And he was likewise one of such Vertues and Qualifications, as seem to have recommended him to that Precedency, more than did the Advantage of his Years.
And he was likewise one of such Virtues and Qualifications, as seem to have recommended him to that Precedency, more than did the Advantage of his years.
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And this is sufficiently evident from that Passage at his first Admission to our Saviour's Acquaintance (St. Luke 5.) when being awakened by the miraculous Draught of Fishes,
And this is sufficiently evident from that Passage At his First Admission to our Saviour's Acquaintance (Saint Lycia 5.) when being awakened by the miraculous Draught of Fish,
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Of which, from among many, I shall take one Instance out of St. John 6. Where, upon the Desertion of several other Disciples, our Saviour puts the Question to the Twelve, Will ye also go away? Then (says the Text) Peter answered him, Lord whither shall we go? Thou hast the words of eternal life.
Of which, from among many, I shall take one Instance out of Saint John 6. Where, upon the Desertion of several other Disciples, our Saviour puts the Question to the Twelve, Will you also go away? Then (Says the Text) Peter answered him, Lord whither shall we go? Thou hast the words of Eternal life.
An Answer so wise and faithful, so evidencing his confirmed Choice of the Better Part, that God seems to have rewarded him for it with the Grace of an immediate Revelation;
an Answer so wise and faithful, so evidencing his confirmed Choice of the Better Part, that God seems to have rewarded him for it with the Grace of an immediate Revelation;
Thus much of his character being premised, I may be bold to affirm of this his Resolution in the Text, That it was as Honest a one, that is, both as Just in the Matter,
Thus much of his character being premised, I may be bold to affirm of this his Resolution in the Text, That it was as Honest a one, that is, both as Just in the Matter,
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and yet this Resolution miscarried, and ended only in the Shame of the Resolver: For after that Peter had declared so stoutly — Though I should die with thee,
and yet this Resolution miscarried, and ended only in the Shame of the Resolver: For After that Peter had declared so stoutly — Though I should die with thee,
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Imagine we now what may have been the cause of this miscarriage, and the defeat of so good a Resolution in so good a Man. His Character will not suffer us to imagine he made it in a braving Dissimulation:
Imagine we now what may have been the cause of this miscarriage, and the defeat of so good a Resolution in so good a Man. His Character will not suffer us to imagine he made it in a braving Dissimulation:
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But where was his Wisdome, where was his Reflexion in the mean while? It should have been remembred that he who precaution'd him was the Searcher of Hearts, and needed not that any should testifie of Man,
But where was his Wisdom, where was his Reflection in the mean while? It should have been remembered that he who precautioned him was the Searcher of Hearts, and needed not that any should testify of Man,
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For this is the main Lesson that this instance teaches us, (viz.) That Man when he is left unto himself, is purely weak and insufficient to any thing that is good.
For this is the main lesson that this instance Teaches us, (viz.) That Man when he is left unto himself, is purely weak and insufficient to any thing that is good.
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And 2. That the Defeat of his Resolution taught him, that notwithstanding all his particular Graces and Endowments, he was not able to do any thing as he should do, without God's actual Assistance.
And 2. That the Defeat of his Resolution taught him, that notwithstanding all his particular Graces and Endowments, he was not able to do any thing as he should do, without God's actual Assistance.
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And, 2. That to know our selves Truly, is to know that we are (and that in our best Estate) weak and insufficient of our selves to do any thing that is good.
And, 2. That to know our selves Truly, is to know that we Are (and that in our best Estate) weak and insufficient of our selves to do any thing that is good.
and the least of those Acts we are always conversant with, which we see minutely, and live by their being done, do yet escape and surmount our Comprehension.
and the least of those Acts we Are always conversant with, which we see minutely, and live by their being done, do yet escape and surmount our Comprehension.
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But if the Knowledge of this part of our selves be impossible, one thing we may infer from the benignity of Providence, That likewise wise it is not Needful.
But if the Knowledge of this part of our selves be impossible, one thing we may infer from the benignity of Providence, That likewise wise it is not Needful.
