Several discourses upon the attributes of God viz. Concerning the perfection of God. Concerning our imitation of the divine perfections. The happiness of God. The unchangeableness of God. The knowledge of God. The wisdom, glory, and soveraignty of God. The wisdom of God, in the creation of the world. The wisdom of God, in his providence. The wisdom of God, in the redemption of mankind. The justice of God, in the distribution of rewards and punishments. The truth of God. The holiness of God. To which is annexed a spital sermon, of doing good. By the most reverend Dr. John Tillotson, late Lord Arch-Bishop of Canterbury. Being the sixth volume; published from the originals, by Raph Barker, D.D. chaplain to his grace.
THESE words are the Conclusion which our Saviour draws from those Precepts which he had given his Disciples of greater perfection, than any Laws that were extant in the world before.
THESE words Are the Conclusion which our Saviour draws from those Precepts which he had given his Disciples of greater perfection, than any Laws that were extant in the world before.
and pray for those that despitefully use you, and persecute you. And to perswade them hereto, he propounds to them the Pattern of the Divine Perfection ;
and pray for those that despitefully use you, and persecute you. And to persuade them hereto, he propounds to them the Pattern of the Divine Perfection;
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and those that have been injurious to us, we are so far from being like God, that we are but just level with the worst of Men, v. 46, 47. For if ye love them which love you, what reward have you? do not even the Publicans the same? And if ye salute your Brethren only, what do ye more than others? do not even the Publicans so? And then concludes, that if we would attain that perfection which the Christian Religion designs to advance Men to, we must endeavour to be like God in these perfections of Goodness, and Mercy, and Patience;
and those that have been injurious to us, we Are so Far from being like God, that we Are but just level with the worst of Men, v. 46, 47. For if you love them which love you, what reward have you? do not even the Publicans the same? And if you salute your Brothers only, what do you more than Others? do not even the Publicans so? And then concludes, that if we would attain that perfection which the Christian Religion designs to advance Men to, we must endeavour to be like God in these perfections of goodness, and Mercy, and Patience;
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How far we are to imitate the Perfections of God, and particularly what those Divine Qualities are, which our Saviour doth here more especially propound to our imitation.
How Far we Are to imitate the Perfections of God, and particularly what those Divine Qualities Are, which our Saviour does hear more especially propound to our imitation.
and then conclude this Discourse with some useful Inferences from the whole. I. I shall consider how we are to conceive of the Divine Perfections. These two ways.
and then conclude this Discourse with Some useful Inferences from the Whole. I. I shall Consider how we Are to conceive of the Divine Perfections. These two ways.
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1. By ascribing all imaginable, and possible Perfection to God; absolute and universal Perfection, not limited to a certain kind, or to certain particulars;
1. By ascribing all imaginable, and possible Perfection to God; absolute and universal Perfection, not limited to a certain kind, or to certain particulars;
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yea and beyond this, whatever possible Perfection there is, or possible degree of any Perfection, which our short Understandings cannot conceive or comprehend, is to be ascribed to him.
yea and beyond this, whatever possible Perfection there is, or possible degree of any Perfection, which our short Understandings cannot conceive or comprehend, is to be ascribed to him.
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And there are also some imaginable degrees of Perfection, which because they are inconsistent with other Perfections, are not to be admitted in the Divine Nature.
And there Are also Some imaginable Degrees of Perfection, which Because they Are inconsistent with other Perfections, Are not to be admitted in the Divine Nature.
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and therefore such degrees are not really to be esteemed Perfections. For this is a certain truth, that nothing is a Divine Perfection, which evidently clasheth with any other necessary and essential Perfection of the Divine Nature.
and Therefore such Degrees Are not really to be esteemed Perfections. For this is a certain truth, that nothing is a Divine Perfection, which evidently clasheth with any other necessary and essential Perfection of the Divine Nature.
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We must so consider the Perfections of God, that they may accord and consist together; and therefore it cannot be a Perfection of God to be so good and gracious,
We must so Consider the Perfections of God, that they may accord and consist together; and Therefore it cannot be a Perfection of God to be so good and gracious,
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But whatever Perfection is conceivable or possible, and argues no Imperfection, nor is repugnant to any other necessary Perfection, is to be ascribed to God;
But whatever Perfection is conceivable or possible, and argues no Imperfection, nor is repugnant to any other necessary Perfection, is to be ascribed to God;
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Hence it is that the Greeks call God very often, NONLATINALPHABET, the best of Beings, and the Latin Optimus, Maximus, the best and the Greatest, beatissima & perfectissima natura, constans & perfecta Ratio, the happiest and most perfect Nature, immutible and absolute Reason ;
Hence it is that the Greeks call God very often,, the best of Beings, and the Latin Optimus, Maximus, the best and the Greatest, beatissima & perfectissima Nature, constans & perfecta Ratio, the Happiest and most perfect Nature, immutible and absolute Reason;
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And we shall find all along in Plato, & Tully, and the best and wisest Writers among the Heathen, that they every where attribute the highest Excellencies and Perfections to the Divine Nature,
And we shall find all along in Plato, & Tully, and the best and Wisest Writers among the Heathen, that they every where attribute the highest Excellencies and Perfections to the Divine Nature,
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and Laws of God, to every thing that belongs to him, or proceeds from him: Job 37.16. Dost thou know the wondrous works of him that is perfect in knowledge? And again, Canst thou by searching find out God? Can'st thou find out the Almighty to perfection? Ps. 18.30 As for God his way is perfect Ps. 19.7. The Law of the Lord is perfect.
and Laws of God, to every thing that belongs to him, or proceeds from him: Job 37.16. Dost thou know the wondrous works of him that is perfect in knowledge? And again, Canst thou by searching find out God? Canst thou find out the Almighty to perfection? Ps. 18.30 As for God his Way is perfect Ps. 19.7. The Law of the Lord is perfect.
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and consequently that nothing is exempted from his Knowledge, and Power, and Providence, and that he administers all things in a way of Goodness and Wisdom, of Justice and Truth;
and consequently that nothing is exempted from his Knowledge, and Power, and Providence, and that he administers all things in a Way of goodness and Wisdom, of justice and Truth;
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We must not obscure or blemish the Divine Nature with the least shadow or blot of Imperfection. If we once admit of this, to ascribe any thing to God which argues Imperfection, we strike at the foundation,
We must not Obscure or blemish the Divine Nature with the least shadow or blot of Imperfection. If we once admit of this, to ascribe any thing to God which argues Imperfection, we strike At the Foundation,
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and that the righteous should be as the wicked, that be far from thee; shall not the Judge of all the world do right? Deut. 32.4. A God of truth and without iniquity. Rom. 9.14. What shall we say then, is there unrighteousness with God? God forbid, far be it from him.
and that the righteous should be as the wicked, that be Far from thee; shall not the Judge of all the world do right? Deuteronomy 32.4. A God of truth and without iniquity. Rom. 9.14. What shall we say then, is there unrighteousness with God? God forbid, Far be it from him.
Hence it is that in Scripture Holiness is so frequently ascrib'd to God, which signifies the purity and freedom of the Divine Nature from that which we call Sin;
Hence it is that in Scripture Holiness is so frequently ascribed to God, which signifies the purity and freedom of the Divine Nature from that which we call since;
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Is it an Imperfection to go from ones word, or to change ones mind? this likewise is remov'd from God. 1 Sam. 15.29. The strength of Israel will not lie or repent, he is not a man, that he should repent.
Is it an Imperfection to go from ones word, or to change ones mind? this likewise is removed from God. 1 Sam. 15.29. The strength of Israel will not lie or Repent, he is not a man, that he should Repent.
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Is it an Imperfection to want any thing, to be liable to any thing, to depend upon any thing without one's self for their happiness? this also is to be set far from him.
Is it an Imperfection to want any thing, to be liable to any thing, to depend upon any thing without one's self for their happiness? this also is to be Set Far from him.
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Job 22.2, 3. Can a man be profitable to God? or is it a gain to him, that thou makest thy way perfect? Job 35.6, 7. If thou sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? If thou art righteous, what givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man as thou art,
Job 22.2, 3. Can a man be profitable to God? or is it a gain to him, that thou Makest thy Way perfect? Job 35.6, 7. If thou Sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? If thou art righteous, what givest thou him? or what receives he of thine hand? Thy wickedness may hurt a man as thou art,
And to mention no more, is it an Imperfection to be in any respect mutable? This is denyed of God, with him there is no variableness, or shadow of turning.
And to mention no more, is it an Imperfection to be in any respect mutable? This is denied of God, with him there is no variableness, or shadow of turning.
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Particularly the Goodness and Justice of God are not so difficult to apprehend, as the Disputes and Controversies about them have rendred them to many.
Particularly the goodness and justice of God Are not so difficult to apprehend, as the Disputes and Controversies about them have rendered them to many.
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There is something concerning these, that is unimaginable, and unaccountable to our Reason; we may not be able to understand how Something may be produc'd from Nothing;
There is something Concerning these, that is unimaginable, and unaccountable to our Reason; we may not be able to understand how Something may be produced from Nothing;
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and know many things, which we cannot conceive how they can be known or done, no more than a Child can imagine how a great Mathematician can demonstrate his Propositions.
and know many things, which we cannot conceive how they can be known or done, no more than a Child can imagine how a great Mathematician can demonstrate his Propositions.
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yet Goodness, and Justice, and Truth, are Notions easie and familiar; and if we could not understand these, the whole Bible would be insignificant to us.
yet goodness, and justice, and Truth, Are Notions easy and familiar; and if we could not understand these, the Whole bible would be insignificant to us.
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And therefore no man can entertain any Notion of God, which plainly contradicts these. And it is foolish for any man to pretend, that he cannot know what Goodness,
And Therefore no man can entertain any Notion of God, which plainly contradicts these. And it is foolish for any man to pretend, that he cannot know what goodness,
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for he that imitates, endeavours to make himself like something that he knows, and must of necessity have some Idea of that to which he aims to be like:
for he that imitates, endeavours to make himself like something that he knows, and must of necessity have Some Idea of that to which he aims to be like:
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Now these being the most easie, and intelligible Perfections of God, by which he is said in Scripture to declare his Name, that is, to make himself known to us, we should govern all our Reasonings about God (as concerning his Decrees,
Now these being the most easy, and intelligible Perfections of God, by which he is said in Scripture to declare his Name, that is, to make himself known to us, we should govern all our Reasonings about God (as Concerning his Decrees,
Thus Moses satisfies himself, and others concerning the particular Providences of God towards the People of Israel. Deut. 32.3, 4. I will publish the name of the Lord: All his ways are judgement;
Thus Moses Satisfies himself, and Others Concerning the particular Providences of God towards the People of Israel. Deuteronomy 32.3, 4. I will publish the name of the Lord: All his ways Are judgement;
whereas the Perfections of God agree together, and that is not a Divine Perfection, which contradicts any other Perfection. Among men indeed an eminent degree of any one Excellency does usually shut out some other;
whereas the Perfections of God agree together, and that is not a Divine Perfection, which contradicts any other Perfection. Among men indeed an eminent degree of any one Excellency does usually shut out Some other;
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And if this had been well consider'd, Men would not, by being too intent upon God's Soveraignty, with neglect of his other Perfections, have spoken those hard things about Predestination:
And if this had been well considered, Men would not, by being too intent upon God's Sovereignty, with neglect of his other Perfections, have spoken those hard things about Predestination:
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If this were well consider'd, it would check the presumption of those, who incourage themselves in sin, by fancying to themselves a God all of Mercy and Goodness;
If this were well considered, it would check the presumption of those, who encourage themselves in since, by fancying to themselves a God all of Mercy and goodness;
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about which there are two Extreams, the one that God peremptorily decrees the final condition of every particular person, that is, their everlasting happiness or misery, without any regard or consideration of the good or bad Actions of Men.
about which there Are two Extremes, the one that God peremptorily decrees the final condition of every particular person, that is, their everlasting happiness or misery, without any regard or consideration of the good or bad Actions of Men.
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The other, that God decrees nothing concerning any particular person, but only in general that men found under such and such Qualifications shall be happy or miserable,
The other, that God decrees nothing Concerning any particular person, but only in general that men found under such and such Qualifications shall be happy or miserable,
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Now he that is doubtful in this matter, as every man must be that understands the difficulties on both sides, had best take up in the middle Opinion, that God decrees the final condition of particular persons with respect to certain Qualifications, which speaking absolutely are not in every Man's power;
Now he that is doubtful in this matter, as every man must be that understands the difficulties on both sides, had best take up in the middle Opinion, that God decrees the final condition of particular Persons with respect to certain Qualifications, which speaking absolutely Are not in every Man's power;
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but yet, under the influence of God's grace, which is never wanting to the sincere endeavours of men, may be said to be in our power, in the same sense,
but yet, under the influence of God's grace, which is never wanting to the sincere endeavours of men, may be said to be in our power, in the same sense,
For besides that this in all probability is the Truth, there will be this advantage in it, that he that stands in the middle, is like to be more moderate towards the Dissenters on both sides,
For beside that this in all probability is the Truth, there will be this advantage in it, that he that Stands in the middle, is like to be more moderate towards the Dissenters on both sides,
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At the worst, he stands fairest for an impartial enquiry after Truth, and when he has satisfied himself where the Truth lyes, he may more silently pass over to it, without any great imputation of inconstancy;
At the worst, he Stands Fairest for an impartial enquiry After Truth, and when he has satisfied himself where the Truth lies, he may more silently pass over to it, without any great imputation of inconstancy;
whereas we cannot so certainly find out the truth or falshood of those Opinions, which speculative Men devise in their Studies, without any consideration whether they serve any real purpose of Life, or not.
whereas we cannot so Certainly find out the truth or falsehood of those Opinions, which speculative Men devise in their Studies, without any consideration whither they serve any real purpose of Life, or not.
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We need not scruple to admit some things, not so evident to Natural Reason, if we be satisfied of the truth of them, from an higher and more cogent Reason:
We need not scruple to admit Some things, not so evident to Natural Reason, if we be satisfied of the truth of them, from an higher and more cogent Reason:
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and there are many things, which seem doubtful in Speculation, and would admit of great dispute, which yet because they are found true in practice and experience, are to be taken for certain and unquestionable.
and there Are many things, which seem doubtful in Speculation, and would admit of great dispute, which yet Because they Are found true in practice and experience, Are to be taken for certain and unquestionable.
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and what is the consequence of this Speculation, but that Men must stand still? But so long as a man finds he can walk, all the Sophistry in the world will not perswade him, that Motion is impossible.
and what is the consequence of this Speculation, but that Men must stand still? But so long as a man finds he can walk, all the Sophistry in the world will not persuade him, that Motion is impossible.
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than Stocks or Stones, and upon Scripture Metaphors misunderstood, (as our being dead in trespasses and sins, and created to good works) graft Notions which are impossible and absurd in practice, do not consider that the natural consequence of this is, that men must do nothing at all in Religion, never think of God,
than Stocks or Stones, and upon Scripture Metaphors misunderstood, (as our being dead in Trespasses and Sins, and created to good works) grafted Notions which Are impossible and absurd in practice, do not Consider that the natural consequence of this is, that men must do nothing At all in Religion, never think of God,
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The two other Particulars, namely how far we are to imitate the Divine Perfections, and particularly what those Divine Qualities are, which our Saviour doth here more especially propound to our imitation,
The two other Particulars, namely how Far we Are to imitate the Divine Perfections, and particularly what those Divine Qualities Are, which our Saviour does hear more especially propound to our imitation,
and likewise to clear the true meaning of this Precept, and to shew that the Duty here injoyned, Be ye perfect, as your Father which is in Heaven is perfect, is not impossible to us.
and likewise to clear the true meaning of this Precept, and to show that the Duty Here enjoined, Be you perfect, as your Father which is in Heaven is perfect, is not impossible to us.
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SERMON II. Concerning our imitation of the Divine Perfections. MATTH. V. 48. Be ye therefore perfect, even as your Father which is in Heaven is perfect.
SERMON II Concerning our imitation of the Divine Perfections. MATTHEW. V. 48. Be you Therefore perfect, even as your Father which is in Heaven is perfect.
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IN these words we have, First, The absolute Perfection of the Divine Nature supposed, not only in those before mentioned, of Goodness, and Mercy, and Patience;
IN these words we have, First, The absolute Perfection of the Divine Nature supposed, not only in those before mentioned, of goodness, and Mercy, and Patience;
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II. To lay down some Rules, by which we may rectifie and govern our Opinions concerning the Attributes and Perfections of God. III. To shew how far we are to imitate the Perfections of God, and particularly what those Divine Qualities are, which our Saviour doth here more especially propound to our imitation.
II To lay down Some Rules, by which we may rectify and govern our Opinions Concerning the Attributes and Perfections of God. III. To show how Far we Are to imitate the Perfections of God, and particularly what those Divine Qualities Are, which our Saviour does hear more especially propound to our imitation.
For though these words do suppose the absolute Perfection of the Divine Nature, yet because there are several Perfections of God which are incommunicable,
For though these words do suppose the absolute Perfection of the Divine Nature, yet Because there Are several Perfections of God which Are incommunicable,
and a sottish Ignorance of the necessary bounds and limits of our own State, as we are Creatures, to think to resemble God in these Excellencies, of which the condition of a Creature is utterly incapable.
and a sottish Ignorance of the necessary bounds and Limits of our own State, as we Are Creatures, to think to resemble God in these Excellencies, of which the condition of a Creature is utterly incapable.
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So that in our imitation of the Divine Perfection, we are to keep within the station of Creatures, not affecting an Independency and Soveraignty like the most high,
So that in our imitation of the Divine Perfection, we Are to keep within the station of Creatures, not affecting an Independency and Sovereignty like the most high,
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and to be Omnipotent as he is, to have an arm like God, and to thunder with a voice like him, as the expression is in Job: But to endeavour to resemble him, pro modulo creaturae, according to the rate and capacity of a Creature, in those Divine Qualities,
and to be Omnipotent as he is, to have an arm like God, and to thunder with a voice like him, as the expression is in Job: But to endeavour to resemble him, Pro modulo creaturae, according to the rate and capacity of a Creature, in those Divine Qualities,
and Mercy, and Patience, his Justice, and Truth, and Faithfulness; these, and only these, the Scripture seems to comprehend under the name of Holiness;
and Mercy, and Patience, his justice, and Truth, and Faithfulness; these, and only these, the Scripture seems to comprehend under the name of Holiness;
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not all the Excellencies of the Divine Nature in general, but those which we call moral Excellencies and Perfections, such as those which I have named;
not all the Excellencies of the Divine Nature in general, but those which we call moral Excellencies and Perfections, such as those which I have nam;
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as holy and righteous, holy and true, &c. And therefore when God says, be ye holy, for I am holy, it signifies that we are to imitate God in his Goodness,
as holy and righteous, holy and true, etc. And Therefore when God Says, be you holy, for I am holy, it signifies that we Are to imitate God in his goodness,
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For that which our Saviour here in the Text more peculiarly recommends to our imitation, is the Goodness of God, of which his Mercy and Patience are two eminent Branches.
For that which our Saviour Here in the Text more peculiarly recommends to our imitation, is the goodness of God, of which his Mercy and Patience Are two eminent Branches.
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And this affection and temper of Mind, which is so remarkable in God towards the unworthy and unthankful Sons of Men, our Saviour recommends to our imitation here in the Text. Be ye therefore Perfect, even as your Father which is in Heaven is Perfect. Be ye therefore ;
And this affection and temper of Mind, which is so remarkable in God towards the unworthy and unthankful Sons of Men, our Saviour recommends to our imitation Here in the Text. Be you Therefore Perfect, even as your Father which is in Heaven is Perfect. Be you Therefore;
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and if we look back to v. 44. we shall find our Saviour there enjoyning his Disciples to love their Enemies, to bless them that curse them, to do good to them that hate them,
and if we look back to v. 44. we shall find our Saviour there enjoining his Disciples to love their Enemies, to bless them that curse them, to do good to them that hate them,
And by what other argument doth he inforce the Practice of this difficult Duty, but by telling us, that this is to be like God, to be good to the evil and unthankful, v. 45. That ye may be the Children of your Heavenly Father, who maketh his Sun to rise on the evil and the good,
And by what other argument does he enforce the Practice of this difficult Duty, but by telling us, that this is to be like God, to be good to the evil and unthankful, v. 45. That you may be the Children of your Heavenly Father, who makes his Sun to rise on the evil and the good,
And then he concludes, that if Perfection it self be fit to be a Pattern, we should labour after these Qualities, Be ye therefore Perfect, even as your Father which is in Heaven is Perfect.
And then he concludes, that if Perfection it self be fit to be a Pattern, we should labour After these Qualities, Be you Therefore Perfect, even as your Father which is in Heaven is Perfect.
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and the Precept of imitating the Divine Perfection is more especially to be understood of those Perfections which our Saviour had been discours••• of before, viz. the Goodness and Mercy of God.
and the Precept of imitating the Divine Perfection is more especially to be understood of those Perfections which our Saviour had been discours••• of before, viz. the goodness and Mercy of God.
And that this is undoubtedly so, is evident from St. Luke's rendring this Precept, Ch. 6.36. Be ye therefore, NONLATINALPHABET, benefici, ready to do good, full of kindness and benignity;
And that this is undoubtedly so, is evident from Saint Luke's rendering this Precept, Christ 6.36. Be you Therefore,, benefici, ready to do good, full of kindness and benignity;
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From all which it is plain, what those Perfections of the Divine Nature are, which our Saviour doth here particularly recommend to our imitation. I come now in the
From all which it is plain, what those Perfections of the Divine Nature Are, which our Saviour does Here particularly recommend to our imitation. I come now in the
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And to this purpose be pleased to consider these three or four things. 1. That our imitation of God is certainly restrained to the communicable Perfections of God,
And to this purpose be pleased to Consider these three or four things. 1. That our imitation of God is Certainly restrained to the communicable Perfections of God,
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For it is so far from being a Duty to affect or attempt to be like God in his peculiar Perfections, that it was probably the Sin of the Apostate Angels.
For it is so Far from being a Duty to affect or attempt to be like God in his peculiar Perfections, that it was probably the since of the Apostate Angels.
2. Our imitation of the Divine Perfections, which are communicable to Creatures, is likewise to be restrain'd to such degrees of these Perfections, as Creatures are capable of.
2. Our imitation of the Divine Perfections, which Are communicable to Creatures, is likewise to be restrained to such Degrees of these Perfections, as Creatures Are capable of.
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4. If any thing can be supposed to be our Duty, which is absolutely beyond our Power, a Precept of this nature, may with as much reason be supposed to be so,
4. If any thing can be supposed to be our Duty, which is absolutely beyond our Power, a Precept of this nature, may with as much reason be supposed to be so,
and whatever the law may require to try and raise our Obedience, yet in all equitable Interpretation, such a Will and Endeavour will be acceptable with God for the Deed. For if the Perfection of the Law do really exceed our Ability,
and whatever the law may require to try and raise our obedience, yet in all equitable Interpretation, such a Will and Endeavour will be acceptable with God for the Deed. For if the Perfection of the Law do really exceed our Ability,
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and be beyond the possibility of our Performance, the assurance we have of God's Goodness will sufficiently secure us from any danger and prejudice upon on that account.
and be beyond the possibility of our Performance, the assurance we have of God's goodness will sufficiently secure us from any danger and prejudice upon on that account.
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though we can do something towards it, we may be sure that he will be very well pleased when he sees, that in obedience to him we have done all that we could.
though we can do something towards it, we may be sure that he will be very well pleased when he sees, that in Obedience to him we have done all that we could.
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However, at the worst, that wherein we fall short of the Perfection of the Law, may be supplyed on our part, by an humble acknowledgment of our own Weakness and Imperfection,
However, At the worst, that wherein we fallen short of the Perfection of the Law, may be supplied on our part, by an humble acknowledgment of our own Weakness and Imperfection,
Whereas any Equality with God, even in the communicable Attributes of his Goodness, and Mercy, and Patience, is not only impossible to us in this state of Sin and Imperfection,
Whereas any Equality with God, even in the communicable Attributes of his goodness, and Mercy, and Patience, is not only impossible to us in this state of since and Imperfection,
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And I think there is no great Reason to doubt, but that the blessed Spirits above, who continually behold the Face of their Father, are still writing after this Copy, which is here propounded to us;
And I think there is no great Reason to doubt, but that the blessed Spirits above, who continually behold the Face of their Father, Are still writing After this Copy, which is Here propounded to us;
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And this seems to be no inconsiderable ingredient, and enhancement of the happiness of Heaven, that the Holiness of good men (which is the similitude of God) is never at a stand,
And this seems to be no inconsiderable ingredient, and enhancement of the happiness of Heaven, that the Holiness of good men (which is the similitude of God) is never At a stand,
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because it is granted on all hands, that the happiness of those good Souls, who are already in bliss, shall be more perfect and compleat at the Resurrection.
Because it is granted on all hands, that the happiness of those good Souls, who Are already in bliss, shall be more perfect and complete At the Resurrection.
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And why may it not then be continually increasing, and be augmented still more and more, without any stint or final period of it's perfection? In this world we are apt to faint in a long course of goodness,
And why may it not then be continually increasing, and be augmented still more and more, without any stint or final Period of it's perfection? In this world we Are apt to faint in a long course of Goodness,
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and have nothing to pull them back, it will then be so far from being a trouble, that methinks it should be a mighty pleasure to the blessed, to find that there is no end of their doing good and becoming better.
and have nothing to pull them back, it will then be so Far from being a trouble, that methinks it should be a mighty pleasure to the blessed, to find that there is no end of their doing good and becoming better.
This methinks should be a trouble to no man, that as good and happy as he is at first, he shall still be better and better, more and more happy without end.
This methinks should be a trouble to no man, that as good and happy as he is At First, he shall still be better and better, more and more happy without end.
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But be that as it will, and as God pleaseth (for we do but talk in the dark about our future state,) this is certain, that an equality with God in any of his Perfections is not to be attained by any Creature,
But be that as it will, and as God Pleases (for we do but talk in the dark about our future state,) this is certain, that an equality with God in any of his Perfections is not to be attained by any Creature,
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and if there need a pardon for it, that God will forgive wherein we fall short of the Perfection of that Pattern, which we can never imitate to Perfection.
and if there need a pardon for it, that God will forgive wherein we fallen short of the Perfection of that Pattern, which we can never imitate to Perfection.
And happy were it for us, if this were all the ground of our fear and trouble, that when we had done all we could, we must still fall much short of the perfection of God's Law,
And happy were it for us, if this were all the ground of our Fear and trouble, that when we had done all we could, we must still fallen much short of the perfection of God's Law,
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which of us does near so much as we can, and is not conscious to himself that it is through his own fault and neglect, that he is so unlike his heavenly Father in Goodness and Mercy, in Righteousness and true Holiness;
which of us does near so much as we can, and is not conscious to himself that it is through his own fault and neglect, that he is so unlike his heavenly Father in goodness and Mercy, in Righteousness and true Holiness;
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Would we but often set God before our eyes, and represent to our selves those excellent and amiable Perfections of the Divine Nature, which are so comfortable and beneficial to us,
Would we but often Set God before our eyes, and represent to our selves those excellent and amiable Perfections of the Divine Nature, which Are so comfortable and beneficial to us,
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that Goodness and Patience which he continually exerciseth towards us, (for we provoke him every day,) and exerciseth towards us on purpose to endear those Perfections to us, from which we reap so much comfort and advantage;
that goodness and Patience which he continually Exerciseth towards us, (for we provoke him every day,) and Exerciseth towards us on purpose to endear those Perfections to us, from which we reap so much Comfort and advantage;
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I say by an Example that has all these advantages, we might be provok'd to be so affected towards one another (who have mutual Obligations one to another,
I say by an Exampl that has all these advantages, we might be provoked to be so affected towards one Another (who have mutual Obligations one to Another,
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And we have reason to fear he will cease to be so, if this Example of his Goodness and Patience towards us, do not transform us into the Image of the Divine Perfections, and prevail upon us to imitate those Excellencies, which we have so much reason to approve and admire, and be in love withal.
And we have reason to Fear he will cease to be so, if this Exampl of his goodness and Patience towards us, do not transform us into the Image of the Divine Perfections, and prevail upon us to imitate those Excellencies, which we have so much reason to approve and admire, and be in love withal.
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These Considerations taken both from ingenuity and interest should awaken our sloath, and stir up our most resolute and vigorous endeavours after that Perfection which our Saviour here requires,
These Considerations taken both from ingenuity and Interest should awaken our sloth, and stir up our most resolute and vigorous endeavours After that Perfection which our Saviour Here requires,
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namely, how we are to conceive of the Divine Perfections, and to give some Rules to regulate and govern our Opinions concerning the Attributes and Perfections of God;
namely, how we Are to conceive of the Divine Perfections, and to give Some Rules to regulate and govern our Opinions Concerning the Attributes and Perfections of God;
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why should we believe that he would make any Revelation of himself to Men? Unless it be naturally known to us, that God is true, what foundation is there for the belief of his Word? And what signifie the Laws and Promises of God,
why should we believe that he would make any Revelation of himself to Men? Unless it be naturally known to us, that God is true, what Foundation is there for the belief of his Word? And what signify the Laws and Promises of God,
unless natural Light do first assure us of his Soveraign Authority and Faithfulness? So that the Principles of Natural Religion, are the foundation of that which is Revealed;
unless natural Light do First assure us of his Sovereign authority and Faithfulness? So that the Principles of Natural Religion, Are the Foundation of that which is Revealed;
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and therefore in Reason nothing can be admitted to be a Revelation from God, which plainly contradicts his Essential Perfection, and consequently if any pretends Divine Revelation for this Doctrine, That God hath from all Eternity absolutely decreed the eternal ruine of the greatest part of Mankind, without any respect to the Sins and Demerits of Men, I am as certain that this Doctrine cannot be of God,
and Therefore in Reason nothing can be admitted to be a Revelation from God, which plainly contradicts his Essential Perfection, and consequently if any pretends Divine Revelation for this Doctrine, That God hath from all Eternity absolutely decreed the Eternal ruin of the greatest part of Mankind, without any respect to the Sins and Demerits of Men, I am as certain that this Doctrine cannot be of God,
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and therefore if an Apostle or Angel from Heaven teach any Doctrine which plainly overthrows the Goodness and Justice of God, let him be accursed. For every man hath greater assurance that God is Good and Just,
and Therefore if an Apostle or Angel from Heaven teach any Doctrine which plainly overthrows the goodness and justice of God, let him be accursed. For every man hath greater assurance that God is Good and Just,
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And for the same Reason I cannot believe, upon the pretended Authority or Infallibility of any Man or Church in the world, that God would not have Men understand their Publick Prayers,
And for the same Reason I cannot believe, upon the pretended authority or Infallibility of any Man or Church in the world, that God would not have Men understand their Public Prayers,
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And as little can I believe upon the Authority of any Person or Church whatsoever, that God should reveal his Will to Men in the holy Scriptures, with a design to have it hid,
And as little can I believe upon the authority of any Person or Church whatsoever, that God should reveal his Will to Men in the holy Scriptures, with a Design to have it hid,
And much less can I believe (which yet is the express Doctrine of the Council of Trent ) that the saving Efficacy of the Sacrament depends upon the Intention of the Priest.
And much less can I believe (which yet is the express Doctrine of the Council of Trent) that the Saving Efficacy of the Sacrament depends upon the Intention of the Priest.
Which is to say, that though people believe, and live never so well, they may be damned by Sholes and whole Parishes together at the pleasure of the Priest,
Which is to say, that though people believe, and live never so well, they may be damned by Shoal and Whole Parishes together At the pleasure of the Priest,
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or Church whatsoever, that our Saviour, in the Celebration of his last Supper, did with his own hands give away his own Natural Body into the hands of his Disciples,
or Church whatsoever, that our Saviour, in the Celebration of his last Supper, did with his own hands give away his own Natural Body into the hands of his Disciples,
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I can never while I live believe these two things, that the last thing our Saviour did before his death should be to teach his Disciples not to believe their own Senses,
I can never while I live believe these two things, that the last thing our Saviour did before his death should be to teach his Disciples not to believe their own Senses,
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and that the very first thing he did after he was risen from the dead, should be to teach them the quite contrary, by appealing to the certainty of Sense for the proof of his Resurrection;
and that the very First thing he did After he was risen from the dead, should be to teach them the quite contrary, by appealing to the certainty of Sense for the proof of his Resurrection;
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He said unto them, why are ye troubled? and why do thoughts arise in your hearts? behold my hands and my feet, that it is I my self, handle me and see,
He said unto them, why Are you troubled? and why do thoughts arise in your hearts? behold my hands and my feet, that it is I my self, handle me and see,
You see of what use it is to have right and steady Apprehensions of the Divine Perfections, that, these being laid for a foundation, we may upon all occasions have recourse to them,
You see of what use it is to have right and steady Apprehensions of the Divine Perfections, that, these being laid for a Foundation, we may upon all occasions have recourse to them,
II. Inference is, That the truest and most substantial Practice of Religion consists in the imitation of the Divine Perfections, especially the Moral Perfections of the Divine Nature, which the Scripture is wont to comprehend under the name of Holiness;
II Inference is, That the Truest and most substantial Practice of Religion consists in the imitation of the Divine Perfections, especially the Moral Perfections of the Divine Nature, which the Scripture is wont to comprehend under the name of Holiness;
or as St. James expresses it, pure Religion, and undefiled, NONLATINALPHABET, without any flaw or blemish, alluding to precious Stones, the greatest commendation of which is to be clear and without flaw.
or as Saint James Expresses it, pure Religion, and undefiled,, without any flaw or blemish, alluding to precious Stones, the greatest commendation of which is to be clear and without flaw.
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Plutarch hath an excellent Discourse about the Patience of God towards Sinners, and gives this as one Reason why God doth not presently punish Offenders;
Plutarch hath an excellent Discourse about the Patience of God towards Sinners, and gives this as one Reason why God does not presently Punish Offenders;
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which nothing will do more effectually, than to consider that Gentleness and Forbearance are an imitation of the Divine Perfection. And then he cites an excellent saying of Plato, that God manifested himself,
which nothing will do more effectually, than to Consider that Gentleness and Forbearance Are an imitation of the Divine Perfection. And then he cites an excellent saying of Plato, that God manifested himself,
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For there is no greater Benefit man can receive from God's hand, than to become virtuous by the imitation and pursuit of those Excellencies and Perfections which are in God.
