,
and understands our thoughts afar off, that he Compasseth our path, and our lying down, and is acquainted with all our ways, that there is not a word in our tongue,
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as we are from our selves, whose Eye is upon us from the beginning of our Lives to the end of our Days? Did Men believe that God is always with them, that his Eye pierceth the Darkness,
as we Are from our selves, whose Eye is upon us from the beginning of our Lives to the end of our Days? Did Men believe that God is always with them, that his Eye pierces the Darkness,
Magna spes peccatorum tollitur, si peccaturis testis adsistat: aliquem habeat animus quem vereatur, cujus authoritate etiam secretum suum sanctius facit;
Magna spes peccatorum tollitur, si peccaturis testis adsistat: aliquem habeat animus Whom vereatur, cujus authoritate etiam secretum suum sanctius facit;
One great cause of all the Wickedness, and Violence, and Looseness that is upon the Earth is, they do not believe that God is near them, and stands by them.
One great cause of all the Wickedness, and Violence, and Looseness that is upon the Earth is, they do not believe that God is near them, and Stands by them.
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It is ordinarily a great Encouragement to Men to acquit themselves handsomely, to have the Eyes of Men upon them, especially of those whose Applause and Approbation they value.
It is ordinarily a great Encouragement to Men to acquit themselves handsomely, to have the Eyes of Men upon them, especially of those whose Applause and Approbation they valve.
Let Men be throughly perswaded of this, that the Gods observe, both the disposition and the actions of every particular Man, what he consents to, what he allows himself in, particularly with what meaning, with what degree of inward Devotion he performs his religious worship;
Let Men be thoroughly persuaded of this, that the God's observe, both the disposition and the actions of every particular Man, what he consents to, what he allows himself in, particularly with what meaning, with what degree of inward Devotion he performs his religious worship;
The consideration of God's Presence is the great stay and support of our Faith, Psa. 46.1, 2. God is our refuge and strength, a very present help in trouble;
The consideration of God's Presence is the great stay and support of our Faith, Psa. 46.1, 2. God is our refuge and strength, a very present help in trouble;
and challenge our anxious Thoughts, with David, Psa. 42.11. Why art thou cast down, O my soul? and why art thou so disquieted within me? trust still in God ;
and challenge our anxious Thoughts, with David, Psa. 42.11. Why art thou cast down, Oh my soul? and why art thou so disquieted within me? trust still in God;
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The Title of this Psalm is the Prayer of Moses, the man of God. He begins his Prayer with the acknowledgment of God's Providence to his people from the beginning of the World;
The Title of this Psalm is the Prayer of Moses, the man of God. He begins his Prayer with the acknowledgment of God's Providence to his people from the beginning of the World;
and as if he had spoken too little of God, in saying, that his Providence had been exercised in all the Ages of the World, he tells us here in the Text, that he was before the World,
and as if he had spoken too little of God, in saying, that his Providence had been exercised in all the Ages of the World, he tells us Here in the Text, that he was before the World,
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therefore the Scripture, which was wrote to instruct us in what was necessary, and not to satisfie our curiosity, tells us this, that God was from everlasting, before the world was made, and that he laid the foundations of it.
Therefore the Scripture, which was wrote to instruct us in what was necessary, and not to satisfy our curiosity, tells us this, that God was from everlasting, before the world was made, and that he laid the foundations of it.
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I shall not trouble you with the inconsistent and unintelligible notions of the Schoolmen; that it is duratio tota simul, in which we are not to conceive any succession,
I shall not trouble you with the inconsistent and unintelligible notions of the Schoolmen; that it is Duration tota simul, in which we Are not to conceive any succession,
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and as according to our manner of conceiving, we must necessarily suppose the Immensity of God, to be an infinite Expansion of his Essence, a presence of it to all places, and imaginable space;
and as according to our manner of conceiving, we must necessarily suppose the Immensity of God, to be an infinite Expansion of his Essence, a presence of it to all places, and imaginable Molle;
II. From Scripture and Divine Revelation. I. From the Dictates of Natural Reason. This attribute of God is of all other least disputed among the Philosophers;
II From Scripture and Divine Revelation. I. From the Dictates of Natural Reason. This attribute of God is of all other lest disputed among the Philosophers;
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but all agree that God is Eternal, and are agreed what Eternity is, viz. a boundless duration: and however they did attribute a beginning to their Heroes and Demons, whence come the Genealogies of their Gods;
but all agree that God is Eternal, and Are agreed what Eternity is, viz. a boundless duration: and however they did attribute a beginning to their Heroes and Demons, whence come the Genealogies of their God's;
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Tully de Nat Deor. l. 1. saith to the Epicureans, ubi igitur vestrum beatum & aeternum quibus duobus verbis significatis deum? Where then is your happy and eternal Being, by which two Epithets you express God? And Lucretius, who hath undertaken to represent to the World the Doctrine of Epicurus, gives this account of the Divine Nature, Omnis enim per se divûm naturae necesse est Immortali aevo summa cum pace fruatur.