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What false measures Men may take of themselves, we are advertis'd in a remarkable Instance, Rev. 3. where our Lord speaks of the Laodiceans in these words, ver. 17. Thou say'st I am rich,
What false measures Men may take of themselves, we Are advertised in a remarkable Instance, Rev. 3. where our Lord speaks of the Laodiceans in these words, ver. 17. Thou Sayest I am rich,
Now was not this a Judgment of themselves wonderfully erroneous? Wou'd one think it possible that any Man should not be able to discern between Riches and Poverty, Sight and Blindness, being Cloath'd and being Naked? We may justly think it impossible in the Literal Sense;
Now was not this a Judgement of themselves wonderfully erroneous? Would one think it possible that any Man should not be able to discern between Riches and Poverty, Sighed and Blindness, being Clothed and being Naked? We may justly think it impossible in the Literal Sense;
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but how is it then in the Moral? Is it possible for a vicious Man to think himself Godly? Is it possible for the Churl to account himself Liberal? for the Sensual to account himself Heavenly-minded? for the Negligent to account himself Devout? Is not this equally hard? And yet the Prophet Isaiah suggests, Chap. 32.4. that when the Eyes of them that see are dim, the Churl may account himself liberal; and so in the rest:
but how is it then in the Moral? Is it possible for a vicious Man to think himself Godly? Is it possible for the Churl to account himself Liberal? for the Sensual to account himself Heavenly-minded? for the Negligent to account himself Devout? Is not this equally hard? And yet the Prophet Isaiah suggests, Chap. 32.4. that when the Eyes of them that see Are dim, the Churl may account himself liberal; and so in the rest:
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and Men are thereupon content to take up with false Notions, and to judge of themselves by false Rules, they may come to esteem themselves Good, though they are absolutely Evil:
and Men Are thereupon content to take up with false Notions, and to judge of themselves by false Rules, they may come to esteem themselves Good, though they Are absolutely Evil:
And yet to be Religious, and at the same time to be Immoral, implies as great a Contradiction as is to be found between Riches and Poverty, Sight and Blindness.
And yet to be Religious, and At the same time to be Immoral, Implies as great a Contradiction as is to be found between Riches and Poverty, Sighed and Blindness.
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And therefore I shall produce some others, that are more refin'd and subtle, and such as may escape the Observation of a more scrupulous Enquiry into our selves. For example.
And Therefore I shall produce Some Others, that Are more refined and subtle, and such as may escape the Observation of a more scrupulous Enquiry into our selves. For Exampl.
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When our Saviour entertained those that came to hear him with the multiply'd Loaves, and fed their Bodies as well as their Souls (St. John 6.) what a hearty Confession did they break forth into, ver. 14. This is of a truth that Prophet that should come into the World.
When our Saviour entertained those that Come to hear him with the multiplied Loaves, and fed their Bodies as well as their Souls (Saint John 6.) what a hearty Confessi did they break forth into, ver. 14. This is of a truth that Prophet that should come into the World.
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How sedulously did they follow him? What pains did they take to be with him? How did they repine at the missing his Conversation but a part of a day? Cou'd any one believe but that these were Disciples mature and steady? and prepared to confess their Master at the peril of their Lives? I question not but they believed as much of themselves;
How sedulously did they follow him? What pains did they take to be with him? How did they repine At the missing his Conversation but a part of a day? Could any one believe but that these were Disciples mature and steady? and prepared to confess their Master At the peril of their Lives? I question not but they believed as much of themselves;
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And yet no sooner did our Saviour give them one just and gentle Rebuke, reproaching them for being more affected with his Loaves than with his Doctrine;
And yet no sooner did our Saviour give them one just and gentle Rebuke, reproaching them for being more affected with his Loaves than with his Doctrine;
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How often does it happen, that Men upon the Success of Affairs, and Ease of Circumstances find their Hearts fill'd with Expressions of Thankfulness to God,
How often does it happen, that Men upon the Success of Affairs, and Ease of circumstances find their Hearts filled with Expressions of Thankfulness to God,
and yet upon the change of Circumstances they immediately sowr both towards God and Man? Now if such Men shall estimate themselves during the Religious Mood,
and yet upon the change of circumstances they immediately sour both towards God and Man? Now if such Men shall estimate themselves during the Religious Mood,
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3. It is hard to free our Judgment from those Prejudices and extreme Mutations which it is subject to receive from the different Crasis and State of our Animal Spirits.
3. It is hard to free our Judgement from those Prejudices and extreme Mutations which it is Subject to receive from the different Crasis and State of our Animal Spirits.
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And on the other hand, When the Spirits are dejected and low, they often let in such an Excess of Fear as betrays the Succours of Reason, and makes Men cruciate themselves with the Apprehensions of Sin,
And on the other hand, When the Spirits Are dejected and low, they often let in such an Excess of fear as betrays the Succours of Reason, and makes Men cruciate themselves with the Apprehensions of since,
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Which Effect could not possibly proceed from That Cause, but upon the present Supposition, (viz.) That our Judgments are apt to be impos'd upon and misled by the various Influences of our Body.
Which Effect could not possibly proceed from That Cause, but upon the present Supposition, (viz.) That our Judgments Are apt to be imposed upon and misled by the various Influences of our Body.