For there is no greater Benefit man can receive from God's hand, than to become virtuous by the imitation and pursuit of those Excellencies and Perfections which Are in God.
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Seneca likewise hath many passages to this purpose, inter viros bonos ac Deum amicitia est, imo etiam necessitudo & similitudo, between God and good men there is a friendship,
Senecca likewise hath many passages to this purpose, inter viros bonos ac God Amicitia est, imo etiam necessitudo & similitudo, between God and good men there is a friendship,
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So that the light of Nature, and the Reason of Mankind, have always placed the perfection of Religion in the imitation of the Divine Excellencies and Perfections.
So that the Light of Nature, and the Reason of Mankind, have always placed the perfection of Religion in the imitation of the Divine Excellencies and Perfections.
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And this is very agreeable to the language and sense of the holy Scriptures, which every where make the Practice of Religion to consist in our Conformity to God,
And this is very agreeable to the language and sense of the holy Scriptures, which every where make the Practice of Religion to consist in our Conformity to God,
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and this is the scope of the general Exhortations of Scripture, to perswade us to holiness, that is, to an imitation of the Moral Perfections of the Divine Nature. 2 Cor. 7.1. Having therefore these promises, dearly beloved!
and this is the scope of the general Exhortations of Scripture, to persuade us to holiness, that is, to an imitation of the Moral Perfections of the Divine Nature. 2 Cor. 7.1. Having Therefore these promises, dearly Beloved!
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2 Pet. 1.3, 4. speaking of the Christian Religion, which he calls the knowledge of him who hath called us to glory and virtue, whereby also (says he) are given unto us exceeding great and precious promises, that by these we might be partakers of a divine nature, having escaped the corruption that is in the world through lust.
2 Pet. 1.3, 4. speaking of the Christian Religion, which he calls the knowledge of him who hath called us to glory and virtue, whereby also (Says he) Are given unto us exceeding great and precious promises, that by these we might be partakers of a divine nature, having escaped the corruption that is in the world through lust.
but by an imitation of the Divine Perfections. This is that which the Scripture expresses to us by the terms of Regeneration, the New Man, and the New Creature. And therefore those who are converted from a wicked and sinful state,
but by an imitation of the Divine Perfections. This is that which the Scripture Expresses to us by the terms of Regeneration, the New Man, and the New Creature. And Therefore those who Are converted from a wicked and sinful state,
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and reclaimed to goodness, are said to put on the new man, which after God is created in righteousness, and the holiness of truth. Ephes. 4.23. To be renewed after the image of him that created us. Coloss. 3.10. This is to be the sons and children of God, to imitate and resemble God in our dispositions and manners. Ephes. 5.1. Be ye therefore, NONLATINALPHABET, imitators of God, as dear children. Philip. 2.15. That ye may be blameless and sincere, the sons of God without rebuke, in the midst of a crooked and perverse nation. 1 John 3.10. In this the children of God are manifest, and the children of the Devil, whosoever doth not righteousness is not of God.
and reclaimed to Goodness, Are said to put on the new man, which After God is created in righteousness, and the holiness of truth. Ephesians 4.23. To be renewed After the image of him that created us. Coloss. 3.10. This is to be the Sons and children of God, to imitate and resemble God in our dispositions and manners. Ephesians 5.1. Be you Therefore,, imitators of God, as dear children. Philip. 2.15. That you may be blameless and sincere, the Sons of God without rebuke, in the midst of a crooked and perverse Nation. 1 John 3.10. In this the children of God Are manifest, and the children of the devil, whosoever does not righteousness is not of God.
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this is the true Character, and that which in effect comprehends all others, our imitation and resemblance of God in those Perfections wherein he is set forth for a Pattern to us.
this is the true Character, and that which in Effect comprehends all Others, our imitation and resemblance of God in those Perfections wherein he is Set forth for a Pattern to us.
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But does not Religion consist very much in the Duties of God's Worship, in the Exercises of Piety and Devotion, in constant and frequent Prayers to God,
But does not Religion consist very much in the Duties of God's Worship, in the Exercises of Piety and Devotion, in constant and frequent Prayers to God,
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and they are unquestionable and necessary parts of Religion, and the Means appointed by God for the begetting and increasing in us such dispositions of mind,
and they Are unquestionable and necessary parts of Religion, and the Means appointed by God for the begetting and increasing in us such dispositions of mind,
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and behave themselves there with Devotion and Reverence, and at certain seasons receive the Sacrament, they are truly religious, and very good Christians;
and behave themselves there with Devotion and reverence, and At certain seasons receive the Sacrament, they Are truly religious, and very good Christians;
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and the real reformation and amendment of their Lives, by mortifying their Lusts, and subduing their Appetites and Passions to the Laws of Reason and Religion, by putting on as the elect of God bowels of kindness ; by being true and faithful;
and the real Reformation and amendment of their Lives, by mortifying their Lustiest, and subduing their Appetites and Passion to the Laws of Reason and Religion, by putting on as the elect of God bowels of kindness; by being true and faithful;
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when their Passions are as fierce and ungoverned, their Hearts as full of Gall and Bitterness, their Tongues of slander and evil speaking, their Humours as proud and surly and censorious,
when their Passion Are as fierce and ungoverned, their Hearts as full of Gall and Bitterness, their Tongues of slander and evil speaking, their Humours as proud and surly and censorious,
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Whereas the performance of all these Duties, and the use of all these Means, separated from that which is the great End of Religion, the Conformity of our selves to God, in those Qualities and Dispositions which I have mention'd, is so far from finding acceptance with God, that it is an abomination to him.
Whereas the performance of all these Duties, and the use of all these Means, separated from that which is the great End of Religion, the Conformity of our selves to God, in those Qualities and Dispositions which I have mentioned, is so Far from finding acceptance with God, that it is an abomination to him.
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So God every where declares in Scripture, telling us, that the prayer of the wicked is an abomination to the Lord, and that he disdains to be praised by men of unhallowed lips and lives;
So God every where declares in Scripture, telling us, that the prayer of the wicked is an abomination to the Lord, and that he disdains to be praised by men of unhallowed lips and lives;
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Can any man think that to be Religion, which has no effect upon the lives of men, which does not teach them to govern their words and actions, who reads those plain words of St. James? If any man among you seem to be religious,
Can any man think that to be Religion, which has no Effect upon the lives of men, which does not teach them to govern their words and actions, who reads those plain words of Saint James? If any man among you seem to be religious,
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Pure Religion and undefiled before God and the Father is this, to visit the fatherless and widdows in their affliction, and to keep himself unspotted from the world.
Pure Religion and undefiled before God and the Father is this, to visit the fatherless and Widows in their affliction, and to keep himself unspotted from the world.
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so we should chiefly mind that, which is the End of all Religion, which is to make us partakers of a Divine Nature, and make us like to God, especially in those amiable and excellent Qualities, which are the glory and beauty of the Divine Nature, his Benignity and Goodness, his Mercy and Patience.
so we should chiefly mind that, which is the End of all Religion, which is to make us partakers of a Divine Nature, and make us like to God, especially in those amiable and excellent Qualities, which Are the glory and beauty of the Divine Nature, his Benignity and goodness, his Mercy and Patience.
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Natural and Moral Duties, especially those of Goodness, and Mercy, and Charity, are so strongly bound upon us, that nothing in any reveal'd Religion can cancel the Obligation of them,
Natural and Moral Duties, especially those of goodness, and Mercy, and Charity, Are so strongly bound upon us, that nothing in any revealed Religion can cancel the Obligation of them,
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By what Authority then does his Vicar do these things? and who gave him this Authority ? Our Lord tells us plainly, his Kingdom was not of this world ;
By what authority then does his Vicar do these things? and who gave him this authority? Our Lord tells us plainly, his Kingdom was not of this world;
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which is the ready way to render Religion contemptible and odious, and to make two of the best things in the World, God and Religion, good for nothing.
which is the ready Way to render Religion contemptible and odious, and to make two of the best things in the World, God and Religion, good for nothing.
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If we would preserve in the Minds of Men any reverence and esteem for Religion, we must take heed how we destroy the Principles of Natural Religion, and undermine the Peace and Happiness of Humane Society,
If we would preserve in the Minds of Men any Reverence and esteem for Religion, we must take heed how we destroy the Principles of Natural Religion, and undermine the Peace and Happiness of Humane Society,
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let us place it in that which is unquestionable, the imitation of the Divine Perfections, and let us (as the Apostle exhorts) put on, as the elect of God, bowels of mercy, kindness, meekness, long-suffering,
let us place it in that which is unquestionable, the imitation of the Divine Perfections, and let us (as the Apostle exhorts) put on, as the elect of God, bowels of mercy, kindness, meekness, long-suffering,
And 'tis very remarkable that in these very qualities of Charity, and Kindness, and Compassion, which we peculiarly call Humanity, we approach nearest to the Divinity it self,
And it's very remarkable that in these very qualities of Charity, and Kindness, and Compassion, which we peculiarly call Humanity, we approach nearest to the Divinity it self,
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And yet as severely as I speak against these Principles and Practices, I have an hearty pity and compassion for those who are under the power of so great a Delusion,
And yet as severely as I speak against these Principles and Practices, I have an hearty pity and compassion for those who Are under the power of so great a Delusion,
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and so far from being made good Christians by these Principles, that they are hardly left to be Men; being blinded, and led by the blind, they fall into the ditch of the grossest and foulest Immoralities;
and so Far from being made good Christians by these Principles, that they Are hardly left to be Men; being blinded, and led by the blind, they fallen into the ditch of the Grossest and Foulest Immoralities;
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and yet God is as well and as often in Scripture called the God of peace, as the God of truth. In this great Light and Liberty of the Reform'd Religion, we are apt to be wanton,
and yet God is as well and as often in Scripture called the God of peace, as the God of truth. In this great Light and Liberty of the Reformed Religion, we Are apt to be wanton,
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than of altering the Divine Nature, with whom is no variableness nor shadow of turning. God condescended to take our Nature upon him, to make us capable of Happiness;
than of altering the Divine Nature, with whom is no variableness nor shadow of turning. God condescended to take our Nature upon him, to make us capable of Happiness;
So that to direct us in our search after happiness, the best way will be to Contemplate and Consider the Divine Nature, which is the perfect Pattern and Idea of Happiness, and the Original Spring and Fountain of all the Felicity that Creatures are capable of.
So that to Direct us in our search After happiness, the best Way will be to Contemplate and Consider the Divine Nature, which is the perfect Pattern and Idea of Happiness, and the Original Spring and Fountain of all the Felicity that Creatures Are capable of.
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but in another Sense, and in a quite different Notion: As Mark 14.61. where the High-Priest asks our Saviour, Art thou the Christ, the Son of the Blessed, NONLATINALPHABET, of him that is to be Celebrated and Praised ; and 2 Cor. 11.31. The God and Father of our Lord Jesus Christ, who is blessed for evermore. So likewise, Rom. 1.25. The Creator, blessed for evermore :
but in Another Sense, and in a quite different Notion: As Mark 14.61. where the High-Priest asks our Saviour, Art thou the christ, the Son of the Blessed,, of him that is to be Celebrated and Praised; and 2 Cor. 11.31. The God and Father of our Lord jesus christ, who is blessed for evermore. So likewise, Rom. 1.25. The Creator, blessed for evermore:
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But in all these Texts the Greek Word is NONLATINALPHABET, which tho' we Translate Blessed, yet it is a quite different Notion from the Title of Blessedness which is given to God in the Text, where the Word is not NONLATINALPHABET,
But in all these Texts the Greek Word is, which though we Translate Blessed, yet it is a quite different Notion from the Title of Blessedness which is given to God in the Text, where the Word is not,
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this however is certain, that Blessedness or Happiness is a Title belonging to God, which is all that is necessary for a Foundation of my present Discourse.
this however is certain, that Blessedness or Happiness is a Title belonging to God, which is all that is necessary for a Foundation of my present Discourse.
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And shall then make some Inferences from my Discourse upon this Argument. I. I will consider what we are to understand by the blessedness or happiness of God,
And shall then make Some Inferences from my Discourse upon this Argument. I. I will Consider what we Are to understand by the blessedness or happiness of God,
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Now the Notion of happiness taken at its highest pitch (as we must necessarily do when we apply it to God) is no other than a fixt and immoveable state of Contentment and Satisfaction, of Pleasure and Delight, resulting from the secure possession,
Now the Notion of happiness taken At its highest pitch (as we must necessarily do when we apply it to God) is no other than a fixed and immoveable state of Contentment and Satisfaction, of Pleasure and Delight, resulting from the secure possession,
So on the other hand, he that has all other necessary Ingredients of happiness, and only wants this, that he doth not think himself so, cannot be happy. For this we often see in the imperfect felicity of this World, that many Men who have all the Materials and Circumstances of a worldly happiness about them,
So on the other hand, he that has all other necessary Ingredients of happiness, and only Wants this, that he does not think himself so, cannot be happy. For this we often see in the imperfect felicity of this World, that many Men who have all the Materials and circumstances of a worldly happiness about them,
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yet by the unskilful management of the matter, and from a lightness and injudiciousness of Mind, not knowing when they are well, they make an hard shift,
yet by the unskilful management of the matter, and from a lightness and injudiciousness of Mind, not knowing when they Are well, they make an hard shift,
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even when they are in as good Circumstances as it is almost possible for Men to be in this World, to be very discontented and miserable in their own Opinions.
even when they Are in as good circumstances as it is almost possible for Men to be in this World, to be very discontented and miserable in their own Opinions.
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2. To perfect happiness is likewise requir'd a full Power to do whatever conduceth to happiness, and likewise to check and control whatever would be an hindrance and disturbance to it;
2. To perfect happiness is likewise required a full Power to do whatever conduceth to happiness, and likewise to check and control whatever would be an hindrance and disturbance to it;
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and therefore no Being is as happy as it can be, that is not All-sufficient, and hath not within its Power and Reach whatever is necessary to an happy Condition,
and Therefore not Being is as happy as it can be, that is not All-sufficient, and hath not within its Power and Reach whatever is necessary to an happy Condition,
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without which, as there can be no true Majesty and Greatness, so neither can there be any felicity or happiness. Now Goodness is a generous disposition of Mind to communicate and diffuse it self, by making others partakers of its happiness in such degrees as they are capable of it, and as Wisdom shall direct:
without which, as there can be no true Majesty and Greatness, so neither can there be any felicity or happiness. Now goodness is a generous disposition of Mind to communicate and diffuse it self, by making Others partakers of its happiness in such Degrees as they Are capable of it, and as Wisdom shall Direct:
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and of seeing them put into an happy Condition by his means, which is the highest pleasure (I had almost said pride, but I may truly say glory ) of a good and great Mind:
and of seeing them put into an happy Condition by his means, which is the highest pleasure (I had almost said pride, but I may truly say glory) of a good and great Mind:
For by such Communications of himself, an Immense and Allsufficient Being doth not lessen himself, or put any thing out of his Power, but doth rather enlarge and magnifie himself;
For by such Communications of himself, an Immense and All-sufficient Being does not lessen himself, or put any thing out of his Power, but does rather enlarge and magnify himself;
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that is, that so perfect a Being do nothing that is contrary to, or unbecoming his Holiness and Righteousness, his Truth and Faithfulness, which are essential to a perfect Being,
that is, that so perfect a Being do nothing that is contrary to, or unbecoming his Holiness and Righteousness, his Truth and Faithfulness, which Are essential to a perfect Being,
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For this is a certain Rule, and never fails, that nothing can act contrary to its own Nature without reluctancy and displeasure, which in moral Agents is that which we call Guilt ;
For this is a certain Rule, and never fails, that nothing can act contrary to its own Nature without reluctancy and displeasure, which in moral Agents is that which we call Gilded;
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for Guilt is nothing else but the Trouble and Disquiet which ariseth in one's Mind, from the consciousness of having done something which is contrary to the perfective Principles of his Being, that is, something that doth not become him,
for Gilded is nothing Else but the Trouble and Disquiet which arises in one's Mind, from the consciousness of having done something which is contrary to the perfective Principles of his Being, that is, something that does not become him,
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for if any of these were liable to fail, or be diminish'd, so much would be taken off from perfect and compleat Happiness. If the Deity were subject to any change,
for if any of these were liable to fail, or be diminished, so much would be taken off from perfect and complete Happiness. If the Deity were Subject to any change,
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or any other Perfection, could any ways decline or fall off, there would be a proportionable abatement of happiness. And from all these does result in the
or any other Perfection, could any ways decline or fallen off, there would be a proportionable abatement of happiness. And from all these does result in the
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No affliction is joyous for the present, but grievous, as the Apostle speaks, Heb. 12. But there cannot be perfect happiness without Pleasure in our Condition.
No affliction is joyous for the present, but grievous, as the Apostle speaks, Hebrew 12. But there cannot be perfect happiness without Pleasure in our Condition.
And thus I have endeavour'd to describe to you, as well as I could, according to our imperfect Conceptions and Expressions of God, the happiness of the Divine Nature, and wherein it consists. I proceed to the
And thus I have endeavoured to describe to you, as well as I could, according to our imperfect Conceptions and Expressions of God, the happiness of the Divine Nature, and wherein it consists. I proceed to the
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and this is so universal an acknowledgment of Natural Light, that it would be a very superfluous and impertinent Work, to trouble you with particular Citations of Heathen Authors to this purpose;
and this is so universal an acknowledgment of Natural Light, that it would be a very superfluous and impertinent Work, to trouble you with particular Citations of Heathen Authors to this purpose;
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nothing being more frequent in them, than to call the Deity, beatissimam & perfectissimam naturam, the most happy and most perfect Being, and therefore happy, because Felicity doth naturally result from Perfection. It shall suffice to take notice of these Two things out of Heathen Writers, to my present purpose.
nothing being more frequent in them, than to call the Deity, beatissimam & perfectissimam naturam, the most happy and most perfect Being, and Therefore happy, Because Felicity does naturally result from Perfection. It shall suffice to take notice of these Two things out of Heathen Writers, to my present purpose.
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1. That they accounted happiness so essential to the Notion of a God, that this was one of the Ways which they took to find out what Properties were fit to attribute to God,
1. That they accounted happiness so essential to the Notion of a God, that this was one of the Ways which they took to find out what Properties were fit to attribute to God,
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2. Whatever differences there were among the Philosophers concerning the Perfections of the Divine Nature, they all agreed in the perfect felicity of it;
2. Whatever differences there were among the Philosophers Concerning the Perfections of the Divine Nature, they all agreed in the perfect felicity of it;
even Epicurus himself, who so boldly attempted to strip the Divine Nature of most of its Perfections, by denying that God either made or govern'd the World, whereby he took away at once his being the first Cause and Original of all things,
even Epicurus himself, who so boldly attempted to strip the Divine Nature of most of its Perfections, by denying that God either made or governed the World, whereby he took away At once his being the First Cause and Original of all things,
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and then out of an ignorant, and officious kindness to the Deity, and (as he pretended) for the security of his Felicity, did in effect take away his other Perfections;
and then out of an ignorant, and officious kindness to the Deity, and (as he pretended) for the security of his Felicity, did in Effect take away his other Perfections;
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For thus Lucretius, the great Disciple of Epicurus, describes his Opinion of the Divine Nature, Omnis enim divûm, per se, natura necesse est, Immortali aevo summâ cum pace fruatur, Semota à nostris rebus, sejunctaque longè.
For thus Lucretius, the great Disciple of Epicurus, describes his Opinion of the Divine Nature, Omnis enim divûm, per se, Nature Necessary est, Immortali aevo summâ cum pace fruatur, Semota à nostris rebus, sejunctaque long.
This was a very false Notion both of God and Happiness, to imagine that the Care of the World should be a pain and disturbance to Infinite Knowledge, and Power, and Goodness.
This was a very false Notion both of God and Happiness, to imagine that the Care of the World should be a pain and disturbance to Infinite Knowledge, and Power, and goodness.
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and that blessedness is so inseparable from the Notion of a Deity, that whoever professes to believe a God, must acknowledge him to be perfectly happy.
and that blessedness is so inseparable from the Notion of a Deity, that whoever Professes to believe a God, must acknowledge him to be perfectly happy.
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As for the Testimony of Scripture, I have already told you, that there are but two Texts wherein this Title of NONLATINALPHABET, the happy or blessed, is given to God;
As for the Testimony of Scripture, I have already told you, that there Are but two Texts wherein this Title of, the happy or blessed, is given to God;
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but by consequence the Scripture every where declares the happiness of the Divine Nature, viz. wherever it speaks of the Excellency and Perfection of his Being, of his Knowledge,
but by consequence the Scripture every where declares the happiness of the Divine Nature, viz. wherever it speaks of the Excellency and Perfection of his Being, of his Knowledge,
And last thing, which I proposed to consider, viz. How far Creatures are capable of happiness, and by what ways and means they may be made partakers of it.
And last thing, which I proposed to Consider, viz. How Far Creatures Are capable of happiness, and by what ways and means they may be made partakers of it.
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As we are Creatures of a finite Power, and limited Understandings, and a mutable Nature, we do necessarily want many of those perfections, which are the Cause and Ingredients of a perfect happiness. We are far from being sufficient for our own happiness;
As we Are Creatures of a finite Power, and limited Understandings, and a mutable Nature, we do necessarily want many of those perfections, which Are the Cause and Ingredients of a perfect happiness. We Are Far from being sufficient for our own happiness;
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by our being made partakers of the Divine Nature, (as St. Peter speaks) by our resemblance of God in those perfections which are the most essential Ingredients of happiness, his Goodness,
by our being made partakers of the Divine Nature, (as Saint Peter speaks) by our resemblance of God in those perfections which Are the most essential Ingredients of happiness, his goodness,
For God being our Friend, we have an Interest in all his Perfections, and a Security, that as occasion requires, they will all be employ'd for our benefit and advantage;
For God being our Friend, we have an Interest in all his Perfections, and a Security, that as occasion requires, they will all be employed for our benefit and advantage;
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so that tho' we are weak in our selves, we are strong in the Lord, and in the power of his might, and are able to do all things through him strengthning us ;
so that though we Are weak in our selves, we Are strong in the Lord, and in the power of his might, and Are able to do all things through him strengthening us;
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So that tho' our happiness depend upon another, yet if we be careful to qualifie our selves for it, (and God is always ready to assist us by his Grace to this purpose) it is really and in effect in our own power;
So that though our happiness depend upon Another, yet if we be careful to qualify our selves for it, (and God is always ready to assist us by his Grace to this purpose) it is really and in Effect in our own power;
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However this is the highest happiness that the Condition of a Creature is capable of, to have all our defects supply'd in so liberal a manner by the Bounty of another,
However this is the highest happiness that the Condition of a Creature is capable of, to have all our defects supplied in so liberal a manner by the Bounty of Another,
and to have a free recourse to the Fountain of Happiness, and at last to be admitted to the Blessed sight and enjoyment of Him, in whose presence is fulness of Joy,
and to have a free recourse to the Fountain of Happiness, and At last to be admitted to the Blessed sighed and enjoyment of Him, in whose presence is fullness of Joy,
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But to what purpose, may some say, is this long Description and Discourse of happiness ? How are we the Wiser and the Better for it? I Answer; very much, in several respects.
But to what purpose, may Some say, is this long Description and Discourse of happiness? How Are we the Wiser and the Better for it? I Answer; very much, in several respects.
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1. This plainly shews us, That Atheism is a very melancholy and mischievous thing; it would take away the Fountain of happiness, and the only perfect Pattern of it;
1. This plainly shows us, That Atheism is a very melancholy and mischievous thing; it would take away the Fountain of happiness, and the only perfect Pattern of it;
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and if there be not a God, there is nothing that can make us so? God is the true light of the World, and a thousand times more necessary to the comfort and happiness of Mankind,
and if there be not a God, there is nothing that can make us so? God is the true Light of the World, and a thousand times more necessary to the Comfort and happiness of Mankind,
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the happy and only Potentate (as the Apostle describes him in the latter end of this Epistle) who only hath immortality, dwelling in that light which no man can approach unto, whom no man hath seen,
the happy and only Potentate (as the Apostle describes him in the latter end of this Epistle) who only hath immortality, Dwelling in that Light which no man can approach unto, whom no man hath seen,
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2. If the Divine Nature be so infinitely and compleatly happy, this is a very great confirmation of our Faith and Hope concerning the happiness of another Life, which the Scripture describes to us, by the Sight and Enjoyment of God.
2. If the Divine Nature be so infinitely and completely happy, this is a very great confirmation of our Faith and Hope Concerning the happiness of Another Life, which the Scripture describes to us, by the Sighed and Enjoyment of God.
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and the highest expression of the Divine Goodness, is to communicate happiness to his Creatures, and to be willing that they should share and partake with him in it.
and the highest expression of the Divine goodness, is to communicate happiness to his Creatures, and to be willing that they should share and partake with him in it.
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therefore we may easily believe, that he is very ready and forward to make us happy, by all the ways that are agreeable to his Wisdom and Righteousness;
Therefore we may Easily believe, that he is very ready and forward to make us happy, by all the ways that Are agreeable to his Wisdom and Righteousness;
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This, I say, is very credible, because the happiness of God himself consists in that propension and disposition of Nature, which tends to make others happy. And if there can be any accession to that which is infinite, God himself finds a new Pleasure and Felicity in the communication of his goodness to his Creatures,
This, I say, is very credible, Because the happiness of God himself consists in that propension and disposition of Nature, which tends to make Others happy. And if there can be any accession to that which is infinite, God himself finds a new Pleasure and Felicity in the communication of his Goodness to his Creatures,
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and therefore is represented in Scripture, as glad of the Conversion of a sinner, because the sinner hereby becomes capable of the happiness which God design'd for his Creatures, and is always ready to confer upon them, whenever they are qualified for it,
and Therefore is represented in Scripture, as glad of the Conversion of a sinner, Because the sinner hereby becomes capable of the happiness which God designed for his Creatures, and is always ready to confer upon them, whenever they Are qualified for it,
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and he can, with the Honour of his other Perfections, bestow it upon them. There are Two things which raise our Hopes and expectation of Good from any Person;
and he can, with the Honour of his other Perfections, bestow it upon them. There Are Two things which raise our Hope's and expectation of Good from any Person;
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we may reason in like manner, that because God is happy, we shall be happy also, if we do but sincerely desire and endeavour to qualifie our selves for it.
we may reason in like manner, that Because God is happy, we shall be happy also, if we do but sincerely desire and endeavour to qualify our selves for it.
and to remove from the Divine Nature (which we all acknowledge to have infinitely more goodness than is to be found in any of the Sons of Men) whatever we would not attribute to a good Man,
and to remove from the Divine Nature (which we all acknowledge to have infinitely more Goodness than is to be found in any of the Sons of Men) whatever we would not attribute to a good Man,
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and in the Image of God, as a necessary inward disposition and qualification for it. Unless God love us, we cannot be happy, for miserable are they whom he hates;
and in the Image of God, as a necessary inward disposition and qualification for it. Unless God love us, we cannot be happy, for miserable Are they whom he hates;
Nay, if we could suppose that he could love and take pleasure in any Person that is unlike to him (which is impossible) yet that Person could not be happy, because he would want that inward Frame and Disposition of Mind, which is necessary to happiness. For the very same Causes and Ingredients which make up the happiness of God, must in an inferior degree be found in us, otherwise we cannot be happy ;
Nay, if we could suppose that he could love and take pleasure in any Person that is unlike to him (which is impossible) yet that Person could not be happy, Because he would want that inward Frame and Disposition of Mind, which is necessary to happiness. For the very same Causes and Ingredients which make up the happiness of God, must in an inferior degree be found in us, otherwise we cannot be happy;
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no, tho' a Man were in Heaven, if he be still a bad Man, Coelum, non animum mutavit, he hath only changed the Climate, and is gone into another Countrey, but he bears himself still about him,
no, though a Man were in Heaven, if he be still a bad Man, Coelum, non animum mutavit, he hath only changed the Climate, and is gone into Another Country, but he bears himself still about him,
For there is a certain Temper and Disposition of Mind, that is necessary and essential to happiness, and that is holiness and goodness, which is the Nature of God;
For there is a certain Temper and Disposition of Mind, that is necessary and essential to happiness, and that is holiness and Goodness, which is the Nature of God;
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And this is one great part of the Misery of those degenerate and accursed Spirits, the Devils, who are for ever banish'd from the Presence of God, that they are of a Temper quite contrary to God, Wicked and Impure, Envious and Malicious, Mischievous and Cruel;
And this is one great part of the Misery of those degenerate and accursed Spirits, the Devils, who Are for ever banished from the Presence of God, that they Are of a Temper quite contrary to God, Wicked and Impure, Envious and Malicious, Mischievous and Cruel;
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and see all the Glories of that place, and the Pleasures and Delights of that state) all this, I say, would signifie no more to make a bad Man happy, than heaps of Gold and Diamonds,
and see all the Glories of that place, and the Pleasures and Delights of that state) all this, I say, would signify no more to make a bad Man happy, than heaps of Gold and Diamonds,
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and Consorts of the most delicious Musick, and a well-spread Table, and a rich and costly Bed would contribute to a Man's Ease in the paroxysme of a Fever, or in a violent fit of the Stone;
and Consorts of the most delicious Music, and a well-spread Table, and a rich and costly Bed would contribute to a Man's Ease in the paroxysm of a Fever, or in a violent fit of the Stone;
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For how can there be Peace, how can there be happiness to him, who is of a Temper directly opposite to it? The wicked, saith the Prophet, Isa. 57.20, 21. is like the troubled Sea when it cannot rest, whose waters cast up mire and dirt.
For how can there be Peace, how can there be happiness to him, who is of a Temper directly opposite to it? The wicked, Says the Prophet, Isaiah 57.20, 21. is like the troubled Sea when it cannot rest, whose waters cast up mire and dirt.
there can be no felicity to a bad Man. The consideration whereof should put us upon the most serious and earnest endeavours to be like God, that we may be capable of his Favour, and partakers of his Felicity.
there can be no felicity to a bad Man. The consideration whereof should put us upon the most serious and earnest endeavours to be like God, that we may be capable of his Favour, and partakers of his Felicity.
than by planting in us such a disposition of Mind, as is in Truth a participation of the Divine Nature, and by endowing us with such Qualities as are the necessary Materials and Ingredients of happiness. There is no way to partake of the Felicity of God blessed for ever, but by becoming Holy and Righteous, Good and Merciful as he is.
than by planting in us such a disposition of Mind, as is in Truth a participation of the Divine Nature, and by endowing us with such Qualities as Are the necessary Materials and Ingredients of happiness. There is no Way to partake of the Felicity of God blessed for ever, but by becoming Holy and Righteous, Good and Merciful as he is.
In a Word, if ever we would be happy, we must be like the Blessed God, we must be holy, and merciful, and good, and just, as he is, and then we are secure of his Favour;
In a Word, if ever we would be happy, we must be like the Blessed God, we must be holy, and merciful, and good, and just, as he is, and then we Are secure of his Favour;
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all that goodness, and all those degrees of perfection, which are in the Creatures, in the highest Angels or Saints, in the best of the Sons of Men, whatever there is of Excellency and Perfection, of Goodness or Happiness in any of them, is from above, that is from Heaven, it is the gift of God, and cometh down from that perfect good and glorious Being, whom the Apostle here calls the Father of Lights, in allusion to the Sun, which is a kind of universal Benefactor to the World,
all that Goodness, and all those Degrees of perfection, which Are in the Creatures, in the highest Angels or Saints, in the best of the Sons of Men, whatever there is of Excellency and Perfection, of goodness or Happiness in any of them, is from above, that is from Heaven, it is the gift of God, and comes down from that perfect good and glorious Being, whom the Apostle Here calls the Father of Lights, in allusion to the Sun, which is a kind of universal Benefactor to the World,
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but it is otherwise with this intellectual and immaterial Sun, the Father of Lights, with whom there is no variableness nor shadow of turning, NONLATINALPHABET, which are all astronomical words;
but it is otherwise with this intellectual and immaterial Sun, the Father of Lights, with whom there is no variableness nor shadow of turning,, which Are all astronomical words;
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the first NONLATINALPHABET signifies the various habitudes and positions wherein the Sun appears to us every Day, at its rising, in the Meridian, and when it sets;
the First signifies the various habitudes and positions wherein the Sun appears to us every Day, At its rising, in the Meridian, and when it sets;
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or farther from us, as he approacheth nearer towards the Northern or Southern Tropicks; and hence it is that it casts several shadows to People in several Countries;
or farther from us, as he Approaches nearer towards the Northern or Southern Tropics; and hence it is that it Cast several shadows to People in several Countries;
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and agreeably to this, the Word NONLATINALPHABET, casting of shadows, being joyned with NONLATINALPHABET, signifies the variation of the shadows according to the Course and Motion of the Sun.
and agreeably to this, the Word, casting of shadows, being joined with, signifies the variation of the shadows according to the Course and Motion of the Sun.
but is always the same free and liberal dispenser of good things to his Creatures; the Father of Lights, with whom is no variableness nor shadow of turning ;
but is always the same free and liberal dispenser of good things to his Creatures; the Father of Lights, with whom is no variableness nor shadow of turning;
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which Words signifie the immutable perfection and goodness of the Divine Nature, which shall (by Gods assistance) be the subject of my present Discourse;
which Words signify the immutable perfection and Goodness of the Divine Nature, which shall (by God's assistance) be the Subject of my present Discourse;
By the immutability of God, we mean that he always is, and was, and to all Eternity will be the same, that he undergoes no changes either of his Essence and Being,
By the immutability of God, we mean that he always is, and was, and to all Eternity will be the same, that he undergoes no changes either of his Essence and Being,
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We are uncertain and mutable in in our very Nature and Beings, and in all those Qualities and Perfections which belong to us, in all our Purposes, Resolutions and Actions;
We Are uncertain and mutable in in our very Nature and Beings, and in all those Qualities and Perfections which belong to us, in all our Purposes, Resolutions and Actions;
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we are continually growing or decreasing in this or that quality, and do frequently change from one extream to another, from that which is more perfect to the contrary,
we Are continually growing or decreasing in this or that quality, and do frequently change from one extreme to Another, from that which is more perfect to the contrary,
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but God is everlastingly the same in all his Perfections, constant to his Intentions, steady to his Purpose, immutably fixt and persevering in all his Decrees and Resolutions. I proceed to the
but God is everlastingly the same in all his Perfections, constant to his Intentions, steady to his Purpose, immutably fixed and persevering in all his Decrees and Resolutions. I proceed to the
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and to alter his Opinion so often, to be so fickle in his Will, and to change so often his Purposes and Resolutions, according to the alteration or appearance of things.
and to altar his Opinion so often, to be so fickle in his Will, and to change so often his Purposes and Resolutions, according to the alteration or appearance of things.