Tully de Nat Deor. l. 1. Says to the Epicureans, ubi igitur Vestrum Beatum & aeternum quibus duobus verbis significatis God? Where then is your happy and Eternal Being, by which two Epithets you express God? And Lucretius, who hath undertaken to represent to the World the Doctrine of Epicurus, gives this account of the Divine Nature, Omnis enim per se divûm naturae Necessary est Immortali aevo summa cum pace fruatur.
and Goodness, that these should all be perishing. Nay, it would hinder several of his perfections, and contradict their very Being; his self-existence ;
and goodness, that these should all be perishing. Nay, it would hinder several of his perfections, and contradict their very Being; his self-existence;
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for I told you the Perfections of God cannot be proved by way of demonstration, but only by way of conviction, by shewing the Absurdity of the contrary.
for I told you the Perfections of God cannot be proved by Way of demonstration, but only by Way of conviction, by showing the Absurdity of the contrary.
There are innumerable places to this purpose which speak of the Eternity of God Directly, and by Consequence: By Consequence, those words, 2 Peter 3.8.
There Are innumerable places to this purpose which speak of the Eternity of God Directly, and by Consequence: By Consequence, those words, 2 Peter 3.8.
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One day with the Lord is as a thousand years, and a thousand years as one day, which words, however Interpreters have troubled themselves about them, being afraid of a contradiction in them,
One day with the Lord is as a thousand Years, and a thousand Years as one day, which words, however Interpreters have troubled themselves about them, being afraid of a contradiction in them,
and a thousand years as one day, only signifies this, that the longest duration of time is so inconsiderable to God, that it is as the shortest, that is, bears no proportion to the Eternity of God.
and a thousand Years as one day, only signifies this, that the longest duration of time is so inconsiderable to God, that it is as the Shortest, that is, bears no proportion to the Eternity of God.
But Directly, the Scripture frequently mentions this attribute, He's called the everlasting God, Gen. 21.33. The Eternal God, Deut. 33.27. and which is to the same purpose, he that inhabiteth Eternity, Isa. 57.15.
But Directly, the Scripture frequently mentions this attribute, He's called the everlasting God, Gen. 21.33. The Eternal God, Deuteronomy 33.27. and which is to the same purpose, he that Inhabiteth Eternity, Isaiah 57.15.
And this as it is attributed to him in respect of his Being, so in respect of all his other Perfections, Psal. 103.17. the mercy of the Lord is from everlasting, to everlasting.
And this as it is attributed to him in respect of his Being, so in respect of all his other Perfections, Psalm 103.17. the mercy of the Lord is from everlasting, to everlasting.
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Rom. 1. 20. his eternal power. 1 Tim. 1.17. the King eternal. Those Doxologies which the Scripture useth, are but acknowledgments of this Attribute, Blessed be the Lord for ever and ever. Neh. 9.5. To whom be glory, and honour, and dominion, for ever and ever. Gal. 1.5. and in many other places.
Rom. 1. 20. his Eternal power. 1 Tim. 1.17. the King Eternal. Those doxologies which the Scripture uses, Are but acknowledgments of this Attribute, Blessed be the Lord for ever and ever. Neh 9.5. To whom be glory, and honour, and dominion, for ever and ever. Gal. 1.5. and in many other places.
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Hither we may refer all those places which speak of him as without beginning ; Psal. 93.2. Thou art from everlasting. Mich. 5.2. Whose goings forth have been from everlasting. Hab. 1.12. Art not thou from everlasting? O Lord!
Hither we may refer all those places which speak of him as without beginning; Psalm 93.2. Thou art from everlasting. Mich. 5.2. Whose goings forth have been from everlasting. Hab. 1.12. Art not thou from everlasting? O Lord!
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a change of his Being is as impossible as a cessation. Therefore the Psalmist puts his Immutability and Eternity together. Psal. 102.27. But thou art the same, and thy years shall have no end.
a change of his Being is as impossible as a cessation. Therefore the Psalmist puts his Immutability and Eternity together. Psalm 102.27. But thou art the same, and thy Years shall have no end.
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Lord, thou hast been our dwelling place, in all generations, before the mountains were brought forth, &c. Psal. 62.8. Trust in him at all times, ye people.
Lord, thou hast been our Dwelling place, in all generations, before the Mountains were brought forth, etc. Psalm 62.8. Trust in him At all times, you people.
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and why they should trust in him at all times, his Eternity is an Argument, Deut. 33.27. The eternal God is thy refuge, and underneath are the everlasting arms.
and why they should trust in him At all times, his Eternity is an Argument, Deuteronomy 33.27. The Eternal God is thy refuge, and underneath Are the everlasting arms.