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What a fair Progress had that Man in the Gospel made towards the Kingdom of God, who told our Saviour, That he had kept all the Commandments from his Youth? Nor did he tell it in Hypocrisie;
What a fair Progress had that Man in the Gospel made towards the Kingdom of God, who told our Saviour, That he had kept all the commandments from his Youth? Nor did he tell it in Hypocrisy;
and becoming a Disciple, though he were promised the Recompense of Treasure in Heaven. How many have born up commendably under all the Pressures of Afflictions,
and becoming a Disciple, though he were promised the Recompense of Treasure in Heaven. How many have born up commendably under all the Pressures of Afflictions,
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And how many, on the other hand, have liv'd commendably in good Fortunes, and at last quitted their Vertue lest their Fortunes should be worsted? Men of Caution, but not of Courage.
And how many, on the other hand, have lived commendably in good Fortune's, and At last quit their Virtue lest their Fortune's should be worsted? Men of Caution, but not of Courage.
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so that what he had Courage to Resolve, he had likewise Ability to Perform: And this fond Opinion expos'd him to that shameful Denyal which follow'd upon it.
so that what he had Courage to Resolve, he had likewise Ability to Perform: And this found Opinion exposed him to that shameful Denial which followed upon it.
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for Nature, though it be corrupt, yet still it is curious and busie after Knowledge; but to Goodness we have naturally an Indisposition that is Invincible:
for Nature, though it be corrupt, yet still it is curious and busy After Knowledge; but to goodness we have naturally an Indisposition that is Invincible:
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And that the Apostle means no less in that place, let him be his own Interpreter, Rom. 11.20. where he expresses the Manner how even the best of Men do stand (viz.) Thou standest by Faith.
And that the Apostle means no less in that place, let him be his own Interpreter, Rom. 11.20. where he Expresses the Manner how even the best of Men do stand (viz.) Thou Standest by Faith.
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because Faith is properly a Recumbency or Rest upon another. But to make the matter clearer, the Apostle illustrates it by a Resemblance ( ver. 17.) wherein he instructs us, That a Good Man stands, as the Branch of a wild Olive does, when it is grafted into the Good Olive Tree;
Because Faith is properly a Recumbency or Rest upon Another. But to make the matter clearer, the Apostle illustrates it by a Resemblance (for. 17.) wherein he instructs us, That a Good Man Stands, as the Branch of a wild Olive does, when it is grafted into the Good Olive Tree;
and that is, not in its own Vertue, but in Vertue of the Root; and such a Root as is naturally not its own. It is Remarkable that the Apostle, in that Passage, calls a Bad Man a Wild Olive Tree: a Wild Olive Tree; not barely a Branch, but a Tree; which having a Root of its own, supports it self, and stands in its own Strength,
and that is, not in its own Virtue, but in Virtue of the Root; and such a Root as is naturally not its own. It is Remarkable that the Apostle, in that Passage, calls a Bad Man a Wild Olive Tree: a Wild Olive Tree; not barely a Branch, but a Tree; which having a Root of its own, supports it self, and Stands in its own Strength,
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There is no Habit of that kind difficultly movable from the Subject, by reason of any Strength that Practice introduceth into the Subject it self: Our Facility of Acting Religiously, is both acquired and maintained by the Grace of God;
There is no Habit of that kind difficultly movable from the Subject, by reason of any Strength that Practice introduceth into the Subject it self: Our Facility of Acting Religiously, is both acquired and maintained by the Grace of God;
scarce is so much said of the Piety of any Man in Sacred Writ, as of his; and yet upon a sudden, in a Transaction with the Embassadors of Babylon, he behav'd himself both vainly and profanely;
scarce is so much said of the Piety of any Man in Sacred Writ, as of his; and yet upon a sudden, in a Transaction with the ambassadors of Babylon, he behaved himself both vainly and profanely;
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Now to let us understand how such a disagreeing Failure came to find place in the course of such an excellent Life, the Holy Pen-man has taken care to tell us expresly (2 Chron. 32.34) that in that matter of the Embassadors, God left Hezekiah to himself;
Now to let us understand how such a disagreeing Failure Come to find place in the course of such an excellent Life, the Holy Penman has taken care to tell us expressly (2 Chronicles 32.34) that in that matter of the ambassadors, God left Hezekiah to himself;
— The very same was Peter 's Case, How Pious was he in the House? How Couragious in the Garden? And yet in the Hall both a Coward and a Traditor? Now the Reason of all was — Because his Master had,
— The very same was Peter is Case, How Pious was he in the House? How Courageous in the Garden? And yet in the Hall both a Coward and a Traditor? Now the Reason of all was — Because his Master had,
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for that Interval, left him to himself: For the Text says, that When the Lord turned, and looked upon Peter, that is, look'd upon him with an Operative Compassion, Peter recovered his Strength;
for that Interval, left him to himself: For the Text Says, that When the Lord turned, and looked upon Peter, that is, looked upon him with an Operative Compassion, Peter recovered his Strength;
Let God barely withdraw his Supplies, and leave him to himself; that is, Permit him to the Power of his Natural Affections (which Affections Grace only convers and restrains, it never extinguishes during the course of this Life:) I say, Let a Man in the firmest state of Vertue be barely permitted by God to the Power of his Natural Affections, he necessarily sinks into the Level of Common Impotence without any other Influx.