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if his Truth and Faithfulness could fail, no Promises and Declarations, how gracious soever, would be any security or firm ground of Trust and Confidence.
if his Truth and Faithfulness could fail, no Promises and Declarations, how gracious soever, would be any security or firm ground of Trust and Confidence.
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or sometimes thus, and sometimes otherwise, that is (saith he) whether that which is Equality and Goodness and Bounty it self, receives any the least Change at any time,
or sometime thus, and sometime otherwise, that is (Says he) whither that which is Equality and goodness and Bounty it self, receives any the least Change At any time,
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and be not Constant and Uniform, and of it self always the same, NONLATINALPHABET, and is never in any wise upon, any account, subject to any Change or Alteration whatsoever? To which he answers, That it is necessary that he should be the same and always alike.
and be not Constant and Uniform, and of it self always the same,, and is never in any wise upon, any account, Subject to any Change or Alteration whatsoever? To which he answers, That it is necessary that he should be the same and always alike.
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And lib. 2. de Repub. where he lays down the Fundamental Laws and Constitutitions of Religion, he mentions these two (which one would almost think he borrow'd from St. James, but that he lived so long before him) viz. First, That God is the Cause of all good,
And lib. 2. de Republic where he lays down the Fundamental Laws and Constitutitions of Religion, he mentions these two (which one would almost think he borrowed from Saint James, but that he lived so long before him) viz. First, That God is the Cause of all good,
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Seneca likewise speaking of the immutability of God's Counsels ( l. 6. de Benef.) Statuerunt (says he) quae non mutarent, neque unquam primi consilii Deos poenitet, The Gods make unchangeable decrees,
Senecca likewise speaking of the immutability of God's Counsels (l. 6. de Beneficence) Statuerunt (Says he) Quae non mutarent, neque unquam Primi Consilii Gods poenitet, The God's make unchangeable decrees,
2. This will yet more clearly appear from the Divine Revelation of the Holy Scriptures, which tell us that God is unchangeable in his Nature and in his Perfections, in all his Decrees and Purposes and Promises.
2. This will yet more clearly appear from the Divine Revelation of the Holy Scriptures, which tell us that God is unchangeable in his Nature and in his Perfections, in all his Decrees and Purposes and Promises.
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and to the terrour of the Egyptians their Oppressors. Psal. 90.2. From everlasting to everlasting thou art God. Psal. 102.27. Thou art the same, and thy years fail not. Mat. 3.6. I am the Lord and change not.
and to the terror of the egyptians their Oppressors's. Psalm 90.2. From everlasting to everlasting thou art God. Psalm 102.27. Thou art the same, and thy Years fail not. Mathew 3.6. I am the Lord and change not.
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Hither likewise we may refer those Texts where he is call'd the incorruptible God, Rom. 1.23; The immortal King, 1 Tim. 1.17; and is said only to have immortality, 1 Tim. 1.16.
Hither likewise we may refer those Texts where he is called the incorruptible God, Rom. 1.23; The immortal King, 1 Tim. 1.17; and is said only to have immortality, 1 Tim. 1.16.
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his righteousness likewise is said to endure for ever. Psal. 111.3. and Psal. 36.6; To be like the great Mountains, not only visible and conspicuous, but firm and immoveable ;
his righteousness likewise is said to endure for ever. Psalm 111.3. and Psalm 36.6; To be like the great Mountains, not only visible and conspicuous, but firm and immoveable;
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and of his power Esa· 26.4. In the Lord Jehovah is everlasting strength. And so likewise in his Decrees and Purposes and Promises, Psal. 33.11. The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations ; Esa. 14.24.
and of his power Esa· 26.4. In the Lord Jehovah is everlasting strength. And so likewise in his Decrees and Purposes and Promises, Psalm 33.11. The counsel of the Lord Stands for ever, and the thoughts of his heart to all generations; Isaiah 14.24.
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Surely as I have thought, so shall it come to pass, and as I have purposed, so shall it stand. Numb. 23.19. God is not a Man that he should lie, or as the Son of Man that he should repent;
Surely as I have Thought, so shall it come to pass, and as I have purposed, so shall it stand. Numb. 23.19. God is not a Man that he should lie, or as the Son of Man that he should Repent;
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or entred into any Covenant with us, it is firm and immutable, Psal. 89.33. He will not suffer his faithfulness to fail, his covenant will he not break, nor alter the thing that is gone out of his lips.
or entered into any Covenant with us, it is firm and immutable, Psalm 89.33. He will not suffer his faithfulness to fail, his Covenant will he not break, nor altar the thing that is gone out of his lips.
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so the Apostle to the Hebrews tells us, chap. 6.18. That by two immutable things, (viz his Promise and his Oath) in which it is impossible for God to lie, we might have strong consolation, who are fled for refuge to the hope which is set before us. I proceed to the III. Thing I proposed, which is to answer an Objection, which may seem to lie against what hath been said, from the mention so often made in Scripture of God's repenting himself ; as Gen. 6.6. where it is said that it repented God that he had made Man ; 1 Sam. 15.11. That he repented that he had made Saul King ; and 2 Sam. 24.16.
so the Apostle to the Hebrews tells us, chap. 6.18. That by two immutable things, (videlicet his Promise and his Oath) in which it is impossible for God to lie, we might have strong consolation, who Are fled for refuge to the hope which is Set before us. I proceed to the III. Thing I proposed, which is to answer an Objection, which may seem to lie against what hath been said, from the mention so often made in Scripture of God's repenting himself; as Gen. 6.6. where it is said that it repented God that he had made Man; 1 Sam. 15.11. That he repented that he had made Saul King; and 2 Sam. 24.16.
When the Angel had stretched out his hand over Jerusalem to destroy it, it is said that the Lord repented him of the evil ; and Psal. 135.14. the Lord saith there that he will repent himself concerning his servants.
When the Angel had stretched out his hand over Jerusalem to destroy it, it is said that the Lord repented him of the evil; and Psalm 135.14. the Lord Says there that he will Repent himself Concerning his Servants.
and as spoken by way of Condescention and Accommodation to our Weakness and Capacity, and not as casting any imputation of Mutability and Inconstancy upon God,
and as spoken by Way of Condescension and Accommodation to our Weakness and Capacity, and not as casting any imputation of Mutability and Inconstancy upon God,
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And as for the other instances, wherein God is said to repent him of evils threatned, the expression only signifies thus much, that God doth not execute that which seemed to us to have been his peremptory purpose and resolution, that is, he is pleased to do otherwise than his threatning seemed openly to express,
And as for the other instances, wherein God is said to Repent him of evils threatened, the expression only signifies thus much, that God does not execute that which seemed to us to have been his peremptory purpose and resolution, that is, he is pleased to do otherwise than his threatening seemed openly to express,
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for when God did threaten, he spake what he did really purpose and intend, if something did not intervene to prevent the Judgment threatned, upon which he was resolved at that time when he threatned, to be taken off and to stay his Hand;
for when God did threaten, he spoke what he did really purpose and intend, if something did not intervene to prevent the Judgement threatened, upon which he was resolved At that time when he threatened, to be taken off and to stay his Hand;
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And that God usually reserves such Conditions, not only in his Threatnings, but sometimes also in his Promises, appears from that remarkable Text, Jer. 18.7, 8, 9, 10. At what instant I shall speak concerning a nation,
And that God usually reserves such Conditions, not only in his Threatenings, but sometime also in his Promises, appears from that remarkable Text, Jer. 18.7, 8, 9, 10. At what instant I shall speak Concerning a Nation,
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And we have a famous instance of this in the case of Niniveh, the destruction whereof within forty days after, God had openly proclaimed by his Prophet;
And we have a famous instance of this in the case of Nineveh, the destruction whereof within forty days After, God had openly proclaimed by his Prophet;
He is a holy God, and of purer eyes than to behold iniquity, Hab. 1.12. He is not a God that hath pleasure in wickedness, neither shall evil dwell with him, the foolish shall not stand in his sight, he hateth all the workers of iniquity, Psal. 5.4, 5. He is likewise a just God, and will by no means clear the guilty, nor let sin go unpunisht, Exod. 34.7. He is also omnipotent, and able to execute the vengeance threatned against Sinners.
He is a holy God, and of Purer eyes than to behold iniquity, Hab. 1.12. He is not a God that hath pleasure in wickedness, neither shall evil dwell with him, the foolish shall not stand in his sighed, he hates all the workers of iniquity, Psalm 5.4, 5. He is likewise a just God, and will by no means clear the guilty, nor let since go unpunished, Exod 34.7. He is also omnipotent, and able to execute the vengeance threatened against Sinners.
Who knoweth the power of thine anger ? Psal. 90.11. Thou even thou art to be feared, and who may stand in thy sight when once thou art angry. Psal. 76.7. Strong is the Lord God who judgeth. Rev. 18.8.
Who Knoweth the power of thine anger? Psalm 90.11. Thou even thou art to be feared, and who may stand in thy sighed when once thou art angry. Psalm 76.7. Strong is the Lord God who Judgeth. Rev. 18.8.
And which gives a sad accent to all this, he that is thus holy and just and powerful, continues for ever the same, and will never alter or put off any of these Properties, will never cease to hate iniquity,
And which gives a sad accent to all this, he that is thus holy and just and powerful, continues for ever the same, and will never altar or put off any of these Properties, will never cease to hate iniquity,
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and is it not a fearful thing to fall into the hands of this holy and just and omnipotent God who lives for ever, and can punish for ever ? Let all obstinate Sinners hear this and tremble;
and is it not a fearful thing to fallen into the hands of this holy and just and omnipotent God who lives for ever, and can Punish for ever? Let all obstinate Sinners hear this and tremble;
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God is also determined how he will deal with you, that he will not spare, but that his anger and jealousie shall smoke against you, and that all the curses that are written in his book shall light upon you, and that he will blot out your name from under Heaven;
God is also determined how he will deal with you, that he will not spare, but that his anger and jealousy shall smoke against you, and that all the curses that Are written in his book shall Light upon you, and that he will blot out your name from under Heaven;
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and for the greater assurance of the thing, and that we may not think, that there is any condition implyed in these Threatnings, he hath confirmed them by an Oath, that by this immutable sign, in which it is impossible for God to lie, Sinners might have strong terrours, and not be able to fly to any in hopes of refuge.
and for the greater assurance of the thing, and that we may not think, that there is any condition employed in these Threatenings, he hath confirmed them by an Oath, that by this immutable Signen, in which it is impossible for God to lie, Sinners might have strong terrors, and not be able to fly to any in hope's of refuge.
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but if they will not come in, and submit to these Terms, there is nothing before them but Ruin and Destruction, nothing then remains but a fearful looking for of judgment,
but if they will not come in, and submit to these Terms, there is nothing before them but Ruin and Destruction, nothing then remains but a fearful looking for of judgement,
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therefore we must change our selves. Rectifie Sinner thine own corrupt Nature, and renounce thy lusts, do not venture upon Impossibilities, rather think of altering thy sinful nature, which may be changed, than of altering the Divine Nature, which is essentially immutable, with whom is no variableness nor shadow of turning.
Therefore we must change our selves. Rectify Sinner thine own corrupt Nature, and renounce thy Lustiest, do not venture upon Impossibilities, rather think of altering thy sinful nature, which may be changed, than of altering the Divine Nature, which is essentially immutable, with whom is no variableness nor shadow of turning.
Secondly, In reference to Good Men, the consideration of Gods unchangeableness is matter of great Consolation to them, in all the changes and vicissitudes of the World;
Secondly, In Referente to Good Men, the consideration of God's unchangeableness is matter of great Consolation to them, in all the changes and vicissitudes of the World;
their main comfort and hope is built upon a Rock, the rock of ages, as the expression is in the Prophet Isaiah 26.4. it relies upon the unchangeable goodness and faithfulness of God, all whose promises are Yea and Amen truth and certainty.
their main Comfort and hope is built upon a Rock, the rock of ages, as the expression is in the Prophet Isaiah 26.4. it relies upon the unchangeable Goodness and faithfulness of God, all whose promises Are Yea and Amen truth and certainty.
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and so likewise when his faithful People and Servants are in great Distress, and there is no visible help and means of relief, in this case likewise God is said to repent and to appear for their rescue, Deut. 32.36. The Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone.
and so likewise when his faithful People and Servants Are in great Distress, and there is no visible help and means of relief, in this case likewise God is said to Repent and to appear for their rescue, Deuteronomy 32.36. The Lord shall judge his people, and Repent himself for his Servants, when he sees that their power is gone.
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When God would comfort the Israelites in Egypt under their great Oppression, he bids Moses only to declare to them his immutability, Exod. 3.14. Say unto them, I am that I am, hath sent me unto you ;
When God would Comfort the Israelites in Egypt under their great Oppression, he bids Moses only to declare to them his immutability, Exod 3.14. Say unto them, I am that I am, hath sent me unto you;
that he will not leave us when we are old, nor forsake us when our strength faileth, when our strength fails, and our heart fails, then is he the strength of our hearts, and our portion for ever ;
that he will not leave us when we Are old, nor forsake us when our strength Faileth, when our strength fails, and our heart fails, then is he the strength of our hearts, and our portion for ever;
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and when our great change shall come, and the terrors of Death shall take hold of us, we have still the same Comfort, the Lord liveth, and blessed be the God of our Salvation.
and when our great change shall come, and the terrors of Death shall take hold of us, we have still the same Comfort, the Lord lives, and blessed be the God of our Salvation.
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it should make us hold fast the profession of our faith without wavering, in full assurance, that God will be as good to us as his word, and in a firm hope and perswasion of that Eternal Life, which God that cannot lie hath promised.
it should make us hold fast the profession of our faith without wavering, in full assurance, that God will be as good to us as his word, and in a firm hope and persuasion of that Eternal Life, which God that cannot lie hath promised.
Wisdom considers the respects and relations of things one to another, and under the Notion of Means and Ends. The Knowledge of God is a perfect comprehension of the Nature of all things, with all their Powers, and Qualities, and Circumstances;
Wisdom considers the respects and relations of things one to Another, and under the Notion of Means and Ends. The Knowledge of God is a perfect comprehension of the Nature of all things, with all their Powers, and Qualities, and circumstances;
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Now unless our Reason assure us that God is endowed with Knowledg and Ʋnderstanding, the first Condition is evidently wanting, viz. Ability, and consequently the second, Integrity ;
Now unless our Reason assure us that God is endowed with Knowledge and Ʋnderstanding, the First Condition is evidently wanting, viz. Ability, and consequently the second, Integrity;
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I have formerly told you, that the Divine Perfections are not to be proved by way of Demonstration, but by way of Conviction, by shewing the Absurdities and Inconveniencies of the contrary;
I have formerly told you, that the Divine Perfections Are not to be proved by Way of Demonstration, but by Way of Conviction, by showing the Absurdities and Inconveniences of the contrary;
now whatever is Perfect and Excellent, is to be attributed to the Divine Nature, for this is the first Notion we have of God, That He is a Being absolutely Perfect.
now whatever is Perfect and Excellent, is to be attributed to the Divine Nature, for this is the First Notion we have of God, That He is a Being absolutely Perfect.
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If he gives wisdom to the wise, and Knowledge to them that know Ʋnderstanding, if he communicates this Perfection to the Creatures, he himself is much more possest of it.
If he gives Wisdom to the wise, and Knowledge to them that know Ʋnderstanding, if he communicates this Perfection to the Creatures, he himself is much more possessed of it.
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Psal. 94.8, 9, 10. Ʋnderstand ye Brutish among the People, and ye Fools when will ye be wise? he that planted the Ear, shall he not hear? he that formed the Eye, shall he not see?
Psalm 94.8, 9, 10. Ʋnderstand you Brutish among the People, and you Fools when will you be wise? he that planted the Ear, shall he not hear? he that formed the Eye, shall he not see?
Nothing would more eclipse the Divine Nature, than to take away this Perfection from it; this would bring an universal Obscurity upon God's other Perfections;
Nothing would more eclipse the Divine Nature, than to take away this Perfection from it; this would bring an universal Obscurity upon God's other Perfections;
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this would be to put out the Light of Heaven, and to turn the brightness of the morning into the shadow of death. If we remove this Perfection from God, we deny his Wisdom. He that does not know the Nature and Qualities of Things, cannot know how to apply Means to Ends, to fit or sute one thing to another:
this would be to put out the Light of Heaven, and to turn the brightness of the morning into the shadow of death. If we remove this Perfection from God, we deny his Wisdom. He that does not know the Nature and Qualities of Things, cannot know how to apply Means to Ends, to fit or suit one thing to Another:
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And we weaken his Power. What an impotent and ineffectual thing would Power be without Knowledge? what irregular things would it produce? what untoward Combinations of Effects would there be,
And we weaken his Power. What an impotent and ineffectual thing would Power be without Knowledge? what irregular things would it produce? what untoward Combinations of Effects would there be,
And that we may see these are the deductions of Natural Reason, without the advantage of Revelation, we shall find the Heathens, who were destitute of Divine Revelation, did attribute this Perfection to God.
And that we may see these Are the deductions of Natural Reason, without the advantage of Revelation, we shall find the heathens, who were destitute of Divine Revelation, did attribute this Perfection to God.
and we know the Heathens were wont to swear Diis immortalibus testibus interpositis, which is an owning of his Omniscience: Quis enim non timeat Deum omnia pervidentem,
and we know the heathens were wont to swear Dis immortalibus testibus interpositis, which is an owning of his Omniscience: Quis enim non Timeat God omnia pervidentem,
I will only instance in two or three. Job 36.4. He that is perfect in Knowledge, is with thee ; 37.16. Dost thou know the wondrous works of him who is perfect in Knowledge.
I will only instance in two or three. Job 36.4. He that is perfect in Knowledge, is with thee; 37.16. Dost thou know the wondrous works of him who is perfect in Knowledge.
And that this Notion was planted in the Mind of Man, and a Beam of the Light which comes with us into the World, will appear by the general agreement of Heathens in it;
And that this Notion was planted in the Mind of Man, and a Beam of the Light which comes with us into the World, will appear by the general agreement of heathens in it;
Arrian in his Discourse upon Epictetus tells us, it is necessary that every one should be perswaded of this, NONLATINALPHABET, that every thing that is done by Men is seen of God.
Arrian in his Discourse upon Epictetus tells us, it is necessary that every one should be persuaded of this,, that every thing that is done by Men is seen of God.
The Scripture frequently mentions this, Psal. 139.1. &c. Prov. 5.21. The ways of Man are before the eyes of the Lord, and he pondereth all his goings. Jer. 32.19.
The Scripture frequently mentions this, Psalm 139.1. etc. Curae 5.21. The ways of Man Are before the eyes of the Lord, and he pondereth all his goings. Jer. 32.19.
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whatever may commend an action, or blemish it; whatever may aggravate a Sin or excuse it. Isa 26.7. Thou most upright dost weigh the path of the just.
whatever may commend an actium, or blemish it; whatever may aggravate a since or excuse it. Isaiah 26.7. Thou most upright dost weigh the path of the just.
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There's not a good word that we speak but God hears it, Mal. 3.16. And the Lord hearkened and heard, and a book of remembrance was written before him ;
There's not a good word that we speak but God hears it, Malachi 3.16. And the Lord harkened and herd, and a book of remembrance was written before him;
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when we do our alms in secret, when we enter into our Closets and shut the doors, our Father seeth in secret, Mat. 6. Nor can we retire our selves to any place, where we can sin so as God shall not see us, where we can hide our sins from his sight,
when we do our alms in secret, when we enter into our Closets and shut the doors, our Father sees in secret, Mathew 6. Nor can we retire our selves to any place, where we can sin so as God shall not see us, where we can hide our Sins from his sighed,
or our selves from his wrath. Hear how sensibly a Heathen speaks of this; NONLATINALPHABET; Arrian in Ep. l. 1. c. 14. The Scripture is full of Testimonies to this purpose, Psal. 90.8. Thou hast set our Iniquities before thee, and our secret sins in the light of thy countenance ;
or our selves from his wrath. Hear how sensibly a Heathen speaks of this;; Arrian in Epistle l. 1. c. 14. The Scripture is full of Testimonies to this purpose, Psalm 90.8. Thou hast Set our Iniquities before thee, and our secret Sins in the Light of thy countenance;
II. God knows the hearts and thoughts of Men, which implys these two things. 1 st. His perfect Knowledge of them. 2 ly. That this is his peculiar Prerogative.
II God knows the hearts and thoughts of Men, which Implies these two things. 1 Saint. His perfect Knowledge of them. 2 lie. That this is his peculiar Prerogative.
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and lie least open to discovery, are signified the most secret Thoughts and Motions of the Soul, these God is said to search and try, not as if it were a work of Labour and Difficulty to the Divine Knowledge to penetrate the hearts of Men,
and lie least open to discovery, Are signified the most secret Thoughts and Motions of the Soul, these God is said to search and try, not as if it were a work of Labour and Difficulty to the Divine Knowledge to penetrate the hearts of Men,
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upon the same account he is said elsewhere in Scripture to weigh the Spirits of Men, Prov. 16.2. All the ways of Man are clean in his own eyes, but the Lord weigheth the Spirits ;
upon the same account he is said elsewhere in Scripture to weigh the Spirits of Men, Curae 16.2. All the ways of Man Are clean in his own eyes, but the Lord weigheth the Spirits;
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that he knows the hearts of all Men, 1 Kings 8.39. For thou, even thou knowest the hearts of all the Children of Men. 1 Chron. 28.9. The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.
that he knows the hearts of all Men, 1 Kings 8.39. For thou, even thou Knowest the hearts of all the Children of Men. 1 Chronicles 28.9. The Lord Searches all hearts, and understands all the Imaginations of the thoughts.
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and discovers the very intentions of their hearts. Psal. 7.9. The righteous Lord tryeth the hearts and reins. Heb. 4.13. It is said there of the Word of God, that it is a discerner of the thoughts and intentions of the Heart;
and discovers the very intentions of their hearts. Psalm 7.9. The righteous Lord trieth the hearts and reins. Hebrew 4.13. It is said there of the Word of God, that it is a discerner of the thoughts and intentions of the Heart;
And to convince us that these are the dictates of Natural Reason, without the help and assistance of Divine Revelation, we shall find that the Heathen, who had only the advantage of Natural Light, were firmly possest with this apprehension, that God knows the hearts of Men.
And to convince us that these Are the dictates of Natural Reason, without the help and assistance of Divine Revelation, we shall find that the Heathen, who had only the advantage of Natural Light, were firmly possessed with this apprehension, that God knows the hearts of Men.
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To this Sense Tully speaks, Cultus autem deorum est optimus, idemque castissimus atque sanctissimus plenissimusque pietatis, ut eos semper purâ, integrâ atque incorruptâ mente & voce veneremur, The best and holiest worship of the Gods is to worship them with a pure and upright and sincere Mind.
To this Sense Tully speaks, Cultus autem Gods est optimus, idemque castissimus atque sanctissimus plenissimusque pietatis, ut eos semper purâ, integrâ atque incorruptâ mente & voce veneremur, The best and Holiest worship of the God's is to worship them with a pure and upright and sincere Mind.
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Now from hence, that they judged the purity of our Hearts and Thoughts, and an honest disposition of Mind, to be most acceptable to their Gods, we may certainly conclude, that they did most firmly believe that God knows the Secrets of Mens Hearts;
Now from hence, that they judged the purity of our Hearts and Thoughts, and an honest disposition of Mind, to be most acceptable to their God's, we may Certainly conclude, that they did most firmly believe that God knows the Secrets of Men's Hearts;
But we need not argue this by consequence, there are many express passages in their Writings, which do sufficiently signifie their belief of this Principle.
But we need not argue this by consequence, there Are many express passages in their Writings, which do sufficiently signify their belief of this Principle.
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Thales, one of their most ancient Philosophers, being askt, if an unjust Man could conceal himself from God, he answer'd, he cannot so much as hide from him the very thoughts and design of it.
Thales, one of their most ancient Philosophers, being asked, if an unjust Man could conceal himself from God, he answered, he cannot so much as hide from him the very thoughts and Design of it.
To the same purpose Arrian in his Dissertations upon Epictetus laying down the Principles of a virtuous life, first of all, saith he, we must learn this, that there is a God who takes care of the World,
To the same purpose Arrian in his Dissertations upon Epictetus laying down the Principles of a virtuous life, First of all, Says he, we must Learn this, that there is a God who Takes care of the World,
and I take this to be a great Truth, that a Man's natural Actions, and such as happen upon Surprise and without Deliberation, are a better argument of the intimate sense of our Minds,
and I take this to be a great Truth, that a Man's natural Actions, and such as happen upon Surprise and without Deliberation, Are a better argument of the intimate sense of our Minds,
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so if Men find that upon the designing of a secret Wickedness, which never went further than their own Hearts, their Consciences do sting and lash them, that they have a sense of Guilt,
so if Men find that upon the designing of a secret Wickedness, which never went further than their own Hearts, their Consciences do sting and lash them, that they have a sense of Gilded,
and feel inward Frights and Horrours, whatever they may say to the contrary, this is a natural acknowledgment of an invisible Eye that sees them, and disallows their wicked Designs.
and feel inward Frights and Horrors, whatever they may say to the contrary, this is a natural acknowledgment of an invisible Eye that sees them, and disallows their wicked Designs.
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this is a plain Confession, that the Man stands in Awe of something besides Himself, and is jealous that there is one that is Conscious to what he thinks.
this is a plain Confessi, that the Man Stands in Awe of something beside Himself, and is jealous that there is one that is Conscious to what he thinks.
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this is the Prerogative of God, and one of his chief Titles, that he is NONLATINALPHABET, a knower of the heart, 1 King. 8.39. Thou, even thou only knowest the hearts of all the children of men.
this is the Prerogative of God, and one of his chief Titles, that he is, a knower of the heart, 1 King. 8.39. Thou, even thou only Knowest the hearts of all the children of men.
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our Knowledge is but superficial, and glides upon the outside and surface of things, but the Divine Knowledge pierceth to the very center of every thing.
our Knowledge is but superficial, and glides upon the outside and surface of things, but the Divine Knowledge pierces to the very centre of every thing.
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Deus autor omnium & speculator omnium, à quo nihil secretum esse potest, tenebris interest, interest & cogitationibus nostris quasi alteris tenebris, saith Min. Foelix, God made all things,
Deus author omnium & speculator omnium, à quo nihil secretum esse potest, tenebris Interest, Interest & cogitationibus nostris quasi alteris tenebris, Says Min. Felix, God made all things,
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and from the general tenour of our Actions in Publick and Private, and from our Prayers and Confessions to God (if he permit him at any time to be so near Good Men) I think there is no doubt:
and from the general tenor of our Actions in Public and Private, and from our Prayers and Confessions to God (if he permit him At any time to be so near Good Men) I think there is no doubt:
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and such as we may be apt to think have no rise from our selves, not considering what an odd and strange influence the disorder of our bodily Humours may have upon our Minds,
and such as we may be apt to think have no rise from our selves, not considering what an odd and strange influence the disorder of our bodily Humours may have upon our Minds,
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2. I do not see how by any means it can be granted, without prejudice to this Prerogative of God, which the Scripture plainly gives him, of being the only Knower of the Heart, that the Devil can have so immediate an access to our Minds,
2. I do not see how by any means it can be granted, without prejudice to this Prerogative of God, which the Scripture plainly gives him, of being the only Knower of the Heart, that the devil can have so immediate an access to our Minds,
as to put wicked Thoughts into them; nor can I think, that when it is said, 1 Chron. 21.1. That Satan provoked David to number the people, and Luke 22.3. That the devil entred into Judas, and Acts 5.3. That Satan had filled the heart of Ananias to lie unto the Holy Ghost, and Eph. 2.2. That the devil is the spirit that worketh in the children of disobedience ;
as to put wicked Thoughts into them; nor can I think, that when it is said, 1 Chronicles 21.1. That Satan provoked David to number the people, and Luke 22.3. That the Devil entered into Judas, and Acts 5.3. That Satan had filled the heart of Ananias to lie unto the Holy Ghost, and Ephesians 2.2. That the Devil is the Spirit that works in the children of disobedience;
and that a Heart wickedly bent and inclined give him a great advantage to tempt Men more powerfully, by presenting the occasions of suck wicked Thoughts and Actions to them;
and that a Heart wickedly bent and inclined give him a great advantage to tempt Men more powerfully, by presenting the occasions of suck wicked Thoughts and Actions to them;
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and the Thoughts of the Heart, I think it is much safer to assert the Prerogative of God in that latitude that the Scripture useth the word heart, for all the inward motions of the Mind,
and the Thoughts of the Heart, I think it is much safer to assert the Prerogative of God in that latitude that the Scripture uses the word heart, for all the inward motions of the Mind,
for the Thoughts and Intentions of the Heart, and roundly to affirm that all the inward motions of our Souls are totally exempt from the immediate cognizance of any other Spirit but God's alone;
for the Thoughts and Intentions of the Heart, and roundly to affirm that all the inward motions of our Souls Are totally exempt from the immediate cognizance of any other Spirit but God's alone;
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and that neither Angel nor Devil hath any further Knowledge of them, than may be collected and inferr'd in a way of probable Conjecture from the particular Knowledge of Mens Tempers and Habits and Designs,
and that neither Angel nor devil hath any further Knowledge of them, than may be collected and inferred in a Way of probable Conjecture from the particular Knowledge of Men's Tempers and Habits and Designs,
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This God proposes as the way to discern the true God from Idols, Isaiah 41.21, &c. Produce your Cause, saith the Lord, bring forth your strong Reasons, saith the King of Jacob, that is, let them bring some Argument that may convince us that they are Gods;
This God proposes as the Way to discern the true God from Idols, Isaiah 41.21, etc. Produce your Cause, Says the Lord, bring forth your strong Reasons, Says the King of Jacob, that is, let them bring Some Argument that may convince us that they Are God's;
if not, they are vanity, and a work of naught, and he is an abomination that chuseth them, v. 24. By things to come, I understand such Effects as do not depend upon any necessary Cause,
if not, they Are vanity, and a work of nought, and he is an abomination that chooseth them, v. 24. By things to come, I understand such Effects as do not depend upon any necessary Cause,
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except only the Epicureans, generally granted this, as appears in those wise Counsels, which we frequently meet with in them to this purpose, that we should not be anxious for the future,
except only the Epicureans, generally granted this, as appears in those wise Counsels, which we frequently meet with in them to this purpose, that we should not be anxious for the future,
Permittes ipsis expendere Numinibus, quid Conveniat nobis, rebusque sit utile nostris. Juv. And afterward saith he, We are importunate with God for Wife and Children :
Permittes Ipse expendere Numinibus, quid Conveniat nobis, rebusque sit utile nostris. Juv And afterwards Says he, We Are importunate with God for Wife and Children:
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and that this was their Opinion, appears yet more clearly from those apprehensions which they had of Divination. Tully lays down this for a Principle, Deos posse nobis signa futurarum reum ostendere ;
and that this was their Opinion, appears yet more clearly from those apprehensions which they had of Divination. Tully lays down this for a Principle, Gods posse nobis Signs futurarum Reum ostendere;
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for it was an old Opinion, jam usque ab Heroicis ducta temporibus, eaque Pop. Rom. & omnium gentium firmata consensu, and afterward that this Divination was not, sine instinctu afflatúque divino.
for it was an old Opinion, jam usque ab Heroicis ducta temporibus, eaque Pop. Rom. & omnium gentium firmata consensu, and afterwards that this Divination was not, sine instinctu afflatúque divino.
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I know they did variously explain this, according to their several Opinions about Fate and Contingency, and their Apprehensions about the Providence of God. One Sect of them, the Stoicks, held that there was a fatal Chain of Causes from first to last,
I know they did variously explain this, according to their several Opinions about Fate and Contingency, and their Apprehensions about the Providence of God. One Sect of them, the Stoics, held that there was a fatal Chain of Causes from First to last,
and by this Means they made Fore-knowledge easie and explicable, and tho' in their Disputes they seem to grant no such thing as Events and Contingencies, yet they are agreed in the thing, that those things which we call Events, tho' they would not call them so, were Fore-known to God.
and by this Means they made Foreknowledge easy and explicable, and though in their Disputes they seem to grant no such thing as Events and Contingencies, yet they Are agreed in the thing, that those things which we call Events, though they would not call them so, were Foreknown to God.
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And for this I shall only cite one Testimony of Seneca, speaking of God's Fore-knowledge of the most contingent things, the Dispositions of Men long before they are Born;
And for this I shall only Cite one Testimony of Senecca, speaking of God's Foreknowledge of the most contingent things, the Dispositions of Men long before they Are Born;
But Tully seems to attribute a very perfect Providence to him, and a Fore-knowledge of the least things, Quis non timeat omnia providentem, cogitantem, animadvertentem,
But Tully seems to attribute a very perfect Providence to him, and a Foreknowledge of the least things, Quis non Timeat omnia providentem, cogitantem, animadvertentem,
and had they not in this mistaken the Nature of God, they might easily have apprehended, that 'tis no trouble nor weariness to an Infinite Understanding that is always in Act, to know the least things how many soever they be.
and had they not in this mistaken the Nature of God, they might Easily have apprehended, that it's not trouble nor weariness to an Infinite Understanding that is always in Act, to know the least things how many soever they be.
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2. From Scripture, which gives us Testimonies and Arguments of it. (1.) Testimonies Isa. 48.3, &c. Acts 15.18. Known unto God are all his works, from the beginning of the World, NONLATINALPHABET from everlasting ;
2. From Scripture, which gives us Testimonies and Arguments of it. (1.) Testimonies Isaiah 48.3, etc. Acts 15.18. Known unto God Are all his works, from the beginning of the World, from everlasting;
which by the way I cannot but compare with the forecited place of Sen. Nota enim illis operis sui series, &c. (2.) By Arguments from Scripture. I will mention but one;
which by the Way I cannot but compare with the forecited place of Sen. Nota enim illis operis sui series, etc. (2.) By Arguments from Scripture. I will mention but one;
the clear and particular Predictions of future Events long before they happened. Gen. 15.13. God foretels the Children of Israel 's deliverance after 430 Years, which he punctually accomplisht.
the clear and particular Predictions of future Events long before they happened. Gen. 15.13. God foretells the Children of Israel is deliverance After 430 years, which he punctually accomplished.