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the Apostle speaks of his Eternal Power, as well as Godhead; Rom. 1.20. Isa. 26.4. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength. Isa. 40.28.
the Apostle speaks of his Eternal Power, as well as Godhead; Rom. 1.20. Isaiah 26.4. Trust you in the Lord for ever, for in the Lord Jehovah is everlasting strength. Isaiah 40.28.
therefore the Psalmist useth this consideration of mens mortality, to take us off from confidence in man, Psal. 146.3, 4. Put not your trust in Princes,
Therefore the Psalmist uses this consideration of men's mortality, to take us off from confidence in man, Psalm 146.3, 4. Put not your trust in Princes,
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his breath goeth forth, he returneth to his earth, in that very day his thoughts perish. Isa. 2.22. Cease ye from man, whose breath is in his nostrils;
his breath Goes forth, he returns to his earth, in that very day his thoughts perish. Isaiah 2.22. Cease you from man, whose breath is in his nostrils;
and those who have the most malicious designs against it, what ever share they may have in the affairs of the World, they can but domineer for a while, they must die, and that very day their thoughts perish :
and those who have the most malicious designs against it, what ever share they may have in the affairs of the World, they can but domineer for a while, they must die, and that very day their thoughts perish:
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The reward of the next Life is called Eternal Life, an Eternal weight of glory, 2 Cor. 4.17. Eternal Salvation, Heb. 5.9.. an Eternal Inheritance, Heb. 9.15. That place where good Men shall be rewarded is called, everlasting habitations, Luke 16.9. a house Eternal in the heavens, 2 Cor. 5.1.
The reward of the next Life is called Eternal Life, an Eternal weight of glory, 2 Cor. 4.17. Eternal Salvation, Hebrew 5.9.. an Eternal Inheritance, Hebrew 9.15. That place where good Men shall be rewarded is called, everlasting habitations, Lycia 16.9. a house Eternal in the heavens, 2 Cor. 5.1.
As the promise of our future reward is founded in the Goodness of God, and the greatness of it in his Power, so the duration of it in his Eternity. Now what an encouragement is this to us, that we serve him and suffer for him who lives for ever, and will make us happy for ever? When we serve the great men of this World,
As the promise of our future reward is founded in the goodness of God, and the greatness of it in his Power, so the duration of it in his Eternity. Now what an encouragement is this to us, that we serve him and suffer for him who lives for ever, and will make us happy for ever? When we serve the great men of this World,
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the Punishment that shall follow this Sentence which shall pass upon the wicked, is called, Everlasting punishment, Matt. 25.46. Everlasting fire. Matt. 25.41. Everlasting destruction, 2 Thes. 2.9. The vengeance of Eternal fire, Jude 7. The smoke of the bottomless pit, is said to ascend for ever and ever, Rev. 14.11. and the wicked to be tormented day and night, for ever and ever. Rev. 20.10.
the Punishment that shall follow this Sentence which shall pass upon the wicked, is called, Everlasting punishment, Matt. 25.46. Everlasting fire. Matt. 25.41. Everlasting destruction, 2 Thebes 2.9. The vengeance of Eternal fire, U^de 7. The smoke of the bottomless pit, is said to ascend for ever and ever, Rev. 14.11. and the wicked to be tormented day and night, for ever and ever. Rev. 20.10.
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so the perpetuity and continuance of it in his Eternity. The Apostle saith Heb. 10.31. It is a fearful thing to fall into the hands of the living God ;
so the perpetuity and Continuance of it in his Eternity. The Apostle Says Hebrew 10.31. It is a fearful thing to fallen into the hands of the living God;
Dost thou fear man that shall die, and the son of man that shall be made as grass? and is not the wrath of the Eternal God much more terrible? Luke 12.4, 5. And I say unto you, my friends, be not afraid of them that kill the body,
Dost thou Fear man that shall die, and the son of man that shall be made as grass? and is not the wrath of the Eternal God much more terrible? Lycia 12.4, 5. And I say unto you, my Friends, be not afraid of them that kill the body,
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IN treating of the Properties and Perfections of God, I shall at present consider that which results from the infinite exellency of his Nature and Perfection, compared with the Imperfection of our understandings, which is commonly call'd the Incomprehensibleness of God.
IN treating of the Properties and Perfections of God, I shall At present Consider that which results from the infinite excellency of his Nature and Perfection, compared with the Imperfection of our understandings, which is commonly called the Incomprehensibleness of God.