Let God barely withdraw his Supplies, and leave him to himself; that is, Permit him to the Power of his Natural Affections (which Affections Grace only converse and restrains, it never extinguishes during the course of this Life:) I say, Let a Man in the firmest state of Virtue be barely permitted by God to the Power of his Natural Affections, he necessarily sinks into the Level of Common Impotence without any other Influx.
For as it is a Truth that was always of Importance to be known, so we have little reason to believe but that it was known by the Church of God in all Ages from the Beginning.
For as it is a Truth that was always of Importance to be known, so we have little reason to believe but that it was known by the Church of God in all Ages from the Beginning.
And yet more plainly in the Psalmist; where all the Offices of the Holy Spirit conducing to Sanctification (as Cleansing, Guiding, Helping, Renewing, Comforting, Strengthening, Establishing ) are mentioned as expresly as in the Gospel.
And yet more plainly in the Psalmist; where all the Offices of the Holy Spirit conducing to Sanctification (as Cleansing, Guiding, Helping, Renewing, Comforting, Strengthening, Establishing) Are mentioned as expressly as in the Gospel.
For after that God had institude Circumcision as a Symbol of Purity, and had told the Israelites withal, That the true Discharge of their Duty towards him consisted in the Moral Circumcision of the Heart;
For After that God had institude Circumcision as a Symbol of Purity, and had told the Israelites withal, That the true Discharge of their Duty towards him consisted in the Moral Circumcision of the Heart;
lest they should fail of their End, through Ignorance of their Means, and set about this great Work in Confidence of their own Ability, he thus instructs them, Deut. 30.6. The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart and with all thy soul.
lest they should fail of their End, through Ignorance of their Means, and Set about this great Work in Confidence of their own Ability, he thus instructs them, Deuteronomy 30.6. The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart and with all thy soul.
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And whereas it is said of several of the Patriarchs, That they walked with God; the Expression with God must reasonably be interpreted to signifie With God's Assistance, as well as According to his Will.
And whereas it is said of several of the Patriarchs, That they walked with God; the Expression with God must reasonably be interpreted to signify With God's Assistance, as well as According to his Will.
Farther than this — Had I leisure to gratifie the Curious, I have large room to make it appear, That this very Doctrine was familiarly espoused by the Wise Men among the Heathen.
Farther than this — Had I leisure to gratify the Curious, I have large room to make it appear, That this very Doctrine was familiarly espoused by the Wise Men among the Heathen.
Accordingly Plato delivers it as a Rule received from Socrates, and laid down as a Fundamental in his Morality, That Vertue was, NONLATINALPHABET a Divine Distribution; and that Education, Precepts, Example,
Accordingly Plato delivers it as a Rule received from Socrates, and laid down as a Fundamental in his Morality, That Virtue was, a Divine Distribution; and that Education, Precepts, Exampl,
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And what can be more express, and withal more venerable, than that of Seneca, when he says, Nulla fine Deo mens bona, No Soul can be Good without the Divine Assistance.
And what can be more express, and withal more venerable, than that of Senecca, when he Says, Nulla fine God Mens Bona, No Soul can be Good without the Divine Assistance.
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But as all Truth is abusable, so we may be aware that many espouse this very Truth the more freely, only that they may the more freely form it into an Apology for careless Living. For Example, thus they argue:
But as all Truth is abusable, so we may be aware that many espouse this very Truth the more freely, only that they may the more freely from it into an Apology for careless Living. For Exampl, thus they argue:
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and obnoxious for doing that which we cannot help? How unaccountably fatal was the Indiscretion of our First Parents, which gave occasion to this Disorder? And how unfortunate their Posterity, to whom it is derived? Why did not God, with more appearance of Compassion, redintegrate our Nature after the Fall,
and obnoxious for doing that which we cannot help? How unaccountably fatal was the Indiscretion of our First Parents, which gave occasion to this Disorder? And how unfortunate their Posterity, to whom it is derived? Why did not God, with more appearance of Compassion, redintegrate our Nature After the Fallen,
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And therefore to obviate these Mischiefs, and to carry on my Contemplation to its proper Usefulness, I am obliged to enquire into the Reasons — Why the Wisdom and Goodness of God thought fit to leave Mankind under this present state of Weakness and Insufficiency.