Exod. 12.40, 41. The Prophet that prophesied against the Altar at Bethel named the Man that should do it, Josias, 350 Years before-hand. 1 Kings 13.2. The deliverance of the Children of Israel from the Babylonish Captivity was foretold 100 Years before to be done particularly by Cyrus ;
Exod 12.40, 41. The Prophet that prophesied against the Altar At Bethel nam the Man that should do it, Josiah, 350 years beforehand. 1 Kings 13.2. The deliverance of the Children of Israel from the Babylonish Captivity was foretold 100 years before to be done particularly by Cyrus;
which is so strange, that the Prophet brings it in with a Preface of God's Wisdom and Power, Isa. 44.24, &c. Which was afterward precisely fulfilled, when the 70 Years were expired.
which is so strange, that the Prophet brings it in with a Preface of God's Wisdom and Power, Isaiah 44.24, etc. Which was afterwards precisely fulfilled, when the 70 years were expired.
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How are the Life and Death of the Messias, with many particular Circumstances foretold? And did not he foretel the Destruction of Jerusalem 40 Years before?
How Are the Life and Death of the Messias, with many particular circumstances foretold? And did not he foretell the Destruction of Jerusalem 40 years before?
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the Apostacy of the Children of Israel, Deut. 31.16. and their Infidelity in times of the Gospel, Isa. 53.1, 5, 9, 26. Our Saviour foretold the Treachery of Judas, and Peter 's denial of him;
the Apostasy of the Children of Israel, Deuteronomy 31.16. and their Infidelity in times of the Gospel, Isaiah 53.1, 5, 9, 26. Our Saviour foretold the Treachery of Judas, and Peter is denial of him;
and therefore are foretold by him meerly by virtue of his Fore-knowledge, and the infiniteness of his Ʋnderstanding, which reacheth things at the greatest distance, that are most contingent.
and Therefore Are foretold by him merely by virtue of his Foreknowledge, and the infiniteness of his Ʋnderstanding, which reaches things At the greatest distance, that Are most contingent.
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I Have consider'd this Perfection of God, in some of the greatest and most difficult instances of it, his Knowledge of the most secret Things, the hearts of Men, and future Events;
I Have considered this Perfection of God, in Some of the greatest and most difficult instances of it, his Knowledge of the most secret Things, the hearts of Men, and future Events;
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1. I might say with a very fair Probability, that the certainty of Knowledge doth not depend upon the certainty of the Cause, but of the Object, which may be certain, tho' the Cause be contingent.
1. I might say with a very fair Probability, that the certainty of Knowledge does not depend upon the certainty of the Cause, but of the Object, which may be certain, though the Cause be contingent.
Which I prove thus, whatever Event hath actually happened, as because now it is past, it is certainly true that it was, so because it once was, it was certainly true before it was, that it would be ;
Which I prove thus, whatever Event hath actually happened, as Because now it is past, it is Certainly true that it was, so Because it once was, it was Certainly true before it was, that it would be;
we believe the continuity of matter, that is, that the parts of it hang together, of which whosoever saith he can give an account, doth but betray his own ignorance.
we believe the continuity of matter, that is, that the parts of it hang together, of which whosoever Says he can give an account, does but betray his own ignorance.
that Man doth not know himself, nor the measure of his own understanding, nor the nature and obscurity of things, that will not confess himself posed in many things, that doth not acknowledge that there are many NONLATINALPHABET, many things the manner whereof is unimaginable,
that Man does not know himself, nor the measure of his own understanding, nor the nature and obscurity of things, that will not confess himself posed in many things, that does not acknowledge that there Are many, many things the manner whereof is unimaginable,
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that when we have done all we can, God's fore-knowledge of future Events may seem contradictious and impossible to us, much less do I expect ever to be able to give a particular account of the manner of it:
that when we have done all we can, God's foreknowledge of future Events may seem contradictious and impossible to us, much less do I expect ever to be able to give a particular account of the manner of it:
but we have sufficient assurance of the thing, and unless we had infinite understandings, it were vanity to pretend to explain all the ways of infinite Knowledge.
but we have sufficient assurance of the thing, and unless we had infinite understandings, it were vanity to pretend to explain all the ways of infinite Knowledge.
he that imitates, endeavours to be like something that he knows, and we must have a clear Idea and Notion of that which we would bring our selves to the likeness of;
he that imitates, endeavours to be like something that he knows, and we must have a clear Idea and Notion of that which we would bring our selves to the likeness of;
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even by those Attributes which declare his Goodness, and Mercy, and Justice, Exod. 34.6, 7. Psal. 86.15. Deut. 32.3, 4, 5. When God would give a Description of himself to Moses, he promises to cause his goodness to pass before him.
even by those Attributes which declare his goodness, and Mercy, and justice, Exod 34.6, 7. Psalm 86.15. Deuteronomy 32.3, 4, 5. When God would give a Description of himself to Moses, he promises to cause his Goodness to pass before him.
So that it doth not follow, that because God's Knowledge of future Events is to be admitted, notwithstanding the seeming contradiction and impossibility of it,
So that it does not follow, that Because God's Knowledge of future Events is to be admitted, notwithstanding the seeming contradiction and impossibility of it,
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Exhortations are not vain in themselves, but very proper to their end, tho' through our obstinacy and hardness they may be rendred vain to us and without effect.
Exhortations Are not vain in themselves, but very proper to their end, though through our obstinacy and hardness they may be rendered vain to us and without Effect.
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If the weight of the Objection lie upon serious, and you ask how God can exhort Men seriously to that which he fore-sees that they will not do, those whom he fore-knows will be finally impenitent? I answer,
If the weight of the Objection lie upon serious, and you ask how God can exhort Men seriously to that which he foresees that they will not do, those whom he foreknows will be finally impenitent? I answer,
now Mens willful contempt of his Warnings and Exhortations cannot be foreseen, unless God foresee that his Exhortations are serious and in good earnest.
now Men's wilful contempt of his Warnings and Exhortations cannot be foreseen, unless God foresee that his Exhortations Are serious and in good earnest.
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for to be sure that is out of the reach of our Knowledge, which we cannot so much as understand how it is possible it should be known by any Understanding.
for to be sure that is out of the reach of our Knowledge, which we cannot so much as understand how it is possible it should be known by any Understanding.
Did not the Oracles among the Heathens foretel several things, which Christians are satisfied came from the Devil? I have no time at present to examine the business of Heathen Oracles;
Did not the Oracles among the heathens foretell several things, which Christians Are satisfied Come from the devil? I have no time At present to examine the business of Heathen Oracles;
yet the darkness and ambiguity, the affected and contrived ambiguity, is such as shews that the Devil was conscious to himself of the uncertainty of his Knowledge in those matters;
yet the darkness and ambiguity, the affected and contrived ambiguity, is such as shows that the devil was conscious to himself of the uncertainty of his Knowledge in those matters;
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and those few that came to pass, and are in any tolerable Sense said to be accomplisht, were in such matters, either wherein prudent Conjecture might go far (and I grant the Devil to be a sagacious Spirit;) or else in dis-junctive Cases,
and those few that Come to pass, and Are in any tolerable Sense said to be accomplished, were in such matters, either wherein prudent Conjecture might go Far (and I grant the devil to be a sagacious Spirit;) or Else in dis-junctive Cases,
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but guessing at future things, is far from a Knowledge of them, which only can clearly be made out by punctual and particular Predictions of Things, with Circumstances of Time and Person, such as we find in Scripture in many instances, to the prediction of which, the greatest sagacity and the utmost guessing could do nothing, such as those Predictions of which I gave instances out of Scripture.
but guessing At future things, is Far from a Knowledge of them, which only can clearly be made out by punctual and particular Predictions of Things, with circumstances of Time and Person, such as we find in Scripture in many instances, to the prediction of which, the greatest sagacity and the utmost guessing could do nothing, such as those Predictions of which I gave instances out of Scripture.
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I have now done with the First general Head, I propos'd to be spoken to from these Words, viz. To prove that this Attribute of Knowledge belongs to God. I proceed to the,
I have now done with the First general Head, I proposed to be spoken to from these Words, viz. To prove that this Attribute of Knowledge belongs to God. I proceed to thee,
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and all eye, nothing can escape his sight, but all Objects are at once in the view of the Divine Understanding. Heb. 4.13. Neither is there any Creature that is not manifest in his sight:
and all eye, nothing can escape his sighed, but all Objects Are At once in the view of the Divine Understanding. Hebrew 4.13. Neither is there any Creature that is not manifest in his sighed:
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our Knowledge glides upon the superficies of things, but doth not penetrate into the intimate Nature of them, it seldom reacheth further than the skin and outward appearance of things;
our Knowledge glides upon the superficies of things, but does not penetrate into the intimate Nature of them, it seldom reaches further than the skin and outward appearance of things;
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In which expression the Apostle alludes to the Sacrifices of Beasts, which were flead and cleft down the back bone, that the Priest might look into them,
In which expression the Apostle alludes to the Sacrifices of Beasts, which were flayed and cleft down the back bone, that the Priest might look into them,
our Knowledge is but a twi-light, which doth not sufficiently separate and distinguish things from one another, we see things many times together and in a heap,
our Knowledge is but a twilight, which does not sufficiently separate and distinguish things from one Another, we see things many times together and in a heap,
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but there is no confusion in the Divine Understanding, that is a clear Light which separates and distinguisheth things of the greatest nearness and resemblance;
but there is no confusion in the Divine Understanding, that is a clear Light which separates and Distinguisheth things of the greatest nearness and resemblance;
those things which are of the least consideration, and have the greatest likeness to one another, the very hairs of our Head, are severally and distinctly known to God.
those things which Are of the least consideration, and have the greatest likeness to one Another, the very hairs of our Head, Are severally and distinctly known to God.
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4. God's Knowledge is certain and infallible. We are subject to doubt and error in our understanding of things, every thing almost imposeth upon our Understandings,
4. God's Knowledge is certain and infallible. We Are Subject to doubt and error in our understanding of things, every thing almost Imposes upon our Understandings,
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other things are so little, and small, and nice, that our Understanding cannot lay hold of them, we cannot contract our Minds to such a Point as to fasten upon them:
other things Are so little, and small, and Nicaenae, that our Understanding cannot lay hold of them, we cannot contract our Minds to such a Point as to fasten upon them:
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nor is there any thing so little that it can escape his Knowledge and animadversion. The great Wisdom of Solomon is compared to the Sand on the Sea shore ;
nor is there any thing so little that it can escape his Knowledge and animadversion. The great Wisdom of Solomon is compared to the Sand on the Sea shore;
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6. The Knowledge of God is universal, and extends to all Objects. We know but a few things, our Ignorance is greater than our Knowledge, maxima pars eorum quae scimus, est minima pars eorum que nescimus :
6. The Knowledge of God is universal, and extends to all Objects. We know but a few things, our Ignorance is greater than our Knowledge, maxima pars Their Quae scimus, est minima pars Their que nescimus:
he knows himself, and the excellency and perfection of his own Nature, and the secrets of his Will, 1 Cor. 2.11. The Spirit of God searcheth the deep things of God ;
he knows himself, and the excellency and perfection of his own Nature, and the secrets of his Will, 1 Cor. 2.11. The Spirit of God Searches the deep things of God;
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nor capable of any exaltation or improvement, but remains for ever the same. Thirdly, I come now to draw some Inferences from the several parts of this Discourse. I.
nor capable of any exaltation or improvement, but remains for ever the same. Thirdly, I come now to draw Some Inferences from the several parts of this Discourse. I.
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Every Excellency commands Reverence, and raiseth our admiration, and none more than Knowledge, there is nothing that we value our selves or others more by, than this;
Every Excellency commands reverence, and Raiseth our admiration, and none more than Knowledge, there is nothing that we valve our selves or Others more by, than this;
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the highest Knowledge of Man, the most glorious Understanding, that ever any one of the Sons of Men were endowed with, is, compared to the Knowledge of God,
the highest Knowledge of Man, the most glorious Understanding, that ever any one of the Sons of Men were endowed with, is, compared to the Knowledge of God,
and of those things we do know, our Knowledge is very imperfect, 'tis slight and superficial, attended with much difficulty and uncertainty in the attaining of it,
and of those things we do know, our Knowledge is very imperfect, it's slight and superficial, attended with much difficulty and uncertainty in the attaining of it,
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he knows the rage and malice of our Enemies, and can when he pleases put a Hook in their Nose, and his Bridle in their Lips, as he did to Senacherib, 2 Kings 19.28.
he knows the rage and malice of our Enemies, and can when he Pleases put a Hook in their Nose, and his Bridle in their Lips, as he did to Sennacherib, 2 Kings 19.28.
why dost thou seek Darkness and Retirement? how art thou alone, if thou believest that God is every where? how can'st thou retire from him? how canst thou shut him out? If thou believest that he is Light, what Security is Darkness to thee? if he look upon thee, who is the greatest and best Person in the World, who is thy Soveraign, thy Judge, thy Father,
why dost thou seek Darkness and Retirement? how art thou alone, if thou Believest that God is every where? how Canst thou retire from him? how Canst thou shut him out? If thou Believest that he is Light, what Security is Darkness to thee? if he look upon thee, who is the greatest and best Person in the World, who is thy Sovereign, thy Judge, thy Father,
With this Argument our Saviour convinceth the hypocritical Pharisees, Luke 16.15. Ye are they that justifie your selves before Men; but God knoweth your Hearts.
With this Argument our Saviour Convinces the hypocritical Pharisees, Lycia 16.15. You Are they that justify your selves before Men; but God Knoweth your Hearts.
but how licentious are we many times in our Hearts? what a strange freedom do we take within our own Breasts? This is an Argument of the secret Atheism that lies at the bottom of our Hearts.
but how licentious Are we many times in our Hearts? what a strange freedom do we take within our own Breasts? This is an Argument of the secret Atheism that lies At the bottom of our Hearts.
He that allows himself in any wicked Thoughts and Imaginations, which (out of a regard to Men) he will not put in practice, this man plainly declares, That he reverenceth Men more than God;
He that allows himself in any wicked Thoughts and Imaginations, which (out of a regard to Men) he will not put in practice, this man plainly declares, That he reverenceth Men more than God;
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and when you are ready to take the liberty of your Thoughts, because no Eye sees you, ask your selves, doth not he that pondereth the Heart consider it? and he that keepeth thy soul, doth he not know it ? as the wise Man speaks, Prov. 24.12.
and when you Are ready to take the liberty of your Thoughts, Because no Eye sees you, ask your selves, does not he that pondereth the Heart Consider it? and he that Keepeth thy soul, does he not know it? as the wise Man speaks, Curae 24.12.
he is a Spirit, and sees our Spirits, therefore we must worship him in Spirit and in Truth. 1 Thes. 2.4. Not as pleasing men, but God, who trieth our Hearts.
he is a Spirit, and sees our Spirits, Therefore we must worship him in Spirit and in Truth. 1 Thebes 2.4. Not as pleasing men, but God, who trieth our Hearts.
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yet the Scripture assures us, that he, who now sees our Hearts, will one day judge us according to them. Jer. 17.10. I the Lord search the heart, I try the reins, even to give to every Man according to his ways.
yet the Scripture assures us, that he, who now sees our Hearts, will one day judge us according to them. Jer. 17.10. I the Lord search the heart, I try the reins, even to give to every Man according to his ways.
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And the Apostle speaks of a day coming wherein God will judge the secrets of men by Jesus Christ, Heb. 4.13. Rev. 2.23. 3. This is matter of encouragement to us in many cases.
And the Apostle speaks of a day coming wherein God will judge the secrets of men by jesus christ, Hebrew 4.13. Rev. 2.23. 3. This is matter of encouragement to us in many cases.
when the World chargeth us with Crimes of Hypocrisie, and Falseness, and Insincerity, then to be able to appeal to the searcher of hearts, as to our Innocency and Sincerity,
when the World charges us with Crimes of Hypocrisy, and Falseness, and Insincerity, then to be able to appeal to the searcher of hearts, as to our Innocency and Sincerity,
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and seest the reins and the heart, unto thee have I opened my Cause, Ch. 20.12. and with St. Peter, God which knoweth the hearts bare them witness, Acts 15.8. 4. This renders all the deep and profound Policies of Wicked Men a vain thing.
and See the reins and the heart, unto thee have I opened my Cause, Christ 20.12. and with Saint Peter, God which Knoweth the hearts bore them witness, Acts 15.8. 4. This renders all the deep and profound Policies of Wicked Men a vain thing.
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for all this their counsels may come to nought, and tho' they have resolved it, yet it may not stand; he that sits in the heavens laughs at them, the Lord hath them in derision.
for all this their Counsels may come to nought, and though they have resolved it, yet it may not stand; he that sits in the heavens laughs At them, the Lord hath them in derision.
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and in that very day thy thoughts perish, Psal. 146.4. 5. If God only knows the Hearts of Men, then what art thou, O man! that judgest another's heart? This condemns the Uncharitableness of Men, who take upon them to judge and censure Mens Hearts, which is to speak evil of the things which they know not ;
and in that very day thy thoughts perish, Psalm 146.4. 5. If God only knows the Hearts of Men, then what art thou, Oh man! that Judges another's heart? This condemns the Uncharitableness of Men, who take upon them to judge and censure Men's Hearts, which is to speak evil of the things which they know not;
to meddle with things which do not fall under their cognizance. What St. James saith ch. 4.12. There is one law-giver, that is able to save and to destroy;
to meddle with things which do not fallen under their cognizance. What Saint James Says changed. 4.12. There is one lawgiver, that is able to save and to destroy;
and a damned Wretch? Art thou a Man, and the son of Man, and wilt thou assume to thy self the Prerogative of God ? Man can only look to the outward appearance ; but God seeth the heart.
and a damned Wretch? Art thou a Man, and the son of Man, and wilt thou assume to thy self the Prerogative of God? Man can only look to the outward appearance; but God sees the heart.
therefore whoeever takes upon him to foretell Future Events without Divine Revelation, he arrogates to himself that which is the Prerogative of the Deity;
Therefore whoeever Takes upon him to foretell Future Events without Divine Revelation, he arrogates to himself that which is the Prerogative of the Deity;
and God delights to chastise the Curiosity, and cross the Predictions of these vain Pretenders, Isa. 44.24, 25. Thus saith the Lord that formed thee, I am the Lord that maketh all things, that stretcheth forth the Heavens alone, that spreadeth abroad the Earth by my self:
and God delights to chastise the Curiosity, and cross the Predictions of these vain Pretenders, Isaiah 44.24, 25. Thus Says the Lord that formed thee, I am the Lord that makes all things, that Stretcheth forth the Heavens alone, that spreadeth abroad the Earth by my self:
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When you have used your best Prudence, and Wisdom, and Diligence for your Supply and Security for the future, leave the rest to God, for your Heavenly Father knoweth both your Wants and your Dangers.
When you have used your best Prudence, and Wisdom, and Diligence for your Supply and Security for the future, leave the rest to God, for your Heavenly Father Knoweth both your Wants and your Dangers.
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And he hath concealed future Evils from us, lest we should torment our selves with the fearful expectation of them, Prudens, futuri temporis exitum, Caliginosâ Nocte premit Deus.
And he hath concealed future Evils from us, lest we should torment our selves with the fearful expectation of them, Prudens, Future Temporis exitum, Caliginosâ Nocte premit Deus.
SERMON VII. The Wisdom, Glory, and Soveraignty of God. JUDE 25. To the only wise God our Saviour, be glory and Majesty, dominion and Power, now and ever.
SERMON VII. The Wisdom, Glory, and Sovereignty of God. U^DE 25. To the only wise God our Saviour, be glory and Majesty, dominion and Power, now and ever.
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particularly of those which relate to the Divine Understanding, his Knowledge and Wisdom. The Knowledge of God only implies his bare Understanding of things,
particularly of those which relate to the Divine Understanding, his Knowledge and Wisdom. The Knowledge of God only Implies his bore Understanding of things,
but his Wisdom implies the skill of ordering and disposing things to the best Ends and Purposes, the skill of making and governing and administring all things in Number, Weight, and Measure.
but his Wisdom Implies the skill of ordering and disposing things to the best Ends and Purposes, the skill of making and governing and administering all things in Number, Weight, and Measure.
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The Wisdom of God considers rather the Respects and Relations of Things, looks upon things under the Notion of Means, and Ends; accordingly I described them thus.
The Wisdom of God considers rather the Respects and Relations of Things, looks upon things under the Notion of Means, and Ends; accordingly I described them thus.
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1. In what sense God may be said to be the only wise God. For answer to this, we may take Notice, that there are some Perfections of God that are incommunicable to the Creatures;
1. In what sense God may be said to be the only wise God. For answer to this, we may take Notice, that there Are Some Perfections of God that Are incommunicable to the Creatures;
but that they belong to God in such a peculiar and Divine manner, as doth shut out the Creature from any claim or Title to them, in that degree and Perfection wherein God possesseth them.
but that they belong to God in such a peculiar and Divine manner, as does shut out the Creature from any claim or Title to them, in that degree and Perfection wherein God Possesses them.
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I shall give you some instances of this. His goodness, this is reserved to God alone, Matth. 19.17. Why callest thou me good? there is none good, but one, that is God:
I shall give you Some instances of this. His Goodness, this is reserved to God alone, Matthew 19.17. Why Callest thou me good? there is none good, but one, that is God:
His power and immortality, 1 Tim. 6.15, 16. Who is the blessed and only potentate; who only hath immortality : His Wisdom, 1 Tim. 1.17. The only wise God ; Rom. 16.27. To God only wise be Glory: His Holiness Rev. 15.14. For thou only art Holy.
His power and immortality, 1 Tim. 6.15, 16. Who is the blessed and only potentate; who only hath immortality: His Wisdom, 1 Tim. 1.17. The only wise God; Rom. 16.27. To God only wise be Glory: His Holiness Rev. 15.14. For thou only art Holy.
so that altho' the Creatures partake of them, yet in that Degree and Perfection wherein God possesseth them, they are peculiar and proper to the Deity;
so that although the Creatures partake of them, yet in that Degree and Perfection wherein God Possesses them, they Are peculiar and proper to the Deity;
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He derives it from none, and all derive it from him, Rom. 11.33, 34. O the depth of the riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments,
He derives it from none, and all derive it from him, Rom. 11.33, 34. Oh the depth of the riches both of the Wisdom and Knowledge of God! How unsearchable Are his Judgments,
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no, all Creatures that are Partakers of it, derive it from him. Prov. 2.6. For the Lord giveth Wisdom. Eccl. 2.26. God giveth to a Man that is good in his sight, wisdom, and knowledge, and joy. Dan. 2.21. He giveth Wisdom to the Wise, and Knowledge to them that know Ʋnderstanding.
no, all Creatures that Are Partakers of it, derive it from him. Curae 2.6. For the Lord gives Wisdom. Ecclesiastes 2.26. God gives to a Man that is good in his sighed, Wisdom, and knowledge, and joy. Dan. 2.21. He gives Wisdom to the Wise, and Knowledge to them that know Ʋnderstanding.
because God is the Fountain of Wisdom, therefore it is most eminently in him, Psal. 94.9, 10. He that planted the Ear, shall he not hear? he that formed the Eye, shall he not see? he that teacheth Man Knowledge, shall not he know? In like manner we may Reason concerning all other Attributes of God, that if he communicate them, he is much more eminently possest of them himself;
Because God is the Fountain of Wisdom, Therefore it is most eminently in him, Psalm 94.9, 10. He that planted the Ear, shall he not hear? he that formed the Eye, shall he not see? he that Teaches Man Knowledge, shall not he know? In like manner we may Reason Concerning all other Attributes of God, that if he communicate them, he is much more eminently possessed of them himself;
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the greatest Wisdom of the Creatures is nothing in Opposition to the Wisdom of God, nothing in Comparison to it. Nothing in Opposition to it; Job 5.13. He taketh the wise in their own craftiness. Job 9.4. He is wise in heart, and mighty in strength;
the greatest Wisdom of the Creatures is nothing in Opposition to the Wisdom of God, nothing in Comparison to it. Nothing in Opposition to it; Job 5.13. He Takes the wise in their own craftiness. Job 9.4. He is wise in heart, and mighty in strength;
who hath hardned himself against him, and prosper'd. Prov. 21.30. There is no Wisdom, nor Ʋnderstanding, nor Counsel, against the Lord. 1 Cor. 1.19. He will destroy the Wisdom of the Wise ;
who hath hardened himself against him, and prospered. Curae 21.30. There is no Wisdom, nor Ʋnderstanding, nor Counsel, against the Lord. 1 Cor. 1.19. He will destroy the Wisdom of the Wise;
and those who have it, they have it with many Imperfections and Disadvantages. Usually those who are destitute of true Wisdom pretend most to it, Job 11.12. Vain Man would be wise, tho' he be born like a wild Asse's colt.
and those who have it, they have it with many Imperfections and Disadvantages. Usually those who Are destitute of true Wisdom pretend most to it, Job 11.12. Vain Man would be wise, though he be born like a wild Ass's colt.
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Learned Men they pretend to it; the heathen Philosophers were great professers of Wisdom, Rom. 1.22. Professing themselves to be wise, they became fools, they were wise to do evil, but to do good they had no understanding, As the Prophet speaks, Jer. 4.22. The Politicians of the World they pretend to it;
Learned Men they pretend to it; the heathen Philosophers were great professers of Wisdom, Rom. 1.22. Professing themselves to be wise, they became Fools, they were wise to do evil, but to do good they had no understanding, As the Prophet speaks, Jer. 4.22. The Politicians of the World they pretend to it;
The Scripture calls it the Wisdom of this World, 1 Cor. 2.6. and a fleshly Wisdom, 2 Cor. 1.12. 'Tis Wisdom misapply'd, 'tis the pursuit of a wrong End. The petty Plots and Designs of this World are far from Wisdom, 1 Cor. 3.20. The Lord knoweth the thoughts of the Wise, that they are vain.
The Scripture calls it the Wisdom of this World, 1 Cor. 2.6. and a fleshly Wisdom, 2 Cor. 1.12. It's Wisdom misapplied, it's the pursuit of a wrong End. The Petty Plots and Designs of this World Are Far from Wisdom, 1 Cor. 3.20. The Lord Knoweth the thoughts of the Wise, that they Are vain.
That cannot be Wisdom, which mistakes its great End, which minds mean Things, and neglects those which are of greatest Concernment to them. Job 22.2. He that is Wise is profitable to himself. Prov. 9.12. If thou be Wise, thou shalt be Wise for thy self.
That cannot be Wisdom, which mistakes its great End, which minds mean Things, and neglects those which Are of greatest Concernment to them. Job 22.2. He that is Wise is profitable to himself. Curae 9.12. If thou be Wise, thou shalt be Wise for thy self.
we talk much of Prodigies, maximum portentum vir sapiens, Tul. Those few in the World that are the Children of true Wisdom, they have it in a very imperfect degree, they are not usually so wise for their Souls,
we talk much of Prodigies, maximum portentum vir sapiens, Tul. Those few in the World that Are the Children of true Wisdom, they have it in a very imperfect degree, they Are not usually so wise for their Souls,
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But we need not instance in the folly of wicked Men, and worldly Men, and in the imperfect degrees of Wisdom which are to be found in good Men, in Wisdom's own Children ;
But we need not instance in the folly of wicked Men, and worldly Men, and in the imperfect Degrees of Wisdom which Are to be found in good Men, in Wisdom's own Children;
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but the Divine Wisdom propounds to it self the highest and best Ends, and hath a perfect comprehension of the fitness and unfitness of all things one to another;
but the Divine Wisdom propounds to it self the highest and best Ends, and hath a perfect comprehension of the fitness and unfitness of all things one to Another;
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Job, upon a full enquiry after Wisdom, concludes that it belongs only to God, that he only is perfectly possest of it, Job 28.12. &c. But where shall wisdom be found? and where is the place of understanding? in such an eminent and transcendent Degree it is not to be met with in any of the Creatures;
Job, upon a full enquiry After Wisdom, concludes that it belongs only to God, that he only is perfectly possessed of it, Job 28.12. etc. But where shall Wisdom be found? and where is the place of understanding? in such an eminent and transcendent Degree it is not to be met with in any of the Creatures;
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but by way of conviction, by shewing the absurdity and inconvenience of the contrary. The Contrary is an Imperfection, and argues many other Imperfections, therefore Wisdom belongs to God.
but by Way of conviction, by showing the absurdity and inconvenience of the contrary. The Contrary is an Imperfection, and argues many other Imperfections, Therefore Wisdom belongs to God.
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Reason tells us, tho' the Scripture had not said it, that wisdom excells folly as much as light doth darkness, Eccl. 2.13. The wisdom of a man maketh his Face to shine, Eccl. 8.1. Wisdom is a defence, 7.12. and v. 19. Wisdom strengthneth the wise more than ten mighty men that are in the City.
Reason tells us, though the Scripture had not said it, that Wisdom excels folly as much as Light does darkness, Ecclesiastes 2.13. The Wisdom of a man makes his Face to shine, Ecclesiastes 8.1. Wisdom is a defence, 7.12. and v. 19. Wisdom strengtheneth the wise more than ten mighty men that Are in the city.
The Goodness, and Mercy, and Justice, and Truth of God, could not shine with that lustre, were it not for his Wisdom which doth illustrate these with so much advantage.
The goodness, and Mercy, and justice, and Truth of God, could not shine with that lustre, were it not for his Wisdom which does illustrate these with so much advantage.
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I need not bring Testimonies from Heathen Writers to confirm this, their Books are full of Expressions of their admiration of God's wise Government of the World.
I need not bring Testimonies from Heathen Writers to confirm this, their Books Are full of Expressions of their admiration of God's wise Government of the World.
but then the other Sects of Philosophers did suppose the World to be the free Product of God's Goodness and Wisdom. 2. From Scripture; Job. 9.4. He is wise in heart ; 36.5. He is mighty in strength and wisdom. Dan. 2.20. Blessed be the name of God for ever and ever, for wisdom and might are his.
but then the other Sects of Philosophers did suppose the World to be the free Product of God's goodness and Wisdom. 2. From Scripture; Job. 9.4. He is wise in heart; 36.5. He is mighty in strength and Wisdom. Dan. 2.20. Blessed be the name of God for ever and ever, for Wisdom and might Are his.
Hither we may refer those Texts which attribute Wisdom of God in a singular and peculiar manner, Rom. 16.27. and those which speak of God as the Fountain of it, who communicates and bestows it upon his Creatures, Dan. 2.21. James 1.5. and those Texts which speak of the Wisdom of God in the Creation of the World, Psal. 104.24. O Lord, how wonderful are thy works, in wisdom hast thou made them all ; Jer. 10.12. who hath establisht the world by his wisdom, and stretched forth the heavens by his discretion ;
Hither we may refer those Texts which attribute Wisdom of God in a singular and peculiar manner, Rom. 16.27. and those which speak of God as the Fountain of it, who communicates and bestows it upon his Creatures, Dan. 2.21. James 1.5. and those Texts which speak of the Wisdom of God in the Creation of the World, Psalm 104.24. Oh Lord, how wondered Are thy works, in Wisdom haste thou made them all; Jer. 10.12. who hath established the world by his Wisdom, and stretched forth the heavens by his discretion;
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in the Providence and Government of the World, Dan. 2.20. Wisdom and strength are his, and he changeth times and seasons, he removeth Kings and setteth up Kings ; and in many other places; in the redemption of Mankind;
in the Providence and Government of the World, Dan. 2.20. Wisdom and strength Are his, and he changes times and seasons, he Removeth Kings and sets up Kings; and in many other places; in the redemption of Mankind;
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therefore Christ is called the Wisdom of God, 1 Cor. 1.24. and the dispensation of the Gospel, the hidden wisdom of God, and the manifold wisdom of God, Eph. 2.10.
Therefore christ is called the Wisdom of God, 1 Cor. 1.24. and the Dispensation of the Gospel, the hidden Wisdom of God, and the manifold Wisdom of God, Ephesians 2.10.
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it's by the Revelation of his Will, and the wise Counsels of his Word, that we are made wise unto salvation, therefore we should beg of him, that he would give us the Spirit of wisdom and revelation in the knowledge of himself, Eph. 1.17. 2. If God be only Wise in such an eminent and transcendent Degree, then let us be humble.
it's by the Revelation of his Will, and the wise Counsels of his Word, that we Are made wise unto salvation, Therefore we should beg of him, that he would give us the Spirit of Wisdom and Revelation in the knowledge of himself, Ephesians 1.17. 2. If God be only Wise in such an eminent and transcendent Degree, then let us be humble.
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the foolishness of God is wiser than men, 1 Cor. 1.25. therefore let not the wise man glory in his wisdom, Jer. 9.29. Of all things we should not be proud of Wisdom;
the foolishness of God is Wiser than men, 1 Cor. 1.25. Therefore let not the wise man glory in his Wisdom, Jer. 9.29. Of all things we should not be proud of Wisdom;
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The greatest Wisdom that we are capable of, is to distinguish between Good and Evil; to be wise to that which is good, as the Apostle speaks, Rom. 16.19.
The greatest Wisdom that we Are capable of, is to distinguish between Good and Evil; to be wise to that which is good, as the Apostle speaks, Rom. 16.19.
that is, to provide for the future in time, to make provision for Eternity, to think of our latter end, to fear God and obey him, to be pure and peaceable, to receive instruction, and to win Souls;
that is, to provide for the future in time, to make provision for Eternity, to think of our latter end, to Fear God and obey him, to be pure and peaceable, to receive instruction, and to win Souls;
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Whom should we trust rather than Infinite Wisdom which manageth and directs Infinite Goodness and Power? In all Cases of difficulty trust him for direction, acknowledge him in all thy ways, that he may direct thy steps, commit thy way unto the Lord,
Whom should we trust rather than Infinite Wisdom which manageth and directs Infinite goodness and Power? In all Cases of difficulty trust him for direction, acknowledge him in all thy ways, that he may Direct thy steps, commit thy Way unto the Lord,
Before I pass on to the other Particulars contained in these words, I cannot but take notice that this wise God, here spoken of, is stiled our Saviour, which some understand of our Saviour Jesus Christ, and bring this place as an Argument to prove his Divinity;
Before I pass on to the other Particulars contained in these words, I cannot but take notice that this wise God, Here spoken of, is styled our Saviour, which Some understand of our Saviour jesus christ, and bring this place as an Argument to prove his Divinity;
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and if that were so, it were all one to my purpose, which is in the next place to shew that Glory, and Majesty, and Dominion, and Power belong to the Divine Being.
and if that were so, it were all one to my purpose, which is in the next place to show that Glory, and Majesty, and Dominion, and Power belong to the Divine Being.