and dive into the bottom of them? and, Canst thou find out the Almighty to perfection ? Canst thou find out the Almighty, usque ad ultima, to the very last and utmost of him? so as thou canst say after a thorough search and enquiry, There is no Perfection in God beyond this, There is nothing of him now that remains to be known;
and dive into the bottom of them? and, Canst thou find out the Almighty to perfection? Canst thou find out the Almighty, usque ad ultima, to the very last and utmost of him? so as thou Canst say After a thorough search and enquiry, There is no Perfection in God beyond this, There is nothing of him now that remains to be known;
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hither doth his Knowledge, and Power, and Wisdom reach, and no further. Canst thou do this? These interrogations have the force of a vehement negation;
hither does his Knowledge, and Power, and Wisdom reach, and no further. Canst thou do this? These interrogations have the force of a vehement negation;
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as if he had said, God is unsearchable, and then had instanced in a particular Perfection, the power of God. Canst thou by searching find out God? Thou canst not comprehend the Divine Nature and Perfections in general;
as if he had said, God is unsearchable, and then had instanced in a particular Perfection, the power of God. Canst thou by searching find out God? Thou Canst not comprehend the Divine Nature and Perfections in general;
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so that the meaning of it is plainly this, That no Created understanding can comprehend God, that is, have a perfect and exact knowledge of him, such a knowledge as is adequate to the Perfection of the Object:
so that the meaning of it is plainly this, That no Created understanding can comprehend God, that is, have a perfect and exact knowledge of him, such a knowledge as is adequate to the Perfection of the Object:
1. On the part of the Object. The Nature of God, the Excellency and Perfection of God, the Works and Ways of God are above our thoughts and apprehensions. The Nature of God;
1. On the part of the Object. The Nature of God, the Excellency and Perfection of God, the Works and Ways of God Are above our thoughts and apprehensions. The Nature of God;
it is vast and infinite, Job 36.26. God is great, and we know him not. Job 37. 23. Touching the Almighty, we cannot find him out. Psal. 145.3. His greatness is unsearchable.
it is vast and infinite, Job 36.26. God is great, and we know him not. Job 37. 23. Touching the Almighty, we cannot find him out. Psalm 145.3. His greatness is unsearchable.
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The infiniteness of his knowledge, Psal. 147.5. his understanding is infinite. When we think of the Wisdom and Knowledge of God, our best way is to fall into admiration, Rom. 11.33.
The infiniteness of his knowledge, Psalm 147.5. his understanding is infinite. When we think of the Wisdom and Knowledge of God, our best Way is to fallen into admiration, Rom. 11.33.
there's none good but one, that is God. 1 Tim. 6.15, 16. Who is the blessed and only potentate, who only hath immortality. 1 Tim. 1.17. The only wise God. Rev. 15.4. For thou only art holy.
there's none good but one, that is God. 1 Tim. 6.15, 16. Who is the blessed and only potentate, who only hath immortality. 1 Tim. 1.17. The only wise God. Rev. 15.4. For thou only art holy.
The Works of God, they are likewise unsearchable; the Works of Creation and of Redemption. Job 5.9. Which doth great things, and unsearchable, marvelous, things past finding out :
The Works of God, they Are likewise unsearchable; the Works of Creation and of Redemption. Job 5.9. Which does great things, and unsearchable, marvelous, things passed finding out:
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But how little a portion is heard of him? and the thunder of his voice who can understand? So that he tells us expresly, we cannot find out the Works of God, we do but know part of them.
But how little a portion is herd of him? and the thunder of his voice who can understand? So that he tells us expressly, we cannot find out the Works of God, we do but know part of them.
The question which he puts, Job 37.16. Dost thou know the wondrous works of him that is perfect in knowledge? can only be answered by the words of the Psalmist, Psal. 104.24. O Lord how wonderful are thy works!
The question which he puts, Job 37.16. Dost thou know the wondrous works of him that is perfect in knowledge? can only be answered by the words of the Psalmist, Psalm 104.24. Oh Lord how wondered Are thy works!
The Mercy, and Grace, and Love of it is called, the riches of Gods mercy, the exceeding riches of his grace, Eph. 2.4, 7. Now Riches is when you cannot tell the utmost of them, pauperis est numerare, Eph. 3.18, 19. That ye may be able to comprehend with all Saints, what is the breadth,
The Mercy, and Grace, and Love of it is called, the riches of God's mercy, the exceeding riches of his grace, Ephesians 2.4, 7. Now Riches is when you cannot tell the utmost of them, pauperis est numerare, Ephesians 3.18, 19. That you may be able to comprehend with all Saints, what is the breadth,
for he is able to do for us exceeding abundantly above what we can ask or think, according to the power which worketh in us, Eph. 3.20. The Peace which guards their souls passeth all understanding, Phil. 4.7. Those Joys which fill their hearts are not to be expressed. 1 Pet. 1.8. We read of Joy unspeakable and full of glory.
for he is able to do for us exceeding abundantly above what we can ask or think, according to the power which works in us, Ephesians 3.20. The Peace which guards their Souls passes all understanding, Philip 4.7. Those Joys which fill their hearts Are not to be expressed. 1 Pet. 1.8. We read of Joy unspeakable and full of glory.
nor hath entred into the heart of man, which God hath laid up for us. The Ways of God's Providence, they are not to be traced, Psal. 77.19. Thy way is in the sea, and thy paths in the great waters, and thy footsteps are not known. Eccles. 3.11. No man can find out the work that God maketh from the beginning to the end.
nor hath entered into the heart of man, which God hath laid up for us. The Ways of God's Providence, they Are not to be traced, Psalm 77.19. Thy Way is in the sea, and thy paths in the great waters, and thy footsteps Are not known. Eccles. 3.11. No man can find out the work that God makes from the beginning to the end.