And Therefore to obviate these Mischiefs, and to carry on my Contemplation to its proper Usefulness, I am obliged to inquire into the Reasons — Why the Wisdom and goodness of God Thought fit to leave Mankind under this present state of Weakness and Insufficiency.
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From which Enquiry I shall show, 1. That what God Chiefly intended thereby was, To oblige us more strictly to live in a perpetual Dependance upon himself;
From which Enquiry I shall show, 1. That what God Chiefly intended thereby was, To oblige us more strictly to live in a perpetual Dependence upon himself;
My first Business is, to enquire into the Reasons why the Wisdom and Goodness of God thought fit to leave Mankind under this present state of Weakness, Insufficiency, and Disorder.
My First Business is, to inquire into the Reasons why the Wisdom and goodness of God Thought fit to leave Mankind under this present state of Weakness, Insufficiency, and Disorder.
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For 'tis certain, That in things proceeding from God, that which Is, is always Best; though we sometimes cannot penetrate into the Reasons that make it so.
For it's certain, That in things proceeding from God, that which Is, is always Best; though we sometime cannot penetrate into the Reasons that make it so.
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1. Who can think but that when Sin had got footing in despight of God's Command, it was fit he should leave some Testimony of his Displeasure against it? Now let me say at present what I will prove afterwards, (viz.) That all the Weakness and Disorder that remains upon our Nature (if its Mischief be not farther extended by voluntary and chosen Malice) amounts to no more than such a Testimony of God's Displeasure against Sin.
1. Who can think but that when since had god footing in despite of God's Command, it was fit he should leave Some Testimony of his Displeasure against it? Now let me say At present what I will prove afterwards, (viz.) That all the Weakness and Disorder that remains upon our Nature (if its Mischief be not farther extended by voluntary and chosen Malice) amounts to no more than such a Testimony of God's Displeasure against Sin.
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There are some who believe, That all the Wast and Cragginess, and other seeming Deformities which appear upon the Face of the Earthly Globe, were occasioned by the violent Concussions that happened at Noah 's Flood.
There Are Some who believe, That all the Wast and Cragginess, and other seeming Deformities which appear upon the Face of the Earthly Globe, were occasioned by the violent Concussions that happened At Noah is Flood.
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Now should such be ask'd a Reason why God did not restore his Work to its original Beauty, they would think it sufficient to say, 'Twas fit it should stand so Monumentally, to deter future Ages from the like Provocations:
Now should such be asked a Reason why God did not restore his Work to its original Beauty, they would think it sufficient to say, 'Twas fit it should stand so Monumentally, to deter future Ages from the like Provocations:
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none can doubt but that in this Method he discovers a more constant and unwearied Love? It was a remarkable Proof of God's Favour to the Israelites, when by his Donation and Conduct he brought them to possess the Land of Canaan; but for all this, we must acknowledge that his Favour to them was more conspicuous to the Observation both of themselves and others,
none can doubt but that in this Method he discovers a more constant and unwearied Love? It was a remarkable Proof of God's Favour to the Israelites, when by his Donation and Conduct he brought them to possess the Land of Canaan; but for all this, we must acknowledge that his Favour to them was more conspicuous to the Observation both of themselves and Others,
How daily, how minutely, how incessant, is the Vigilance and Provision of God for Man in this state of Infirmity? Were any thing Laborious to Omnipotence,
How daily, how minutely, how incessant, is the Vigilance and Provision of God for Man in this state of Infirmity? Were any thing Laborious to Omnipotence,
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and to carry the Impotent upon his Shoulders (as he is pleas'd to symbolize his Care of Man under the Comparison of the good Shepherd;) This is a Series of Care and Attention as well as Love, which the OEconomy of whole Nature besides does not require.
and to carry the Impotent upon his Shoulders (as he is pleased to symbolise his Care of Man under the Comparison of the good Shepherd;) This is a Series of Care and Attention as well as Love, which the OEconomy of Whole Nature beside does not require.
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This indeed is the most amazing Contemplation that can enter into our Thoughts, and which made Holy Job break out into those words of Wonder, Chap. 7.14.
This indeed is the most amazing Contemplation that can enter into our Thoughts, and which made Holy Job break out into those words of Wonder, Chap. 7.14.
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For let us love Life never so much, we cannot continue it to any Term or Period beyond God's Pleasure and Term or Period beyond God's Pleasure and Designation.