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Having premised thus much for the clearing of these words, I shall briefly consider, first God's Glory and Majesty, and then his Dominion and Soveraignty.
Having premised thus much for the clearing of these words, I shall briefly Consider, First God's Glory and Majesty, and then his Dominion and Sovereignty.
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First, God's Glory and Majesty. By Majesty, we may understand the greatness, or eminent excellency of the Divine Nature, which results from his Perfections,
First, God's Glory and Majesty. By Majesty, we may understand the greatness, or eminent excellency of the Divine Nature, which results from his Perfections,
to which I will add that known place of Seneca, primus deorum cultus est deos credere, dein reddere illis majestatem suam, reddere bonitatem, sine quâ nulla majestas. 2. From Scripture.
to which I will add that known place of Senecca, primus Gods cultus est Gods Believe, dein reddere illis majestatem suam, reddere bonitatem, sine quâ nulla majestas. 2. From Scripture.
1. What it is that makes a Person great and glorious, and what is the way to Majesty, viz. real worth and excellency, and particularly that kind of excellency which Creatures are capable of in a very eminent degree, and that is goodness ;
1. What it is that makes a Person great and glorious, and what is the Way to Majesty, viz. real worth and excellency, and particularly that kind of excellency which Creatures Are capable of in a very eminent degree, and that is Goodness;
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Ascribe ye greatness to our God, Deut. 32.3. Give unto the Lord, O ye mighty, give unto the Lord glory and power, Psal. 29.1. The Glory and Majesty of God calls for our Esteem and Honour, our Fear and Reverence of him.
Ascribe you greatness to our God, Deuteronomy 32.3. Give unto the Lord, Oh you mighty, give unto the Lord glory and power, Psalm 29.1. The Glory and Majesty of God calls for our Esteem and Honour, our fear and reverence of him.
how much more should the Apprehensions of the Divine Majesty strike an awe upon our Spirits in all our Addresses to him? his excellency should make us afraid, and keep us from all saucy boldness and familiarity with him.
how much more should the Apprehensions of the Divine Majesty strike an awe upon our Spirits in all our Addresses to him? his excellency should make us afraid, and keep us from all saucy boldness and familiarity with him.
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that is such a Right and Authority which doth not depend upon any Superior, nor is subject and accountable to any for any thing that he does to any of his Creatures.
that is such a Right and authority which does not depend upon any Superior, nor is Subject and accountable to any for any thing that he does to any of his Creatures.
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and therefore whatever Right or Title any one can pretend to any Person or Thing, that God hath to all things, in Deo omnes tituli omnia jura concurrunt.
and Therefore whatever Right or Title any one can pretend to any Person or Thing, that God hath to all things, in God omnes Titles omnia jura concurrunt.
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and an absolute Authority over them, to govern them and dispose of them, and deal with them in any way he pleaseth, that is not contrary to his essential Dignity and Perfection,
and an absolute authority over them, to govern them and dispose of them, and deal with them in any Way he Pleases, that is not contrary to his essential Dignity and Perfection,
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And for our better understanding of this, and the preventing of Mistakes which Men are apt to fall into about the Soveraignty of God, I will shew, I. Wherein it doth not consist.
And for our better understanding of this, and the preventing of Mistakes which Men Are apt to fallen into about the Sovereignty of God, I will show, I. Wherein it does not consist.
Now there's none, who because he hath done a Benefit, can have, by vertue of that, a right to do a greater Evil than the Good which he hath done amounts to;
Now there's none, who Because he hath done a Benefit, can have, by virtue of that, a right to do a greater Evil than the Good which he hath done amounts to;
For what can there be that is good or desirable in Being, when it only serves to be a foundation of the greatest and most lasting Misery ? and we may safely say, that the just God will never challenge more than an equitable right. God doth not claim any such soveraignty to himself,
For what can there be that is good or desirable in Being, when it only serves to be a Foundation of the greatest and most lasting Misery? and we may safely say, that the just God will never challenge more than an equitable right. God does not claim any such sovereignty to himself,
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And because it seems some have been very apt to entertain such groundless Jealousies and unworthy Thoughts of God, he hath given us his Oath to assure us of the contrary.
And Because it seems Some have been very apt to entertain such groundless Jealousies and unworthy Thoughts of God, he hath given us his Oath to assure us of the contrary.
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So far is he from taking Pleasure in the misery and ruin of innocent Creatures, that in case of sin and provocation, he would be much rather pleased,
So Far is he from taking Pleasure in the misery and ruin of innocent Creatures, that in case of since and provocation, he would be much rather pleased,
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For this would not only be contrary to the dignity of the Divine Nature, but contradict the nature of a reasonable Creature, which, in reason, cannot be obliged by any Power to impossibilities.
For this would not only be contrary to the dignity of the Divine Nature, but contradict the nature of a reasonable Creature, which, in reason, cannot be obliged by any Power to impossibilities.
And men cannot easily have a blacker thought of God, than to imagin that he hath, from all Eternity, carried on a secret Design to circumvent the greatest part of men into destruction,
And men cannot Easily have a blacker Thought of God, than to imagine that he hath, from all Eternity, carried on a secret Design to circumvent the greatest part of men into destruction,
This is universally acknowledg'd by the Heathens, that God is the Lord and Soveraign of the World, and of all Creatures. Hence Plato calls him NONLATINALPHABET;
This is universally acknowledged by the heathens, that God is the Lord and Sovereign of the World, and of all Creatures. Hence Plato calls him;
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I will only mention that eminent Confession of Nebuchadnezzar a great King, who, when his Understanding came to him, was forced to acknowledge that God was the most high, Dan. 4.34, 35. I infer,
I will only mention that eminent Confessi of Nebuchadnezzar a great King, who, when his Understanding Come to him, was forced to acknowledge that God was the most high, Dan. 4.34, 35. I infer,
nay it would be little less than a horrid and dreadful Blasphemy, to say that God can, out of his Soveraign Will and Pleasure, do any thing that contradicts the Nature of God,
nay it would be little less than a horrid and dreadful Blasphemy, to say that God can, out of his Sovereign Will and Pleasure, do any thing that contradicts the Nature of God,
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or to imagin that the Pleasure and Will of the Holy, and Just, and Good God is not always regulated and determined by the essential and indispensable Laws of Goodness, and Holiness, and Righteousness. Secondly, Positively;
or to imagine that the Pleasure and Will of the Holy, and Just, and Good God is not always regulated and determined by the essential and indispensable Laws of goodness, and Holiness, and Righteousness. Secondly, Positively;
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4. In case of Offence and Disobedience, we are without murmuring, to submit to what he shall inflict upon us, to accept of the punishment of our iniquity, and patiently to bear the indignation of the Lord, because we have sinned against him, who is our Lord and Soveraign.
4. In case of Offence and Disobedience, we Are without murmuring, to submit to what he shall inflict upon us, to accept of the punishment of our iniquity, and patiently to bear the Indignation of the Lord, Because we have sinned against him, who is our Lord and Sovereign.
I Am treating of the Attributes and Properties of God, particularly those which relate to the Divine Understanding, which I told you are his Knowledge and Wisdom. I have finisht the first, the Knowledge of God.
I Am treating of the Attributes and Properties of God, particularly those which relate to the Divine Understanding, which I told you Are his Knowledge and Wisdom. I have finished the First, the Knowledge of God.
In this visible frame of the World which we behold with our Eyes, which way soever we look, we are encountred with ocular demonstrations of the Wisdom of God.
In this visible frame of the World which we behold with our Eyes, which Way soever we look, we Are encountered with ocular demonstrations of the Wisdom of God.
Now I shall endeavour to prove to you that this Frame of Things which we see with our Eyes, which we call the World, or the Creation, is contrived after the best manner,
Now I shall endeavour to prove to you that this Frame of Things which we see with our Eyes, which we call the World, or the Creation, is contrived After the best manner,
I grant the wisdom of God is Infinite, and that many of the Ends and Designs of his wisdom are unsearchable, and past finding out, both in the Works of Creation and Providence;
I grant the Wisdom of God is Infinite, and that many of the Ends and Designs of his Wisdom Are unsearchable, and passed finding out, both in the Works of Creation and Providence;
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therefore I shall content my self with some general and more obvious instances of the Divine Wisdom, which shine forth so clear in his Works, that he that runs may read it.
Therefore I shall content my self with Some general and more obvious instances of the Divine Wisdom, which shine forth so clear in his Works, that he that runs may read it.
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1. If we survey the World, and travel over the several parts of it in our thoughts, we shall find that all things in it are made with the greatest exactness, ranged in the most beautiful order,
1. If we survey the World, and travel over the several parts of it in our thoughts, we shall find that all things in it Are made with the greatest exactness, ranged in the most beautiful order,
Look upon the surface of the Earth, and you shall find it cloathed and adorned with Plants of a various and admirable Frame, and Beauty, and Usefulness.
Look upon the surface of the Earth, and you shall find it clothed and adorned with Plants of a various and admirable Frame, and Beauty, and Usefulness.
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Look upon the vast Ocean, and there you may see the Wisdom of God in bridling and restraining that unruly Element, I mean in sinking it below the Earth;
Look upon the vast Ocean, and there you may see the Wisdom of God in bridling and restraining that unruly Element, I mean in sinking it below the Earth;
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Look again upon the Earth, and in the Air, and Sea, and you shall find all these inhabited and furnisht with great store of living Creatures of several kinds, wonderfully made in the frame of their Bodies, endowed with strong inclination to increase their kinds,
Look again upon the Earth, and in the Air, and Sea, and you shall find all these inhabited and furnished with great store of living Creatures of several Kinds, wonderfully made in the frame of their Bodies, endowed with strong inclination to increase their Kinds,
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What is said of the Elephant, or Behemoth, Job 40.19. in respect of the vast bigness and strength of his Body, is only absolutely true of Man, that he is divini opificii caput, the chief of the ways of God, and upon Earth there is none like him.
What is said of the Elephant, or behemoth, Job 40.19. in respect of the vast bigness and strength of his Body, is only absolutely true of Man, that he is Divine opificii caput, the chief of the ways of God, and upon Earth there is none like him.
It is observed by some, that concerning the parts of the Creation, God speaks the word, let there be light, and let there be a firmament, and there was so :
It is observed by Some, that Concerning the parts of the Creation, God speaks the word, let there be Light, and let there be a firmament, and there was so:
in respect of which, the Psalmist cries out, Psal. 139.14. I am fearfully and wonderfully made, marvellous are thy works, and that my soul knoweth right well.
in respect of which, the Psalmist cries out, Psalm 139.14. I am fearfully and wonderfully made, marvellous Are thy works, and that my soul Knoweth right well.
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The frame of our Bodies is so curiously wrought, and every part of it so full of Miracle, that Galen (who was otherwise backward enough to the Belief of a God) when he had anatomized Man's Body,
The frame of our Bodies is so curiously wrought, and every part of it so full of Miracle, that Galen (who was otherwise backward enough to the Belief of a God) when he had anatomized Man's Body,
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And those excellent Books of his, de usu partium, of the usefulness and convenient contrivance of every part of the Body, are a most exact demonstration of the Divine Wisdom, which appears in the make of our Body, of which Books, Gassendus saith, the whole work is writ with a kind of Enthusiasm. The Wisdom of God, in the frame of our Bodies, very much appears by a curious consideration of the several parts of it;
And those excellent Books of his, de usu partium, of the usefulness and convenient contrivance of every part of the Body, Are a most exact demonstration of the Divine Wisdom, which appears in the make of our Body, of which Books, Gassendus Says, the Whole work is writ with a kind of Enthusiasm. The Wisdom of God, in the frame of our Bodies, very much appears by a curious consideration of the several parts of it;
because it hath provided for him in general, in giving him a Mind and Reason. Man is not born cloathed, nor armed with any considerable Weapon for defence;
Because it hath provided for him in general, in giving him a Mind and Reason. Man is not born clothed, nor armed with any considerable Weapon for defence;
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2. Consider Man with relation to the Universe, and you shall find the Wisdom of God doth appear, in that all things are made so useful for Man, who was design'd to be the chief Inhabitant of this visible World, the Guest whom God design'd principally to entertain in this House which he built.
2. Consider Man with Relation to the Universe, and you shall find the Wisdom of God does appear, in that all things Are made so useful for Man, who was designed to be the chief Inhabitant of this visible World, the Guest whom God designed principally to entertain in this House which he built.
and other natural things, if there were not, in the World, a Creature endowed with Reason and Understanding? Would the Beasts of the Field study Astronomy,
and other natural things, if there were not, in the World, a Creature endowed with Reason and Understanding? Would the Beasts of the Field study Astronomy,
Under the Line, where there are excessive Heats, every day there are constant gales and breezes of cool Wind, to fan and refresh the scorched Inhabitants.
Under the Line, where there Are excessive Heats, every day there Are constant gales and breezes of cool Wind, to fan and refresh the scorched Inhabitants.
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The hotter Countries are furnisht with Materials for Silk, a light Cloathing; we that are cooler here in England, with materials for Cloth, a warmer Cloathing;
The hotter Countries Are furnished with Materials for Silk, a Light Clothing; we that Are cooler Here in England, with materials for Cloth, a warmer Clothing;
besides the advantages of Commerce with remoter Nations, for supplying every Country with those Conveniences and Commodities which each doth peculiarly afford.
beside the advantages of Commerce with Remoter nations, for supplying every Country with those Conveniences and Commodities which each does peculiarly afford.
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1. This confutes the Epicureans, who impute the World, and this orderly and beautiful Frame of Things to Chance ▪ Those things which are the proper Effects of Counsel,
1. This confutes the Epicureans, who impute the World, and this orderly and beautiful Frame of Things to Chance ▪ Those things which Are the proper Effects of Counsel,
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or any Astronomer to rectifie the Course of the Sun. As for the Extravagant and Blasphemous Speech of Alphonsus, That if he had stood at God's Elbow when he made the World, he could have told him how to have made it better ;
or any Astronomer to rectify the Course of the Sun. As for the Extravagant and Blasphemous Speech of Alphonsus, That if he had stood At God's Elbow when he made the World, he could have told him how to have made it better;
But those who have been most verst in Nature, and have most pried into the secrets of it, have most admired the workmanship both of the great World, and the less.
But those who have been most versed in Nature, and have most pried into the secrets of it, have most admired the workmanship both of the great World, and the less.
That Matter always was, and the parts of it in motion, and after a great many Tryals, the parts of Matter at length hamper'd themselves in this fortunate order wherein they now are;
That Matter always was, and the parts of it in motion, and After a great many Trials, the parts of Matter At length hampered themselves in this fortunate order wherein they now Are;
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and more reasonable to say, that the Wisdom of God made all these things, than to trouble our selves to imagin how all things should happen thus conveniently by Chance? Did you ever know any great work, in which there was variety of parts,
and more reasonable to say, that the Wisdom of God made all these things, than to trouble our selves to imagine how all things should happen thus conveniently by Chance? Did you ever know any great work, in which there was variety of parts,
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and an orderly disposition of them required, done by Chance, and without the direction of Wisdom and Counsel? How long time might a Man take to jumble a set of four and twenty Letters together,
and an orderly disposition of them required, done by Chance, and without the direction of Wisdom and Counsel? How long time might a Man take to jumble a Set of four and twenty Letters together,
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and upon a day met all happily together, and put themselves into that delicate order, in which we see them so close compacted, that it must be a great Chance that parts them again.
and upon a day met all happily together, and put themselves into that delicate order, in which we see them so close compacted, that it must be a great Chance that parts them again.
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than how Timber, and Stones, and how that variety of Materials which is required to a great and stately Building, should meet together all of a just bigness,
than how Timber, and Stones, and how that variety of Materials which is required to a great and stately Building, should meet together all of a just bigness,
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and take pleasure in the Effects of his Wisdom and Power, we should be more in the Contemplation of them. Psal. 111.2. The works of the Lord are great, sought out of all them that have pleasure therein.
and take pleasure in the Effects of his Wisdom and Power, we should be more in the Contemplation of them. Psalm 111.2. The works of the Lord Are great, sought out of all them that have pleasure therein.
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Elihu complains, that Men were apt to over-look these great Blessings of God, Job 35.10, 11, 12. But none saith, where is God my maker, who giveth Songs in the night? Who teacheth us more than the Beasts of the earth,
Elihu complains, that Men were apt to overlook these great Blessings of God, Job 35.10, 11, 12. But none Says, where is God my maker, who gives Songs in the night? Who Teaches us more than the Beasts of the earth,
and formed thy Spirit within thee, and hath made so many Creatures, with reference to thy Necessity and Comfort, trust him for thy future Provision. Mat. 6.25.
and formed thy Spirit within thee, and hath made so many Creatures, with Referente to thy Necessity and Comfort, trust him for thy future Provision. Mathew 6.25.
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I say unto you, Take no thought for your lives, what ye shall eat, &c. Is not the life more than meat? and the body than rayment? He hath given us our Souls, he hath breathed into us the breath of life,
I say unto you, Take no Thought for your lives, what you shall eat, etc. Is not the life more than meat? and the body than raiment? He hath given us our Souls, he hath breathed into us the breath of life,
He hath done the greater, will he not do the less? When thou art ready anxiously and solicitously to say, what shall I do for the necessaries of Life? Consider whence thou didst receive thy Life, who made this Body of thine;
He hath done the greater, will he not do the less? When thou art ready anxiously and solicitously to say, what shall I do for the necessaries of Life? Consider whence thou didst receive thy Life, who made this Body of thine;
AMONGST the several Duties, which towards the conclusion of this Epistle the Apostle exhorts Christians to, this is one, not to be over-much solicitous and concerned about what may befal us,
among the several Duties, which towards the conclusion of this Epistle the Apostle exhorts Christians to, this is one, not to be overmuch solicitous and concerned about what may befall us,
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Now that we may not mistake our Duty in this matter, I shall shew what is not here meant by casting all our care upon God, and then what is meant by it.
Now that we may not mistake our Duty in this matter, I shall show what is not Here meant by casting all our care upon God, and then what is meant by it.
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so that this is not to cast our care upon God, to take no care of our selves, to use no diligence and endeavour for the obtaining of the Good which we desire,
so that this is not to cast our care upon God, to take no care of our selves, to use no diligence and endeavour for the obtaining of the Good which we desire,
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1. That after all prudent Care and Diligence have been used by us, we should not be farther solicitous, nor trouble our selves about the event of Things, which,
1. That After all prudent Care and Diligence have been used by us, we should not be farther solicitous, nor trouble our selves about the event of Things, which,
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You see then the nature of the Duty which the Apostle here exhorts to, viz. That after all prudent Care and Diligence have been used on our parts, we should not be disquieted in our Minds about the event of things,
You see then the nature of the Duty which the Apostle Here exhorts to, viz. That After all prudent Care and Diligence have been used on our parts, we should not be disquieted in our Minds about the event of things,
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II. Thing I proposed to speak to, and which I intend chiefly to insist upon, viz. The Argument which the Apostle here useth to perswade us to this Duty, of casting all our care upon God ;
II Thing I proposed to speak to, and which I intend chiefly to insist upon, viz. The Argument which the Apostle Here uses to persuade us to this Duty, of casting all our care upon God;
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He careth for you. The Apostle speaks this to them, not only as Men, but as Christians. And thus the Psalmist, from whom these words seem to be taken, does apply and limit this Promise;
He Careth for you. The Apostle speaks this to them, not only as Men, but as Christians. And thus the Psalmist, from whom these words seem to be taken, does apply and limit this Promise;
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yet because the vindication of many particular appearances of Providence, does in a great measure depend upon a full view and comprehension of the whole design,
yet Because the vindication of many particular appearances of Providence, does in a great measure depend upon a full view and comprehension of the Whole Design,
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and then many particular Passages, which may now seem odd and crooked, as we look upon them by themselves, will in Relation to the whole, appear to have a great deal of Reason and Regularity in them.
and then many particular Passages, which may now seem odd and crooked, as we look upon them by themselves, will in Relation to the Whole, appear to have a great deal of Reason and Regularity in them.
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And I desire it may be observed in the entrance upon this Argument, that the handling of this Question concerning Providence, doth suppose the Being of God, and that he made the World, as Principles already known and granted,
And I desire it may be observed in the Entrance upon this Argument, that the handling of this Question Concerning Providence, does suppose the Being of God, and that he made the World, as Principles already known and granted,
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But supposing these two Principles, that God is, and that he made the World, it is very credible, that he should take care of the Government of it, and especially of one of the noblest Parts of it, the race of Mankind. For we cannot believe, that he who employed so much Power and Wisdom, in the raising of this great and magnificent Pile,
But supposing these two Principles, that God is, and that he made the World, it is very credible, that he should take care of the Government of it, and especially of one of the Noblest Parts of it, the raze of Mankind. For we cannot believe, that he who employed so much Power and Wisdom, in the raising of this great and magnificent Pile,
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and furnishing every part of it with such variety of Creatures, so exquisitely and so wisely fitted for the use and service of one another, should so soon as he had perfected it, forsake his own Workmanship,
and furnishing every part of it with such variety of Creatures, so exquisitely and so wisely fitted for the use and service of one Another, should so soon as he had perfected it, forsake his own Workmanship,
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and can do all things, without any disturbance of its own happiness. And this hath always been the common Apprehension of Mankind, that God knows all things,
and can do all things, without any disturbance of its own happiness. And this hath always been the Common Apprehension of Mankind, that God knows all things,
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but being unwilling to incur the danger of so odious an Opinion, they were content for fashion sake, to own his Being, provided they might take away the best and most substantial Arguments for the proof o• it.
but being unwilling to incur the danger of so odious an Opinion, they were content for fashion sake, to own his Being, provided they might take away the best and most substantial Arguments for the proof o• it.
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but many of them thought, that God did generally neglect the smaller and more inconsiderable affairs of the World, Dii minora negligunt, neque agello• singulorum & viticulas persequuntur, The Gods overlook smaller matters,
but many of them Thought, that God did generally neglect the smaller and more inconsiderable affairs of the World, Gods Minor negligunt, neque agello• singulorum & viticulas persequuntur, The God's overlook smaller matters,
and Divine Revelation hath rectified those imperfect apprehensions which Men had about it, and hath satisfied us, that it extends it self to all particulars, and even to the least things and most inconsiderable.
and Divine Revelation hath rectified those imperfect apprehensions which Men had about it, and hath satisfied us, that it extends it self to all particulars, and even to the least things and most inconsiderable.
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And this is no ways incredible, considering the Infinite Perfection of the Divine Nature, in respect of which, God can with as much and greater ease, take care of every thing,
And this is no ways incredible, considering the Infinite Perfection of the Divine Nature, in respect of which, God can with as much and greater ease, take care of every thing,
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So that take away the Providence of God, and we pull down one of the main Pillars upon which Religion stands, we rob our selves of one of the greatest Comforts and best Refuges in the Afflictions and Calamities of this life,
So that take away the Providence of God, and we pull down one of the main Pillars upon which Religion Stands, we rob our selves of one of the greatest Comforts and best Refuges in the Afflictions and Calamities of this life,
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and capable of abusing his Liberty, and intends this present life for a state of trial in order to another, where Men shall receive the just recompence of their Actions here:
and capable of abusing his Liberty, and intends this present life for a state of trial in order to Another, where Men shall receive the just recompense of their Actions Here:
For supposing another life after this, wherein Men shall come to an Account, and every Man shall receive the just recompence of his Actions, there will then be a proper Season and full Opportunity, of seting all things streight,
For supposing Another life After this, wherein Men shall come to an Account, and every Man shall receive the just recompense of his Actions, there will then be a proper Season and full Opportunity, of setting all things straight,
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To which purpose there are innumerable Declarations and Promises in the Holy Scriptures, so well known that I shall not trouble you with the recital of them.
To which purpose there Are innumerable Declarations and Promises in the Holy Scriptures, so well known that I shall not trouble you with the recital of them.
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so that one way or other they turn to their advantage. So the Apostle assures us, Rom. 8.28. We know that all things work together for good to them that love God.
so that one Way or other they turn to their advantage. So the Apostle assures us, Rom. 8.28. We know that all things work together for good to them that love God.
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All the Evils and Afflictions, which happen to good men, conspire one way or other to the promoting of their happiness, many times in this World, to be sure they make a great addition to it in the other.
All the Evils and Afflictions, which happen to good men, conspire one Way or other to the promoting of their happiness, many times in this World, to be sure they make a great addition to it in the other.
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So the same Apostle tels us, 2 Cor. 4.17, 18. Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory,
So the same Apostle tells us, 2 Cor. 4.17, 18. Our Light affliction, which is but for a moment, works for us a Far more exceeding and Eternal weight of glory,
when, by a great deal of hard usage, and a long imprisonment, he was raised to the highest dignity in a great Kingdom? Or rather, was not the Providence of God very remarkable towards him, in making those Sufferings so many Steps to his Glory,
when, by a great deal of hard usage, and a long imprisonment, he was raised to the highest dignity in a great Kingdom? Or rather, was not the Providence of God very remarkable towards him, in making those Sufferings so many Steps to his Glory,
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and the occasion of his Advancement? And is not God's Providence towards good men as kind and as remarkable, in bringing them to an infinitely better and more glorious Kingdom, by Tribulations and Sufferings;
and the occasion of his Advancement? And is not God's Providence towards good men as kind and as remarkable, in bringing them to an infinitely better and more glorious Kingdom, by Tribulations and Sufferings;
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Now this consideration, that God cares for us, should be an Argument to us, to cast all our care upon him, upon these two Accounts. 1. Because if God cares for us, our Concernments are in the best and safest hands. 2. Because all our Anxiety and Solicitude will do us no good.
Now this consideration, that God Cares for us, should be an Argument to us, to cast all our care upon him, upon these two Accounts. 1. Because if God Cares for us, our Concernments Are in the best and Safest hands. 2. Because all our Anxiety and Solicitude will do us no good.
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Put the case we had the entire ordering and disposal of our selves, what were reasonable for us to do in this case? We would surely, according to our best wisdom and judgment, do the best we could for our selves,
Put the case we had the entire ordering and disposal of our selves, what were reasonable for us to do in this case? We would surely, according to our best Wisdom and judgement, do the best we could for our selves,
for want of foresight, or power, or skill to obviate and prevent the infinite Hazards and Disappointments which humane Affairs are liable to, we should then look about us;
for want of foresight, or power, or skill to obviate and prevent the infinite Hazards and Disappointments which humane Affairs Are liable to, we should then look about us;
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and if we could prevail with him to undertake the care of our Concernments, we would commit them all to his Conduct and Government, in confidence of his great Wisdom and Good-will to us.
and if we could prevail with him to undertake the care of our Concernments, we would commit them all to his Conduct and Government, in confidence of his great Wisdom and Goodwill to us.
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And every Man that believes thus of God, (as every Man must do, that believes there is a God, for these are the natural and essential Notions which all Men have of the Deity) I say, every Man that believes thus of God, the first thing he would do (if he knew not already that God had voluntarily,
And every Man that believes thus of God, (as every Man must do, that believes there is a God, for these Are the natural and essential Notions which all Men have of the Deity) I say, every Man that believes thus of God, the First thing he would do (if he knew not already that God had voluntarily,
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and we should without any farther care and anxiety, using our own best diligence, and studying to please him, chearfully leave our selves in his Hands, with the greatest confidence and security, that he will do all that for us which is really best;
and we should without any farther care and anxiety, using our own best diligence, and studying to please him, cheerfully leave our selves in his Hands, with the greatest confidence and security, that he will do all that for us which is really best;
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and with a firm perswasion, that that condition, and those circumstances of Life, which he shall chuse for us, will be no other but the very same which we would chuse for our selves,
and with a firm persuasion, that that condition, and those Circumstances of Life, which he shall choose for us, will be no other but the very same which we would choose for our selves,
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and upon that ground, adviseth us to commit all our Concernments to him. Permittes ipsis expendere numinibus, quid Conveniat nobis, rebusque sit utile nostris;
and upon that ground, adviseth us to commit all our Concernments to him. Permittes Ipse expendere numinibus, quid Conveniat nobis, rebusque sit utile nostris;
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and perfectly to acquiesce in his disposal, and to rest satisfied in whatever he does, and whatever condition he assigns to us, we ought to be contented with it:
and perfectly to acquiesce in his disposal, and to rest satisfied in whatever he does, and whatever condition he assigns to us, we ought to be contented with it:
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when things fall out cross to our Desires, when Disasters and Disappointments happen to us, and the Providence of God casts us into Sickness, or Poverty, or Disgrace.
when things fallen out cross to our Desires, when Disasters and Disappointments happen to us, and the Providence of God Cast us into Sickness, or Poverty, or Disgrace.
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but we should consider, that we are very ignorant and short sighted Creatures, and see but a litttle way before us, are not able to penetrate into the Designs of God,
but we should Consider, that we Are very ignorant and short sighted Creatures, and see but a little Way before us, Are not able to penetrate into the Designs of God,
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and if we did trust our selves in the hands of this great Physician, we should quietly submit to all the severities of his Providence, in confidence that they would all work together for our good.
and if we did trust our selves in the hands of this great physician, we should quietly submit to all the severities of his Providence, in confidence that they would all work together for our good.
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and think it very hard to be denyed so many things which they desire, and to be constrained by severities to a great many things which are grievous and tedious to them:
and think it very hard to be denied so many things which they desire, and to be constrained by severities to a great many things which Are grievous and tedious to them:
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and that when they come to Years, and to understand themselves better, then they will acknowledge, that all that which gave them so much discontent, was really for their good,
and that when they come to years, and to understand themselves better, then they will acknowledge, that all that which gave them so much discontent, was really for their good,
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and that it was their Childishness and Folly, which made them to think otherwise, and that they had in all probability been undone, had they been indulged in their humour,
and that it was their Childishness and Folly, which made them to think otherwise, and that they had in all probability been undone, had they been indulged in their humour,
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and being perswaded of this, we ought to reckon, that while we are in this World, under God's care and discipline, it is necessary for our good, that we be restrained in many things, which we eagerly desire;
and being persuaded of this, we ought to reckon, that while we Are in this World, under God's care and discipline, it is necessary for our good, that we be restrained in many things, which we eagerly desire;
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and that when we come to Heaven, and are grown up to be Men, and have put away childish thoughts, and are come to understand things, as they truly are,
and that when we come to Heaven, and Are grown up to be Men, and have put away childish thoughts, and Are come to understand things, as they truly Are,
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then the Judgement of God will break forth as the light, and the righteousness of all his dealings as the noon Day, then all the Riddles of Providence will be clearly expounded to us,
then the Judgement of God will break forth as the Light, and the righteousness of all his dealings as the noon Day, then all the Riddles of Providence will be clearly expounded to us,
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and therefore we should not anxiously trouble our selves about the Events of things, but resign up ourselves to the good pleasure of him, who disposeth all things according to the Counsel of his Will, entirely trusting in his goodness,
and Therefore we should not anxiously trouble our selves about the Events of things, but resign up ourselves to the good pleasure of him, who Disposeth all things according to the Counsel of his Will, entirely trusting in his Goodness,
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for the best, referring the success of all our Concernments to him, in whose hands are all the ways of the Children of Men, chearfully submiting to his determination,
for the best, referring the success of all our Concernments to him, in whose hands Are all the ways of the Children of Men, cheerfully submitting to his determination,
What could a Christian say more or better, by way of resignation of himself to the Providence of God? It almost transports me to read such passages from a Heathen, especially if we consider in what condition Epictetus was, he had a maimed and deformed Body, was in the extremity of Poverty, a Slave,
What could a Christian say more or better, by Way of resignation of himself to the Providence of God? It almost transports me to read such passages from a Heathen, especially if we Consider in what condition Epictetus was, he had a maimed and deformed Body, was in the extremity of Poverty, a Slave,
but from a wise sense of the Providence of God, and a firm perswasion of the wisdom and goodness of all his dealings, this who can chuse but be affected with it,
but from a wise sense of the Providence of God, and a firm persuasion of the Wisdom and Goodness of all his dealings, this who can choose but be affected with it,
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as an admirable temper for a Christian, much more for a Heathen! To which we may apply that saying of our Lord, concerning the Heathen Centurion, Verily I say unto you, I have not found so great faith, no not in Israel ;
as an admirable temper for a Christian, much more for a Heathen! To which we may apply that saying of our Lord, Concerning the Heathen Centurion, Verily I say unto you, I have not found so great faith, no not in Israel;
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so wise, so equal, so firm a temper of Mind is seldom to be found, no not amongst Christians. And this is the First Consideration, That if God cares for us, we and our Concernments are in the best and safest hands,
so wise, so equal, so firm a temper of Mind is seldom to be found, no not among Christians. And this is the First Consideration, That if God Cares for us, we and our Concernments Are in the best and Safest hands,
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because it is to no purpose, nor doth at all conduce to what we desire; we disquiet our selves in vain, and we distrust God's Providence and Care of us,
Because it is to no purpose, nor does At all conduce to what we desire; we disquiet our selves in vain, and we distrust God's Providence and Care of us,
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Let us then by these Considerations be perswaded to this Duty, the practice whereof is of continual and universal use in the whole course of our lives;
Let us then by these Considerations be persuaded to this Duty, the practice whereof is of continual and universal use in the Whole course of our lives;
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I Have in the ordinary course of my Preaching been treating of the Attributes and Perfections of God, more particularly those which relate to the Divine Understanding;
I Have in the ordinary course of my Preaching been treating of the Attributes and Perfections of God, more particularly those which relate to the Divine Understanding;
which I have spoken to in general, and have propounded more particularly to consider those famous Instances and Arguments of the Divine Wisdom, in the Creation of the World; the Government of it;
which I have spoken to in general, and have propounded more particularly to Consider those famous Instances and Arguments of the Divine Wisdom, in the Creation of the World; the Government of it;
The two first of these I have spoken to, namely the Wisdom of God, which appears in the Creation and Government of the World. I come now to the III. Instance of the Divine Wisdom, the redemption of mankind by Jesus Christ ;
The two First of these I have spoken to, namely the Wisdom of God, which appears in the Creation and Government of the World. I come now to the III. Instance of the Divine Wisdom, the redemption of mankind by jesus christ;
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The Apostle in the beginning of this Epistle, upon occasion of his mentioning the Divisions and Parties that were among the Corinthians, where one said, I am of Paul ; another, I am of Apollos ;
The Apostle in the beginning of this Epistle, upon occasion of his mentioning the Divisions and Parties that were among the Corinthians, where one said, I am of Paul; Another, I am of Apollos;
asks them, whether Paul was crucified for them? or whether they were baptized into the name of Paul? To convince them that they could not pretend this, that they were Baptized into his Name, he tells them at the 14, and 15 th verses ;
asks them, whither Paul was Crucified for them? or whither they were baptised into the name of Paul? To convince them that they could not pretend this, that they were Baptised into his Name, he tells them At the 14, and 15 that Verses;
and at the 17 th verse, he says, that his work, his principal work, was to preach the Gospel, which he had done, not with Humane Eloquence, not in wisdom of words, but with great plainness and simplicity, lest the Cross of Christ should be made of none effect ;
and At the 17 that verse, he Says, that his work, his principal work, was to preach the Gospel, which he had done, not with Humane Eloquence, not in Wisdom of words, but with great plainness and simplicity, lest the Cross of christ should be made of none Effect;
The Jews, who expected another kind of Messias, that should come in great Pomp and Glory, to be a mighty Temporal Prince, they were angry at the Story of a crucified Christ. The Greeks, the Philosophers, who expected some curious Theories, adorned with Eloquence,
The jews, who expected Another kind of Messias, that should come in great Pomp and Glory, to be a mighty Temporal Prince, they were angry At the Story of a Crucified christ. The Greeks, the Philosophers, who expected Some curious Theories, adorned with Eloquence,
So that the redemption of Man by Jesus Christ is a Design of admirable Wisdom. This I shall endeavour to confirm to you. I. By general Testimonies of Scripture.