When we look upon Gods Providence, we take a part from the whole, and consider it by it self, without relation to the whole series of his Dispensation;
When we look upon God's Providence, we take a part from the Whole, and Consider it by it self, without Relation to the Whole series of his Dispensation;
and his thoughts above our thoughts, Isa. 55.8, 9. The ways of God's Mercy, Psal. 103. As the heavens are high above the earth, so great is God's mercy.
and his thoughts above our thoughts, Isaiah 55.8, 9. The ways of God's Mercy, Psalm 103. As the heavens Are high above the earth, so great is God's mercy.
the severity and greatness of his Judgment is not known, Psal. 90. Who knoweth the power of thy anger? And who may stand before thee when thou art angry? And the Reasons of his Judgments are unsearchable, Psal. 36.6. Thy Judgments are a great deep. Rom. 11.35. How unsearchable are his Judgments, and his ways past finding out!
the severity and greatness of his Judgement is not known, Psalm 90. Who Knoweth the power of thy anger? And who may stand before thee when thou art angry? And the Reasons of his Judgments Are unsearchable, Psalm 36.6. Thy Judgments Are a great deep. Rom. 11.35. How unsearchable Are his Judgments, and his ways passed finding out!
because his mind is unsuitable to them, he is NONLATINALPHABET, full of body, and he cannot relish spiritual things ▪ even those Natural notions which wicked men have of God, they are strangely tinctur'd and obscured by the temper of the man;
Because his mind is unsuitable to them, he is, full of body, and he cannot relish spiritual things ▪ even those Natural notions which wicked men have of God, they Are strangely tinctured and obscured by the temper of the man;
so that there is no question of them, whither they comprehend God or not. But good men they cannot find out God, they have some false apprehensions of him;
so that there is no question of them, whither they comprehend God or not. But good men they cannot find out God, they have Some false apprehensions of him;
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tho' they have true apprehensions of God, yet they do not arrive to perfect knowledge of him, they cannot pervestigare ultima, know the utmost of God ;
though they have true apprehensions of God, yet they do not arrive to perfect knowledge of him, they cannot pervestigare ultima, know the utmost of God;
the Cherubims themselves are continually looking at the Mercy Seat. To which the Apostle alludes, 1 Pet. 1.12. when he tells us, the Mystery of God's mercy in the Gospel was a thing which the Angels desired to pry into.
the Cherubims themselves Are continually looking At the Mercy Seat. To which the Apostle alludes, 1 Pet. 1.12. when he tells us, the Mystery of God's mercy in the Gospel was a thing which the Angels desired to pry into.
yet then we shall have short and unadequate apprehensions of him, we shall still retain our limited Natures and finite understandings. II. By way of Conviction.
yet then we shall have short and unadequate apprehensions of him, we shall still retain our limited Nature's and finite understandings. II By Way of Conviction.
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how being immaterial they can act upon matter, and move that which can make no resistance to a Spirit? Dost thou know how they can move themselves to a great distance in a moment,
how being immaterial they can act upon matter, and move that which can make no resistance to a Spirit? Dost thou know how they can move themselves to a great distance in a moment,
and dart themselves from one part of the World to another? Dost thou know how man is formed in the lowest parts of the earth, as the Psalmist expresseth it;
and dart themselves from one part of the World to Another? Dost thou know how man is formed in the lowest parts of the earth, as the Psalmist Expresses it;
and the curious Frame of our Bodies is wrought from such rude Principles in so dark a Shop? Canst thou give an account how the Soul is united to the Body, by what bands or holds a Spirit is so closely and intimately conjoyned to Matter? Dost thou know how thy self understandest any thing,
and the curious Frame of our Bodies is wrought from such rude Principles in so dark a Shop? Canst thou give an account how the Soul is united to the Body, by what bans or holds a Spirit is so closely and intimately conjoined to Matter? Dost thou know how thy self Understandest any thing,
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and many which cannot be communicated to a Creature? If in Natural and Sensible Things, maxima pars eorum quae scimus, est minima pars eorum quae nescimus, how much more is it true of God, that our ignorance is more than our knowledge ;
and many which cannot be communicated to a Creature? If in Natural and Sensible Things, maxima pars Their Quae scimus, est minima pars Their Quae nescimus, how much more is it true of God, that our ignorance is more than our knowledge;
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when the whole Earth and all the Creatures bear no proportion to him? Isa. 40.15, 17. Behold all the Nations of the earth are as the drop of the bucket,
when the Whole Earth and all the Creatures bear no proportion to him? Isaiah 40.15, 17. Behold all the nations of the earth Are as the drop of the bucket,
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a silent Veneration of his Excellencies, is the best acknowledgment of them. We must admire what we cannot apprehend or express, Zach. 9.17. How great is his goodness, and how great is his beauty ? The best way to celebrate the praises of God, is that which Nehemiah useth Nehem. 9.5. And blessed be thy glorious name, which is exalted above all blessing and praise.