For let us love Life never so much, we cannot continue it to any Term or Period beyond God's Pleasure and Term or Period beyond God's Pleasure and Designation.
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But I mean that God, for the very Manifestation of his Providence, suffers not humane Life to wear out and determine according to the ordinary Laws of Nature;
But I mean that God, for the very Manifestation of his Providence, suffers not humane Life to wear out and determine according to the ordinary Laws of Nature;
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But Man seldom wears out his Thread, it is for the most part suddenly cut off; and Men die, perhaps in equal numbers every Year, through the whole Interval from the Cradle to nature Old Age.
But Man seldom wears out his Thread, it is for the most part suddenly Cut off; and Men die, perhaps in equal numbers every Year, through the Whole Interval from the Cradle to nature Old Age.
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And this is another Instance which God has selected to his own Disposal, and exempted from the ordinary Laws of Nature, on purpose to give Testimony to his Providence in governing the World.
And this is Another Instance which God has selected to his own Disposal, and exempted from the ordinary Laws of Nature, on purpose to give Testimony to his Providence in governing the World.
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At sundry Times sundry Events fall out, which they who look no farther than the Events themselves, call Chance, because they fall out quite contrary both to their Intentions and their Hopes;
At sundry Times sundry Events fallen out, which they who look no farther than the Events themselves, call Chance, Because they fallen out quite contrary both to their Intentions and their Hope's;
though at the same time, in respect of God's Providence over-ruling in these Events, it were profane to call them Chance, for they are pure Designation.
though At the same time, in respect of God's Providence overruling in these Events, it were profane to call them Chance, for they Are pure Designation.
or that we cannot exert any Motion or Sensation without his actual Assistance: Because the Allowance of This would be atended with several absurd Consequences.
or that we cannot exert any Motion or Sensation without his actual Assistance: Because the Allowance of This would be attended with several absurd Consequences.
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And, 2. Supposing our Actions to be Indifferent; yet, to say that God's actual Concurrence is necessary to such, is no other than a Disparagement to his Workmanship;
And, 2. Supposing our Actions to be Indifferent; yet, to say that God's actual Concurrence is necessary to such, is no other than a Disparagement to his Workmanship;
Now suppose an Artist should make a Watch of never so curious a Figure, but yet such a one as that its Index would not move unless he that made it obliged himself to the perpetual Attendance of his Finger;
Now suppose an Artist should make a Watch of never so curious a Figure, but yet such a one as that its Index would not move unless he that made it obliged himself to the perpetual Attendance of his Finger;
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and then what would it be of Advantage to us that we have lived? Whereas now the same God that gives either a long Life or a short, can make each of them to be an equal Blessing.
and then what would it be of Advantage to us that we have lived? Whereas now the same God that gives either a long Life or a short, can make each of them to be an equal Blessing.
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and why should we not chuse to do so? Did we depend for it upon our own Wisdom and Strength, by the same Rule, Every one that could over-power us or out-wit us, had it at his Discretion to defeat and undo us:
and why should we not choose to do so? Did we depend for it upon our own Wisdom and Strength, by the same Rule, Every one that could overpower us or outwit us, had it At his Discretion to defeat and undo us:
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And why should we not chuse to do so? since the same God that supports us in the power of Acting, is only able to regulate and conduct what we do to our Advantage;
And why should we not choose to do so? since the same God that supports us in the power of Acting, is only able to regulate and conduct what we do to our Advantage;
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And therefore it is that our Saviour when arguing the Certainty of God's Paternal Love, from the Love that is generally observable in all Natural Parents, he thus expresses himself, Luke 11.13.
And Therefore it is that our Saviour when arguing the Certainty of God's Paternal Love, from the Love that is generally observable in all Natural Parents, he thus Expresses himself, Lycia 11.13.