So that the redemption of Man by jesus christ is a Design of admirable Wisdom. This I shall endeavour to confirm to you. I. By general Testimonies of Scripture.
You know I have all along, in my Discourses of the Attributes of God, used this Method of proving them, from the Dictates of Natural Light, and the Revelation of Scripture:
You know I have all along, in my Discourses of the Attributes of God, used this Method of proving them, from the Dictates of Natural Light, and the Revelation of Scripture:
The Wisdom of Creation is manifest in the things which are made; the heavens declare the glory of God's Wisdom, and the firmament shews his handy-work.
The Wisdom of Creation is manifest in the things which Are made; the heavens declare the glory of God's Wisdom, and the firmament shows his handiwork.
but the Sun, Moon, and Stars, do not preach the Gospel. The Wisdom of redemption is Wisdom in a mystery, hidden wisdom, which none of the Princes, or Philosophers, of this World knew. The sharpest Wits,
but the Sun, Moon, and Stars, do not preach the Gospel. The Wisdom of redemption is Wisdom in a mystery, hidden Wisdom, which none of the Princes, or Philosophers, of this World knew. The Sharpest Wits,
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Here the Wisdom of the Wise, and the Ʋnderstanding of the Prudent is posed, and we may make the Apostles challenge, v. 20. of this Chapter, Where is the Wise, where is the Disputer of this World? There is no Natural Light discovers Christ;
Here the Wisdom of the Wise, and the Ʋnderstanding of the Prudent is posed, and we may make the Apostles challenge, v. 20. of this Chapter, Where is the Wise, where is the Disputer of this World? There is no Natural Light discovers christ;
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Eph. 1.7, 8. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, wherein he hath abounded toward us in all Wisdom and Prudence.
Ephesians 1.7, 8. In whom we have redemption through his blood, the forgiveness of Sins, according to the riches of his grace, wherein he hath abounded towards us in all Wisdom and Prudence.
and the more difficult the End, the greater Wisdom is required to find out suitable and sufficient Means for the accomplishment, of the End. Now the wisdom of redemption will appear,
and the more difficult the End, the greater Wisdom is required to find out suitable and sufficient Means for the accomplishment, of the End. Now the Wisdom of redemption will appear,
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Man, who was made Holy and Upright by God, having, by his voluntary Transgression, and wilful Disobedience, fall'n from him, did presently sink into a corrupt and degenerate, into a miserable and cursed Condition, of which Heaven and Earth,
Man, who was made Holy and Upright by God, having, by his voluntary Transgression, and wilful Disobedience, fallen from him, did presently sink into a corrupt and degenerate, into a miserable and cursed Condition, of which Heaven and Earth,
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and Truth, check those forward Inclinations of his Goodness, and hinder all the Designs of his Mercy? Is not sin contrary to the Holy Nature of God? hath not he declared his Infinite hatred of it? hath not he threatned it with heavy and dreadful Punishment? and said, that the sinner shall die, that he will not acquit the guilty, nor let sin go unpunish'd? Should he now, without any satisfaction to his offended Justice, pardon the Sinner, remit his Punishment,
and Truth, check those forward Inclinations of his goodness, and hinder all the Designs of his Mercy? Is not since contrary to the Holy Nature of God? hath not he declared his Infinite hatred of it? hath not he threatened it with heavy and dreadful Punishment? and said, that the sinner shall die, that he will not acquit the guilty, nor let since go unpunished? Should he now, without any satisfaction to his offended justice, pardon the Sinner, remit his Punishment,
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and renew the Commerce and Correspondence between God and us, which was broken off by Sin. The work that God designs is the redemption of Man, that is, his recovery from a state of Sin and Eternal Death, to a state of Holiness and Eternal Life.
and renew the Commerce and Correspondence between God and us, which was broken off by Sin. The work that God designs is the redemption of Man, that is, his recovery from a state of since and Eternal Death, to a state of Holiness and Eternal Life.
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For opening of this, we will consider, 1. The fitness of the Person designed for this Work. 2. The fitness of the Means whereby he was to accomplish it.
For opening of this, we will Consider, 1. The fitness of the Person designed for this Work. 2. The fitness of the Means whereby he was to accomplish it.
and that was the eternal Son of God, who in respect of his Infinite Wisdom and Power, the Dignity and Credit of his Person, his dearness to his Father,
and that was the Eternal Son of God, who in respect of his Infinite Wisdom and Power, the Dignity and Credit of his Person, his dearness to his Father,
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1. His Incarnation, which is set forth in Scripture by several Expressions; his being made flesh, and dwelling among us, John 1.14. His being made of the seed of David according to the flesh, Rom. 1.3. His being made of a woman, Gal. 4.4. The manifestation of God in the flesh, 1 Tim. 3.16. His taking part of flesh and blood, Heb. 2.14. His taking on him the seed of Abraham, and being made like unto his brethren, Heb. 2.16, 17. His coming in the flesh, 1 John 2.2. All which signifies his taking upon him Humane Nature, and being really a Man as well as God.
1. His Incarnation, which is Set forth in Scripture by several Expressions; his being made Flesh, and Dwelling among us, John 1.14. His being made of the seed of David according to the Flesh, Rom. 1.3. His being made of a woman, Gal. 4.4. The manifestation of God in the Flesh, 1 Tim. 3.16. His taking part of Flesh and blood, Hebrew 2.14. His taking on him the seed of Abraham, and being made like unto his brothers, Hebrew 2.16, 17. His coming in the Flesh, 1 John 2.2. All which signifies his taking upon him Humane Nature, and being really a Man as well as God.
and fit to satisfie by his sufferings for the Sins of all Men, as being God, which put an infinite Dignity and Value upon them, the sufferings of an infinite Person being equal to the offences done against an Infinite God. And thus the Mercy of God is exalted, without the Diminution of his Justice.
and fit to satisfy by his sufferings for the Sins of all Men, as being God, which put an infinite Dignity and Valve upon them, the sufferings of an infinite Person being equal to the offences done against an Infinite God. And thus the Mercy of God is exalted, without the Diminution of his justice.
And as his Incarnation did qualifie him for suffering, so for compassion, and fellow-suffering with us, Heb. 2.17, 18. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to make reconciliation for the sins of the people;
And as his Incarnation did qualify him for suffering, so for compassion, and fellow-suffering with us, Hebrew 2.17, 18. Wherefore in all things it behooved him to be made like unto his brothers, that he might be a merciful and faithful High Priest, in things pertaining to God, to make reconciliation for the Sins of the people;
I might go through all the parts of it, but because I intend to be very short upon these Heads, I shall only take notice of that Part of his Life, which was spent in his publick Ministry; he went about doing good ;
I might go through all the parts of it, but Because I intend to be very short upon these Heads, I shall only take notice of that Part of his Life, which was spent in his public Ministry; he went about doing good;
The meanness of his Condition in the World, that he had no share of the possessions of it, were a great advantage to his Doctrine of self-denial and contempt of the World.
The meanness of his Condition in the World, that he had no share of the possessions of it, were a great advantage to his Doctrine of self-denial and contempt of the World.
and shew us how little the things of it are to be valued, would himself have no share in it, Mat. 8.20. The Foxes have holes, and the Birds of the air have nests;
and show us how little the things of it Are to be valued, would himself have no share in it, Mathew 8.20. The Foxes have holes, and the Birds of the air have nests;
And that his Meanness might be no Disadvantage to him, those Evidences that he gave of his Divinity in the wonderful Things that he did, rendred him considerable,
And that his Meanness might be no Disadvantage to him, those Evidences that he gave of his Divinity in the wondered Things that he did, rendered him considerable,
yet because many were blinded with prejudice, and tho' they did see, yet would not see, Christ the Wisdom of God did so order the business of his Miracles,
yet Because many were blinded with prejudice, and though they did see, yet would not see, christ the Wisdom of God did so order the business of his Miracles,
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as to make them Humane ways of wining upon them, for they were generally such as were beneficial, he healed all manner of Diseases and Maladies by this Miraculous Power;
as to make them Humane ways of winning upon them, for they were generally such as were beneficial, he healed all manner of Diseases and Maladies by this Miraculous Power;
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they would easily believe, that he who healed their Bodies, would not harm their Souls. This for his Life. III. His Death, which was the lowest step of his Humiliation, and the consummation of his sufferings.
they would Easily believe, that he who healed their Bodies, would not harm their Souls. This for his Life. III. His Death, which was the lowest step of his Humiliation, and the consummation of his sufferings.
but did eminently contribute to the killing of Sin in us, Rom. 6.6. Knowing this, that our old Man is crucified with him, that the body of sin might be destroyed, that henceforth we might not serve Sin. Rom. 8.3. God sending his own Son in the likeness of sinful flesh, and for sin (that is by being a sacrifice for Sin) condemned sin in the flesh.
but did eminently contribute to the killing of since in us, Rom. 6.6. Knowing this, that our old Man is Crucified with him, that the body of since might be destroyed, that henceforth we might not serve Sin. Rom. 8.3. God sending his own Son in the likeness of sinful Flesh, and for since (that is by being a sacrifice for since) condemned since in the Flesh.
and there our Saviour began his sufferings for Sin. Sin came by the Tree: and Christ bears the curse of it in hanging upon the Tree, and crucifies it by his Cross.
and there our Saviour began his sufferings for Sin. since Come by the Tree: and christ bears the curse of it in hanging upon the Tree, and Crucifies it by his Cross.
but here his Divine Wisdom appears, in ruining the Devil by his own Design, and snaring him in the works of his hands ; Heb. 2.14. By death he destroys him, that had the power of death, that is the Devil.
but Here his Divine Wisdom appears, in ruining the devil by his own Design, and snaring him in the works of his hands; Hebrew 2.14. By death he Destroys him, that had the power of death, that is the devil.
And Arrian, in his Epict. describing a Man fit to reform the World, whom he calls the Apostle, the Messenger, the Preacher and Minister of God, saith, he must be without House and Harbour, and worldly Accommodations;
And Arrian, in his Epict describing a Man fit to reform the World, whom he calls the Apostle, the Messenger, the Preacher and Minister of God, Says, he must be without House and Harbour, and worldly Accommodations;
Secondly, His Exaltation. The several parts of which, his Resurrection, and Ascension, and sitting the right hand of God, were eminently subservient to the perfecting and carrying on of this Design.
Secondly, His Exaltation. The several parts of which, his Resurrection, and Ascension, and sitting the right hand of God, were eminently subservient to the perfecting and carrying on of this Design.
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The Resurrection of Christ is the great confirmation of the truth of all that he deliver'd, Rom. 1.4. Declared to be the son of God with power, NONLATINALPHABET, by the Resurrection from the Dead.
The Resurrection of christ is the great confirmation of the truth of all that he Delivered, Rom. 1.4. Declared to be the son of God with power,, by the Resurrection from the Dead.
This great Miracle of his Resurrection from the Dead did determine the Controversie, and put it out of all Doubt and Question, that he was the Son of God. And then his Ascension, and sitting at the right hand of God, this gives us the assurance of a Blessed Immortality,
This great Miracle of his Resurrection from the Dead did determine the Controversy, and put it out of all Doubt and Question, that he was the Son of God. And then his Ascension, and sitting At the right hand of God, this gives us the assurance of a Blessed Immortality,
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Because he hath appointed a day, in the which he will judge the World in righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all Men, in that he hath raised him from the dead.
Because he hath appointed a day, in the which he will judge the World in righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all Men, in that he hath raised him from the dead.
and the Folly and Madness of Impenitency. First, The unreasonableness of Unbelief. The Gospel reveals to us the wise Counsel and Dispensation of God for our Redemption;
and the Folly and Madness of Impenitency. First, The unreasonableness of Unbelief. The Gospel reveals to us the wise Counsel and Dispensation of God for our Redemption;
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and those who disbelieve the Gospel, they reject the counsel of God against themselves, as it is said of the unbelieving Pharisees and Lawyers, Luke 7.30. The Gospel reveals to us a design so reasonable and full of Wisdom, that they who can disbelieve it are desperate Persons, devoted to ruin, 1 Cor. 1.18. The cross of Christ is to them that perish foolishness.
and those who disbelieve the Gospel, they reject the counsel of God against themselves, as it is said of the unbelieving Pharisees and Lawyers, Lycia 7.30. The Gospel reveals to us a Design so reasonable and full of Wisdom, that they who can disbelieve it Are desperate Persons, devoted to ruin, 1 Cor. 1.18. The cross of christ is to them that perish foolishness.
I. The design of the Gospel is reasonable, and gratifies our Understandings. And in this respect the Gospel hath incomparable Advantages above any other Religion.
I. The Design of the Gospel is reasonable, and gratifies our Understandings. And in this respect the Gospel hath incomparable Advantages above any other Religion.
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and Love of God, in sending his Son to die for Sinners, and in saving us by devoting and sacrificing him, John 3.16. For God so loved the world, that he gave his only begotten Son. Rom. 5.8. But God commendeth his love towards us, in that while we were yet Sinners, Christ died for us.
and Love of God, in sending his Son to die for Sinners, and in Saving us by devoting and sacrificing him, John 3.16. For God so loved the world, that he gave his only begotten Son. Rom. 5.8. But God commends his love towards us, in that while we were yet Sinners, christ died for us.
1 John 4.9, 10. In this was manifested the love of God towards us, because God sent his only begotten Son into the world, that we might live through him.
1 John 4.9, 10. In this was manifested the love of God towards us, Because God sent his only begotten Son into the world, that we might live through him.
and this adds to the unreasonableness of our Unbelief, this Design of God being not only reasonable in it self, but desirable to us, that it should be so;
and this adds to the unreasonableness of our Unbelief, this Design of God being not only reasonable in it self, but desirable to us, that it should be so;
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because of the eminent Advantages that redound to us by it. The Design of the Gospel is to deliver from the Guilt and Dominion of Sin, and the Tyranny of Satan;
Because of the eminent Advantages that redound to us by it. The Design of the Gospel is to deliver from the Gilded and Dominion of since, and the Tyranny of Satan;
And is there any thing of real Advantage which is not comprehended in this? Is it not desirable to every Man, that there should be a way whereby our guilty Consciences may be quieted and appeased;
And is there any thing of real Advantage which is not comprehended in this? Is it not desirable to every Man, that there should be a Way whereby our guilty Consciences may be quieted and appeased;
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To them who are truly sensible of their own Interest, and willing to accept of reasonable Evidence, this is not only a true saying, but worthy of all acceptation; that Christ came into the World to save sinners.
To them who Are truly sensible of their own Interest, and willing to accept of reasonable Evidence, this is not only a true saying, but worthy of all acceptation; that christ Come into the World to save Sinners.
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and displeasure against sin, hath given us such Arguments to Repentance, and by discovering a way of Pardon and Mercy, hath given us such encouragement to Repentance,
and displeasure against since, hath given us such Arguments to Repentance, and by discovering a Way of Pardon and Mercy, hath given us such encouragement to Repentance,
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1. That impenitency Directly sets it self against the Wisdom of God. If after all this we continue in our Sins, we reject the counsel of God against our selves, we despise the Wisdom of God, and charge that with Folly ;
1. That impenitency Directly sets it self against the Wisdom of God. If After all this we continue in our Sins, we reject the counsel of God against our selves, we despise the Wisdom of God, and charge that with Folly;
If we live in our Sins, and cherish our lusts, we directly oppose the end of our Redemtion, we contradict the great Design of the Gospel, we contemn the admirable Contrivance of God's Wisdom, who sent his Son into the World on purpose to destroy Sin;
If we live in our Sins, and cherish our Lustiest, we directly oppose the end of our Redemption, we contradict the great Design of the Gospel, we contemn the admirable Contrivance of God's Wisdom, who sent his Son into the World on purpose to destroy since;
and count the blood of the Covenant, whereby we are sanctified, an unholy thing, there will remain no more sacrifice for sin, Heb. 10.26, 29. What can expiate the guilt of sin,
and count the blood of the Covenant, whereby we Are sanctified, an unholy thing, there will remain no more sacrifice for since, Hebrew 10.26, 29. What can expiate the guilt of since,
At the 17 verse of this chapter, God, by a great and wonderful Condescention of his goodness, reveals to Abraham his Intention concerning the Destruction of Sodom ;
At the 17 verse of this chapter, God, by a great and wondered Condescension of his Goodness, reveals to Abraham his Intention Concerning the Destruction of Sodom;
and to this end, he Pleads with God his Justice and Righteousness, with which he apprehended it to be in consistent, to destroy the Righteous with the wicked, which, without a Miracle, could not be avoided in a general Destruction.
and to this end, he Pleads with God his justice and Righteousness, with which he apprehended it to be in consistent, to destroy the Righteous with the wicked, which, without a Miracle, could not be avoided in a general Destruction.
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and not spare the place for the fifty Righteous that are therein? that be far from thee to do after this manner, to slay the Righteous with the Wicked,
and not spare the place for the fifty Righteous that Are therein? that be Far from thee to do After this manner, to slay the Righteous with the Wicked,
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and that the Righteous should be as the Wicked, that be far from thee, shall not the Judge of all the Earth do right? This Negative Interrogation is equivalent to a vehement affirmation, shall not the Judge all the Earth do right? that is, undoubtedly he will. This we may take for a certain and undoubted Principle, that in the distribution of rewards and punishments the Judge of the World will do Righteously.
and that the Righteous should be as the Wicked, that be Far from thee, shall not the Judge of all the Earth do right? This Negative Interrogation is equivalent to a vehement affirmation, shall not the Judge all the Earth do right? that is, undoubtedly he will. This we may take for a certain and undoubted Principle, that in the distribution of rewards and punishments the Judge of the World will do Righteously.
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So that the Argument that lies under our Consideration is the Justice of God in the distribution of Rewards and Punishments, for the clearing of which, we will consider it,
So that the Argument that lies under our Consideration is the justice of God in the distribution of Rewards and Punishments, for the clearing of which, we will Consider it,
for Abraham 's reasoning, if it be true, does plainly Conclude, that it would have been unrighteous with God in the destruction of Sodom, not to make a difference between the Righteous and the Wicked,
for Abraham is reasoning, if it be true, does plainly Conclude, that it would have been unrighteous with God in the destruction of Sodom, not to make a difference between the Righteous and the Wicked,
and that the Righteous should be as the Wicked, that be far from thee, shall not the Judge of all the Earth do right? as if he had said, surely the Judge of all the Earth will never do so unrighteous a Thing.
and that the Righteous should be as the Wicked, that be Far from thee, shall not the Judge of all the Earth do right? as if he had said, surely the Judge of all the Earth will never do so unrighteous a Thing.
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And for the doing of this, I see but one possible way, and that is this, that Abraham does not here speak concerning the Judgments of God which befal Men in the ordinary Course of his Providence, which many times happen promiscuously,
And for the doing of this, I see but one possible Way, and that is this, that Abraham does not Here speak Concerning the Judgments of God which befall Men in the ordinary Course of his Providence, which many times happen promiscuously,
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and the reason hereof is Plain, because God in his ordinary Providence does permit the Causes, which produce these Judgments, to Act according to their own Nature,
and the reason hereof is Plain, Because God in his ordinary Providence does permit the Causes, which produce these Judgments, to Act according to their own Nature,
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for the Calamities which ordinarily happen in the World are produced by two sorts of Causes either those which we call Natural, or those which are Voluntary. Natural Causes, such as Wind,
for the Calamities which ordinarily happen in the World Are produced by two sorts of Causes either those which we call Natural, or those which Are Voluntary. Natural Causes, such as Wind,
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and Thunder, and Storms, and the infection of the Air, and the like, these acting by a Necessity of Nature, without any Knowledge or Choice, can make no distinction between the Good and the Bad. And the Voluntary Causes of Calamities,
and Thunder, and Storms, and the infection of the Air, and the like, these acting by a Necessity of Nature, without any Knowledge or Choice, can make no distinction between the Good and the Bad. And the Voluntary Causes of Calamities,
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Now we say that things happen in the way of ordinary Providence, when Natural Causes are permitted to Act according to their Nature, and Voluntary Causes are left to their Liberty ;
Now we say that things happen in the Way of ordinary Providence, when Natural Causes Are permitted to Act according to their Nature, and Voluntary Causes Are left to their Liberty;
nor does Justice require it, for every Man is so much a Sinner, that no evil that befals him in this World, can be said to be unjust in respect of God.
nor does justice require it, for every Man is so much a Sinner, that no evil that befalls him in this World, can be said to be unjust in respect of God.
In this Case it may be expected from the Justice of God, that a Difference should be made between the - Righteous and the Wicked ; and that for these Reasons.
In this Case it may be expected from the justice of God, that a Difference should be made between the - Righteous and the Wicked; and that for these Reasons.
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2. When God goes out of the way of his ordinary Providence in Punishing, it may reasonably be expected that he should make a Difference between the Good and the Bad;
2. When God Goes out of the Way of his ordinary Providence in Punishing, it may reasonably be expected that he should make a Difference between the Good and the Bad;
for the Reason, why he does not in his common Providence is, because he will not break and interrupt the establisht order of things, upon every little occasion:
for the Reason, why he does not in his Common Providence is, Because he will not break and interrupt the established order of things, upon every little occasion:
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But if these Judgments should fall promiscuously upon the Righteous and the Wicked, it would not be evident, that they were designed for the Punishment of such Sins,
But if these Judgments should fallen promiscuously upon the Righteous and the Wicked, it would not be evident, that they were designed for the Punishment of such Sins,
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as to those Judgments which are Miraculous and Extraordinary, and immediately inflicted by God, for the Punishment of great and hainous Sins, which was the Case he was speaking of.
as to those Judgments which Are Miraculous and Extraordinary, and immediately inflicted by God, for the Punishment of great and heinous Sins, which was the Case he was speaking of.
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And accordingly we find, that in these Judgments which have been Immediately and Miraculously inflicted by God, he hath always made this difference between the Righteous and the Wicked. In the Deluge which he brought upon the old World, the Spirit of God gives this Reason why the Judgment was so universal,
And accordingly we find, that in these Judgments which have been Immediately and Miraculously inflicted by God, he hath always made this difference between the Righteous and the Wicked. In the Deluge which he brought upon the old World, the Spirit of God gives this Reason why the Judgement was so universal,
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and the Earth opened her mouth to swallow them up, none perished but he and his complices, the rest had warning given them by God to remove from the tents of those wicked Men.
and the Earth opened her Mouth to swallow them up, none perished but he and his accomplices, the rest had warning given them by God to remove from the tents of those wicked Men.
Thus you see that as to the particular Case in the Text, Abraham 's reasoning concerning the Justice of God is very firm, and concluding. I proceed to the
Thus you see that as to the particular Case in the Text, Abraham is reasoning Concerning the justice of God is very firm, and concluding. I proceed to the
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Second, Thing, which was that, which I principally intended to Discourse upon, viz. to consider the Justice of God in general, in the distribution of Rewards and Punishments.
Second, Thing, which was that, which I principally intended to Discourse upon, viz. to Consider the justice of God in general, in the distribution of Rewards and Punishments.
1. From Natural Reason, which tells us, that God loves Righteousness and hates Iniquity, and consequently that it must be agreable to his Nature to countenance and encourage the one, and to discountenance the other ;
1. From Natural Reason, which tells us, that God loves Righteousness and hates Iniquity, and consequently that it must be agreeable to his Nature to countenance and encourage the one, and to discountenance the other;
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that is, to give some publick Testimony of his liking and Affection to the one, and of his Hatred and Dislike of the other, which cannot otherwise be done, but by Rewards and Punishments.
that is, to give Some public Testimony of his liking and Affection to the one, and of his Hatred and Dislike of the other, which cannot otherwise be done, but by Rewards and Punishments.
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But however the Heathen reasoned about this matter, whatever premises they laid, they firmly believed the conclusion, that God is Just. Plato lays down this as a certain and undoubted Principle, that God is in no wise unjust,
But however the Heathen reasoned about this matter, whatever premises they laid, they firmly believed the conclusion, that God is Just. Plato lays down this as a certain and undoubted Principle, that God is in no wise unjust,
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And indeed the Heathen Philosophers looked upon this as the great sanction of all moral Precepts, that God was the Witness and the Avenger of the breach and violation of them, Qui secus faxit, deus ipse vindex erit,
And indeed the Heathen Philosophers looked upon this as the great sanction of all moral Precepts, that God was the Witness and the Avenger of the breach and violation of them, Qui secus Let it be done, deus ipse vindex erit,
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1. Those which attribute this Perfection to God. I shall mention but a few of many, Psal. 129.4. The Lord is Righteous. Dan. 9.7. O Lord! Righteousness belongeth unto thee.
1. Those which attribute this Perfection to God. I shall mention but a few of many, Psalm 129.4. The Lord is Righteous. Dan. 9.7. Oh Lord! Righteousness belongeth unto thee.
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This hath been likewise acknowledged by those who have layn under the greatest temptation to doubt of it, Jer. 12.1. Righteous art thou O Lord, when I plead with thee:
This hath been likewise acknowledged by those who have lain under the greatest temptation to doubt of it, Jer. 12.1. Righteous art thou Oh Lord, when I plead with thee:
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yet let me talk with thee of thy judgments, wherefore doth the way of the wicked prosper? The Prophet, notwithstanding he saw the prosperous Condition of wicked Men,
yet let me talk with thee of thy Judgments, Wherefore does the Way of the wicked prosper? The Prophet, notwithstanding he saw the prosperous Condition of wicked Men,
To this Head likewise belong all those Texts which speak of Righteousness, as God's dwelling Place and his Throne, of his Delight in Justice, and of the Duration and Eternity of it, which I need not particularly recite.
To this Head likewise belong all those Texts which speak of Righteousness, as God's Dwelling Place and his Throne, of his Delight in justice, and of the Duration and Eternity of it, which I need not particularly recite.
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as being most contrary to his Nature and Perfection. Deut. 32.4. A God of truth, and without iniquity. 2 Chron. 19.7. There is to iniquity with the Lord our God, nor accepting of Persons, nor taking of Gifts. Job 8.3. Doth God pervert Judgment? or doth the Almighty pervert Justice? which is a vehement negation of the Thing.
as being most contrary to his Nature and Perfection. Deuteronomy 32.4. A God of truth, and without iniquity. 2 Chronicles 19.7. There is to iniquity with the Lord our God, nor accepting of Persons, nor taking of Gifts. Job 8.3. Does God pervert Judgement? or does the Almighty pervert justice? which is a vehement negation of the Thing.
Yea surely God will not do wickedly, neither will the Almighty pervert Judgment. Rom. 9.14. What shall we say then? is there unrighteousness with God? God forbid.
Yea surely God will not do wickedly, neither will the Almighty pervert Judgement. Rom. 9.14. What shall we say then? is there unrighteousness with God? God forbid.
'Tis true indeed, the Justice of God doth not constantly appear in this World in the dispensations of his Providence because this is a time of Patience and forbearance to Sinners,
It's true indeed, the justice of God does not constantly appear in this World in the dispensations of his Providence Because this is a time of Patience and forbearance to Sinners,
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but there is a Day a coming, when all things shall be set straight, and every Man shall receive the just reward of his Deeds when the Justice of God shall be evident to all the World,
but there is a Day a coming, when all things shall be Set straight, and every Man shall receive the just reward of his deeds when the justice of God shall be evident to all the World,
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and the punitive Justice of God in punishing the Wicked and Ungodly, so that a Man shall say, verily there is a reward for the Righteous, verily there is a God that judgeth the World.
and the punitive justice of God in punishing the Wicked and Ungodly, so that a Man shall say, verily there is a reward for the Righteous, verily there is a God that Judgeth the World.
Now the Righteousness of this vengeance of God, which God will take upon Sinners, is further set forth to us in Scripture, from the Equity and Impartiality of it. I. From the Equity of it,
Now the Righteousness of this vengeance of God, which God will take upon Sinners, is further Set forth to us in Scripture, from the Equity and Impartiality of it. I. From the Equity of it,
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1. In that the Sins of Men have justly deserved the Punishment, that shall come upon them, Rom. 1.32. Who knowing the judgment of God, NONLATINALPHABET, the righteous judgment of God, that they which commit such things, are worthy of Death.
1. In that the Sins of Men have justly deserved the Punishment, that shall come upon them, Rom. 1.32. Who knowing the judgement of God,, the righteous judgement of God, that they which commit such things, Are worthy of Death.
So our Saviour threatens to those who continue impenitent under the Gospel and the advantages of it, their case shall be more sad than that of Tyre and Sidon, and it shall be more tolerable for Sodom and Gomorrah at the Day of Judgment, than for them.
So our Saviour threatens to those who continue impenitent under the Gospel and the advantages of it, their case shall be more sad than that of Tyre and Sidon, and it shall be more tolerable for Sodom and Gomorrah At the Day of Judgement, than for them.
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Mat. 11.20, 21. and Luke 12. 47, 48. There you have different Degrees of Punishment threatned, proportionable to the Aggravations of the Sins, which Men have committed;
Mathew 11.20, 21. and Lycia 12. 47, 48. There you have different Degrees of Punishment threatened, proportionable to the Aggravations of the Sins, which Men have committed;
how shall we escape? &c. And so, Heb. 10.28, 29. He that despised Moses his law died without mercy under two or three Witnesses, of how much sorer punishment, suppose ye, shall he be thought worth, who haht troden under foot the Son of God? &c. II. The Righteousness of this Judgment is further set forth to us in Scripture by the impartiality of it.
how shall we escape? etc. And so, Hebrew 10.28, 29. He that despised Moses his law died without mercy under two or three Witnesses, of how much Sorer punishment, suppose you, shall he be Thought worth, who haht trodden under foot the Son of God? etc. II The Righteousness of this Judgement is further Set forth to us in Scripture by the impartiality of it.
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Now respect of Persons is in distribution of Justice, and hath regard to some external qualities or circumstances of the Persons, which do not appertain to the merit of the cause,
Now respect of Persons is in distribution of justice, and hath regard to Some external qualities or Circumstances of the Persons, which do not appertain to the merit of the cause,
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or some other Interest, because one is Poor and the other Rich, the one hath powerful Friends to intercede for him, the other not, the one brings a Gift or Bribe, the other not,
or Some other Interest, Because one is Poor and the other Rich, the one hath powerful Friends to intercede for him, the other not, the one brings a Gift or Bribe, the other not,
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I say to deal thus in the distribution of of Justice, is respect of Persons. Otherwise in matters of meer grace and favour, respect of Persons hath no Place, accordin• to that common rule of Divines, NONLATINALPHABET locum non habet in gratuitis, sed in debitis.
I say to deal thus in the distribution of of justice, is respect of Persons. Otherwise in matters of mere grace and favour, respect of Persons hath no Place, accordin• to that Common Rule of Divines, locum non habet in gratuitis, sed in debitis.
The Lord your God is God of gods, and Lord of lords, a great God, a mighty and a terrible, which regardeth not Persons, nor taketh rewards. 2 Chron. 19.7. There is no iniquity with the Lord our God, nor respect of Persons, nor taking of Gifts.
The Lord your God is God of God's, and Lord of Lords, a great God, a mighty and a terrible, which Regardeth not Persons, nor Takes rewards. 2 Chronicles 19.7. There is no iniquity with the Lord our God, nor respect of Persons, nor taking of Gifts.
Job 34.18, 19. Is it fit to say to a King, thou art Wicked? or to Princes, ye are ungodly? how much less to him that accepteth not the Persons of Princes,
Job 34.18, 19. Is it fit to say to a King, thou art Wicked? or to Princes, you Are ungodly? how much less to him that Accepteth not the Persons of Princes,
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Eph. 6.8, 9. The Apostle there presseth the duties of Servants to Masters, from this Consideration, that whatsoever good thing any Man doth, the same shall he receive of the Lord,
Ephesians 6.8, 9. The Apostle there Presseth the duties of Servants to Masters, from this Consideration, that whatsoever good thing any Man does, the same shall he receive of the Lord,
He maketh this likewise an Argument, why Men should not oppress and deal deceitfully one with another, Col. 3.25. But he that doth wrong, shall receive for the wrong which he hath done;
He makes this likewise an Argument, why Men should not oppress and deal deceitfully one with Another, Col. 3.25. But he that does wrong, shall receive for the wrong which he hath done;
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And in General, St. Peter urgeth this Consideration upon all Men to deter them from Sin in any kind, 1 Pet. 1.17. And if ye call on the Father, who without respect of Persons judgeth according to every Man's work, pass the time of your sojourning here in fear.
And in General, Saint Peter urges this Consideration upon all Men to deter them from since in any kind, 1 Pet. 1.17. And if you call on the Father, who without respect of Persons Judgeth according to every Man's work, pass the time of your sojourning Here in Fear.