a silent Veneration of his Excellencies, is the best acknowledgment of them. We must admire what we cannot apprehend or express, Zach 9.17. How great is his Goodness, and how great is his beauty? The best Way to celebrate the praises of God, is that which Nehemiah uses Nehemiah 9.5. And blessed be thy glorious name, which is exalted above all blessing and praise.
by our reverence of the Divine Majesty, we should best awe our hearts, in a sense of the distance which is between his infinite Nature and Perfection, and our finite apprehensions.
by our Reverence of the Divine Majesty, we should best awe our hearts, in a sense of the distance which is between his infinite Nature and Perfection, and our finite apprehensions.
Worldly greatness will cause wonder, the thoughts of Earthly Majesty will compose us to Reverence; how much more should those excellencies which are beyond what we can imagine!
Worldly greatness will cause wonder, the thoughts of Earthly Majesty will compose us to reverence; how much more should those excellencies which Are beyond what we can imagine!
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Isa. 6. you have there God represented sitting upon his throne, and the Seraphims about him, which are described to us as having each six wings, and with twain they cover their faces.
Isaiah 6. you have there God represented sitting upon his throne, and the Seraphims about him, which Are described to us as having each six wings, and with twain they cover their faces.
Creatures of the brightest understanding, and the most exalted purity and Holiness, cover their faces in the presence of God's glory, they choose rather to venerate God than look upon him
Creatures of the Brightest understanding, and the most exalted purity and Holiness, cover their faces in the presence of God's glory, they choose rather to venerate God than look upon him
The thought of God's Excellency should abase us, and make us vile in our own eyes, it should make all those petty Excellencies that we pride our selves in to vanish and disappear.
The Thought of God's Excellency should abase us, and make us vile in our own eyes, it should make all those Petty Excellencies that we pride our selves in to vanish and disappear.
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Those treasures of wisdom and knowledge which are in God, should hide pride from man. It should hide those little parts and gifts which we are so apt to glory in,
Those treasures of Wisdom and knowledge which Are in God, should hide pride from man. It should hide those little parts and Gifts which we Are so apt to glory in,
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When we consider God, we should be so far from admiring our selves, that we should with an humble thankfulness wonder that God should regard such inconsiderable nothings as we are.
When we Consider God, we should be so Far from admiring our selves, that we should with an humble thankfulness wonder that God should regard such inconsiderable nothings as we Are.
for God is in heaven, and thou upon earth. We should say to God, Job 37.19. Teach us what we shall say unto thee, for we cannot order our speech by reason of darkness.
for God is in heaven, and thou upon earth. We should say to God, Job 37.19. Teach us what we shall say unto thee, for we cannot order our speech by reason of darkness.
He that rightly values his own short understanding, and the unlimited Perfections of God, will not be apt to say, this God cannot do, this he cannot know, such ways are not agreeable to his wisdom.
He that rightly value's his own short understanding, and the unlimited Perfections of God, will not be apt to say, this God cannot do, this he cannot know, such ways Are not agreeable to his Wisdom.
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he considers that one man many times differs so much from another in knowledge and skill of working, that he can do those things which another believes impossible:
he considers that one man many times differs so much from Another in knowledge and skill of working, that he can do those things which Another believes impossible:
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but we have pitiful thoughts of God, if we think the differerce between one man and another, is any thing to the vast distance that is between the Divine Understanding and our ignorance, the Divine Power and our weakness, the Wisdom of God and the folly of men. III. The Incomprehensibleness of God's Perfections calls for the highest degree of our affection.
but we have pitiful thoughts of God, if we think the differerce between one man and Another, is any thing to the vast distance that is between the Divine Understanding and our ignorance, the Divine Power and our weakness, the Wisdom of God and the folly of men. III. The Incomprehensibleness of God's Perfections calls for the highest degree of our affection.