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If ye then being evil know how to give good gifts unto your Children, how much more will your heavenly Father give (give what? give good gifts; so the Antithesis requires,
If you then being evil know how to give good Gifts unto your Children, how much more will your heavenly Father give (give what? give good Gifts; so the Antithesis requires,
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but instead of this, it runs thus How much more will your heavenly Father give ) the Holy Spirit to them that ask him? Implying, that the Holy Spirit is equivalent to all other good Gifts;
but instead of this, it runs thus How much more will your heavenly Father give) the Holy Spirit to them that ask him? Implying, that the Holy Spirit is equivalent to all other good Gifts;
And therefore however we may of esteem Long Life and Prosperous Fortunes, yet so indifferent are they in the Event, That God bestows them without any Indication either of his Love or Hatred (as that Passage of Solomon is to be interpreted Eccles. 9.1.) For God bestows them not only upon the Good,
And Therefore however we may of esteem Long Life and Prosperous Fortune's, yet so indifferent Are they in the Event, That God bestows them without any Indication either of his Love or Hatred (as that Passage of Solomon is to be interpreted Eccles. 9.1.) For God bestows them not only upon the Good,
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And indeed when we consider the Duty of Prayer, qualify'd with those Circumstances that the Holy Scripture does require, (viz.) That it must be Instant, Fervent, Importunate, Violent;
And indeed when we Consider the Duty of Prayer, qualified with those circumstances that the Holy Scripture does require, (viz.) That it must be Instant, Fervent, Importunate, Violent;
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For if we must pray Instantly, Fervently, Importunately, Violently, what are the Things we must pray for in this manner? No worldly Need can justifie such a Desire:
For if we must pray Instantly, Fervently, Importunately, Violently, what Are the Things we must pray for in this manner? No worldly Need can justify such a Desire:
and therefore it is that Submission and Resignation is prescribed to our Requests in respect of all these things: Grace therefore is the only Blessing that can be worthy such a measure of Importunity:
and Therefore it is that Submission and Resignation is prescribed to our Requests in respect of all these things: Grace Therefore is the only Blessing that can be worthy such a measure of Importunity:
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In this Office of Prayer, and in an Endeavour of Christian-living suitable and comporting with it, (without which Comportment the Efficacy of our Prayers must necessarily be voided;) I say, in there two Offices of praying for God's Grace,
In this Office of Prayer, and in an Endeavour of Christian-living suitable and comporting with it, (without which Comportment the Efficacy of our Prayers must necessarily be voided;) I say, in there two Offices of praying for God's Grace,
and shew that through this Dependance upon God (which our present Weakness and Insufficiency enforces) Man reaps greater Advantages from his present State,
and show that through this Dependence upon God (which our present Weakness and Insufficiency inforces) Man reaps greater Advantages from his present State,
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Adam was left in the hands of his own Counsel; And so the Author of Ecclus. tells us, Chap. 15.24. where he says, God made Man NONLATINALPHABET from or in the beginning, and left him in the hands of his own Counsel, &c. For if we interpret this Text to mean, that Man has Counsel, Wisdom, Liberty or Strength, to chuse and pursue all that is necessary to Godliness, I am sure it can be apply'd to no man since the Fall:
Adam was left in the hands of his own Counsel; And so the Author of Ecclus tells us, Chap. 15.24. where he Says, God made Man from or in the beginning, and left him in the hands of his own Counsel, etc. For if we interpret this Text to mean, that Man has Counsel, Wisdom, Liberty or Strength, to choose and pursue all that is necessary to Godliness, I am sure it can be applied to no man since the Fallen:
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and after he was once fall'n, after he had darken'd his Soul, weaken'd and poison'd his Nature, by giving up Reason to the power of Appetite, he must necessarily have sunk under the dominion of Sin, he must necessarily have grown more and more indulging, careless, desperate,
and After he was once fallen, After he had darkened his Soul, weakened and poisoned his Nature, by giving up Reason to the power of Appetite, he must necessarily have sunk under the dominion of since, he must necessarily have grown more and more indulging, careless, desperate,
and without thoughts or power of Repenting, (as the Case of the fall'n Angels was) had it not been for the Grace of that Covenant which was founded purely upon the occasion of his Fall.
and without thoughts or power of Repenting, (as the Case of the fallen Angels was) had it not been for the Grace of that Covenant which was founded purely upon the occasion of his Fallen.
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For all the subsequent Power that Adam had to please God, and to walk as a Man converted from the errour of his way from that time forward, issued not at all from the Strength of his Nature,
For all the subsequent Power that Adam had to please God, and to walk as a Man converted from the error of his Way from that time forward, issued not At all from the Strength of his Nature,
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And accordingly we may observe from the History, That before the New Covenant was pronounc'd and ratified in the Promised Seed, there was no footstep of Repentance that appear'd either in Adam or Eve; but merely a shifting off their Crime,
And accordingly we may observe from the History, That before the New Covenant was pronounced and ratified in the Promised Seed, there was no footstep of Repentance that appeared either in Adam or Eve; but merely a shifting off their Crime,
Let us suppose that after Adam had fall'n, yet (this notwithstanding) God had ordain'd, that Original Uprightness should have equally descended upon all his Posterity;
Let us suppose that After Adam had fallen, yet (this notwithstanding) God had ordained, that Original Uprightness should have equally descended upon all his Posterity;
yet we must allow that any one of his Posterity, though born with the same degrees of Uprightness that he was, might yet have been foil'd by the Wiles of the Tempter,
yet we must allow that any one of his Posterity, though born with the same Degrees of Uprightness that he was, might yet have been foiled by the Wiles of the Tempter,
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and in the mean while the Covenant of Grace not been founded (as it was only founded upon the Account of the Propagation of Sin) how could any such have ever recover'd to that State from which they fell,
and in the mean while the Covenant of Grace not been founded (as it was only founded upon the Account of the Propagation of since) how could any such have ever recovered to that State from which they fell,
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Whereas on the other hand, according to the present state of things, and for the succour of our Nature as it is now infirm, there is a Provision made through the New Covenant for a safer adherence to Vertue;
Whereas on the other hand, according to the present state of things, and for the succour of our Nature as it is now infirm, there is a Provision made through the New Covenant for a safer adherence to Virtue;
by means whereof, the Favour of God may be Regained, and that Principle of Grace Recovered, upon which (as upon a new Stock) we may grow good again, and to an entire Acceptance.