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And besides that the Scripture doth remove this at the greatest Distance from God, it gives us also several instances of the impartiality of the Divine Justice, that it is not to be perverted and turned aside by any of those extrinsecal Considerations which commonly sway with Men;
And beside that the Scripture does remove this At the greatest Distance from God, it gives us also several instances of the impartiality of the Divine justice, that it is not to be perverted and turned aside by any of those extrinsical Considerations which commonly sway with Men;
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it is not to be prevailed with and overcome by Flattery and Entreaties, Mat. 7.21, 22. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven:
it is not to be prevailed with and overcome by Flattery and Entreaties, Mathew 7.21, 22. Not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of Heaven:
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And however Men may bear up themselves now upon their worldly Greatness and Power, certainly there is a time a coming, when the greatest Persons in the World, those who overturn Kingdoms,
And however Men may bear up themselves now upon their worldly Greatness and Power, Certainly there is a time a coming, when the greatest Persons in the World, those who overturn Kingdoms,
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and lay wast Countries, and oppress and ruin Millions of Mankind for the gratifying of their own Lusts and Ambition, I say there is a Day coming, when even these, as much,
and lay wast Countries, and oppress and ruin Millions of Mankind for the gratifying of their own Lustiest and Ambition, I say there is a Day coming, when even these, as much,
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for the great Day of his wrath is come, and who shall be able to stand? The impartial Justice of God will treat the greatest and the meanest Persons alike, Rev. 20.12. I saw the dead, small and great, stand before God;
for the great Day of his wrath is come, and who shall be able to stand? The impartial justice of God will Treat the greatest and the Meanest Persons alike, Rev. 20.12. I saw the dead, small and great, stand before God;
and that is, how far Justice, especially as to the Punishment of Offenders is essential to God ? And for the clearing of this matter I shall briefly lay down these Propositions.
and that is, how Far justice, especially as to the Punishment of Offenders is essential to God? And for the clearing of this matter I shall briefly lay down these Propositions.
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and cannot be imagined to be seperated from the Divine Nature, because this is the Natural Notion which Men have of God, that he is a Being that hath all Perfection.
and cannot be imagined to be separated from the Divine Nature, Because this is the Natural Notion which Men have of God, that he is a Being that hath all Perfection.
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but upon supposition that God makes such Creatures, it is agreable to the Divine Nature, to give them good and righteous Laws, to encourage them in the doing of that which is good,
but upon supposition that God makes such Creatures, it is agreeable to the Divine Nature, to give them good and righteous Laws, to encourage them in the doing of that which is good,
and to discourage them from doing that which is evil, which cannot be done, but by Rewards and Punishments, and therefore it is agreable to the Perfection of the Divine Nature, to reward Goodness, and to punish Sin.
and to discourage them from doing that which is evil, which cannot be done, but by Rewards and Punishments, and Therefore it is agreeable to the Perfection of the Divine Nature, to reward goodness, and to Punish Sin.
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Fourthly, As for those rewards which the Gospel promiseth, and the Punishments which it threatens, there is some difference to be made between the rewarding and punishing justice of God.
Fourthly, As for those rewards which the Gospel promises, and the Punishments which it threatens, there is Some difference to be made between the rewarding and punishing Justice of God.
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1. As for that abundant reward God is pleased to promise to good Men, the promise of it is founded in his goodness, and the performance of that promise in his justice ;
1. As for that abundant reward God is pleased to promise to good Men, the promise of it is founded in his Goodness, and the performance of that promise in his Justice;
whether that be essential to God or not, it seems very plain, that it is not necessary that God should inflict those judgments which he threatens, because he hath threatned them;
whither that be essential to God or not, it seems very plain, that it is not necessary that God should inflict those Judgments which he threatens, Because he hath threatened them;
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because whatever Acts naturally, Acts necessarily, and to the utmost: for I do not suppose such a justice essential to God as Acts necessarily, but such a justice, which as to the time,
Because whatever Acts naturally, Acts necessarily, and to the utmost: for I do not suppose such a Justice essential to God as Acts necessarily, but such a Justice, which as to the time,
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II. The translation of Punishments, punishing one Man's Sin upon another, as the Sins of the Fathers upon the Children, of the Prince upon the People. I begin with the
II The Translation of Punishments, punishing one Man's since upon Another, as the Sins of the Father's upon the Children, of the Prince upon the People. I begin with the
and is not this unjust, that those who are so unequal as to their Deserts should be equally dealt withal? or if there be any inequality, it is usually the wrong way, the Wicked do many times prosper more in the World,
and is not this unjust, that those who Are so unequal as to their Deserts should be equally dealt withal? or if there be any inequality, it is usually the wrong Way, the Wicked do many times prosper more in the World,
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nay it did often shake the faith of Holy and Good Men in the old Testament. Job 12.6. The tabernacles of robbers prosper, and they that provoke God are secure, into whose hand God bringeth abundantly.
nay it did often shake the faith of Holy and Good Men in the old Testament. Job 12.6. The Tabernacles of robbers prosper, and they that provoke God Are secure, into whose hand God brings abundantly.
and David says this was a great stumbling-Block to him, Psal. 73.2, 3. and the like we find in the Prophets, Jer. 12.1. and Hab. 1.13. This Objection I have else-where considered, I shall now very briefly offer two or three Things, which I hope will be sufficient to break the force of it.
and David Says this was a great stumbling-Block to him, Psalm 73.2, 3. and the like we find in the prophets, Jer. 12.1. and Hab. 1.13. This Objection I have elsewhere considered, I shall now very briefly offer two or three Things, which I hope will be sufficient to break the force of it.
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1. It must be granted, that it is not necessary to justice to shew it self immediately, and to dispence Rewards and Punishments so soon as there are Objects for them.
1. It must be granted, that it is not necessary to Justice to show it self immediately, and to dispense Rewards and Punishments so soon as there Are Objects for them.
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This is not thought necessary among Men, much more ought we to leave it to the Wisdom of God to determine the time and circumstances of the exercising of his Justice;
This is not Thought necessary among Men, much more ought we to leave it to the Wisdom of God to determine the time and Circumstances of the exercising of his justice;
but on the contrary, there is all the Reason in the World to presume that God should exercise the Graces and Virtues of good Men with afflictions and sufferings,
but on the contrary, there is all the Reason in the World to presume that God should exercise the Graces and Virtues of good Men with afflictions and sufferings,
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and suffer bad Men to take their Course for a while, and walk in their own ways, without continual Checks by frequent and remarkable Judgments upon them, so often as they offend.
and suffer bad Men to take their Course for a while, and walk in their own ways, without continual Checks by frequent and remarkable Judgments upon them, so often as they offend.
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The deferring of Rewards and Punishments to the most convenient Season, is so far from being a reflection upon the justice of God, that it is highly to the commendation of it.
The deferring of Rewards and Punishments to the most convenient Season, is so Far from being a reflection upon the Justice of God, that it is highly to the commendation of it.
What Claudian says of Ruffinus, a very bad Man, whose long impunity had tempted Men to call in question the justice of God, is considerable in this Case;
What Claudian Says of Ruffinus, a very bad Man, whose long impunity had tempted Men to call in question the Justice of God, is considerable in this Case;
but if they would look at the end of Things, and have Patience to stay till the last, to see the Conclusion and Winding up of things, they would then acquit God in their thoughts from all those imputations of injustice, which from the inequality of present dispensations, rash and inconsiderate Men are apt to charge him withal.
but if they would look At the end of Things, and have Patience to stay till the last, to see the Conclusion and Winding up of things, they would then acquit God in their thoughts from all those imputations of injustice, which from the inequality of present dispensations, rash and inconsiderate Men Are apt to charge him withal.
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as of the Fathers upon the Children, which God threatens in the second Commandment, and did in some sort fulfil in Ahab, in bringing the evil he had threatned him withal, in his Son's Days, 1 Kings 21.19. The punishing the Sin of one Person upon a People, as that of Achan upon the whole Congregation, Josh. 22.20.
as of the Father's upon the Children, which God threatens in the second Commandment, and did in Some sort fulfil in Ahab, in bringing the evil he had threatened him withal, in his Son's Days, 1 Kings 21.19. The punishing the since of one Person upon a People, as that of achan upon the Whole Congregation, Josh. 22.20.
Now how is this agreable to justice? is it not a known Rule, Noxa caput sequitur, Mischief pursues the Sinner? What can be more reasonable, Quam ut peccata suos teneant Authores,
Now how is this agreeable to Justice? is it not a known Rule, Noxa caput sequitur, Mischief pursues the Sinner? What can be more reasonable, Quam ut Peccata suos teneant Authores,
if he be willing and content to bear it, Volenti non fit injuria, There is no wrong done to those, that are willing to undergo it, tho' they be innocent, which was the case of our Blessed Saviour suffering for us, the just for the unjust, as the Scripture expresseth it.
if he be willing and content to bear it, Volenti non fit injuria, There is no wrong done to those, that Are willing to undergo it, though they be innocent, which was the case of our Blessed Saviour suffering for us, the just for the unjust, as the Scripture Expresses it.
3. In punishing the iniquity of the Father upon the Children, the guilty Person, that is, the Father, is punisht in the Calamity of his Children, for a Man's Children are himself Multiplyed ;
3. In punishing the iniquity of the Father upon the Children, the guilty Person, that is, the Father, is punished in the Calamity of his Children, for a Man's Children Are himself Multiplied;
but he visits the iniquities of the Fathers upon the Children, but to the third and fourth Generation, that is so far as a Man may live to see them punisht, and suffer in their Punishment.
but he visits the iniquities of the Father's upon the Children, but to the third and fourth Generation, that is so Far as a Man may live to see them punished, and suffer in their Punishment.
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4. As to the Punishment of the People for the sins of their Princes and Governors, and one part of a community for another, supposing all of them to be Sinners, which is the true case, God may lay the punishment where he pleaseth;
4. As to the Punishment of the People for the Sins of their Princes and Governors, and one part of a community for Another, supposing all of them to be Sinners, which is the true case, God may lay the punishment where he Pleases;
even in those, the Reason whereof is most hidden and obscure. Neh. 9.33. Speaking of the great afflictions that had befal'n God's own People, yet this he lays down as a firm Principle, howbeit thou art just in all that is brought upon us.
even in those, the Reason whereof is most hidden and Obscure. Neh 9.33. Speaking of the great afflictions that had befal'n God's own People, yet this he lays down as a firm Principle, howbeit thou art just in all that is brought upon us.
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Secondly, This is matter of terrour to wicked Men. God doth now exercise his milder Attributes towards Sinners, his Mercy, and Patience, and Goodness ;
Secondly, This is matter of terror to wicked Men. God does now exercise his milder Attributes towards Sinners, his Mercy, and Patience, and goodness;
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but if we despise these, that terrible Attribute of his Justice will desplay it self; and this the Scripture describes in a severe manner, the Lord revengeth, and is jealous;
but if we despise these, that terrible Attribute of his justice will desplay it self; and this the Scripture describes in a severe manner, the Lord revenges, and is jealous;
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Shew you what we are to understand by the Truth of God. II. Endeavour to prove that this Perfection belongs to God, that he is a God of Truth. III. Answer some Objections that may be made against it;
Show you what we Are to understand by the Truth of God. II Endeavour to prove that this Perfection belongs to God, that he is a God of Truth. III. Answer Some Objections that may be made against it;
And the Faithfulness of God, in performing his Promises, is frequently call'd his Truth. And because the Scripture useth them promiscuously, we need not be very solicitous to find out distinct Notions of them;
And the Faithfulness of God, in performing his Promises, is frequently called his Truth. And Because the Scripture uses them promiscuously, we need not be very solicitous to find out distinct Notions of them;
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this hath place in every Declaration of his Mind, and signifies an exact Correspondence and Conformity between his Word and his Mind, and consequently between his Word and the truth and reality of Things. The Correspondence of his Word with his Mind, depends upon the rectitude of his Will ;
this hath place in every Declaration of his Mind, and signifies an exact Correspondence and Conformity between his Word and his Mind, and consequently between his Word and the truth and reality of Things. The Correspondence of his Word with his Mind, depends upon the rectitude of his Will;
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the conformity of his Word with the reality of Things, not only upon the rectitude of his Will, but the Perfection of his Knowledge, and the infallibility of his Ʋnderstanding ;
the conformity of his Word with the reality of Things, not only upon the rectitude of his Will, but the Perfection of his Knowledge, and the infallibility of his Ʋnderstanding;
so that when we say God is true, or speaks Truth, we mean thus, that his Words are a plain Declaration of his Mind, and a true representation of Things, in opposition to False-hood, which is speaking otherwise than the thing is;
so that when we say God is true, or speaks Truth, we mean thus, that his Words Are a plain Declaration of his Mind, and a true representation of Things, in opposition to Falsehood, which is speaking otherwise than the thing is;
if the Declaration be to be understood Conditionally, it shall come to pass, and he intends it shall, if the Condition be performed. Secondly, The Faithfulness of God.
if the Declaration be to be understood Conditionally, it shall come to pass, and he intends it shall, if the Condition be performed. Secondly, The Faithfulness of God.
but confers a right upon them to whom the promise is made, so as that the breach of his Promise would not only cast an imputation upon his Truth, but upon his Justice.
but confers a right upon them to whom the promise is made, so as that the breach of his Promise would not only cast an imputation upon his Truth, but upon his justice.
First, From the Dictates of Natural Light. Natural Light tells us, that Truth and Faithfulness are Perfections, and consequently belong to the Divine Nature;
First, From the Dictates of Natural Light. Natural Light tells us, that Truth and Faithfulness Are Perfections, and consequently belong to the Divine Nature;
There is nothing that is amongst Men esteemed a greater contumely and reproach, than to give a Man the Lie, to call him a Lyar, because it is an Argument of so much baseness,
There is nothing that is among Men esteemed a greater contumely and reproach, than to give a Man the Lie, to call him a Liar, Because it is an Argument of so much baseness,
God cannot be tempted with evil, the Divine Nature being all-sufficient, can have no temptation to be otherwise than Good and Just, and True and Faithful.
God cannot be tempted with evil, the Divine Nature being All-sufficient, can have no temptation to be otherwise than Good and Just, and True and Faithful.
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but none of these are incident to God, his infinite Wisdom, and perfect Knowledge, and clear foresight of all Events, secure him both from inconsiderateness, and inconstancy, and forgetfulness;
but none of these Are incident to God, his infinite Wisdom, and perfect Knowledge, and clear foresight of all Events, secure him both from inconsiderateness, and inconstancy, and forgetfulness;
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And that these are the Natural Dictates and Suggestions of our Minds, appears clearly from the reasonings of the Heathen in this matter, who were destitute of Divine Revelation.
And that these Are the Natural Dictates and Suggestions of our Minds, appears clearly from the reasonings of the Heathen in this matter, who were destitute of Divine Revelation.
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and afterwards he adds, that Truth is so great a Perfection, that if God would render himself visible to Men, he would chuse Light for his body, and Truth for his Soul.
and afterwards he adds, that Truth is so great a Perfection, that if God would render himself visible to Men, he would choose Light for his body, and Truth for his Soul.
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Secondly, From Scripture. The Scripture doth very frequently attribute this to God, 2 Sam. 7.28. And now, O Lord God, thou art that God, and thy words be true ; Psal. 25.10. All the paths of the Lord are mercy and truth ; Psal. 31.5. Into thy hand I commit my spirit:
Secondly, From Scripture. The Scripture does very frequently attribute this to God, 2 Sam. 7.28. And now, Oh Lord God, thou art that God, and thy words be true; Psalm 25.10. All the paths of the Lord Are mercy and truth; Psalm 31.5. Into thy hand I commit my Spirit:
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thou hast redeemed me, O Lord God of truth. Rev. 3.7. These things saith he, that is holy, he that is true. Rev. 6.10. How long, O Lord, holy and true? 15.3. Just and true are thy ways, thou King of Saints. 16.7. True and righteous are thy judgments.
thou hast redeemed me, Oh Lord God of truth. Rev. 3.7. These things Says he, that is holy, he that is true. Rev. 6.10. How long, Oh Lord, holy and true? 15.3. Just and true Are thy ways, thou King of Saints. 16.7. True and righteous Are thy Judgments.
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Hither we may refer those Texts which speak of the Plenty and Abundance of God's truth, Ex. 34.6. Abundant in goodness and truth. Psal. 86.15. Plenteous in mercy and truth ;
Hither we may refer those Texts which speak of the Plenty and Abundance of God's truth, Ex. 34.6. Abundant in Goodness and truth. Psalm 86.15. Plenteous in mercy and truth;
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and those which speak of the Duration and Eternity of it. Psal. 100.5. And his truth endureth to all generations. 117.2. And the truth of the Lord endureth for ever. 146.6. Who keepeth truth for ever.
and those which speak of the Duration and Eternity of it. Psalm 100.5. And his truth Endureth to all generations. 117.2. And the truth of the Lord Endureth for ever. 146.6. Who Keepeth truth for ever.
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but speaks of these as things impossible to the Divine Nature; Tit. 1.2. In hope of eternal life, which God that cannot lie, promised before the World began. Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.
but speaks of these as things impossible to the Divine Nature; Tit. 1.2. In hope of Eternal life, which God that cannot lie, promised before the World began. Hebrew 6.18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope Set before us.
And the Scripture doth not only in general attribute this Perfection to God, but doth more particularly assure us of his Sincerity and Truth and Faithfulness. Of his sincerity ;
And the Scripture does not only in general attribute this Perfection to God, but does more particularly assure us of his Sincerity and Truth and Faithfulness. Of his sincerity;
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this was the temper of our Saviour, who was the express image of the Father, full of Grace and Truth. John 14.2. In my Father's house are many mansions;
this was the temper of our Saviour, who was the express image of the Father, full of Grace and Truth. John 14.2. In my Father's house Are many mansions;
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And as the Scripture assures us of his Sincerity, so of his Truth and Faithfulness in the accomplishment of all his Predictions, and performance of all his Promises. As for the truth of his Predictions, and certain accomplishment of them, the Scripture frequently useth this Proverbial Speech, to assure us of the certainty of their accomplishment;
And as the Scripture assures us of his Sincerity, so of his Truth and Faithfulness in the accomplishment of all his Predictions, and performance of all his Promises. As for the truth of his Predictions, and certain accomplishment of them, the Scripture frequently uses this Proverbial Speech, to assure us of the certainty of their accomplishment;
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For the Faithfulness of God in his Promises, the Scripture makes frequent mention of it, Deut. 7.9. Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy.
For the Faithfulness of God in his Promises, the Scripture makes frequent mention of it, Deuteronomy 7.9. Know Therefore that the Lord thy God, he is God, the faithful God, which Keepeth Covenant and mercy.
particularly of that Promise to Abraham, after four hundred Years to bring the Children of Israel out of Egypt, and to give them the Land of Canaan for an Inheritance. Gen. 15.13. the Punctual accomplishment you have recorded, Ex. 12.41.
particularly of that Promise to Abraham, After four hundred years to bring the Children of Israel out of Egypt, and to give them the Land of Canaan for an Inheritance. Gen. 15.13. the Punctual accomplishment you have recorded, Ex. 12.41.
And upon this account it is that God is so frequently in Scripture styl'd the God that keepeth covenant. 1 Kings 8.23. Neh. 1.5.9.32. and in several other Places.
And upon this account it is that God is so frequently in Scripture styled the God that Keepeth Covenant. 1 Kings 8.23. Neh 1.5.9.32. and in several other Places.
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as inspiring Prophets with false Messages. 1 Kings 22.20, &c. Jer. 4.10.20.7. Ezek. 14.9. Ans. As to three of these Texts, it is a known Hebraism to express things in an imperative and active form, which are to be understood only permissively. So where the Devils besought Christ, that he would suffer them to enter into the herd of Swine, he said unto them go, Mat. 8.31. He did not command, but permit them. And so John 13.27.
as inspiring prophets with false Messages. 1 Kings 22.20, etc. Jer. 4.10.20.7. Ezekiel 14.9. Ans. As to three of these Texts, it is a known Hebraism to express things in an imperative and active from, which Are to be understood only permissively. So where the Devils besought christ, that he would suffer them to enter into the heard of Swine, he said unto them go, Mathew 8.31. He did not command, but permit them. And so John 13.27.
we are to understand this no otherwise, but that God permitted the false Prophets to deceive them, by Prophesying Peace to them, as appears by the History. Ezek. 14.9. I the Lord have deceived that Prophet, that is permitted him to be deceived, and to deceive the People, as a just judgment upon them for their Infidelity with respect to his true Prophets.
we Are to understand this not otherwise, but that God permitted the false prophets to deceive them, by Prophesying Peace to them, as appears by the History. Ezekiel 14.9. I the Lord have deceived that Prophet, that is permitted him to be deceived, and to deceive the People, as a just judgement upon them for their Infidelity with respect to his true prophets.
Thou hast deceived me, and I was deceived, signifies no more, but that he had mistaken the Promise of God to him, who when he gave him his Commission told him he would be with him, by which he understood that no evil should come to him,
Thou hast deceived me, and I was deceived, signifies no more, but that he had mistaken the Promise of God to him, who when he gave him his Commission told him he would be with him, by which he understood that no evil should come to him,
Secon• Objection against the Faithfulness of God as to performance of his promise. 'Tis Objected that God did not give the Children of Israel all the land which he promised to Abraham, as will appear by comparing, Gen. 18.19, 20. with Josh. 13.1. &c. and Judg. 2.20, 21. Gen. 15.18. God promiseth to give Abraham and his seed such a Land, the bounds whereof he describes; Josh. 13.1. 'Tis said there, that there remained very much land yet unconquer'd, which they had not got the possession of ▪ And Judg. 2.20.
Secon• Objection against the Faithfulness of God as to performance of his promise. It's Objected that God did not give the Children of Israel all the land which he promised to Abraham, as will appear by comparing, Gen. 18.19, 20. with Josh. 13.1. etc. and Judges 2.20, 21. Gen. 15.18. God promises to give Abraham and his seed such a Land, the bounds whereof he describes; Josh. 13.1. It's said there, that there remained very much land yet unconquered, which they had not god the possession of ▪ And Judges 2.20.
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as upon Condition of the future Obedience of his Posterity, the Rebellions and Disobedience of the People in the Wilderness had released God wholly from the Promise,
as upon Condition of the future obedience of his Posterity, the Rebellions and Disobedience of the People in the Wilderness had released God wholly from the Promise,
and he had not been unfaithful if he had destroyed utterly that People, and made a full end of them, and they had never entred into that Land, because a failure of the Condition doth make the Obligation to cease;
and he had not been unfaithful if he had destroyed utterly that People, and made a full end of them, and they had never entered into that Land, Because a failure of the Condition does make the Obligation to cease;
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Third Objection, God is not punctual in performing his Threatnings ; as when he threatned Adam, Gen. 2.17. In the day thou eatest thereof, thou shalt surely die ;
Third Objection, God is not punctual in performing his Threatenings; as when he threatened Adam, Gen. 2.17. In the day thou Eatest thereof, thou shalt surely die;
But upon his Humiliation he is pleased to respite it, v. 29. So God threatned Hezekiah with Death, but upon his prayer adds fifteen Years to his Life.
But upon his Humiliation he is pleased to respite it, v. 29. So God threatened Hezekiah with Death, but upon his prayer adds fifteen years to his Life.
Ans. This may be said in general, that every one that understands the Nature of God, cannot but be very well assur'd, that false-hood and levity are very far from God;
Ans. This may be said in general, that every one that understands the Nature of God, cannot but be very well assured, that falsehood and levity Are very Far from God;
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1. As for the expression of God's repenting, we are to understand it, as many others in Scripture, after the manner of Men, and spoken by way of condescention to our Weakness,
1. As for the expression of God's repenting, we Are to understand it, as many Others in Scripture, After the manner of Men, and spoken by Way of condescension to our Weakness,
When God is said to repent, the expression only signifies thus much, that God doth not execute that which seemed to us to have been his purpose, that he is pleased to do otherwise than his threatnings seemed openly to express, because of some tacit Condition implyed in them;
When God is said to Repent, the expression only signifies thus much, that God does not execute that which seemed to us to have been his purpose, that he is pleased to do otherwise than his threatenings seemed openly to express, Because of Some tacit Condition employed in them;
2. As to the Instances, that I may give more particular satisfaction to them, I shall Consider the threatnings of God with this double respect, either with relation to Law, or with relation to the Event ;
2. As to the Instances, that I may give more particular satisfaction to them, I shall Consider the threatenings of God with this double respect, either with Relation to Law, or with Relation to the Event;
Now if we consider Threatnings with respect to the Event, as they are Predictions of future Judgements, I think all the other Instances may be satisfied, by laying down this Rule for the understanding of them, viz. That all Prophetical Threatnings or Predictions of Judgment are to be understood with this tacit Condition, if there do not intervene the Humiliation,
Now if we Consider Threatenings with respect to the Event, as they Are Predictions of future Judgments, I think all the other Instances may be satisfied, by laying down this Rule for the understanding of them, viz. That all Prophetical Threatenings or Predictions of Judgement Are to be understood with this tacit Condition, if there do not intervene the Humiliation,
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And that the Predictions of Judgments are to be understood with this Condition, appears clearly from that known Text, Jer. 18.7, 8. I come now to the last thing I proposed, to make some Ʋse of this Doctrine.
And that the Predictions of Judgments Are to be understood with this Condition, appears clearly from that known Text, Jer. 18.7, 8. I come now to the last thing I proposed, to make Some Ʋse of this Doctrine.
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Therefore whoever entertains the •criptures as the Word of God, and is satisfied of the Divine Authority of them, ought in Reason to believe every thing contained in them,
Therefore whoever entertains the •criptures as the Word of God, and is satisfied of the Divine authority of them, ought in Reason to believe every thing contained in them,
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yea tho' there be some things of which no reasonable account can be given, and which our Reason and Understanding cannot give us particular satisfaction in;
yea though there be Some things of which no reasonable account can be given, and which our Reason and Understanding cannot give us particular satisfaction in;
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if we do not, we dishonour this Perfection of God, and rob him of this essential property, his Veracity. 1 John 5.10. He that believeth on the Son of God, hath the witness in himself:
if we do not, we dishonour this Perfection of God, and rob him of this essential property, his Veracity. 1 John 5.10. He that Believeth on the Son of God, hath the witness in himself:
And St. John the Baptist, speaking concerning our Saviour, saith, John 3.33. He that hath received his testimony, hath set to his seal, that God is true.
And Saint John the Baptist, speaking Concerning our Saviour, Says, John 3.33. He that hath received his testimony, hath Set to his seal, that God is true.
Thirdly, If God be a God of truth, and faithful in performing his Promise, then here is a firm Foundation for our Hope and Trust. If God have made any Promise, we may securely rely upon it, that it shall be made good;
Thirdly, If God be a God of truth, and faithful in performing his Promise, then Here is a firm Foundation for our Hope and Trust. If God have made any Promise, we may securely rely upon it, that it shall be made good;
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Hence it is that the Blessings of God's Covenant are call'd sure mercies, Isa. 55.3. We attribute much to the Word of a faithful Friend, and look upon the Promise of an honest Man as very good security;
Hence it is that the Blessings of God's Covenant Are called sure Mercies, Isaiah 55.3. We attribute much to the Word of a faithful Friend, and look upon the Promise of an honest Man as very good security;
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So we find David did, 2 Sam. 7.25. &c. Only we should be careful to perform the Condition which is required on our part, Heb. 4.1. we should take heed lest a Promise being left us, any one should come short of it, by not performing the Condition ;
So we find David did, 2 Sam. 7.25. etc. Only we should be careful to perform the Condition which is required on our part, Hebrew 4.1. we should take heed lest a Promise being left us, any one should come short of it, by not performing the Condition;
because he did not promise but upon Condition ; and this seem to be the meaning of those Words, 2 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himself.
Because he did not promise but upon Condition; and this seem to be the meaning of those Words, 2 Tim. 2.13. If we believe not, yet he Abideth faithful, he cannot deny himself.
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Now if we have such assurance, we may trust him with our greatest Concernments, and venture our Souls with him, Psal. 31.5. Into thy hands I commit my spirit, O Lord God of truth.
Now if we have such assurance, we may trust him with our greatest Concernments, and venture our Souls with him, Psalm 31.5. Into thy hands I commit my Spirit, Oh Lord God of truth.
Thus did Abraham, Rom. 4.17. &c. This should also make us patient in hope ; if a Promise be not speedily accomplisht, we should not be dejected or disquieted.
Thus did Abraham, Rom. 4.17. etc. This should also make us patient in hope; if a Promise be not speedily accomplished, we should not be dejected or disquieted.
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Fourthly, The Truth of God is matter of terrour to the Wicked. All the threatnings of temporal Evils may justly be expected, because their Sins deserve them,
Fourthly, The Truth of God is matter of terror to the Wicked. All the threatenings of temporal Evils may justly be expected, Because their Sins deserve them,
and blessest thy self, saying, I shall have peace, tho' thou walk in the imaginations of thy heart, by this very thing thou provokest the Justice of God not to spare thee, and makest his wrath and his jealousie to smoke against thee ;
and blessest thy self, saying, I shall have peace, though thou walk in the Imaginations of thy heart, by this very thing thou provokest the justice of God not to spare thee, and Makest his wrath and his jealousy to smoke against thee;
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and if thou continuest impenitent, however he may defer the execution of temporal Evils, his Truth and Veracity is concerned to inflict eternal Punishments upon thee;
and if thou Continuest impenitent, however he may defer the execution of temporal Evils, his Truth and Veracity is concerned to inflict Eternal Punishments upon thee;
but lying and falsehood are the Properties of the Devil, and the predominant qualities of Hell. The character of the Devil is, that he abode not in the truth,
but lying and falsehood Are the Properties of the devil, and the predominant qualities of Hell. The character of the devil is, that he Abided not in the truth,
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Lying is a Sin that would fly in the Face of an Heathen, because it directly contradicts those Natural Notions which every Man hath of God and Religion;
Lying is a since that would fly in the Face of an Heathen, Because it directly contradicts those Natural Notions which every Man hath of God and Religion;
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therefore we find that there is hardly any thing that Men are more ashamed of than to be taken in a Lie, and 'tis esteemed the highest reproach to be charged with it, it argues such a direct contrariety to that which is the Rule of Perfection, the Nature of God, and consequently so much imperfection and baseness.
Therefore we find that there is hardly any thing that Men Are more ashamed of than to be taken in a Lie, and it's esteemed the highest reproach to be charged with it, it argues such a Direct contrariety to that which is the Rule of Perfection, the Nature of God, and consequently so much imperfection and baseness.
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Upon these accounts God expresseth himself highly offended with those that practise Lying and False-hood, and to have a detestation of them, Pro. 12.22. Lying lips are an abomination to the Lord.
Upon these accounts God Expresses himself highly offended with those that practise Lying and Falsehood, and to have a detestation of them, Pro 12.22. Lying lips Are an abomination to the Lord.
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It renders us unlike to him, Eph. 4.24, 25. Put on the new Man, which after God is created in Righteousness and true Holiness (or in the Holiness of truth.) And from hence he infers, Wherefore putting away lying, speak every Man truth with his Neighbour:
It renders us unlike to him, Ephesians 4.24, 25. Put on the new Man, which After God is created in Righteousness and true Holiness (or in the Holiness of truth.) And from hence he infers, Wherefore putting away lying, speak every Man truth with his Neighbour:
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that is, because we profess to be conformed to the image of God. More particularly, we should charge our selves with truth and faithfulness towards God and Men.
that is, Because we profess to be conformed to the image of God. More particularly, we should charge our selves with truth and faithfulness towards God and Men.
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He that regardeth truth will neither be rash in making a Vow, nor careless to perform it. Eccles. 5.4. When thou vowest a vow to God, defer not to pay it, for he hath no pleasure in Fools.
He that Regardeth truth will neither be rash in making a Voelli, nor careless to perform it. Eccles. 5.4. When thou vowest a Voelli to God, defer not to pay it, for he hath no pleasure in Fools.
So likewise in all our Covenants with God, to serve him and obey him, and keep his Commandments, we should strictly charge our selves with performance of these.
So likewise in all our Covenants with God, to serve him and obey him, and keep his commandments, we should strictly charge our selves with performance of these.
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but the taking of this Covenant solemnly upon us in Baptism, strengthens the Obligation, and makes our unfaithfulness the greater Sin. All our hopes of Happiness are founded in the Faithfulness of God;
but the taking of this Covenant solemnly upon us in Baptism, strengthens the Obligation, and makes our unfaithfulness the greater Sin. All our hope's of Happiness Are founded in the Faithfulness of God;
for if thou breakest the Covenant thou hast entred into, and neglegctest the Conditions upon which God hath suspended the performance of his Promise, thou dischargest the Obligation on his part. 2. Towards Men ;
for if thou breakest the Covenant thou hast entered into, and neglegctest the Conditions upon which God hath suspended the performance of his Promise, thou dischargest the Obligation on his part. 2. Towards Men;
we should charge our selves with Truth in all our Words, and Faithfulness in all our Promises. It becomes us who worship the God of truth, to speak truth;
we should charge our selves with Truth in all our Words, and Faithfulness in all our Promises. It becomes us who worship the God of truth, to speak truth;
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We meet with many complaints in the old Testament, of the want of Truth and Faithfulness among Men, Psal. 12.1.2. Isa. 59.13, 14, 15. Jer. 7.2, 8, 9.2.4, 5, 6. Hos. 4.1. I am afraid there is as much Reason for this complaint now;
We meet with many complaints in the old Testament, of the want of Truth and Faithfulness among Men, Psalm 12.1.2. Isaiah 59.13, 14, 15. Jer. 7.2, 8, 9.2.4, 5, 6. Hos. 4.1. I am afraid there is as much Reason for this complaint now;
than that there is so little regard had by Christians to these Moral Duties, which because Moral (however Men may slight that Word) are therefore of Eternal and Indispensable Obligation, having their Foundation in the Nature of God.
than that there is so little regard had by Christians to these Moral Duties, which Because Moral (however Men may slight that Word) Are Therefore of Eternal and Indispensable Obligation, having their Foundation in the Nature of God.
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To Conclude all, That Man that can dispence with himself as to Moral Duties, that makes no Conscience of telling a Lie, or breaking his Word, what Badge soever he may wear, what Title soever he may call himself by, it is as impossible that such a Man should be a true Christian, as it is to reconcile the God of Truth, and the Father of Lies.