HAving consider'd the more Eminent and Absolute Perfections of the Divine Nature, as also that which results from the infinite Excellency and Perfection of God, compar'd with the Imperfection of our Understandings, I come in the last place to treat of such as are merely and purely Relative ;
HAving considered the more Eminent and Absolute Perfections of the Divine Nature, as also that which results from the infinite Excellency and Perfection of God, compared with the Imperfection of our Understandings, I come in the last place to Treat of such as Are merely and purely Relative;
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the contrivance of it to his Wisdom, and not to our own counsel, v. 34. For who hath known the mind of the Lord? and who hath been his counsellour? and the bestowing this grace, to his free Goodness and Mercy,
the contrivance of it to his Wisdom, and not to our own counsel, v. 34. For who hath known the mind of the Lord? and who hath been his counselor? and the bestowing this grace, to his free goodness and Mercy,
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Now his Being and Perfections are already, and the best next to the existence of his Being and Perfections, is the manifestation of them, which is called God's Glory ;
Now his Being and Perfections Are already, and the best next to the existence of his Being and Perfections, is the manifestation of them, which is called God's Glory;
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Antoninus, the Emperour and Philosopher, speaking of Nature (which with the Stoicks signified God ) hath these words, which are so very like these of the Apostle, that they may seem to be taken from him;
Antoninus, the Emperor and Philosopher, speaking of Nature (which with the Stoics signified God) hath these words, which Are so very like these of the Apostle, that they may seem to be taken from him;
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as the Eternal Wisdom and Word of God, whereby all things were made, Joh. 1.3. All things were made by him, and without him was nothing made, that was made, v. 10. And the World was made by him. 1 Cor. 8.6. And one Lord Jesus Christ, by whom are all things, and we by him. Eph. 3.9. God, who Created all things by Jesus Christ. Col. 1.16.
as the Eternal Wisdom and Word of God, whereby all things were made, John 1.3. All things were made by him, and without him was nothing made, that was made, v. 10. And the World was made by him. 1 Cor. 8.6. And one Lord jesus christ, by whom Are all things, and we by him. Ephesians 3.9. God, who Created all things by jesus christ. Col. 1.16.
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If we do but consider what these words signifie, that God is the first Cause of all things, we shall see great Reason to own and acknowledge, to adore and praise him,
If we do but Consider what these words signify, that God is the First Cause of all things, we shall see great Reason to own and acknowledge, to adore and praise him,
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and ever since we depend upon him, and have been preserved by him, and cannot subsist one moment without the continued influence of the Power and Goodness which first called us out of nothing.
and ever since we depend upon him, and have been preserved by him, and cannot subsist one moment without the continued influence of the Power and goodness which First called us out of nothing.
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and gave his life for the Ransom of our Souls. He hath not only admitted us into a new Covenant, wherein he hath promised pardon, and eternal life to us;
and gave his life for the Ransom of our Souls. He hath not only admitted us into a new Covenant, wherein he hath promised pardon, and Eternal life to us;
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who forgiveth all thy iniquities, who healeth all thy diseases, who redeemeth thy life from destruction, who crowneth thee with loving kindness, and tender mercies ;
who forgiveth all thy iniquities, who heals all thy diseases, who Redeemeth thy life from destruction, who Crowneth thee with loving kindness, and tender Mercies;
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and all the actions of free Creatures are under the Government of God's wise Providence, so that nothing happens to us besides the design and intention of God.
and all the actions of free Creatures Are under the Government of God's wise Providence, so that nothing happens to us beside the Design and intention of God.
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And methinks this is one particular Excellency of the style of the Scripture above all other Books, that the constant Phrase of the Sacred Dialect is to attribute all Events (excepting sins only) to God,
And methinks this is one particular Excellency of the style of the Scripture above all other Books, that the constant Phrase of the Sacred Dialect is to attribute all Events (excepting Sins only) to God,
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And we shall find that holy men in Scripture make excellent use of this consideration, to argue themselves into patience and contentedness in every condition. So Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good.
And we shall find that holy men in Scripture make excellent use of this consideration, to argue themselves into patience and contentedness in every condition. So Eli, 1 Sam. 3.18. It is the Lord, let him do what seems him good.
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The Lord giveth, and the Lord hath taken away, blessed be the name of the Lord. So David, Psal. 39.9. I was dumb and spake not a word, because thou Lord didst it.
The Lord gives, and the Lord hath taken away, blessed be the name of the Lord. So David, Psalm 39.9. I was dumb and spoke not a word, Because thou Lord didst it.
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He that looks upon all things as coming from second Causes, and does not eye the first Cause, the good and wise Governour, will be apt to take offence at every cross and unwelcome accident.
He that looks upon all things as coming from second Causes, and does not eye the First Cause, the good and wise Governor, will be apt to take offence At every cross and unwelcome accident.
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Thus to love God is that which, in the language of the Schools, is loving God as our Chief End. So likewise the Apostle requires, that we should refer all the Actions of our lives to this End, 1 Cor. 10.31. Whether ye eat or drink, do all to the glory of God ;
Thus to love God is that which, in the language of the Schools, is loving God as our Chief End. So likewise the Apostle requires, that we should refer all the Actions of our lives to this End, 1 Cor. 10.31. Whither you eat or drink, do all to the glory of God;
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And that we may the better understand our selves as to this duty, I shall endeavour to give satisfaction to a Question or two which may arise about it.
And that we may the better understand our selves as to this duty, I shall endeavour to give satisfaction to a Question or two which may arise about it.