by means whereof, the Favour of God may be Regained, and that Principle of Grace Recovered, upon which (as upon a new Stock) we may grow good again, and to an entire Acceptance.
From the state of greater Uprightness and Order of Mind, and Composure of our Affections, we might expect more elevated Thoughts, Conceptions more worthy of God, Acts of Adoration more steady and affectionate,
From the state of greater Uprightness and Order of Mind, and Composure of our Affections, we might expect more elevated Thoughts, Conceptions more worthy of God, Acts of Adoration more steady and affectionate,
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Now Thus it is, and This is the Reason of it, (viz.) Because all the Notion we have of humane Vertue is this — That it is a Conflict maintained by Rectify'd Reason against the lower Appetites:
Now Thus it is, and This is the Reason of it, (viz.) Because all the Notion we have of humane Virtue is this — That it is a Conflict maintained by Rectified Reason against the lower Appetites:
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and thus we may interpret him — The more Infirmities there are in our Nature, the more eminent Opportunities we have to be Conquerours in the Christian Conflict.
and thus we may interpret him — The more Infirmities there Are in our Nature, the more eminent Opportunities we have to be Conquerors in the Christian Conflict.
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Nothing appears there, but that the Promise of Heaven was made in Christ alone, whose Undertaking for Mankind commenced purely upon the Occasion of the Fall.
Nothing appears there, but that the Promise of Heaven was made in christ alone, whose Undertaking for Mankind commenced purely upon the Occasion of the Fallen.
And if we observe the Order of that solemn Prayer which our Saviour makes for his Disciples and the succeeding Church, Joh. 17. where ver. 17. he prays, Holy Father, sanctifie them by thy Truth;
And if we observe the Order of that solemn Prayer which our Saviour makes for his Disciples and the succeeding Church, John 17. where ver. 17. he prays, Holy Father, sanctify them by thy Truth;
It is manifestly evident from frequent Passages of Holy Writ, That (although not simply Bliss it self, yet) the highest degrees of Bliss are annex'd to the Doctrine of the Cross; to Afflictions, Sufferings, and Self-Denial;
It is manifestly evident from frequent Passages of Holy Writ, That (although not simply Bliss it self, yet) the highest Degrees of Bliss Are annexed to the Doctrine of the Cross; to Afflictions, Sufferings, and Self-Denial;
Now if Afflictions, Sufferings, and Self-Denial, are the things which are said to work out for us a far more exceeding and eternal weight of Glory, and yet all these Methods of Discipline draw their Usefulness from the very State of our Corruption;
Now if Afflictions, Sufferings, and Self-Denial, Are the things which Are said to work out for us a Far more exceeding and Eternal weight of Glory, and yet all these Methods of Discipline draw their Usefulness from the very State of our Corruption;
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it cannot be denied but that this present State of ours does give occasion and make way for a more excellent Reward than Man Ʋndepraved could ever have hoped for.
it cannot be denied but that this present State of ours does give occasion and make Way for a more excellent Reward than Man Ʋndepraved could ever have hoped for.
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What Room is there then for complaining of our Condition? What for Reviling Our first Parents? What for Censuring the divine Disposal of Things? Our Nature is burden'd with Weakness and Disorder,
What Room is there then for complaining of our Condition? What for Reviling Our First Parents? What for Censuring the divine Disposal of Things? Our Nature is burdened with Weakness and Disorder,
And therefore to do right to this Contemplation, we ought to close it with Acknowledgment and Wonder — Oh the depth of the Riches of the Wisdom and Goodness of God! To whom be Glory, &c. FINIS.
And Therefore to do right to this Contemplation, we ought to close it with Acknowledgment and Wonder — O the depth of the Riches of the Wisdom and goodness of God! To whom be Glory, etc. FINIS.
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