To Conclude all, That Man that can dispense with himself as to Moral Duties, that makes no Conscience of telling a Lie, or breaking his Word, what Badge soever he may wear, what Title soever he may call himself by, it is as impossible that such a Man should be a true Christian, as it is to reconcile the God of Truth, and the Father of Lies.
for tho' there be no Property more frequently attributed to God in Scrip•ure, than this of Holiness, yet there is none of all God's Attributes, which Divines have spoken more sparingly of than this.
for though there be no Property more frequently attributed to God in Scrip•ure, than this of Holiness, yet there is none of all God's Attributes, which Divines have spoken more sparingly of than this.
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And this appears i• those explications which the Scriptur• gives of it. Thus 'tis explain'd by opposition to Sin and Impurity, 2 Cor 7.1. Let us cleanse our selves from a•• filthiness of the flesh and spirit, perfecting holiness ;
And this appears i• those explications which the Scriptur• gives of it. Thus it's explained by opposition to since and Impurity, 2 Cor 7.1. Let us cleanse our selves from a•• filthiness of the Flesh and Spirit, perfecting holiness;
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where Holiness is opposed to all filthiness. Sometimes by the negation of Sin and Defilement: So we find holy and without blame put together, Eph. 1.4. Holy and without blemish, Eph. 5.27. Holy, harmless, and undefiled, Heb. 7.26.
where Holiness is opposed to all filthiness. Sometime by the negation of since and Defilement: So we find holy and without blame put together, Ephesians 1.4. Holy and without blemish, Ephesians 5.27. Holy, harmless, and undefiled, Hebrew 7.26.
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or if there be any other Thing that signifies Sin, and Vice, and moral Imperfection, Holiness signifies that the Divine Nature is at an infinite distance from all these,
or if there be any other Thing that signifies since, and Vice, and moral Imperfection, Holiness signifies that the Divine Nature is At an infinite distance from all these,
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Therefore all those Texts that remove Moral Imperfection from God, and declare the repugnancy of it to the Divine Nature, do set forth the Holiness of God. Jam. 1.13. God cannot be tempted with evil. Job 8.3.
Therefore all those Texts that remove Moral Imperfection from God, and declare the repugnancy of it to the Divine Nature, do Set forth the Holiness of God. Jam. 1.13. God cannot be tempted with evil. Job 8.3.
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and from the Almighty, that he should commit iniquity. Yea surely God will not do wickedly, neither will the Almighty pervert judgment. Rom. 9.14. Is there then unrighteousness with God? God forbid. Zeph. 3.5. The just Lord is in the midst thereof, he will not do iniquity.
and from the Almighty, that he should commit iniquity. Yea surely God will not do wickedly, neither will the Almighty pervert judgement. Rom. 9.14. Is there then unrighteousness with God? God forbid. Zephaniah 3.5. The just Lord is in the midst thereof, he will not doe iniquity.
And so false-hood, and unfaithfulness, and inconstancy, Deut. 32.4. A God of truth, and without iniquity ▪ 1 Sam. 15.29. The strength of Israel will not lie. Tit. 1.2. In hope of eternal life, which God that cannot lie hath promised ▪ Heb. 6.18. That by two immutable things, in which it was impossible for God to lie.
And so falsehood, and unfaithfulness, and inconstancy, Deuteronomy 32.4. A God of truth, and without iniquity ▪ 1 Sam. 15.29. The strength of Israel will not lie. Tit. 1.2. In hope of Eternal life, which God that cannot lie hath promised ▪ Hebrew 6.18. That by two immutable things, in which it was impossible for God to lie.
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Therefore you shall find, that Holiness is joyned with all the Moral Perfections of the Divine Nature, or put for them. Hos. 11.9. I am the holy one in the midst of thee ;
Therefore you shall find, that Holiness is joined with all the Moral Perfections of the Divine Nature, or put for them. Hos. 11.9. I am the holy one in the midst of thee;
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that is, the merciful one. Psal. 145.17. The Lord is righteous in all his ways, and holy in all his works. Rom. 7.12. The commandment is holy, and just, and good. Rev. 3.7. These things saith he that is holy, he that is true. Rev. 6.10. How long, O Lord, holy and true? Psal. 105.42. He remembred his holy promise;
that is, the merciful one. Psalm 145.17. The Lord is righteous in all his ways, and holy in all his works. Rom. 7.12. The Commandment is holy, and just, and good. Rev. 3.7. These things Says he that is holy, he that is true. Rev. 6.10. How long, Oh Lord, holy and true? Psalm 105.42. He remembered his holy promise;
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So that the Holiness of God is not a particular, but an universal Perfection, and runs through all the moral Perfections of the Divine Nature, 'tis the Beauty of the Divine Nature,
So that the Holiness of God is not a particular, but an universal Perfection, and runs through all the moral Perfections of the Divine Nature, it's the Beauty of the Divine Nature,
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without Holiness Power would be Oppression; and Wisdom, Subtilty; and Soveraignty Tyranny; and Goodness, Malice and Envy; and Justice, Cruelty; and Mercy, Foolish Pity; and Truth, False-hood:
without Holiness Power would be Oppression; and Wisdom, Subtlety; and Sovereignty Tyranny; and goodness, Malice and Envy; and justice, Cruelty; and Mercy, Foolish Pity; and Truth, Falsehood:
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And therefore the Scripture speaks of this, as God's highest Excellency and Perfection. God is said to be glorious in Holiness. Ex. 15.11. Holiness is call'd God's throne. Psal. 47.8. He sitteth upon the throne of his holiness.
And Therefore the Scripture speaks of this, as God's highest Excellency and Perfection. God is said to be glorious in Holiness. Ex. 15.11. Holiness is called God's throne. Psalm 47.8. He Sitteth upon the throne of his holiness.
as if this were the very Nature of God, and the sum of his Perfections. The Knowledge of God is called the Knowledge of the holy one. Pro. 9.10. To be made partakers of a Divine Nature, and to be made partakers of God's holiness, are equivalent Expressions. 2 Pet. 3.4. Heb. 12.10.
as if this were the very Nature of God, and the sum of his Perfections. The Knowledge of God is called the Knowledge of the holy one. Pro 9.10. To be made partakers of a Divine Nature, and to be made partakers of God's holiness, Are equivalent Expressions. 2 Pet. 3.4. Hebrew 12.10.
And because there is no Perfection of God greater, therefore he is represented as swearing by this, Psal. 60.6. God hath spoken in his holiness. Psal. 89.35. Once have I sworn by my holiness.
And Because there is no Perfection of God greater, Therefore he is represented as swearing by this, Psalm 60.6. God hath spoken in his holiness. Psalm 89.35. Once have I sworn by my holiness.
The Angels and glorified Spirits they sum up the Perfections of God in this, Isa. 6.3. And one cryed unto another, and said, holy, holy, holy is the Lord of hosts, the whole earth is full of his glory. Rev. 4.8.
The Angels and glorified Spirits they sum up the Perfections of God in this, Isaiah 6.3. And one cried unto Another, and said, holy, holy, holy is the Lord of hosts, the Whole earth is full of his glory. Rev. 4.8.
The Philosophers in all their Discourses of God agree in this, that whatever sounds like Vice and Imperfection, is to be separated from the Divine Nature;
The Philosophers in all their Discourses of God agree in this, that whatever sounds like Vice and Imperfection, is to be separated from the Divine Nature;
which is, to acknowledge his Holiness. Plato, speaking of our likeness to God, saith, NONLATINALPHABET. Dan. 4.9. King Nebuchadnezzar calls God by this Title, I know that the spirit of the holy Gods is in thee.
which is, to acknowledge his Holiness. Plato, speaking of our likeness to God, Says,. Dan. 4.9. King Nebuchadnezzar calls God by this Title, I know that the Spirit of the holy God's is in thee.
There is no Title more frequently given to God in Scripture, and so often ingeminated, as this of his Holiness. He is called Holiness it self, Isa. 63.15. Where Heaven is call'd the habitation of his Holiness, that is, of God. His Name is said to be Holy, Luke 1.49. And holy is his name.
There is no Title more frequently given to God in Scripture, and so often ingeminated, as this of his Holiness. He is called Holiness it self, Isaiah 63.15. Where Heaven is called the habitation of his Holiness, that is, of God. His Name is said to be Holy, Lycia 1.49. And holy is his name.
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He is called the holy one, Isa. 40.25. The holy one of Israel. Isa. 41.20. The holy one of Jacob. 49.23. He is said to be holy in all his Works and Promises. Psal. 105.42. In all his ways and works, Psal. 145.17. This Title is given to each of the three Persons in the Blessed Trinity.
He is called the holy one, Isaiah 40.25. The holy one of Israel. Isaiah 41.20. The holy one of Jacob. 49.23. He is said to be holy in all his Works and Promises. Psalm 105.42. In all his ways and works, Psalm 145.17. This Title is given to each of the three Persons in the Blessed Trinity.
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And the Spirit of God hath this Title constantly given it, the holy Ghost, or the holy Spirit, or the Spirit of Holiness. The Scripture attributes this Perfection in a peculiar manner to God, 1 Sam. 2.2. There is none holy as the Lord. Rev. 15.4. For thou only art holy. Holiness is a communicable Perfection;
And the Spirit of God hath this Title constantly given it, the holy Ghost, or the holy Spirit, or the Spirit of Holiness. The Scripture attributes this Perfection in a peculiar manner to God, 1 Sam. 2.2. There is none holy as the Lord. Rev. 15.4. For thou only art holy. Holiness is a communicable Perfection;
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but no Creature is out of an absolute possibility of Sin. In this sense it is said, Job 4.18. That he putteth no trust in his Saints, and his Angels he chargeth with folly, And Chap. 15.15. He putteth no trust in his Saints, and the Heavens are not pure in his sight.
but no Creature is out of an absolute possibility of Sin. In this sense it is said, Job 4.18. That he putteth no trust in his Saints, and his Angels he charges with folly, And Chap. 15.15. He putteth no trust in his Saints, and the Heavens Are not pure in his sighed.
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Therefore they do not seem to me to speak so safely, who make the Divine Will, precisely and abstractedly consider'd, the Rule of Moral good and evil, as if there were nothing good or evil in its own Nature antecedently to the Will of God,
Therefore they do not seem to me to speak so safely, who make the Divine Will, precisely and abstractedly considered, the Rule of Moral good and evil, as if there were nothing good or evil in its own Nature antecedently to the Will of God,
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which is plainly contrary to what the Scripture tells us, that God cannot be tempted with evil, that 'tis impossible he should lie, that he cannot be unrighteous.
which is plainly contrary to what the Scripture tells us, that God cannot be tempted with evil, that it's impossible he should lie, that he cannot be unrighteous.
then goodness, and justice, and truth, do not depend up-the Will of God, but there are such Things, such Notions antecedently to any Act of the Divine Will.
then Goodness, and Justice, and truth, do not depend up-the Will of God, but there Are such Things, such Notions antecedently to any Act of the Divine Will.
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2. If Holiness be the chief Excellency and Perfection of the Divine Nature, this shews us what account we are to make of Sin, and Wickedness, and Vice.
2. If Holiness be the chief Excellency and Perfection of the Divine Nature, this shows us what account we Are to make of since, and Wickedness, and Vice.
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But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness in the earth:
But let him that Glorieth, glory in this, that he understands and Knoweth me, that I am the Lord, which exercise Lovingkindness, judgement, and righteousness in the earth:
and I would have those who have store of worldly Advantages to recommend them, to add Religion to their Riches, and Holiness to their Honour, that they may be current for their intrinsick value, rather than for the Image and Picture of worth which the World hath stampt upon them.
and I would have those who have store of worldly Advantages to recommend them, to add Religion to their Riches, and Holiness to their Honour, that they may be current for their intrinsic valve, rather than for the Image and Picture of worth which the World hath stamped upon them.
3. If Holiness be the Chief Excellency and Perfection of the Divine Nature, then what an absurd and unreasonable thing is it, to scorn and despise Holiness, to mock and deride men under this very Title!
3. If Holiness be the Chief Excellency and Perfection of the Divine Nature, then what an absurd and unreasonable thing is it, to scorn and despise Holiness, to mock and deride men under this very Title!
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but that Men should be so infatuated, as to change the nature of things, and to mistake things of so vast difference, as sin and Holiness; to call Good evil, and evil Good ;
but that Men should be so infatuated, as to change the nature of things, and to mistake things of so vast difference, as sin and Holiness; to call Good evil, and evil Good;
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for who knoweth the Power of his Anger? Who can tell the utmost of what Omnipotent Justice can do to sinners? It is a dreadful thing to fall into the hands of the living God ;
for who Knoweth the Power of his Anger? Who can tell the utmost of what Omnipotent justice can do to Sinners? It is a dreadful thing to fallen into the hands of the living God;
and Patient, and Merciful, and True, and Faithful; for I am so. Therefore Religion is call'd the knowledge of the holy one, Prov. 9.10. and Chap. 30.3.
and Patient, and Merciful, and True, and Faithful; for I am so. Therefore Religion is called the knowledge of the holy one, Curae 9.10. and Chap. 30.3.
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I will not enlarge upon this, because I have prest the imitation of these particular Perfections, Goodness, Patience, Justice, Truth, and Faithfulness upon other Texts.
I will not enlarge upon this, Because I have pressed the imitation of these particular Perfections, goodness, Patience, justice, Truth, and Faithfulness upon other Texts.
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1. Holiness is an imitation of the highest Excellency and Perfection. Holiness, I told you, signifies a separation from Sin and Vice, and all moral Imperfection,
1. Holiness is an imitation of the highest Excellency and Perfection. Holiness, I told you, signifies a separation from since and Vice, and all moral Imperfection,
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or cruelty, or injustice, or unfaithfulness, it would be liable to vexation and discontent, than which nothing can be a greater disturbance of Happiness: so that Holiness is necessary to our Felicity and Contentment;
or cruelty, or injustice, or unfaithfulness, it would be liable to vexation and discontent, than which nothing can be a greater disturbance of Happiness: so that Holiness is necessary to our Felicity and Contentment;
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God therefore, who knows our frame, hath so adapted his Law to us, which is the rule of holiness, that if we live up to it, we shall avoid the unspeakable torment of a guilty Conscience;
God Therefore, who knows our frame, hath so adapted his Law to us, which is the Rule of holiness, that if we live up to it, we shall avoid the unspeakable torment of a guilty Conscience;
for nothing can do contrary to the Law of its Being, that is, to its own Nature, without displeasure and reluctancy, the consequence of which, in Moral Actions, is Guilt, which is nothing else,
for nothing can do contrary to the Law of its Being, that is, to its own Nature, without displeasure and reluctancy, the consequence of which, in Moral Actions, is Gilded, which is nothing Else,
but the Trouble and Disquiet which ariseth in one's Mind, from consciousness of having done some thing that contradicts the perfective Principle of his Being, that is something which did not become him,
but the Trouble and Disquiet which arises in one's Mind, from consciousness of having done Some thing that contradicts the perfective Principle of his Being, that is something which did not become him,
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So that in all reasonable Creatures there is a certain kind of Temper and Disposition that is necessary and essential to Happiness, and that is Holiness ;
So that in all reasonable Creatures there is a certain kind of Temper and Disposition that is necessary and essential to Happiness, and that is Holiness;
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If a sensual, or covetous, or ambitious Man were in Heaven, he would be like the rich Man in Hell, he would be tormented with a continual Thirst, and burnt up in the Flames of his own ardent Desires,
If a sensual, or covetous, or ambitious Man were in Heaven, he would be like the rich Man in Hell, he would be tormented with a continual Thirst, and burned up in the Flames of his own Ardent Desires,
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The Prophet fitly describes the condition of such a Person, Isa. 57.20, 21. But the wicked are like the troubled sea when it cannot rest, whose waters cast forth mire and dirt;
The Prophet fitly describes the condition of such a Person, Isaiah 57.20, 21. But the wicked Are like the troubled sea when it cannot rest, whose waters cast forth mire and dirt;
but Man, because he is finite, and therefore cannot be self-sufficient, is carried forth by an innate desire, of Happiness, to seek his Felicity in God.
but Man, Because he is finite, and Therefore cannot be self-sufficient, is carried forth by an innate desire, of Happiness, to seek his Felicity in God.
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So that nothing but Holiness, which re-unites us to God, and restores our Souls to their primitive and original state, can make us happy, and give peace and rest to our Souls.
So that nothing but Holiness, which reunites us to God, and restores our Souls to their primitive and original state, can make us happy, and give peace and rest to our Souls.
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Acquaint thy self with God, that thou mayest be at Peace. Job 22.21. Light is sown for the righteous, and gladness for the upright in heart, Psal. 97.11. The work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever, Isa. 32.17.
Acquaint thy self with God, that thou Mayest be At Peace. Job 22.21. Light is sown for the righteous, and gladness for the upright in heart, Psalm 97.11. The work of righteousness is peace, and the Effect of righteousness, quietness and assurance for ever, Isaiah 32.17.
Seeing then Holiness is so high a Perfection, and so great a Happiness, let these Arguments prevail with us, to aspire after this temper, that as he who hath called us is holy,
Seeing then Holiness is so high a Perfection, and so great a Happiness, let these Arguments prevail with us, to aspire After this temper, that as he who hath called us is holy,
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THE Discourses of the Divine Goodness, being more than can be contain'd in this Volume, are, together with those of the remaining Attributes, reserv'd for the next:
THE Discourses of the Divine goodness, being more than can be contained in this Volume, Are, together with those of the remaining Attributes, reserved for the next:
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SERMON XIV. Of doing Good. Being a Spital Sermon, Preach'd at Christ-Church on Easter-Tuesday, April 14 th. 1691. GALAT. VI. 9, 10. Let us not be weary in well doing, forin due season we shall reap, if we faint not:
SERMON XIV. Of doing Good. Being a Spital Sermon, Preached At Christ church on Easter-Tuesday, April 14 th. 1691. GALATIANS. VI. 9, 10. Let us not be weary in well doing, forin due season we shall reap, if we faint not:
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I. The Nature of the Duty it self, which is called well doing, v. 9. and doing good v. 10. II. The extent of this Duty, in respect of it's Object, which is all Mankind, Let us do good unto all men, especially unto them, who are of the houshold of faith. III. The measure of it, as we have opportunity. IV. Our unwearied perseverance in it;
I. The Nature of the Duty it self, which is called well doing, v. 9. and doing good v. 10. II The extent of this Duty, in respect of it's Object, which is all Mankind, Let us do good unto all men, especially unto them, who Are of the household of faith. III. The measure of it, as we have opportunity. IV. Our unwearied perseverance in it;
of well doing, and doing good. And this I shall explain to you as briefly as I can, by considering the extent of the Act of doing Good, and the Excellency of it. And
of well doing, and doing good. And this I shall explain to you as briefly as I can, by considering the extent of the Act of doing Good, and the Excellency of it. And
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2. Place, briefly say something of the Ecellency of it, which will appear, if we consider, That it is the imitation of the highest Excellency and Perfection.
2. Place, briefly say something of the Ecellency of it, which will appear, if we Consider, That it is the imitation of the highest Excellency and Perfection.
and live here below, and to dwell amongst us, went about doing good. And it is to be like the blessed Angels, the highest Rank and Order of God's Creatures;
and live Here below, and to dwell among us, went about doing good. And it is to be like the blessed Angels, the highest Rank and Order of God's Creatures;
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It is the most noble work in the World, because that inclination of Mind, which prompts us to do good, is the very temper and disposition of Happiness. Solomon, after all his Experience of worldly greatness and pleasure, at last pitched upon this,
It is the most noble work in the World, Because that inclination of Mind, which prompts us to do good, is the very temper and disposition of Happiness. Solomon, After all his Experience of worldly greatness and pleasure, At last pitched upon this,
and a greater and wiser than Solomon has said it, even he who is the Power and Wisdom of God has said it, that it is a more blessed thing to give than to receive.
and a greater and Wiser than Solomon has said it, even he who is the Power and Wisdom of God has said it, that it is a more blessed thing to give than to receive.
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Consider farther, That this is one of the great and substantial parts of Religion, and next to the love and honour, which we pay to Almighty God, the most acceptable Service that we can do to him;
Consider farther, That this is one of the great and substantial parts of Religion, and next to the love and honour, which we pay to Almighty God, the most acceptable Service that we can do to him;
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for which reason, God is contented in many cases, that the external Honour and Worship which he requires of us by his positive Commands, should give way to that Natural Duty of Love and Mercy which we owe to one another.
for which reason, God is contented in many cases, that the external Honour and Worship which he requires of us by his positive Commands, should give Way to that Natural Duty of Love and Mercy which we owe to one Another.
and because they were prohibited familiarity with Idolatrous Nations, and were enjoined to maintain a perpetual Enmity with Amalek, and the seven Nations of Canaan, whom God had cast out before them, and devoted to Ruin;
and Because they were prohibited familiarity with Idolatrous nations, and were enjoined to maintain a perpetual Enmity with Amalek, and the seven nations of Canaan, whom God had cast out before them, and devoted to Ruin;
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because they themselves had been Strangers in the Land of Egypt. But our Saviour hath restored this Law of Love and Charity to its Natural and Original extent;
Because they themselves had been Strangers in the Land of Egypt. But our Saviour hath restored this Law of Love and Charity to its Natural and Original extent;
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and to shew that none are out of the compass of our Charity, he hath expresly commanded us to extend it to those, who of all others can least pretend to it, even our Enemies and Persecutors.
and to show that none Are out of the compass of our Charity, he hath expressly commanded us to extend it to those, who of all Others can least pretend to it, even our Enemies and Persecutors.
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because it does not signifie any positive Act, but only that we abstain from Enmity and Hatred, from Injury and Revenge, which it is in every Man's power, by the Grace of God,
Because it does not signify any positive Act, but only that we abstain from Enmity and Hatred, from Injury and Revenge, which it is in every Man's power, by the Grace of God,
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which is the Duty here meant in the Text, and (as I told you before) does more particularly relate to the Relief of those who are in Want and Necessity.
which is the Duty Here meant in the Text, and (as I told you before) does more particularly relate to the Relief of those who Are in Want and Necessity.
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for there is all the Reason in the World, if other things be equal, that we should consider and supply the necessity of those, who are of our Blood and Kindred,
for there is all the Reason in the World, if other things be equal, that we should Consider and supply the necessity of those, who Are of our Blood and Kindred,
If they fall into Want, who have obliged us by their former Kindness and Charity, both Justice and Charity do challenge from us a particular consideration of their Case;
If they fallen into Want, who have obliged us by their former Kindness and Charity, both justice and Charity do challenge from us a particular consideration of their Case;
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and Members of the same Mystical Body, and do partake of the same Holy Mysteries, the Body and Blood of our Blessed Saviour, the strictest Bond of Love and Charity, These fall under a very particular Consideration in the exercise of our Charity.
and Members of the same Mystical Body, and do partake of the same Holy Mysteres, the Body and Blood of our Blessed Saviour, the Strictest Bound of Love and Charity, These fallen under a very particular Consideration in the exercise of our Charity.
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Those likewise who are fallen from a rich and plentiful Condidion, without any fault or Prodigality of their own, meerly by the Providence of God, or some general Calamity;
Those likewise who Are fallen from a rich and plentiful Condidion, without any fault or Prodigality of their own, merely by the Providence of God, or Some general Calamity;
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Mankind being (as I may say) bound in Justice, and for the honour of God's Providence, to make good his Promise, to preserve such from extream necessity.
Mankind being (as I may say) bound in justice, and for the honour of God's Providence, to make good his Promise, to preserve such from extreme necessity.
Seventhly, Those who suffer for the Cause of Religion, and are stript of all for the sake of it, ought to have a great Precedence in our Charity to most other cases.
Seventhly, Those who suffer for the Cause of Religion, and Are stripped of all for the sake of it, ought to have a great Precedence in our Charity to most other cases.
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And this of late hath been, and still is, the case of many among us, who have fled hither for Refuge, from the Tyranny and Cruelty of their Persecutors,
And this of late hath been, and still is, the case of many among us, who have fled hither for Refuge, from the Tyranny and Cruelty of their Persecutors,
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And I have often thought, that this very thing, next to the Mercy and Goodness of Almighty God, hath had a particular Influence upon our Preservation and Deliverance from those terrible Calamities, which were just ready to break in upon us;
And I have often Thought, that this very thing, next to the Mercy and goodness of Almighty God, hath had a particular Influence upon our Preservation and Deliverance from those terrible Calamities, which were just ready to break in upon us;
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to be free from Persecution our selves, that we might give Refuge and Relief to those that are persecuted! III. We must consider the Measure of our Charity, NONLATINALPHABET, which our Translation renders, as we have Opportunity ; others, as we have Ability :
to be free from Persecution our selves, that we might give Refuge and Relief to those that Are persecuted! III. We must Consider the Measure of our Charity,, which our translation renders, as we have Opportunity; Others, as we have Ability:
1. It may refer to the Occasions of our Charity, as we have Opportunity let us do good, that is, according as the Occasions of doing good shall present themselves to us,
1. It may refer to the Occasions of our Charity, as we have Opportunity let us do good, that is, according as the Occasions of doing good shall present themselves to us,
This forwardness of Mind, in the work of Charity, the Apostle commends in the Corinthians, 2 Cor. 9.2. I know the forwardness of your minds, for which I boast of you to them of Macedonia:
This forwardness of Mind, in the work of Charity, the Apostle commends in the Corinthians, 2 Cor. 9.2. I know the forwardness of your minds, for which I boast of you to them of Macedonia:
And this he requires of all Christians, Tit. 3.10. That they should be ready to every good work ; And 1 Tim. 6.18. That we be ready to distribute, willing to communicate.
And this he requires of all Christians, Tit. 3.10. That they should be ready to every good work; And 1 Tim. 6.18. That we be ready to distribute, willing to communicate.
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And this Consideration holds in all times in some degree, that our Lives are short and uncertain, that it is but a little while that we can serve God in this kind,
And this Consideration holds in all times in Some degree, that our Lives Are short and uncertain, that it is but a little while that we can serve God in this kind,
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and to receive that blessed Sentence from the Mouth of the great Judge of the World, Come ye blessed of my Father, inherit the Kingdom prepared for you,
and to receive that blessed Sentence from the Mouth of the great Judge of the World, Come you blessed of my Father, inherit the Kingdom prepared for you,
God wil then declare his Bounty and Goodness to us, and open those inexhaustible Treasures of Glory and Happiness, which all good Men shall partake of, in proportion to the good which they have done in this World. Or else,
God will then declare his Bounty and goodness to us, and open those inexhaustible Treasures of Glory and Happiness, which all good Men shall partake of, in proportion to the good which they have done in this World. Or Else,
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and then this Precept will be of the same Importance with that of the Son of Sirach, Ecclus. 35.10. Give unto the most high according as he hath enriched thee ;
and then this Precept will be of the same Importance with that of the Son of Sirach, Ecclus 35.10. Give unto the most high according as he hath enriched thee;
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the Faith and Patience of the Poor, the Contentedness of those in a middle Condition, the Charity and Bounty of the Rich. And in truth, Wealth and Riches, that is,
the Faith and Patience of the Poor, the Contentedness of those in a middle Condition, the Charity and Bounty of the Rich. And in truth, Wealth and Riches, that is,
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an Estate above what sufficeth our real Occasions and Necessities, is in no other sense a Blessing, than as it is an Opportunity put into our Hands, by the Providence of God, of doing more good;
an Estate above what Suffices our real Occasions and Necessities, is in no other sense a Blessing, than as it is an Opportunity put into our Hands, by the Providence of God, of doing more good;
as they ought to be (but as it very seldom happens) the most bright and shining Examples of this greatest of all Graces and Virtues, Charity and Compassion to the poor and persecuted. I proceed to the
as they ought to be (but as it very seldom happens) the most bright and shining Examples of this greatest of all Graces and Virtues, Charity and Compassion to the poor and persecuted. I proceed to the
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And the Son of God, when he appear'd in our Nature, and dwelt among us, that he might be a perfect and familiar Example to us of all Holiness and Virtue, he went about doing good to the Bodies and to the Souls of Men.
And the Son of God, when he appeared in our Nature, and dwelled among us, that he might be a perfect and familiar Exampl to us of all Holiness and Virtue, he went about doing good to the Bodies and to the Souls of Men.
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And now I have explain'd this Duty to you, as plainly and briefly as I could, the hardest part of my Task is yet behind, to perswade Men to the practice of it;
And now I have explained this Duty to you, as plainly and briefly as I could, the Hardest part of my Task is yet behind, to persuade Men to the practice of it;
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This Cato makes his boast of, as the great Comfort and Joy of his old Age, Conscientia bene actae vitae, multorumque benefactorum recordatio jucundissima.
This Cato makes his boast of, as the great Comfort and Joy of his old Age, Conscientia bene actae vitae, multorumque benefactorum recordatio jucundissima.
but that is not the worst of them, they leave a Sting behind them, and when the Pleasure is gone, nothing remains but Guilt, and Trouble, and Repentance:
but that is not the worst of them, they leave a Sting behind them, and when the Pleasure is gone, nothing remains but Gilded, and Trouble, and Repentance:
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and is it a small thing in our eye, to have (as Job speaks) the Blessing of them, who are ready to perish, to come upon us? The fervent Prayer of the poor for us availeth much, for God hath a special regard to the Prayers of the destitute,
and is it a small thing in our eye, to have (as Job speaks) the Blessing of them, who Are ready to perish, to come upon us? The fervent Prayer of the poor for us availeth much, for God hath a special regard to the Prayers of the destitute,
and that not only from the special Promise and Providence of God, which is engaged to preserve those from want, who are ready to relieve the Necessity of others, Prov. 11.25. The liberal Soul shall be made fat;
and that not only from the special Promise and Providence of God, which is engaged to preserve those from want, who Are ready to relieve the Necessity of Others, Curae 11.25. The liberal Soul shall be made fat;
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But besides the Promise and Providence of God, our Charity and Alms are likewise a great security to us, from the Nature and Reason of the thing it self.
But beside the Promise and Providence of God, our Charity and Alms Are likewise a great security to us, from the Nature and Reason of the thing it self.
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for there is nothing that makes a Man more, and surer Friends, than our Bounty; this will plead for us, and stand our Friend in our greatest Troubles and Dangers;
for there is nothing that makes a Man more, and Surer Friends, than our Bounty; this will plead for us, and stand our Friend in our greatest Troubles and Dangers;
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It has sometimes happened, that the Obligation which a man hath laid upon others by a chearful and seasonable Charity, hath in time of Danger and Extremity done him more kindness,
It has sometime happened, that the Obligation which a man hath laid upon Others by a cheerful and seasonable Charity, hath in time of Danger and Extremity done him more kindness,
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And in times of publick Distress, and when we are beset with cruel and powerful Enemies, who, if God were not on our side, would swallow as up quick, the publick Charity o• a Nation does many times prove its best Safeguard and Shield.
And in times of public Distress, and when we Are beset with cruel and powerful Enemies, who, if God were not on our side, would swallow as up quick, the public Charity o• a nation does many times prove its best Safeguard and Shield.
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shut up thine alms in thy Store-house, and it shall deliver thee from all affliction, it shall fight for thee against thy enemies, more than a mighty Shield and a strong Spear.
shut up thine alms in thy Storehouse, and it shall deliver thee from all affliction, it shall fight for thee against thy enemies, more than a mighty Shield and a strong Spear.
And of this I doubt not, but we of this Nation, by the great Mercy and Goodness of Almighty God, have had happy experience in our late wonderful Deliverance, under the Conduct and Valour, of one of the best and bravest of Princes,
And of this I doubt not, but we of this nation, by the great Mercy and goodness of Almighty God, have had happy experience in our late wondered Deliverance, under the Conduct and Valour, of one of the best and Bravest of Princes,
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for the unwearied pains he hath undergone, and for the desperate hazards he hath expos'd himself to for our sakes, that ever were made to so Great and Generous a Benefactour;
for the unwearied pains he hath undergone, and for the desperate hazards he hath exposed himself to for our sakes, that ever were made to so Great and Generous a Benefactor;
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so great a Benefactour I say, not only to these Nations, but to all Europe, in asserting and vindicating their Liberties against the insolent Tyranny and Pride of one of the greatest oppressours of Mankind, of whom I may say,
so great a Benefactor I say, not only to these nations, but to all Europe, in asserting and vindicating their Liberties against the insolent Tyranny and Pride of one of the greatest Oppressors's of Mankind, of whom I may say,
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Xenophon in his Cyrus, which he design'd for the perfect Idea of a good Prince, represents him in the last minutes of his life, addressing himself to God to this purpose, Thou knowest that I have been a lover of Mankind;
Xenophon in his Cyrus, which he designed for the perfect Idea of a good Prince, represents him in the last minutes of his life, addressing himself to God to this purpose, Thou Knowest that I have been a lover of Mankind;
Third, and last particular which I mentioned, the vast and unspeakable Reward, which this grace and virtue of Charity will meet with in the other World.
Third, and last particular which I mentioned, the vast and unspeakable Reward, which this grace and virtue of Charity will meet with in the other World.
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It will plead for us at the Day of Judgment, and procure for us a most glorious recompence at the resurrection of the Just, and that proportionable to the degrees of our Charity; 2 Cor. 9.6. He which soweth sparingly, shall reap sparingly:
It will plead for us At the Day of Judgement, and procure for us a most glorious recompense At the resurrection of the Just, and that proportionable to the Degrees of our Charity; 2 Cor. 9.6. He which Soweth sparingly, shall reap sparingly:
And now I have laid before you these great Objects of your Charity, and the best Arguments I could think of to incline and stir up your Minds to the exercise of this excellent Grace and Virtue;
And now I have laid before you these great Objects of your Charity, and the best Arguments I could think of to incline and stir up your Minds to the exercise of this excellent Grace and Virtue;
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and I am now in a place most proper for the mention of Christ 's Hospital, a Protestant Foundation of that most Pious and Excellent Prince Edward, VI. Which I believe is one of the best instances of so large and so well manag'd Charity, this Day in the World.
and I am now in a place most proper for the mention of christ is Hospital, a Protestant Foundation of that most Pious and Excellent Prince Edward, VI. Which I believe is one of the best instances of so large and so well managed Charity, this Day in the World.
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and that through the mercies and merits of our Blessed Saviour, will stand us in more stead at the Day of Judgment; let us mind that work: but if we do not;
and that through the Mercies and merits of our Blessed Saviour, will stand us in more stead At the Day of Judgement; let us mind that work: but if we do not;
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Now the God of Peace, who brought again from the dead our Lord Jesus Christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work, to do his will through Jesus Christ, to whom with thee, O Father,
Now the God of Peace, who brought again from the dead our Lord jesus christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work, to do his will through jesus christ, to whom with thee, Oh Father,