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otherwise they will be defective in that which in moral Actions is most considerable, and that is the End. If a man should keep all the Commandments of the Gospel, this excepted of making God's glory his Supreme End, only with a design to gain reputation,
otherwise they will be defective in that which in moral Actions is most considerable, and that is the End. If a man should keep all the commandments of the Gospel, this excepted of making God's glory his Supreme End, only with a Design to gain reputation,
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3. It is so far from being necessary, that we should in every Action have this intention of God's glory, that it is not morally possible that we should;
3. It is so Far from being necessary, that we should in every Actium have this intention of God's glory, that it is not morally possible that we should;
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no more than it is possible, that a man that goes a Journey of a thousand miles, should every step he takes have actual thoughts of his Journey's end: nor is it more necessary;
no more than it is possible, that a man that Goes a Journey of a thousand miles, should every step he Takes have actual thoughts of his Journey's end: nor is it more necessary;
for his Holiness, and Justice, and Power, may and shall be manifested in the final and eternal ruin of impenitent sinners. III. The Manifestation of any of God's Perfections, ought many times to be propounded by us as an end distinct and separate from our respective Happiness;
for his Holiness, and justice, and Power, may and shall be manifested in the final and Eternal ruin of impenitent Sinners. III. The Manifestation of any of God's Perfections, ought many times to be propounded by us as an end distinct and separate from our respective Happiness;
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And in this sense, we are to understand the command of self-denial in the Gospel, with reference to our particular or temporal, not our eternal interest;
And in this sense, we Are to understand the command of self-denial in the Gospel, with Referente to our particular or temporal, not our Eternal Interest;
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and that it is no more, is plain from the Argument our Saviour uses to encourage this self-denial, the promise of a far greater Happiness than that we deny;
and that it is no more, is plain from the Argument our Saviour uses to encourage this self-denial, the promise of a Far greater Happiness than that we deny;
as an End separated from, or opposite to our Eternal Blessedness; that is, we cannot naturally or reasonably desire the glory of God should be advanced,
as an End separated from, or opposite to our Eternal Blessedness; that is, we cannot naturally or reasonably desire the glory of God should be advanced,
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tho' it were to our final ruin, either by annihilation, or eternal misery. 1. We cannot either naturally, or reasonably desire God should be glorified by our annihilation.
though it were to our final ruin, either by annihilation, or Eternal misery. 1. We cannot either naturally, or reasonably desire God should be glorified by our annihilation.
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2. Much less can we naturally desire that God should be glorified in our Eternal Misery. The Reasons which I gave about annihilation are stronger here;
2. Much less can we naturally desire that God should be glorified in our Eternal Misery. The Reasons which I gave about annihilation Are Stronger Here;
nor reasonably, for the demonstration of his Power, or Soveraignty, or Justice, or Holiness, which I think are all the Attributes which we can imagine to be glorified hereby.
nor reasonably, for the demonstration of his Power, or Sovereignty, or justice, or Holiness, which I think Are all the Attributes which we can imagine to be glorified hereby.
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and if it were reasonable to desire the Justice and Holiness of God might be glorified in my eternal ruin, which I have deserved by sin, this would plainly follow from it, that it were reasonable to sin, that Justice might abound, which of the two is a greater Absurdity,
and if it were reasonable to desire the justice and Holiness of God might be glorified in my Eternal ruin, which I have deserved by since, this would plainly follow from it, that it were reasonable to since, that justice might abound, which of the two is a greater Absurdity,
than that which the Apostle condemns, of sinning that grace may abound. V. There is a strict and inviolable connexion between the greatest glory of God; and our Obedience and Happiness:
than that which the Apostle condemns, of sinning that grace may abound. V. There is a strict and inviolable connexion between the greatest glory of God; and our obedience and Happiness:
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explains the glorifying of God, by edifying, and promoting the Salvation of others. VI. We may consider the glory of God, as some ways distinct from our Happiness;
explains the glorifying of God, by edifying, and promoting the Salvation of Others. VI. We may Consider the glory of God, as Some ways distinct from our Happiness;
but cannot reasonably be propounded by any man, as an End distinct from the general Happiness of particular Persons, without ruining and destroying the Notion of publick good. VII.
but cannot reasonably be propounded by any man, as an End distinct from the general Happiness of particular Persons, without ruining and destroying the Notion of public good. VII.
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yet as we are part of the whole Creation and Workmanship of God, which is the noblest consideration of our selves, the glory of God which results from the manifestation of all his Perfections in and about his Creatures, is precisely our ultimate End,
yet as we Are part of the Whole Creation and Workmanship of God, which is the Noblest consideration of our selves, the glory of God which results from the manifestation of all his Perfections in and about his Creatures, is precisely our ultimate End,
and therefore it is most proper, and becoming, and agreeable to the wise style of Scripture, to give our End its denomination, not from the more particular and narrow,
and Therefore it is most proper, and becoming, and agreeable to the wise style of Scripture, to give our End its denomination, not from the more particular and narrow,
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